B0102010101brahmajālasuttaṃ（梵網經）c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāyo

Sīlakkhandhavaggapāḷi

Brahmajālasuttaṃ

Paribbājakakathā

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Suppiyopi kho paribbājako antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti saddhiṃ antevāsinā brahmadattena māṇavena. Tatra sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā [anubaddhā (ka. sī. pī.)] honti bhikkhusaṅghañca.
Atha kho bhagavā ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi [upagañchi (sī. syā. kaṃ. pī.)] saddhiṃ bhikkhusaṅghena. Suppiyopi kho paribbājako ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi [upagañchi (sī. syā. kaṃ. pī.)] antevāsinā brahmadattena māṇavena. Tatrapi sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.
Atha kho sambahulānaṃ bhikkhūnaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi – 『『acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā』』ti.
Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ viditvā yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – 『『kāyanuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā』』ti? Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ – 『『idha, bhante, amhākaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi – 『acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā』ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto』』ti.

向彼世尊、阿羅漢、正等正覺者禮敬長部戒蘊品梵網經遊行者的談話如是我聞。一時,世尊與大比丘僧團約五百比丘一同在王舍城(現在的拉杰吉爾)與那爛陀(現在的納蘭達)之間的大道上行走。遊行者蘇毗耶也與他的學生青年婆羅門梵達多一同在王舍城與那爛陀之間的大道上行走。其時,遊行者蘇毗耶以種種方式誹謗佛陀、誹謗法、誹謗僧團;而遊行者蘇毗耶的學生青年婆羅門梵達多則以種種方式讚歎佛陀、讚歎法、讚歎僧團。如是這師徒二人互相持相反觀點,跟隨在世尊和比丘僧團後面。於是世尊與比丘僧團在王室園林的芒果樹林中住宿一夜。遊行者蘇毗耶也與他的學生青年婆羅門梵達多在王室園林的芒果樹林中住宿一夜。在那裡,遊行者蘇毗耶仍以種種方式誹謗佛陀、誹謗法、誹謗僧團;而遊行者蘇毗耶的學生青年婆羅門梵達多仍以種種方式讚歎佛陀、讚歎法、讚歎僧團。如是這師徒二人互相持相反觀點而住。於是,在黎明時分,許多比丘起床后聚集在圓形講堂中,生起了這樣的討論:"諸友,真是稀有,諸友,真是未曾有,那位世尊、阿羅漢、正等正覺者如此善知眾生的種種傾向。這個遊行者蘇毗耶以種種方式誹謗佛陀、誹謗法、誹謗僧團;而遊行者蘇毗耶的學生青年婆羅門梵達多則以種種方式讚歎佛陀、讚歎法、讚歎僧團。如是這師徒二人互相持相反觀點,跟隨在世尊和比丘僧團後面。" 於是世尊知道了那些比丘的這番討論,來到圓形講堂;來到后,坐在準備好的座位上。坐下後,世尊問比丘們說:"比丘們,你們現在聚集在一起討論什麼?你們剛才的談話被打斷了什麼?"當這樣說時,那些比丘對世尊說:"世尊,我們在黎明時分起床后聚集在圓形講堂中,生起了這樣的討論:'諸友,真是稀有,諸友,真是未曾有,那位世尊、阿羅漢、正等正覺者如此善知眾生的種種傾向。這個遊行者蘇毗耶以種種方式誹謗佛陀、誹謗法、誹謗僧團;而遊行者蘇毗耶的學生青年婆羅門梵達多則以種種方式讚歎佛陀、讚歎法、讚歎僧團。如是這師徒二人互相持相反觀點,跟隨在世尊和比丘僧團後面。'世尊,這就是我們被打斷的談話,然後世尊就來了。"

『『Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Mamaṃ vā, bhikkhave , pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo. Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā』』ti? 『『No hetaṃ, bhante』』. 『『Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi abhūtaṃ abhūtato nibbeṭhetabbaṃ – 『itipetaṃ abhūtaṃ, itipetaṃ atacchaṃ, natthi cetaṃ amhesu, na ca panetaṃ amhesu saṃvijjatī』ti.
『『Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ. Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṃ yevassa tena antarāyo. Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi bhūtaṃ bhūtato paṭijānitabbaṃ – 『itipetaṃ bhūtaṃ, itipetaṃ tacchaṃ, atthi cetaṃ amhesu, saṃvijjati ca panetaṃ amhesū』ti.

Cūḷasīlaṃ

『『Appamattakaṃ kho panetaṃ, bhikkhave, oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Katamañca taṃ, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya?
『『『Pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

『『『Adinnādānaṃ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

『『『Abrahmacariyaṃ pahāya brahmacārī samaṇo gotamo ārācārī [anācārī (ka.)] virato [paṭivirato (katthaci)] methunā gāmadhammā』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

『『『Musāvādaṃ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto [ṭheto (syā. kaṃ.)] paccayiko avisaṃvādako lokassā』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

『『『Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

『『『Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

『『『Samphappalāpaṃ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhita』nti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

"比丘們,如果他人誹謗我,或誹謗法,或誹謗僧團,你們不應生氣、不滿或心中不悅。比丘們,如果他人誹謗我,或誹謗法,或誹謗僧團,而你們因此生氣或不滿,那將成為你們的障礙。比丘們,如果他人誹謗我,或誹謗法,或誹謗僧團,而你們因此生氣或不滿,你們還能分辨他人所說是善說還是惡說嗎?" "不能,世尊。" "比丘們,如果他人誹謗我,或誹謗法,或誹謗僧團,你們應該澄清不實之處:'這是不實的,這是不真的,我們中沒有這樣的事,我們中也不存在這樣的事。' "比丘們,如果他人讚嘆我,或讚歎法,或讚歎僧團,你們不應歡喜、欣悅或心中得意。比丘們,如果他人讚嘆我,或讚歎法,或讚歎僧團,而你們因此歡喜、欣悅或得意,那將成為你們的障礙。比丘們,如果他人讚嘆我,或讚歎法,或讚歎僧團,你們應該承認事實:'這是事實,這是真的,我們中確實有這樣的事,我們中確實存在這樣的事。' 小戒 "比丘們,凡夫讚歎如來時所說的,只是些微小的、淺薄的、僅關於戒律的事。比丘們,凡夫讚歎如來時所說的那些微小的、淺薄的、僅關於戒律的事是什麼呢? "'沙門喬達摩已斷除殺生,遠離殺生,放下棍杖,放下刀劍,有羞恥心,有慈悲心,憐憫一切眾生而安住' - 比丘們,凡夫讚歎如來時會這樣說。 '沙門喬達摩已斷除不與取,遠離不與取,只取他人所給予的,期待他人給予,以不偷盜、清凈的自我而安住' - 比丘們,凡夫讚歎如來時會這樣說。 '沙門喬達摩已斷除非梵行,是梵行者,遠離淫慾法' - 比丘們,凡夫讚歎如來時會這樣說。 '沙門喬達摩已斷除妄語,遠離妄語,說真實語,誠實可靠,不欺騙世間' - 比丘們,凡夫讚歎如來時會這樣說。 '沙門喬達摩已斷除離間語,遠離離間語,不會在這裡聽到後到那裡說以離間這些人,也不會在那裡聽到後到這裡說以離間那些人。他是分裂者的調解者,是和合者的支持者,喜愛和合,樂於和合,歡喜和合,說能促進和合的話' - 比丘們,凡夫讚歎如來時會這樣說。 '沙門喬達摩已斷除粗惡語,遠離粗惡語,他所說的話柔和悅耳,令人喜愛,入心,優雅,令眾人喜歡,令眾人愉悅' - 比丘們,凡夫讚歎如來時會這樣說。 '沙門喬達摩已斷除綺語,遠離綺語,說合時的話,說真實的話,說有意義的話,說法的話,說律的話,說有價值的話,適時而言,有理有據,適度,與義相應' - 比丘們,凡夫讚歎如來時會這樣說。

『Bījagāmabhūtagāmasamārambhā [samārabbhā (sī. ka.)] paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave…pe….

『『『Ekabhattiko samaṇo gotamo rattūparato virato [paṭivirato (katthaci)] vikālabhojanā….

Naccagītavāditavisūkadassanā [naccagītavāditavisukadassanā (ka.)] paṭivirato samaṇo gotamo….

Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo….

Uccāsayanamahāsayanā paṭivirato samaṇo gotamo….

Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo….

Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo….

Āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo….

Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo….

Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo….

Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo….

Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo….

Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo….

Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo….

Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo….

Kayavikkayā paṭivirato samaṇo gotamo….

Tulākūṭakaṃsakūṭamānakūṭā paṭivirato samaṇo gotamo….

Ukkoṭanavañcananikatisāciyogā [sāviyogā (syā. kaṃ. ka.)] paṭivirato samaṇo gotamo….

Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

Cūḷasīlaṃ niṭṭhitaṃ.

Majjhimasīlaṃ

『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti, seyyathidaṃ [seyyathīdaṃ (sī. syā.)] – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ [pañcamaṃ iti vā (sī. syā. ka.)]; iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti , seyyathidaṃ – annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ [kumbhathūnaṃ (syā. ka.), kumbhathūṇaṃ (sī.)] sobhanakaṃ [sobhanagharakaṃ (sī.), sobhanagarakaṃ (syā. kaṃ. pī.)] caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ [mahisayuddhaṃ (sī. syā. kaṃ. pī.)] usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ – aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ [ciṅgulakaṃ (ka. sī.)] pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

"'沙門喬達摩遠離損害種子和植物' - 比丘們,凡夫讚歎如來時會這樣說。 '沙門喬達摩一日一食,不食夜食,遠離非時食。' '沙門喬達摩遠離觀看歌舞、音樂和表演。' '沙門喬達摩遠離使用花環、香水、化妝品、裝飾品和裝飾物。' '沙門喬達摩遠離使用高大的床和豪華的床。' '沙門喬達摩遠離接受金銀。' '沙門喬達摩遠離接受生谷。' '沙門喬達摩遠離接受生肉。' '沙門喬達摩遠離接受婦女和少女。' '沙門喬達摩遠離接受奴婢。' '沙門喬達摩遠離接受山羊和綿羊。' '沙門喬達摩遠離接受雞和豬。' '沙門喬達摩遠離接受象、牛、馬和騾。' '沙門喬達摩遠離接受田地和土地。' '沙門喬達摩遠離從事使者工作和傳遞資訊。' '沙門喬達摩遠離買賣。' '沙門喬達摩遠離用秤、銅器和度量欺騙。' '沙門喬達摩遠離賄賂、欺詐、欺騙和不誠實。' '沙門喬達摩遠離傷害、殺戮、束縛、搶劫、掠奪和暴力。' - 比丘們,凡夫讚歎如來時會這樣說。" 小戒結束。中戒 "'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻從事損害種子和植物的行為,如根種、莖種、節種、芽種和種子種這五種,沙門喬達摩遠離這種損害種子和植物的行為。' - 比丘們,凡夫讚歎如來時會這樣說。 "'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻從事儲存和享用的行為,如儲存食物、飲料、衣服、車乘、床鋪、香料和肉類等,沙門喬達摩遠離這種儲存和享用的行為。' - 比丘們,凡夫讚歎如來時會這樣說。 "'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻從事觀看錶演的行為,如舞蹈、歌唱、音樂、戲劇、說書、手鼓音樂、魔術、雜技、竹竿舞、鐵匠表演、旃陀羅表演、竹竿走繩、大象打鬥、馬匹打鬥、水牛打鬥、公牛打鬥、山羊打鬥、公羊打鬥、雞打鬥、鵪鶉打鬥、棍棒格鬥、拳擊、摔跤、演習、閱兵、軍佇列陣等,沙門喬達摩遠離這種觀看錶演的行為。' - 比丘們,凡夫讚歎如來時會這樣說。 "'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻從事賭博等放逸行為,如八格棋、十格棋、虛空棋、踱步棋、跳棋、骰子游戲、棍棒遊戲、手繪遊戲、球遊戲、吹葉笛、玩小犁、翻筋斗、玩風車、玩量米器、玩小車、玩小弓、猜字遊戲、猜意遊戲、模仿殘疾人等,沙門喬達摩遠離這種賭博等放逸行為。' - 比丘們,凡夫讚歎如來時會這樣說。

『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti, seyyathidaṃ – āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ [hatthattharaṇaṃ assattharaṇaṃ rathattharaṇaṃ (sī. ka. pī.)] ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ – ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ [mālāvilepanaṃ (sī. syā. kaṃ. pī.)] mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ [khaggaṃ (sī. pī.), asiṃ khaggaṃ (syā. kaṃ.)] chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ [itthikathaṃ purisakathaṃ (syā. kaṃ. ka.)] sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti, seyyathidaṃ – na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti, seyyathidaṃ – raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ 『『idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā』』ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṃ nijigīṃsitāro ca [lābhena lābhaṃ nijigiṃ bhitāro (sī. syā.), lābhena ca lābhaṃ nijigīsitāro (pī.)] iti [iti vā, iti (syā. kaṃ. ka.)] evarūpā kuhanalapanā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

Majjhimasīlaṃ niṭṭhitaṃ.

Mahāsīlaṃ

"'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻使用高大的床和豪華的床,如長椅、臥榻、長毛地毯、彩色毯子、白毯、花毯、棉墊、繡花毯、兩面毛毯、單面毛毯、絲綢被、大地毯、象毯、馬毯、車毯、羚羊皮毯、鹿皮精緻床罩、有頂篷的床、兩端有紅色枕頭的床等,沙門喬達摩遠離使用這種高大的床和豪華的床。' - 比丘們,凡夫讚歎如來時會這樣說。 "'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻從事裝飾和美化自己的行為,如塗油、按摩、沐浴、搓背、照鏡子、涂眼藥、戴花環、使用香料、搽麵粉、涂脂粉、係臂環、扎髮髻、拿手杖、拿水壺、佩劍、撐陽傘、穿彩色涼鞋、戴頭巾、戴寶石、用拂塵、穿白衣、穿長袍等,沙門喬達摩遠離這種裝飾和美化自己的行為。' - 比丘們,凡夫讚歎如來時會這樣說。 "'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻從事無益的閑談,如談論國王、盜賊、大臣、軍隊、恐懼、戰爭、食物、飲料、衣服、臥具、花環、香料、親戚、車乘、村莊、市鎮、城市、國家、婦女、英雄、街道、井邊的談話、祖先的談話、各種閑談、世界的起源、海洋的起源、有無的談論等,沙門喬達摩遠離這種無益的閑談。' - 比丘們,凡夫讚歎如來時會這樣說。 "'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻從事爭論的談話,如說:'你不懂這法律,我懂這法律。你怎麼會懂這法律?你的做法是錯誤的,我的做法是正確的。我的話合乎邏輯,你的話不合邏輯。應該先說的你后說,應該后說的你先說。你的觀點已被駁倒,你的論點已被否定,你已被駁斥,去尋求解脫之道吧,如果你能就來辯駁吧!'等,沙門喬達摩遠離這種爭論的談話。' - 比丘們,凡夫讚歎如來時會這樣說。 "'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻從事使者和傳遞資訊的工作,如為國王、大臣、剎帝利、婆羅門、居士、青年傳遞資訊,說'到這裡去','到那裡去','帶這個去','從那裡帶這個來'等,沙門喬達摩遠離這種使者和傳遞資訊的工作。' - 比丘們,凡夫讚歎如來時會這樣說。 "'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻行騙、諂媚、占卜、詐騙,以利養求利養,沙門喬達摩遠離這種欺騙和諂媚的行為。' - 比丘們,凡夫讚歎如來時會這樣說。" 中戒結束。大戒

『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti , seyyathidaṃ – aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā [khettavijjā (bahūsu)] sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ [mahisalakkhaṇaṃ (sī. syā. kaṃ. pī.)] usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – candaggāho bhavissati, sūriyaggāho [suriyaggāho (sī. syā. kaṃ. pī.)] bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi [devadundubhi (syā. kaṃ. pī.)] bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

"'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻以這樣的下等學問和邪命謀生,如:解讀身體特徵、解讀預兆、解讀天象、解夢、相面、老鼠咬痕占卜、火祭、勺祭、穀殼祭、米糠祭、米粒祭、酥油祭、油祭、口祭、血祭、肢體占卜、建築占卜、政治占卜、墓地佔卜、鬼神占卜、土地佔卜、蛇占卜、毒藥占卜、蝎子占卜、老鼠占卜、鳥占卜、烏鴉占卜、預測壽命、咒語護身、動物占卜等,沙門喬達摩遠離這種下等學問和邪命。' - 比丘們,凡夫讚歎如來時會這樣說。 "'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻以這樣的下等學問和邪命謀生,如:解讀寶石、解讀衣服、解讀手杖、解讀刀劍、解讀箭、解讀弓、解讀武器、解讀婦女、解讀男人、解讀男童、解讀女童、解讀男僕、解讀女僕、解讀象、解讀馬、解讀水牛、解讀公牛、解讀母牛、解讀山羊、解讀公羊、解讀雞、解讀鵪鶉、解讀蜥蜴、解讀耳環、解讀烏龜、解讀鹿等,沙門喬達摩遠離這種下等學問和邪命。' - 比丘們,凡夫讚歎如來時會這樣說。 "'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻以這樣的下等學問和邪命謀生,如預言:國王將出征,國王將不出征,我方國王將進攻,敵方國王將撤退,敵方國王將進攻,我方國王將撤退,我方國王將勝利,敵方國王將失敗,敵方國王將勝利,我方國王將失敗,如此這個將勝利,那個將失敗等,沙門喬達摩遠離這種下等學問和邪命。' - 比丘們,凡夫讚歎如來時會這樣說。 "'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻以這樣的下等學問和邪命謀生,如預言:將有月蝕,將有日蝕,將有星蝕,月亮和太陽將按常道執行,月亮和太陽將偏離常道,星辰將按常道執行,星辰將偏離常道,將有流星墜落,將有天火,將有地震,將有天鼓響,月亮、太陽和星辰將升起、落下、變暗、變亮,月蝕將有如此結果,日蝕將有如此結果,星蝕將有如此結果,月亮和太陽按常道執行將有如此結果,月亮和太陽偏離常道將有如此結果,星辰按常道執行將有如此結果,星辰偏離常道將有如此結果,流星墜落將有如此結果,天火將有如此結果,地震將有如此結果,天鼓響將有如此結果,月亮、太陽和星辰升起、落下、變暗、變亮將有如此結果等,沙門喬達摩遠離這種下等學問和邪命。' - 比丘們,凡夫讚歎如來時會這樣

『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti , seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṃkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
『『『Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo』ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

『『Idaṃ kho, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

Mahāsīlaṃ niṭṭhitaṃ.

Pubbantakappikā

『『Atthi , bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ?
『『Santi , bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṃ ārabbha anekavihitāni adhimuttipadāni [adhivuttipadāni (sī. pī.)] abhivadanti aṭṭhārasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?

Sassatavādo

『『Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi?

"'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻以這樣的下等學問和邪命謀生,如預言:將有豐收,將有歉收,將有太平,將有饑荒,將有安全,將有危險,將有疾病,將有健康,以及計算、會計、統計、作詩、哲學等,沙門喬達摩遠離這種下等學問和邪命。' - 比丘們,凡夫讚歎如來時會這樣說。 "'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻以這樣的下等學問和邪命謀生,如:安排婚姻、解除婚姻、化解糾紛、製造糾紛、聚財、散財、增進運氣、減損運氣、墮胎、使舌頭僵硬、使下巴僵硬、念手咒、念下巴咒、念耳咒、問鏡子、問少女、問神、祭拜太陽、祭拜大梵天、噴火、召喚吉祥女神等,沙門喬達摩遠離這種下等學問和邪命。' - 比丘們,凡夫讚歎如來時會這樣說。 "'正如一些尊貴的沙門和婆羅門食用信眾佈施的食物,卻以這樣的下等學問和邪命謀生,如:祈福、還願、鬼神咒、土地咒、雨水咒、火咒、房屋咒、房屋凈化、漱口、沐浴、祭祀、催吐、瀉藥、上吐下瀉藥、頭部瀉藥、耳油、眼藥、鼻藥、眼膏、塗藥、外科手術、兒科治療、使用草藥和解藥等,沙門喬達摩遠離這種下等學問和邪命。' - 比丘們,凡夫讚歎如來時會這樣說。 "比丘們,這些只是凡夫讚歎如來時所說的微小的、淺薄的、僅關於戒律的事。大戒結束。前際論者 "比丘們,還有其他深奧、難見、難解、寂靜、殊勝、超越尋思、微妙、智者所能了知的法,是如來自己證知后宣說的,若要正確地讚歎如來,應當依此而說。比丘們,這些深奧、難見、難解、寂靜、殊勝、超越尋思、微妙、智者所能了知的法,是如來自己證知后宣說的,若要正確地讚歎如來,應當依此而說,是哪些呢? "比丘們,有一些沙門和婆羅門是前際論者,持前際見,他們依據十八種根據,對前際發表種種觀點。那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為前際論者,持前際見,對前際發表種種觀點呢? 常見論 "比丘們,有一些沙門和婆羅門是常見論者,他們依據四種根據主張自我和世界是常住的。那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為常見論者,主張自我和世界是常住的呢?

『『Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte ( ) [(parisuddhe pariyodāte anaṅgaṇe vigatūpattilese) (syā. ka.)] anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni – 『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno』ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

『『So evamāha – 『sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi 『『yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama』』nti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.

"比丘們,這裡有一些沙門或婆羅門,通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,他能憶念多種前世。即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生,許多成劫、許多壞劫、許多成壞劫。'在那裡我有這樣的名字,這樣的種姓,這樣的容貌,這樣的食物,這樣經歷苦樂,這樣的壽命。從那裡死後,我出生在那裡。在那裡我又有這樣的名字,這樣的種姓,這樣的容貌,這樣的食物,這樣經歷苦樂,這樣的壽命。從那裡死後,我出生在這裡。'他如此帶著細節和特徵憶念多種前世。 "他這樣說:'自我和世界是常住的,不生育的,如山峰般穩固,如柱子般堅立。眾生輪迴、流轉、死亡、再生,但它們永遠存在。為什麼這樣說呢?因為我通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,我能憶念多種前世。即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生,許多成劫、許多壞劫、許多成壞劫。'在那裡我有這樣的名字,這樣的種姓,這樣的容貌,這樣的食物,這樣經歷苦樂,這樣的壽命。從那裡死後,我出生在那裡。在那裡我又有這樣的名字,這樣的種姓,這樣的容貌,這樣的食物,這樣經歷苦樂,這樣的壽命。從那裡死後,我出生在這裡。'我如此帶著細節和特徵憶念多種前世。由此我知道:自我和世界是常住的,不生育的,如山峰般穩固,如柱子般堅立。眾生輪迴、流轉、死亡、再生,但它們永遠存在。'比丘們,這是第一種情況,一些沙門和婆羅門依此而成為常見論者,主張自我和世界是常住的。

『『Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni – 『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno』ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

『『So evamāha – 『sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ – ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni. Amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi 『『yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama』』nti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.

『『Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni – 『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno』ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

『『So evamāha – 『sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ – dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni – 『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi 『『yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama』』nti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.

"第二種情況,那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為常見論者,主張自我和世界是常住的呢?比丘們,這裡有一些沙門或婆羅門,通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,他能憶念多種前世。即:一個成壞劫、兩個成壞劫、三個成壞劫、四個成壞劫、五個成壞劫、十個成壞劫。'在那裡我有這樣的名字,這樣的種姓,這樣的容貌,這樣的食物,這樣經歷苦樂,這樣的壽命。從那裡死後,我出生在那裡。在那裡我又有這樣的名字,這樣的種姓,這樣的容貌,這樣的食物,這樣經歷苦樂,這樣的壽命。從那裡死後,我出生在這裡。'他如此帶著細節和特徵憶念多種前世。 "他這樣說:'自我和世界是常住的,不生育的,如山峰般穩固,如柱子般堅立。眾生輪迴、流轉、死亡、再生,但它們永遠存在。為什麼這樣說呢?因為我通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,我能憶念多種前世。即:一個成壞劫、兩個成壞劫、三個成壞劫、四個成壞劫、五個成壞劫、十個成壞劫。'在那裡我有這樣的名字,這樣的種姓,這樣的容貌,這樣的食物,這樣經歷苦樂,這樣的壽命。從那裡死後,我出生在那裡。在那裡我又有這樣的名字,這樣的種姓,這樣的容貌,這樣的食物,這樣經歷苦樂,這樣的壽命。從那裡死後,我出生在這裡。'我如此帶著細節和特徵憶念多種前世。由此我知道:自我和世界是常住的,不生育的,如山峰般穩固,如柱子般堅立。眾生輪迴、流轉、死亡、再生,但它們永遠存在。'比丘們,這是第二種情況,一些沙門和婆羅門依此而成為常見論者,主張自我和世界是常住的。 "第三種情況,那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為常見論者,主張自我和世界是常住的呢?比丘們,這裡有一些沙門或婆羅門,通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,他能憶念多種前世。即:十個成壞劫、二十個成壞劫、三十個成壞劫、四十個成壞劫。'在那裡我有這樣的名字,這樣的種姓,這樣的容貌,這樣的食物,這樣經歷苦樂,這樣的壽命。從那裡死後,我出生在那裡。在那裡我又有這樣的名字,這樣的種姓,這樣的容貌,這樣的食物,這樣經歷苦樂,這樣的壽命。從那裡死後,我出生在這裡。'他如此帶著細節和特徵憶念多種前世。 "他這樣說:'自我和世界是常住的,不生育的,如山峰般穩固,如柱子般堅立。眾生輪迴、流轉、死亡、再生,但它們永遠存在。為什麼這樣說呢?因為我通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,我能憶念多種前世。即:十個成壞劫、二十個成壞劫、三十個成壞劫、四十個成壞劫。'在那裡我有這樣的名字,這樣的種姓,這樣的容貌,這樣的食物,這樣經歷苦樂,這樣的壽命。從那裡死後,我出生在那裡。在那裡我又有這樣的名字,這樣的種姓,這樣的容貌,這樣的食物,這樣經歷苦樂,這樣的壽命。從那裡死後,我出生在這裡。'我如此帶著細節和特徵憶念多種前世。由此我知道:自我和世界是常住的,不生育的,如山峰般穩固,如柱子般堅立。眾生輪迴、流轉、死亡、再生,但它們永遠存在。'比丘們,這是第三種情況,一些沙門和婆羅門依此而成為常見論者,主張自我和世界是常住的。

『『Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī, so takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃ paṭibhānaṃ evamāha – 『sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisama』nti . Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.
『『Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
『『Tayidaṃ , bhikkhave, tathāgato pajānāti – 『ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā』ti, tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti; tañca pajānanaṃ [pajānaṃ (?) dī. ni. 3.36 pāḷiaṭṭhakathā passitabbaṃ] na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
『『Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Paṭhamabhāṇavāro.

Ekaccasassatavādo

『『Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi?
『『Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.
『『Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati. So tattha hoti manomayo pītibhakkho sayaṃpabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.
『『Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā upapajjati – 『aho vata aññepi sattā itthattaṃ āgaccheyyu』nti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ. Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.
『『Tatra , bhikkhave, yo so satto paṭhamaṃ upapanno tassa evaṃ hoti – 『ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā [sajjitā (syā. kaṃ.)] vasī pitā bhūtabhabyānaṃ. Mayā ime sattā nimmitā. Taṃ kissa hetu? Mamañhi pubbe etadahosi – 『『aho vata aññepi sattā itthattaṃ āgaccheyyu』』nti. Iti mama ca manopaṇidhi, ime ca sattā itthattaṃ āgatā』ti.

『『Yepi te sattā pacchā upapannā, tesampi evaṃ hoti – 『ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ. Iminā mayaṃ bhotā brahmunā nimmitā. Taṃ kissa hetu? Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ, mayaṃ panamha pacchā upapannā』ti.

"第四種情況,那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為常見論者,主張自我和世界是常住的呢?比丘們,這裡有一些沙門或婆羅門是推理者、思辨者,他們依靠推理和思辨,憑自己的見解這樣說:'自我和世界是常住的,不生育的,如山峰般穩固,如柱子般堅立。眾生輪迴、流轉、死亡、再生,但它們永遠存在。'比丘們,這是第四種情況,一些沙門和婆羅門依此而成為常見論者,主張自我和世界是常住的。 "比丘們,那些沙門和婆羅門是常見論者,他們依據這四種根據主張自我和世界是常住的。凡是沙門或婆羅門是常見論者,主張自我和世界是常住的,都是依據這四種根據中的一種或多種,沒有超出這個範圍的。 "比丘們,如來了知:'這些見解如此執取,如此堅持,會有如此的結果,如此的來世。'如來了知這些,也了知更高的道理;了知這些但不執著,不執著故,他親自體驗寂滅。如來如實了知受的生起、滅盡、味著、過患、出離,無所執取而解脫。 "比丘們,這些是深奧、難見、難解、寂靜、殊勝、超越尋思、微妙、智者所能了知的法,是如來自己證知后宣說的,若要正確地讚歎如來,應當依此而說。第一誦品完。部分常見論 "比丘們,有一些沙門和婆羅門是部分常見論者、部分非常見論者,他們依據四種根據主張自我和世界部分是常住的、部分是非常住的。那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為部分常見論者、部分非常見論者,主張自我和世界部分是常住的、部分是非常住的呢? "比丘們,有這樣的時候,經過很長的時間,這個世界開始收縮。當世界收縮時,大多數眾生轉生到光音天。他們在那裡是意生的,以喜為食,自身發光,在空中飛行,住在美妙的地方,長時間安住。 "比丘們,有這樣的時候,經過很長的時間,這個世界開始擴張。當世界擴張時,一個空的梵天宮出現。這時,一個眾生因壽命盡或福報盡從光音天死後,轉生到那個空的梵天宮。他在那裡是意生的,以喜為食,自身發光,在空中飛行,住在美妙的地方,長時間安住。 "他獨自在那裡長期居住后,生起不滿和焦慮:'啊,但願其他眾生也來到這裡!'這時,其他眾生因壽命盡或福報盡從光音天死後,也轉生到梵天宮,與那個眾生作伴。他們在那裡也是意生的,以喜為食,自身發光,在空中飛行,住在美妙的地方,長時間安住。 "比丘們,那個最先轉生的眾生這樣想:'我是梵天,大梵天,征服者,不被征服者,全知者,全能者,主宰者,創造者,化生者,最勝者,支配者,過去未來眾生之父。這些眾生是我所創造的。為什麼這樣說呢?因為我先前這樣想:"啊,但願其他眾生也來到這裡!"這是我的意願,這些眾生就來到了這裡。' "那些後來轉生的眾生也這樣想:'這位尊者是梵天,大梵天,征服者,不被征服者,全知者,全能者,主宰者,創造者,化生者,最勝者,支配者,過去未來眾生之父。我們是這位尊貴的梵天所創造的。為什麼這樣說呢?因為我們看到他最先來到這裡,我們是後來才來的。'

『『Tatra, bhikkhave, yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.
『『Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati , tato paraṃ nānussarati.

『『So evamāha – 『yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā』ti. Idaṃ kho, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

『『Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṃ hassakhiḍḍāratidhammasamāpannā [hasakhiḍḍāratidhammasamāpannā (ka.)] viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati [pamussati (sī. syā.)]. Satiyā sammosā te devā tamhā kāyā cavanti.
『『Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.

『『So evamāha – 『ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ na ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati. Satiyā asammosā te devā tamhā kāyā na cavanti; niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti . Ye pana mayaṃ ahumhā khiḍḍāpadosikā, te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā』ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

『『Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Santi, bhikkhave, manopadosikā nāma devā, te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā . Te devā tamhā kāyā cavanti.

"比丘們,那個最先轉生的眾生壽命更長,容貌更美,威力更大。而那些後來轉生的眾生壽命較短,容貌較差,威力較小。 "比丘們,有這種可能,某個眾生從那個境界死後來到這個世界。來到這個世界后,他離開家庭成為無家者。成為無家者后,他通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,他能憶念那個前世,但不能憶念更早的世。 "他這樣說:'那位尊者梵天,大梵天,征服者,不被征服者,全知者,全能者,主宰者,創造者,化生者,最勝者,支配者,過去未來眾生之父,我們是由他創造的,他是常住的、堅固的、永恒的、不變的,將永遠如此存在。而我們這些被那位尊貴的梵天所創造的眾生,是無常的、不堅固的、短壽的、會死亡的,來到了這個世界。'比丘們,這是第一種情況,一些沙門和婆羅門依此而成為部分常見論者、部分非常見論者,主張自我和世界部分是常住的、部分是非常住的。 "第二種情況,那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為部分常見論者、部分非常見論者,主張自我和世界部分是常住的、部分是非常住的呢?比丘們,有一種叫做'耽於嬉戲'的天神,他們過度沉迷於歡笑、嬉戲和歡樂。由於過度沉迷於歡笑、嬉戲和歡樂,他們的念頭迷失。由於念頭迷失,這些天神從那個境界死亡。 "比丘們,有這種可能,某個眾生從那個境界死後來到這個世界。來到這個世界后,他離開家庭成為無家者。成為無家者后,他通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,他能憶念那個前世,但不能憶念更早的世。 "他這樣說:'那些不耽於嬉戲的尊貴天神,他們不過度沉迷於歡笑、嬉戲和歡樂。由於不過度沉迷於歡笑、嬉戲和歡樂,他們的念頭不會迷失。由於念頭不迷失,這些天神不會從那個境界死亡;他們是常住的、堅固的、永恒的、不變的,將永遠如此存在。而我們這些耽於嬉戲的眾生,過度沉迷於歡笑、嬉戲和歡樂。由於過度沉迷於歡笑、嬉戲和歡樂,我們的念頭迷失了。由於念頭迷失,我們從那個境界死亡,是無常的、不堅固的、短壽的、會死亡的,來到了這個世界。'比丘們,這是第二種情況,一些沙門和婆羅門依此而成為部分常見論者、部分非常見論者,主張自我和世界部分是常住的、部分是非常住的。 "第三種情況,那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為部分常見論者、部分非常見論者,主張自我和世界部分是常住的、部分是非常住的呢?比丘們,有一種叫做'意亂'的天神,他們過度互相注視。由於過度互相注視,他們對彼此生起嗔恨。由於對彼此生起嗔恨,他們的身心疲憊。這些天神從那個境界死亡。

『『Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.

『『So evamāha – 『ye kho te bhonto devā na manopadosikā, te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā』ti . Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

『『Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – 『yaṃ kho idaṃ vuccati cakkhuṃ itipi sotaṃ itipi ghānaṃ itipi jivhā itipi kāyo itipi, ayaṃ attā anicco addhuvo asassato vipariṇāmadhammo. Yañca kho idaṃ vuccati cittanti vā manoti vā viññāṇanti vā ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī』ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.
『『Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
『『Tayidaṃ , bhikkhave, tathāgato pajānāti – 『ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā』ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
『『Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Antānantavādo

『『Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi?
『『Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte antasaññī lokasmiṃ viharati.

『『So evamāha – 『antavā ayaṃ loko parivaṭumo. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte antasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi – yathā antavā ayaṃ loko parivaṭumo』ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.

"比丘們,有這種可能,某個眾生從那個境界死後來到這個世界。來到這個世界后,他離開家庭成為無家者。成為無家者后,他通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,他能憶念那個前世,但不能憶念更早的世。 "他這樣說:'那些不是意亂的尊貴天神,他們不過度互相注視。由於不過度互相注視,他們不會對彼此生起嗔恨。由於不對彼此生起嗔恨,他們的身心不會疲憊。這些天神不會從那個境界死亡;他們是常住的、堅固的、永恒的、不變的,將永遠如此存在。而我們這些意亂的眾生,過度互相注視。由於過度互相注視,我們對彼此生起嗔恨。由於對彼此生起嗔恨,我們的身心疲憊。因此我們從那個境界死亡,是無常的、不堅固的、短壽的、會死亡的,來到了這個世界。'比丘們,這是第三種情況,一些沙門和婆羅門依此而成為部分常見論者、部分非常見論者,主張自我和世界部分是常住的、部分是非常住的。 "第四種情況,那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為部分常見論者、部分非常見論者,主張自我和世界部分是常住的、部分是非常住的呢?比丘們,這裡有一些沙門或婆羅門是推理者、思辨者。他們依靠推理和思辨,憑自己的見解這樣說:'所謂的眼、耳、鼻、舌、身,這個自我是無常的、不堅固的、非永恒的、會變化的。而所謂的心、意或識,這個自我是常住的、堅固的、永恒的、不變的,將永遠如此存在。'比丘們,這是第四種情況,一些沙門和婆羅門依此而成為部分常見論者、部分非常見論者,主張自我和世界部分是常住的、部分是非常住的。 "比丘們,那些沙門和婆羅門是部分常見論者、部分非常見論者,他們依據這四種根據主張自我和世界部分是常住的、部分是非常住的。凡是沙門或婆羅門是部分常見論者、部分非常見論者,主張自我和世界部分是常住的、部分是非常住的,都是依據這四種根據中的一種或多種,沒有超出這個範圍的。 "比丘們,如來了知:'這些見解如此執取,如此堅持,會有如此的結果,如此的來世。'如來了知這些,也了知更高的道理;了知這些但不執著,不執著故,他親自體驗寂滅。如來如實了知受的生起、滅盡、味著、過患、出離,無所執取而解脫。 "比丘們,這些是深奧、難見、難解、寂靜、殊勝、超越尋思、微妙、智者所能了知的法,是如來自己證知后宣說的,若要正確地讚歎如來,應當依此而說。有邊無邊論 "比丘們,有一些沙門和婆羅門是有邊無邊論者,他們依據四種根據主張世界是有邊或無邊的。那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為有邊無邊論者,主張世界是有邊或無邊的呢? "比丘們,這裡有一些沙門或婆羅門,通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,他住於世界有邊的想法中。 "他這樣說:'這個世界是有邊的,是圓形的。為什麼這樣說呢?因為我通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,我住於世界有邊的想法中。由此我知道:這個世界是有邊的,是圓形的。'比丘們,這是第一種情況,一些沙門和婆羅門依此而成為有邊無邊論者,主張世界是有邊或無邊的。

『『Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anantasaññī lokasmiṃ viharati.

『『So evamāha – 『ananto ayaṃ loko apariyanto. Ye te samaṇabrāhmaṇā evamāhaṃsu – 『『antavā ayaṃ loko parivaṭumo』』ti, tesaṃ musā. Ananto ayaṃ loko apariyanto. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi , yathāsamāhite citte anantasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi – yathā ananto ayaṃ loko apariyanto』ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.

『『Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharati, tiriyaṃ anantasaññī.

『『So evamāha – 『antavā ca ayaṃ loko ananto ca. Ye te samaṇabrāhmaṇā evamāhaṃsu – 『『antavā ayaṃ loko parivaṭumo』』ti, tesaṃ musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – 『『ananto ayaṃ loko apariyanto』』ti, tesampi musā. Antavā ca ayaṃ loko ananto ca. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharāmi, tiriyaṃ anantasaññī. Imināmahaṃ etaṃ jānāmi – yathā antavā ca ayaṃ loko ananto cā』ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.

『『Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – 『nevāyaṃ loko antavā, na panānanto. Ye te samaṇabrāhmaṇā evamāhaṃsu – 『『antavā ayaṃ loko parivaṭumo』』ti, tesaṃ musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – 『『ananto ayaṃ loko apariyanto』』ti, tesampi musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu – 『『antavā ca ayaṃ loko ananto cā』』ti, tesampi musā. Nevāyaṃ loko antavā , na panānanto』ti. Idaṃ, bhikkhave , catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.
『『Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṃ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
『『Tayidaṃ, bhikkhave, tathāgato pajānāti – 『ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā』ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
『『Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Amarāvikkhepavādo

『『Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi?

"第二種情況,那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為有邊無邊論者,主張世界是有邊或無邊的呢?比丘們,這裡有一些沙門或婆羅門,通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,他住於世界無邊的想法中。 "他這樣說:'這個世界是無邊的,無限的。那些說"這個世界是有邊的,是圓形的"的沙門和婆羅門說的是錯誤的。這個世界是無邊的,無限的。為什麼這樣說呢?因為我通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,我住於世界無邊的想法中。由此我知道:這個世界是無邊的,無限的。'比丘們,這是第二種情況,一些沙門和婆羅門依此而成為有邊無邊論者,主張世界是有邊或無邊的。 "第三種情況,那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為有邊無邊論者,主張世界是有邊或無邊的呢?比丘們,這裡有一些沙門或婆羅門,通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,他住於世界上下有邊、左右無邊的想法中。 "他這樣說:'這個世界既有邊又無邊。那些說"這個世界是有邊的,是圓形的"的沙門和婆羅門說的是錯誤的。那些說"這個世界是無邊的,無限的"的沙門和婆羅門也說的是錯誤的。這個世界既有邊又無邊。為什麼這樣說呢?因為我通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,我住於世界上下有邊、左右無邊的想法中。由此我知道:這個世界既有邊又無邊。'比丘們,這是第三種情況,一些沙門和婆羅門依此而成為有邊無邊論者,主張世界是有邊或無邊的。 "第四種情況,那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為有邊無邊論者,主張世界是有邊或無邊的呢?比丘們,這裡有一些沙門或婆羅門是推理者、思辨者。他們依靠推理和思辨,憑自己的見解這樣說:'這個世界既不是有邊的,也不是無邊的。那些說"這個世界是有邊的,是圓形的"的沙門和婆羅門說的是錯誤的。那些說"這個世界是無邊的,無限的"的沙門和婆羅門也說的是錯誤的。那些說"這個世界既有邊又無邊"的沙門和婆羅門也說的是錯誤的。這個世界既不是有邊的,也不是無邊的。'比丘們,這是第四種情況,一些沙門和婆羅門依此而成為有邊無邊論者,主張世界是有邊或無邊的。 "比丘們,那些沙門和婆羅門是有邊無邊論者,他們依據這四種根據主張世界是有邊或無邊的。凡是沙門或婆羅門是有邊無邊論者,主張世界是有邊或無邊的,都是依據這四種根據中的一種或多種,沒有超出這個範圍的。 "比丘們,如來了知:'這些見解如此執取,如此堅持,會有如此的結果,如此的來世。'如來了知這些,也了知更高的道理;了知這些但不執著,不執著故,他親自體驗寂滅。如來如實了知受的生起、滅盡、味著、過患、出離,無所執取而解脫。 "比丘們,這些是深奧、難見、難解、寂靜、殊勝、超越尋思、微妙、智者所能了知的法,是如來自己證知后宣說的,若要正確地讚歎如來,應當依此而說。詭辯論 "比丘們,有一些沙門和婆羅門是詭辯論者,當被問到各種問題時,他們迴避問題,用詭辯的方式回答,依據四種理由。那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為詭辯論者,當被問到各種問題時,迴避問題,用詭辯的方式回答,依據四種理由呢?

『『Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā 『idaṃ kusala』nti yathābhūtaṃ nappajānāti, 『idaṃ akusala』nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – 『ahaṃ kho 『『idaṃ kusala』』nti yathābhūtaṃ nappajānāmi, 『『idaṃ akusala』』nti yathābhūtaṃ nappajānāmi. Ahañce kho pana 『『idaṃ kusala』』nti yathābhūtaṃ appajānanto, 『『idaṃ akusala』』nti yathābhūtaṃ appajānanto, 『idaṃ kusala』nti vā byākareyyaṃ, 『idaṃ akusala』nti vā byākareyyaṃ, taṃ mamassa musā. Yaṃ mamassa musā , so mamassa vighāto. Yo mamassa vighāto so mamassa antarāyo』ti. Iti so musāvādabhayā musāvādaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – 『evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no』ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
『『Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā 『idaṃ kusala』nti yathābhūtaṃ nappajānāti, 『idaṃ akusala』nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – 『ahaṃ kho 『『idaṃ kusala』』nti yathābhūtaṃ nappajānāmi, 『『idaṃ akusala』』nti yathābhūtaṃ nappajānāmi. Ahañce kho pana 『『idaṃ kusala』』nti yathābhūtaṃ appajānanto, 『『idaṃ akusala』』nti yathābhūtaṃ appajānanto, 『『idaṃ kusala』』nti vā byākareyyaṃ, 『『idaṃ akusala』nti vā byākareyyaṃ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. Yattha [yo (?)] me assa chando vā rāgo vā doso vā paṭigho vā, taṃ mamassa upādānaṃ. Yaṃ mamassa upādānaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo』ti. Iti so upādānabhayā upādānaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – 『evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no』ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
『『Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā 『idaṃ kusala』nti yathābhūtaṃ nappajānāti, 『idaṃ akusala』nti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti – 『ahaṃ kho 『『idaṃ kusala』』nti yathābhūtaṃ nappajānāmi, 『『idaṃ akusala』nti yathābhūtaṃ nappajānāmi. Ahañce kho pana 『『idaṃ kusala』』nti yathābhūtaṃ appajānanto 『『idaṃ akusala』』nti yathābhūtaṃ appajānanto 『『idaṃ kusala』』nti vā byākareyyaṃ, 『『idaṃ akusala』』nti vā byākareyyaṃ. Santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā [vobhindantā (sī. pī.)] maññe caranti paññāgatena diṭṭhigatāni, te maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ. Ye maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ, tesāhaṃ na sampāyeyyaṃ. Yesāhaṃ na sampāyeyyaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo』ti. Iti so anuyogabhayā anuyogaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – 『evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no』ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.

"比丘們,這裡有一些沙門或婆羅門不如實了知'這是善'、'這是不善'。他這樣想:'我不如實了知"這是善"、"這是不善"。如果我不如實了知而說"這是善"或"這是不善",那就是我說謊。如果我說謊,那會使我煩惱。如果我煩惱,那會成為我的障礙。'因此,他因為害怕說謊、厭惡說謊,既不說'這是善',也不說'這是不善'。當被問到各種問題時,他迴避問題,用詭辯的方式回答:'我不這樣認為;我不那樣認為;我不認為是其他方式;我不認為不是;我不認為不是不是。'比丘們,這是第一種情況,一些沙門和婆羅門依此而成為詭辯論者,當被問到各種問題時,迴避問題,用詭辯的方式回答。 "第二種情況,那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為詭辯論者,當被問到各種問題時,迴避問題,用詭辯的方式回答呢?比丘們,這裡有一些沙門或婆羅門不如實了知'這是善'、'這是不善'。他這樣想:'我不如實了知"這是善"、"這是不善"。如果我不如實了知而說"這是善"或"這是不善",我可能會對此產生慾望、貪愛、嗔恨或反感。如果我產生慾望、貪愛、嗔恨或反感,那就是我的執著。如果我執著,那會使我煩惱。如果我煩惱,那會成為我的障礙。'因此,他因為害怕執著、厭惡執著,既不說'這是善',也不說'這是不善'。當被問到各種問題時,他迴避問題,用詭辯的方式回答:'我不這樣認為;我不那樣認為;我不認為是其他方式;我不認為不是;我不認為不是不是。'比丘們,這是第二種情況,一些沙門和婆羅門依此而成為詭辯論者,當被問到各種問題時,迴避問題,用詭辯的方式回答。 "第三種情況,那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為詭辯論者,當被問到各種問題時,迴避問題,用詭辯的方式回答呢?比丘們,這裡有一些沙門或婆羅門不如實了知'這是善'、'這是不善'。他這樣想:'我不如實了知"這是善"、"這是不善"。如果我不如實了知而說"這是善"或"這是不善",有些聰明、精明、善於辯論、能言善辯的沙門和婆羅門,他們似乎能以智慧擊破各種見解,他們可能會質問我、審問我、責難我。如果他們質問我、審問我、責難我,我可能無法回答。如果我無法回答,那會使我煩惱。如果我煩惱,那會成為我的障礙。'因此,他因為害怕被質問、厭惡被質問,既不說'這是善',也不說'這是不善'。當被問到各種問題時,他迴避問題,用詭辯的方式回答:'我不這樣認為;我不那樣認為;我不認為是其他方式;我不認為不是;我不認為不是不是。'比丘們,這是第三種情況,一些沙門和婆羅門依此而成為詭辯論者,當被問到各種問題時,迴避問題,用詭辯的方式回答。

『『Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – 『atthi paro loko』ti iti ce maṃ pucchasi, 『atthi paro loko』ti iti ce me assa, 『atthi paro loko』ti iti te naṃ byākareyyaṃ, 『evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no』ti. 『Natthi paro loko…pe… 『atthi ca natthi ca paro loko…pe… 『nevatthi na natthi paro loko…pe… 『atthi sattā opapātikā …pe… 『natthi sattā opapātikā…pe… 『atthi ca natthi ca sattā opapātikā…pe… 『nevatthi na natthi sattā opapātikā…pe… 『atthi sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī. syā. kaṃ.)] kammānaṃ phalaṃ vipāko…pe… 『natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… 『atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… 『nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… 『hoti tathāgato paraṃ maraṇā…pe… 『na hoti tathāgato paraṃ maraṇā…pe… 『hoti ca na ca hoti [na hoti ca (sī. ka.)] tathāgato paraṃ maraṇā…pe… 『neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti iti ce me assa, 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti iti te naṃ byākareyyaṃ, 『evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no』ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
『『Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ , sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Adhiccasamuppannavādo

『『Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi?
『『Santi, bhikkhave, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte saññuppādaṃ anussarati, tato paraṃ nānussarati. So evamāha – 『adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇato』ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti.
『『Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha – 『adhiccasamuppanno attā ca loko cā』ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti.

"第四種情況,那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為詭辯論者,當被問到各種問題時,迴避問題,用詭辯的方式回答呢?比丘們,這裡有一些沙門或婆羅門愚鈍、愚昧。由於愚鈍、愚昧,當被問到各種問題時,他迴避問題,用詭辯的方式回答:'如果你問我"有來世嗎?",如果我認為有來世,我會回答你"有來世"。但是,我不這樣認為;我不那樣認為;我不認為是其他方式;我不認為不是;我不認為不是不是。如果你問我"沒有來世嗎?"......"既有來世又沒有來世嗎?"......"既非有來世又非沒有來世嗎?"......"有化生的眾生嗎?"......"沒有化生的眾生嗎?"......"既有化生的眾生又沒有化生的眾生嗎?"......"既非有化生的眾生又非沒有化生的眾生嗎?"......"善惡業有果報嗎?"......"善惡業沒有果報嗎?"......"善惡業既有果報又沒有果報嗎?"......"善惡業既非有果報又非沒有果報嗎?"......"如來死後還存在嗎?"......"如來死後不存在嗎?"......"如來死後既存在又不存在嗎?"......"如來死後既非存在又非不存在嗎?",如果我認為如來死後既非存在又非不存在,我會回答你"如來死後既非存在又非不存在"。但是,我不這樣認為;我不那樣認為;我不認為是其他方式;我不認為不是;我不認為不是不是。'比丘們,這是第四種情況,一些沙門和婆羅門依此而成為詭辯論者,當被問到各種問題時,迴避問題,用詭辯的方式回答。 "比丘們,那些沙門和婆羅門是詭辯論者,當被問到各種問題時,他們迴避問題,用詭辯的方式回答,依據這四種理由。凡是沙門或婆羅門是詭辯論者,當被問到各種問題時,迴避問題,用詭辯的方式回答,都是依據這四種理由中的一種或多種,沒有超出這個範圍的......若要正確地讚歎如來,應當依此而說。無因生論 "比丘們,有一些沙門和婆羅門是無因生論者,他們依據兩種理由主張自我和世界是無因而生的。那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為無因生論者,主張自我和世界是無因而生的呢? "比丘們,有一種叫做無想天的天神。當他們產生想時,就從那個境界死亡。比丘們,有這種可能,某個眾生從那個境界死後來到這個世界。來到這個世界后,他離開家庭成為無家者。成為無家者后,他通過精進、努力、專注、不放逸、正確作意,達到這樣的心定。當心定下來時,他能憶念產生想的那一刻,但不能憶念更早的事。他這樣說:'自我和世界是無因而生的。為什麼這樣說呢?因為我以前不存在,現在我從不存在變成存在了。'比丘們,這是第一種情況,一些沙門和婆羅門依此而成為無因生論者,主張自我和世界是無因而生的。 "第二種情況,那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為無因生論者,主張自我和世界是無因而生的呢?比丘們,這裡有一些沙門或婆羅門是推理者、思辨者。他們依靠推理和思辨,憑自己的見解這樣說:'自我和世界是無因而生的。'比丘們,這是第二種情況,一些沙門和婆羅門依此而成為無因生論者,主張自我和世界是無因而生的。

『『Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
『『Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā.
『『Tayidaṃ, bhikkhave, tathāgato pajānāti – 『ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā』ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
『『Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti , yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Dutiyabhāṇavāro.

Aparantakappikā

『『Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya [catucattālīsāya (syā. kaṃ.)] vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?

Saññīvādo

『『Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi?
『『『Rūpī attā hoti arogo paraṃ maraṇā saññī』ti naṃ paññapenti. 『Arūpī attā hoti arogo paraṃ maraṇā saññī』ti naṃ paññapenti. 『Rūpī ca arūpī ca attā hoti…pe… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti… ekattasaññī attā hoti… nānattasaññī attā hoti… parittasaññī attā hoti… appamāṇasaññī attā hoti… ekantasukhī attā hoti… ekantadukkhī attā hoti. Sukhadukkhī attā hoti. Adukkhamasukhī attā hoti arogo paraṃ maraṇā saññī』ti naṃ paññapenti.
『『Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Asaññīvādo

『『Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?
『『『Rūpī attā hoti arogo paraṃ maraṇā asaññī』ti naṃ paññapenti. 『Arūpī attā hoti arogo paraṃ maraṇā asaññī』ti naṃ paññapenti. 『Rūpī ca arūpī ca attā hoti…pe… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti arogo paraṃ maraṇā asaññī』ti naṃ paññapenti.

"比丘們,那些沙門和婆羅門是無因生論者,他們依據這兩種理由主張自我和世界是無因而生的。凡是沙門或婆羅門是無因生論者,主張自我和世界是無因而生的,都是依據這兩種理由中的一種或多種,沒有超出這個範圍的......若要正確地讚歎如來,應當依此而說。 "比丘們,那些沙門和婆羅門是過去世論者,持有關於過去的見解,依據十八種理由對過去世提出各種主張。凡是沙門或婆羅門是過去世論者,持有關於過去的見解,對過去世提出各種主張,都是依據這十八種理由中的一種或多種,沒有超出這個範圍的。 "比丘們,如來了知:'這些見解如此執取,如此堅持,會有如此的結果,如此的來世。'如來了知這些,也了知更高的道理;了知這些但不執著,不執著故,他親自體驗寂滅。如來如實了知受的生起、滅盡、味著、過患、出離,無所執取而解脫。 "比丘們,這些是深奧、難見、難解、寂靜、殊勝、超越尋思、微妙、智者所能了知的法,是如來自己證知后宣說的,若要正確地讚歎如來,應當依此而說。第二誦品完。未來世論者 "比丘們,有一些沙門和婆羅門是未來世論者,持有關於未來的見解,依據四十四種理由對未來世提出各種主張。那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為未來世論者,持有關於未來的見解,對未來世提出各種主張呢? 有想論 "比丘們,有一些沙門和婆羅門主張死後有想,他們依據十六種理由主張死後自我是有想的。那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,主張死後有想,依據十六種理由主張死後自我是有想的呢? "他們主張:'死後自我是有色的,健康的,有想的。'他們主張:'死後自我是無色的,健康的,有想的。'他們主張:'死後自我既有色又無色......既非有色又非無色......是有邊的......是無邊的......既有邊又無邊......既非有邊又非無邊......有統一的想......有多樣的想......有有限的想......有無量的想......純粹快樂......純粹痛苦......既有快樂又有痛苦......既無快樂又無痛苦,健康的,有想的。' "比丘們,那些沙門和婆羅門主張死後有想,他們依據這十六種理由主張死後自我是有想的。凡是沙門或婆羅門主張死後有想,主張死後自我是有想的,都是依據這十六種理由中的一種或多種,沒有超出這個範圍的......若要正確地讚歎如來,應當依此而說。無想論 "比丘們,有一些沙門和婆羅門主張死後無想,他們依據八種理由主張死後自我是無想的。那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,主張死後無想,依據八種理由主張死後自我是無想的呢? "他們主張:'死後自我是有色的,健康的,無想的。'他們主張:'死後自我是無色的,健康的,無想的。'他們主張:'死後自我既有色又無色......既非有色又非無色......是有邊的......是無邊的......既有邊又無邊......既非有邊又非無邊,健康的,無想的。'

『『Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Nevasaññīnāsaññīvādo

『『Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?
『『『Rūpī attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī』ti naṃ paññapenti 『arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī』ti naṃ paññapenti.
『『Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Ucchedavādo

『『Santi , bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi?
『『Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi [evaṃdiṭṭhī (ka. pī.)] – 『yato kho, bho, ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī』ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
『『Tamañño evamāha – 『atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī』ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
『『Tamañño evamāha – 『atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī』ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
『『Tamañño evamāha – 『atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho , bho, añño attā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『『ananto ākāso』』ti ākāsānañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī』ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

"比丘們,那些沙門和婆羅門主張死後無想,他們依據這八種理由主張死後自我是無想的。凡是沙門或婆羅門主張死後無想,主張死後自我是無想的,都是依據這八種理由中的一種或多種,沒有超出這個範圍的......若要正確地讚歎如來,應當依此而說。非想非非想論 "比丘們,有一些沙門和婆羅門主張死後非有想非無想,他們依據八種理由主張死後自我是非有想非無想的。那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,主張死後非有想非無想,依據八種理由主張死後自我是非有想非無想的呢? "他們主張:'死後自我是有色的,健康的,非有想非無想的。'他們主張:'死後自我是無色的......既有色又無色......既非有色又非無色......是有邊的......是無邊的......既有邊又無邊......既非有邊又非無邊,健康的,非有想非無想的。' "比丘們,那些沙門和婆羅門主張死後非有想非無想,他們依據這八種理由主張死後自我是非有想非無想的。凡是沙門或婆羅門主張死後非有想非無想,主張死後自我是非有想非無想的,都是依據這八種理由......若要正確地讚歎如來,應當依此而說。斷滅論 "比丘們,有一些沙門和婆羅門是斷滅論者,他們依據七種理由主張現存眾生的斷滅、消失、不存在。那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為斷滅論者,依據七種理由主張現存眾生的斷滅、消失、不存在呢? "比丘們,這裡有一些沙門或婆羅門持有這樣的見解:'朋友,這個自我是物質的,由四大組成,父母所生。當身體壞滅時,它就斷滅、消失,死後不再存在。這樣,朋友,這個自我就完全斷滅了。'有些人就這樣主張現存眾生的斷滅、消失、不存在。 "另一人對他說:'朋友,確實有你所說的那個自我,我不說它不存在。但是,朋友,這個自我並不是這樣就完全斷滅了。還有另一個自我,是天界的,有色的,屬於欲界的,以段食為食。你不知道也不看見它,我知道也看見它。朋友,那個自我當身體壞滅時,它就斷滅、消失,死後不再存在。這樣,朋友,這個自我就完全斷滅了。'有些人就這樣主張現存眾生的斷滅、消失、不存在。 "另一人對他說:'朋友,確實有你所說的那個自我,我不說它不存在。但是,朋友,這個自我並不是這樣就完全斷滅了。還有另一個自我,是天界的,有色的,意所成,諸根具足,諸根完整。你不知道也不看見它,我知道也看見它。朋友,那個自我當身體壞滅時,它就斷滅、消失,死後不再存在。這樣,朋友,這個自我就完全斷滅了。'有些人就這樣主張現存眾生的斷滅、消失、不存在。 "另一人對他說:'朋友,確實有你所說的那個自我,我不說它不存在。但是,朋友,這個自我並不是這樣就完全斷滅了。還有另一個自我,超越一切色想,滅除有對想,不作意種種想,認為"空間是無邊的",達到空無邊處。你不知道也不看見它,我知道也看見它。朋友,那個自我當身體壞滅時,它就斷滅、消失,死後不再存在。這樣,朋友,這個自我就完全斷滅了。'有些人就這樣主張現存眾生的斷滅、消失、不存在。

『『Tamañño evamāha – 『atthi kho, bho, eso attā yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṃ samatikkamma 『『anantaṃ viññāṇa』』nti viññāṇañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī』ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
『『Tamañño evamāha – 『atthi kho, bho, so attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṃ samatikkamma 『『natthi kiñcī』』ti ākiñcaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho , bho, ayaṃ attā sammā samucchinno hotī』』ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
『Tamañño evamāha – 『『atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṃ samatikkamma 『『santametaṃ paṇītameta』』nti nevasaññānāsaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī』ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
『『Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, sabbe te imeheva sattahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Diṭṭhadhammanibbānavādo

『『Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi?
『『Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi – 『『yato kho, bho, ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī』ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
『『Tamañño evamāha –『atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Yato kho , bho, ayaṃ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī』ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
『『Tamañño evamāha – 『atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha vitakkitaṃ vicāritaṃ, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī』ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

"另一人對他說:'朋友,確實有你所說的那個自我,我不說它不存在。但是,朋友,這個自我並不是這樣就完全斷滅了。還有另一個自我,完全超越空無邊處,認為"識是無邊的",達到識無邊處。你不知道也不看見它,我知道也看見它。朋友,那個自我當身體壞滅時,它就斷滅、消失,死後不再存在。這樣,朋友,這個自我就完全斷滅了。'有些人就這樣主張現存眾生的斷滅、消失、不存在。 "另一人對他說:'朋友,確實有你所說的那個自我,我不說它不存在。但是,朋友,這個自我並不是這樣就完全斷滅了。還有另一個自我,完全超越識無邊處,認為"無所有",達到無所有處。你不知道也不看見它,我知道也看見它。朋友,那個自我當身體壞滅時,它就斷滅、消失,死後不再存在。這樣,朋友,這個自我就完全斷滅了。'有些人就這樣主張現存眾生的斷滅、消失、不存在。 "另一人對他說:'朋友,確實有你所說的那個自我,我不說它不存在。但是,朋友,這個自我並不是這樣就完全斷滅了。還有另一個自我,完全超越無所有處,認為"這是寂靜,這是殊勝",達到非想非非想處。你不知道也不看見它,我知道也看見它。朋友,那個自我當身體壞滅時,它就斷滅、消失,死後不再存在。這樣,朋友,這個自我就完全斷滅了。'有些人就這樣主張現存眾生的斷滅、消失、不存在。 "比丘們,那些沙門和婆羅門是斷滅論者,他們依據這七種理由主張現存眾生的斷滅、消失、不存在。凡是沙門或婆羅門是斷滅論者,主張現存眾生的斷滅、消失、不存在,都是依據這七種理由......若要正確地讚歎如來,應當依此而說。現法涅槃論 "比丘們,有一些沙門和婆羅門是現法涅槃論者,他們依據五種理由主張現存眾生的最高現法涅槃。那些尊貴的沙門和婆羅門依據什麼、以什麼為根據,成為現法涅槃論者,依據五種理由主張現存眾生的最高現法涅槃呢? "比丘們,這裡有一些沙門或婆羅門持有這樣的見解:'朋友,當這個自我充分享受五種欲樂時,這個自我就達到了最高的現法涅槃。'有些人就這樣主張現存眾生的最高現法涅槃。 "另一人對他說:'朋友,確實有你所說的那個自我,我不說它不存在。但是,朋友,這個自我並不是這樣就達到最高的現法涅槃。為什麼呢?因為欲樂是無常的、苦的、變化的,由於它們的變化和變異,會產生憂、悲、苦、憂惱和絕望。朋友,當這個自我離開欲樂,離開不善法,進入並安住于有尋有伺、由離生喜樂的初禪時,這個自我就達到了最高的現法涅槃。'有些人就這樣主張現存眾生的最高現法涅槃。 "另一人對他說:'朋友,確實有你所說的那個自我,我不說它不存在。但是,朋友,這個自我並不是這樣就達到最高的現法涅槃。為什麼呢?因為那裡還有尋和伺,這被認為是粗糙的。朋友,當這個自我平息了尋和伺,內心寧靜,心專一境性,進入並安住于無尋無伺、定生喜樂的第二禪時,這個自我就達到了最高的現法涅槃。'有些人就這樣主張現存眾生的最高現法涅槃。

『『Tamañño evamāha – 『atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha pītigataṃ cetaso uppilāvitattaṃ, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti 『『upekkhako satimā sukhavihārī』』ti, tatiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī』ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
『『Tamañño evamāha – 『atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī』ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
『『Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti, sabbe te imeheva pañcahi vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
『『Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi…pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
『『Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.
『『Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
『『Tayidaṃ, bhikkhave, tathāgato pajānāti – 『ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā』ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
『『Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

Paritassitavipphanditavāro

『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi , tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

"另一人對他說:'朋友,確實有你所說的那個自我,我不說它不存在。但是,朋友,這個自我並不是這樣就達到最高的現法涅槃。為什麼呢?因為那裡還有喜的狀態,心的興奮,這被認為是粗糙的。朋友,當這個自我離喜而住,保持平等心,正念正知,身受樂,正如聖者們所說的"舍念樂住",進入並安住于第三禪時,這個自我就達到了最高的現法涅槃。'有些人就這樣主張現存眾生的最高現法涅槃。 "另一人對他說:'朋友,確實有你所說的那個自我,我不說它不存在。但是,朋友,這個自我並不是這樣就達到最高的現法涅槃。為什麼呢?因為那裡還有對樂的心理傾向,這被認為是粗糙的。朋友,當這個自我舍離樂和苦,先前的喜憂已滅,不苦不樂,舍念清凈,進入並安住于第四禪時,這個自我就達到了最高的現法涅槃。'有些人就這樣主張現存眾生的最高現法涅槃。 "比丘們,那些沙門和婆羅門是現法涅槃論者,他們依據這五種理由主張現存眾生的最高現法涅槃。凡是沙門或婆羅門是現法涅槃論者,主張現存眾生的最高現法涅槃,都是依據這五種理由......若要正確地讚歎如來,應當依此而說。 "比丘們,那些沙門和婆羅門是未來世論者,持有關於未來的見解,依據這四十四種理由對未來世提出各種主張。凡是沙門或婆羅門是未來世論者,持有關於未來的見解,對未來世提出各種主張,都是依據這四十四種理由......若要正確地讚歎如來,應當依此而說。 "比丘們,那些沙門和婆羅門是過去世論者、未來世論者、過去未來世論者,持有關於過去未來的見解,依據六十二種理由對過去未來世提出各種主張。 "凡是沙門或婆羅門是過去世論者、未來世論者、過去未來世論者,持有關於過去未來的見解,對過去未來世提出各種主張,都是依據這六十二種理由中的一種或多種,沒有超出這個範圍的。 "比丘們,如來了知:'這些見解如此執取,如此堅持,會有如此的結果,如此的來世。'如來了知這些,也了知更高的道理;了知這些但不執著,不執著故,他親自體驗寂滅。如來如實了知受的生起、滅盡、味著、過患、出離,無所執取而解脫。 "比丘們,這些是深奧、難見、難解、寂靜、殊勝、超越尋思、微妙、智者所能了知的法,是如來自己證知后宣說的,若要正確地讚歎如來,應當依此而說。恐懼顫動品 "比丘們,那些主張常見的沙門和婆羅門,依據四種理由主張自我和世界是常的,那只是那些不知不見的尊貴沙門和婆羅門的感受,是渴愛所驅使的恐懼和顫動而已。 "比丘們,那些主張部分常見部分無常見的沙門和婆羅門,依據四種理由主張自我和世界部分是常的部分是無常的,那只是那些不知不見的尊貴沙門和婆羅門的感受,是渴愛所驅使的恐懼和顫動而已。

『『Tatra , bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
『『Tatra , bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
『『Tatra , bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

Phassapaccayāvāro

『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi phassapaccayā.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā.

"比丘們,那些主張有邊無邊論的沙門和婆羅門,依據四種理由主張世界是有邊無邊的,那只是那些不知不見的尊貴沙門和婆羅門的感受,是渴愛所驅使的恐懼和顫動而已。 "比丘們,那些詭辯論者沙門和婆羅門,當被問到各種問題時,迴避問題,用詭辯的方式回答,依據四種理由,那只是那些不知不見的尊貴沙門和婆羅門的感受,是渴愛所驅使的恐懼和顫動而已。 "比丘們,那些無因生論者沙門和婆羅門,依據兩種理由主張自我和世界是無因而生的,那只是那些不知不見的尊貴沙門和婆羅門的感受,是渴愛所驅使的恐懼和顫動而已。 "比丘們,那些過去世論者沙門和婆羅門,持有關於過去的見解,依據十八種理由對過去世提出各種主張,那只是那些不知不見的尊貴沙門和婆羅門的感受,是渴愛所驅使的恐懼和顫動而已。 "比丘們,那些主張死後有想的沙門和婆羅門,依據十六種理由主張死後自我是有想的,那只是那些不知不見的尊貴沙門和婆羅門的感受,是渴愛所驅使的恐懼和顫動而已。 "比丘們,那些主張死後無想的沙門和婆羅門,依據八種理由主張死後自我是無想的,那只是那些不知不見的尊貴沙門和婆羅門的感受,是渴愛所驅使的恐懼和顫動而已。 "比丘們,那些主張死後非有想非無想的沙門和婆羅門,依據八種理由主張死後自我是非有想非無想的,那只是那些不知不見的尊貴沙門和婆羅門的感受,是渴愛所驅使的恐懼和顫動而已。 "比丘們,那些斷滅論者沙門和婆羅門,依據七種理由主張現存眾生的斷滅、消失、不存在,那只是那些不知不見的尊貴沙門和婆羅門的感受,是渴愛所驅使的恐懼和顫動而已。 "比丘們,那些現法涅槃論者沙門和婆羅門,依據五種理由主張現存眾生的最高現法涅槃,那只是那些不知不見的尊貴沙門和婆羅門的感受,是渴愛所驅使的恐懼和顫動而已。 "比丘們,那些未來世論者沙門和婆羅門,持有關於未來的見解,依據四十四種理由對未來世提出各種主張,那只是那些不知不見的尊貴沙門和婆羅門的感受,是渴愛所驅使的恐懼和顫動而已。 "比丘們,那些過去世論者、未來世論者、過去未來世論者沙門和婆羅門,持有關於過去未來的見解,依據六十二種理由對過去未來世提出各種主張,那只是那些不知不見的尊貴沙門和婆羅門的感受,是渴愛所驅使的恐懼和顫動而已。觸為緣品 "比丘們,那些主張常見的沙門和婆羅門,依據四種理由主張自我和世界是常的,那也是以觸為緣。 "比丘們,那些主張部分常見部分無常見的沙門和婆羅門,依據四種理由主張自我和世界部分是常的部分是無常的,那也是以觸為緣。 "比丘們,那些主張有邊無邊論的沙門和婆羅門,依據四種理由主張世界是有邊無邊的,那也是以觸為緣。 "比丘們,那些詭辯論者沙門和婆羅門,當被問到各種問題時,迴避問題,用詭辯的方式回答,依據四種理由,那也是以觸為緣。 "比丘們,那些無因生論者沙門和婆羅門,依據兩種理由主張自我和世界是無因而生的,那也是以觸為緣。

『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā.
『『Tatra , bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi phassapaccayā.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi phassapaccayā.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.

Netaṃ ṭhānaṃ vijjativāro

『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekacca asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
『『Tatra , bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
『『Tatra , bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
『『Tatra , bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

"比丘們,那些過去世論者沙門和婆羅門,持有關於過去的見解,依據十八種理由對過去世提出各種主張,那也是以觸為緣。 "比丘們,那些主張死後有想的沙門和婆羅門,依據十六種理由主張死後自我是有想的,那也是以觸為緣。 "比丘們,那些主張死後無想的沙門和婆羅門,依據八種理由主張死後自我是無想的,那也是以觸為緣。 "比丘們,那些主張死後非有想非無想的沙門和婆羅門,依據八種理由主張死後自我是非有想非無想的,那也是以觸為緣。 "比丘們,那些斷滅論者沙門和婆羅門,依據七種理由主張現存眾生的斷滅、消失、不存在,那也是以觸為緣。 "比丘們,那些現法涅槃論者沙門和婆羅門,依據五種理由主張現存眾生的最高現法涅槃,那也是以觸為緣。 "比丘們,那些未來世論者沙門和婆羅門,持有關於未來的見解,依據四十四種理由對未來世提出各種主張,那也是以觸為緣。 "比丘們,那些過去世論者、未來世論者、過去未來世論者沙門和婆羅門,持有關於過去未來的見解,依據六十二種理由對過去未來世提出各種主張,那也是以觸為緣。不可能品 "比丘們,那些主張常見的沙門和婆羅門,依據四種理由主張自我和世界是常的,他們離開觸而有所感受,這是不可能的。 "比丘們,那些主張部分常見部分無常見的沙門和婆羅門,依據四種理由主張自我和世界部分是常的部分是無常的,他們離開觸而有所感受,這是不可能的。 "比丘們,那些主張有邊無邊論的沙門和婆羅門,依據四種理由主張世界是有邊無邊的,他們離開觸而有所感受,這是不可能的。 "比丘們,那些詭辯論者沙門和婆羅門,當被問到各種問題時,迴避問題,用詭辯的方式回答,依據四種理由,他們離開觸而有所感受,這是不可能的。 "比丘們,那些無因生論者沙門和婆羅門,依據兩種理由主張自我和世界是無因而生的,他們離開觸而有所感受,這是不可能的。 "比丘們,那些過去世論者沙門和婆羅門,持有關於過去的見解,依據十八種理由對過去世提出各種主張,他們離開觸而有所感受,這是不可能的。 "比丘們,那些主張死後有想的沙門和婆羅門,依據十六種理由主張死後自我是有想的,他們離開觸而有所感受,這是不可能的。 "比丘們,那些主張死後無想的沙門和婆羅門,依據八種理由主張死後自我是無想的,他們離開觸而有所感受,這是不可能的。 "比丘們,那些主張死後非有想非無想的沙門和婆羅門,依據八種理由主張死後自我是非有想非無想的,他們離開觸而有所感受,這是不可能的。 "比丘們,那些斷滅論者沙門和婆羅門,依據七種理由主張現存眾生的斷滅、消失、不存在,他們離開觸而有所感受,這是不可能的。 "比丘們,那些現法涅槃論者沙門和婆羅門,依據五種理由主張現存眾生的最高現法涅槃,他們離開觸而有所感受,這是不可能的。

『『Tatra , bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

Diṭṭhigatikādhiṭṭhānavaṭṭakathā

『『Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā…pe… yepi te samaṇabrāhmaṇā antānantikā… yepi te samaṇabrāhmaṇā amarāvikkhepikā… yepi te samaṇabrāhmaṇā adhiccasamuppannikā… yepi te samaṇabrāhmaṇā pubbantakappikā… yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā… yepi te samaṇabrāhmaṇā ucchedavādā… yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā… yepi te samaṇabrāhmaṇā aparantakappikā… yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṃvedenti tesaṃ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

Vivaṭṭakathādi

『『Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti, ayaṃ imehi sabbeheva uttaritaraṃ pajānāti.
『『Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.

『『Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṃ udakadahaṃ [udakarahadaṃ (sī. syā. pī.)] otthareyya. Tassa evamassa – 『ye kho keci imasmiṃ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī』ti; evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.

『『Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati. Yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā. Kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā.

『『Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni [vaṇṭūpanibandhanāni (sī. pī.), vaṇḍapaṭibaddhāni (ka.)], sabbāni tāni tadanvayāni bhavanti; evameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati, yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā, kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā』』ti.

Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – 『『acchariyaṃ, bhante, abbhutaṃ, bhante, ko nāmo ayaṃ, bhante, dhammapariyāyo』』ti? 『『Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ atthajālantipi naṃ dhārehi, dhammajālantipi naṃ dhārehi, brahmajālantipi naṃ dhārehi, diṭṭhijālantipi naṃ dhārehi, anuttaro saṅgāmavijayotipi naṃ dhārehī』』ti. Idamavoca bhagavā.

"比丘們,那些未來世論者沙門和婆羅門,持有關於未來的見解,依據四十四種理由對未來世提出各種主張,他們離開觸而有所感受,這是不可能的。 "比丘們,那些過去世論者、未來世論者、過去未來世論者沙門和婆羅門,持有關於過去未來的見解,依據六十二種理由對過去未來世提出各種主張,他們離開觸而有所感受,這是不可能的。持有見解者的執著輪迴之說 "比丘們,那些主張常見的沙門和婆羅門,依據四種理由主張自我和世界是常的,那些主張部分常見部分無常見的沙門和婆羅門......那些主張有邊無邊論的沙門和婆羅門......那些詭辯論者沙門和婆羅門......那些無因生論者沙門和婆羅門......那些過去世論者沙門和婆羅門......那些主張死後有想的沙門和婆羅門......那些主張死後無想的沙門和婆羅門......那些主張死後非有想非無想的沙門和婆羅門......那些斷滅論者沙門和婆羅門......那些現法涅槃論者沙門和婆羅門......那些未來世論者沙門和婆羅門......那些過去世論者、未來世論者、過去未來世論者沙門和婆羅門,持有關於過去未來的見解,依據六十二種理由對過去未來世提出各種主張,他們都是通過六觸處而有所感受,由於他們的感受而有渴愛,由於渴愛而有執取,由於執取而有有,由於有而有生,由於生而有老死、憂悲苦惱。解脫之說等 "比丘們,當比丘如實了知六觸處的生起、滅盡、味著、過患、出離,他就比所有這些人更深入地了知。 "比丘們,凡是沙門或婆羅門,無論是過去世論者、未來世論者還是過去未來世論者,持有關於過去未來的見解,對過去未來世提出各種主張,他們都被這六十二種理由所網羅,被困在其中,在其中浮沉。 "比丘們,就像一個熟練的漁夫或漁夫的學徒用細密的網覆蓋一個小水池。他會這樣想:'這個水池裡所有的大魚都被網羅住了。它們被困在網中,在網中浮沉。'同樣地,比丘們,凡是沙門或婆羅門,無論是過去世論者、未來世論者還是過去未來世論者,持有關於過去未來的見解,對過去未來世提出各種主張,他們都被這六十二種理由所網羅,被困在其中,在其中浮沉。 "比丘們,如來的身體存在,但已經切斷了再生的紐帶。只要他的身體還存在,天神和人類就能看見他。當身體壞滅,生命終結后,天神和人類就不能再看見他了。 "比丘們,就像一串芒果被從樹枝上砍下來,所有還連在枝上的芒果都會跟著掉下來。同樣地,比丘們,如來的身體存在,但已經切斷了再生的紐帶。只要他的身體還存在,天神和人類就能看見他。當身體壞滅,生命終結后,天神和人類就不能再看見他了。" 說到這裡,尊者阿難對世尊說:"奇妙啊,世尊!稀有啊,世尊!世尊,這個法門叫什麼名字呢?""因此,阿難,你要記住這個法門叫做'義網',也叫'法網',也叫'梵網',也叫'見網',也叫'無上的戰勝'。"這是世尊所說。

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne dasasahassī [sahassī (katthaci)] lokadhātu akampitthāti.

那些比丘對世尊所說的話感到滿意和歡喜。當這個解說被宣說時,一萬個世界都震動了。

Brahmajālasuttaṃ niṭṭhitaṃ paṭhamaṃ.

梵網經結束。第一經。