B0102020103opammavaggo（譬喻經）c3.5s

Opammavaggo
Kakacūpamasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharati. Evaṃ saṃsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati – sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – 『『āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharati. Evaṃ saṃsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati – sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharatī』』ti.
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – 『『ehi tvaṃ , bhikkhu, mama vacanena moḷiyaphaggunaṃ bhikkhuṃ āmantehi – 『satthā taṃ, āvuso phagguna, āmantetī』』』ti. 『『Evaṃ , bhante』』ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ moḷiyaphaggunaṃ etadavoca – 『『satthā taṃ, āvuso phagguna, āmantetī』』ti. 『『Evamāvuso』』ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ moḷiyaphaggunaṃ bhagavā etadavoca –

『『Saccaṃ kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharasi? Evaṃ saṃsaṭṭho kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ viharasi – sace koci bhikkhu tuyhaṃ sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tena tvaṃ kupito anattamano adhikaraṇampi karosi. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā tuyhaṃ avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ viharasī』』ti? 『『Evaṃ, bhante』』ti. 『『Nanu tvaṃ, phagguna, kulaputto saddhā agārasmā anagāriyaṃ pabbajito』』ti? 『『Evaṃ, bhante』』ti.

譬喻品鋸喻經我是這樣聽說的 - 有一次，世尊住在舍衛城(現今印度北方邦斯拉瓦斯蒂附近)祇樹給孤獨園。那時，尊者摩利耶伕古努與比丘尼們過分親密地交往。尊者摩利耶伕古努與比丘尼們如此親密地交往 - 如果有比丘當著尊者摩利耶伕古努的面說那些比丘尼的壞話，尊者摩利耶伕古努就會生氣不悅，甚至引起爭端。如果有比丘當著那些比丘尼的面說尊者摩利耶伕古努的壞話，那些比丘尼就會生氣不悅，甚至引起爭端。尊者摩利耶伕古努就是這樣與比丘尼們親密地交往。這時，有一位比丘來到世尊那裡，向世尊禮拜後坐在一旁。坐在一旁的那位比丘對世尊說："尊者，尊者摩利耶伕古努與比丘尼們過分親密地交往。尊者，尊者摩利耶伕古努就是這樣與比丘尼們親密地交往 - 如果有比丘當著尊者摩利耶伕古努的面說那些比丘尼的壞話，尊者摩利耶伕古努就會生氣不悅，甚至引起爭端。如果有比丘當著那些比丘尼的面說尊者摩利耶伕古努的壞話，那些比丘尼就會生氣不悅，甚至引起爭端。尊者，尊者摩利耶伕古努就是這樣與比丘尼們親密地交往。" 於是世尊對一位比丘說："比丘，你去以我的名義告訴摩利耶伕古努比丘：'朋友伕古努，老師叫你。'"那位比丘回答說："是，尊者。"他聽從世尊的話，來到尊者摩利耶伕古努那裡，對尊者摩利耶伕古努說："朋友伕古努，老師叫你。"尊者摩利耶伕古努回答說："是，朋友。"他聽從那位比丘的話，來到世尊那裡，向世尊禮拜後坐在一旁。世尊對坐在一旁的尊者摩利耶伕古努說： "伕古努，據說你與比丘尼們過分親密地交往，是真的嗎？據說你就是這樣與比丘尼們親密地交往 - 如果有比丘當著你的面說那些比丘尼的壞話，你就會生氣不悅，甚至引起爭端。如果有比丘當著那些比丘尼的面說你的壞話，那些比丘尼就會生氣不悅，甚至引起爭端。據說你就是這樣與比丘尼們親密地交往，是真的嗎？""是的，尊者。""伕古努，你不是出身良家，因信仰而從在家出家為無家者嗎？""是的，尊者。"

『『Na kho te etaṃ, phagguna, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho vihareyyāsi. Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna, ye gehasitā [gehassitā (?)] chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ – 『na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro』ti. Evañhi te, phagguna, sikkhitabbaṃ.

『『Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ pāṇinā pahāraṃ dadeyya, leḍḍunā pahāraṃ dadeyya, daṇḍena pahāraṃ dadeyya, satthena pahāraṃ dadeyya. Tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ 『na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro』ti. Evañhi te, phagguna, sikkhitabbaṃ.

『『Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna , ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ 『na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro』ti. Evañhi te, phagguna, sikkhitabbaṃ.

『『Tasmātiha, phagguna, tava cepi koci pāṇinā pahāraṃ dadeyya, leḍḍunā pahāraṃ dadeyya, daṇḍena pahāraṃ dadeyya, satthena pahāraṃ dadeyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ 『na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro』ti. Evañhi te, phagguna, sikkhitabba』』nti.

Atha kho bhagavā bhikkhū āmantesi – 『『ārādhayiṃsu vata me, bhikkhave, bhikkhū ekaṃ samayaṃ cittaṃ. Idhāhaṃ, bhikkhave, bhikkhū āmantesiṃ – ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi. Ekāsanabhojanaṃ kho ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha. Ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti. Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi; satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.

『『Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṃ gahetvā, yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi. Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi, satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. Tasmātiha, bhikkhave, tumhepi akusalaṃ pajahatha, kusalesu dhammesu āyogaṃ karotha. Evañhi tumhepi imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatha.

『『Seyyathāpi , bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṃ sālavanaṃ. Tañcassa eḷaṇḍehi sañchannaṃ. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo [ojaharaṇiyo (ka.)] tā chetvā [tacchetvā (sī. syā. pī.)] bahiddhā nīhareyya, antovanaṃ suvisodhitaṃ visodheyya. Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya. Evañhetaṃ, bhikkhave, sālavanaṃ aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Evameva kho, bhikkhave, tumhepi akusalaṃ pajahatha, kusalesu dhammesu āyogaṃ karotha. Evañhi tumhepi imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatha.

"伕古努，對於出身良家、因信仰而從在家出家為無家者的你來說，與比丘尼們過分親密地交往是不適當的。因此，伕古努，如果有人當著你的面說那些比丘尼的壞話，你應該放棄那些屬於在家人的慾望和思想。伕古努，在這種情況下，你應該這樣學習：'我的心不會改變，我不會說惡語，我會懷著慈心，為他人的利益著想，不懷恨意。'伕古努，你應該這樣學習。 "因此，伕古努，如果有人當著你的面用手打那些比丘尼，用土塊打她們，用棍棒打她們，用刀打她們。在這種情況下，你也應該放棄那些屬於在家人的慾望和思想。伕古努，在這種情況下，你應該這樣學習：'我的心不會改變，我不會說惡語，我會懷著慈心，為他人的利益著想，不懷恨意。'伕古努，你應該這樣學習。 "因此，伕古努，如果有人當著你的面說你的壞話，在這種情況下，你也應該放棄那些屬於在家人的慾望和思想。伕古努，在這種情況下，你應該這樣學習：'我的心不會改變，我不會說惡語，我會懷著慈心，為他人的利益著想，不懷恨意。'伕古努，你應該這樣學習。 "因此，伕古努，如果有人用手打你，用土塊打你，用棍棒打你，用刀打你，在這種情況下，你也應該放棄那些屬於在家人的慾望和思想。伕古努，在這種情況下，你應該這樣學習：'我的心不會改變，我不會說惡語，我會懷著慈心，為他人的利益著想，不懷恨意。'伕古努，你應該這樣學習。" 然後世尊對比丘們說："比丘們，有一次比丘們確實讓我滿意。那時，比丘們，我對比丘們說：'比丘們，我只吃一座食。比丘們，我只吃一座食時，感到少病、少惱、輕快、有力、安樂。來吧，比丘們，你們也只吃一座食。比丘們，你們只吃一座食時，也會感到少病、少惱、輕快、有力、安樂。'比丘們，我不需要對那些比丘們進行教導；比丘們，我只需要喚起那些比丘們的正念。 "比丘們，就像在平坦的四衢大道上，有一輛配備了鞭子的優良馬車停在那裡。一個熟練的馭者、調馬師登上車，左手握韁繩，右手拿鞭子，可以隨心所欲地駕駛馬車前進或後退。同樣地，比丘們，我不需要對那些比丘們進行教導；比丘們，我只需要喚起那些比丘們的正念。因此，比丘們，你們也要捨棄不善，致力於善法。這樣，你們在這個法與律中就會得到增長、發展和廣大。 "比丘們，就像在一個村莊或城鎮附近有一片大沙羅樹林。它被荊棘覆蓋。有一個人出現了，他希望得到利益，希望得到幸福，希望得到安穩。他砍掉那些彎曲的、吸取養分的沙羅樹枝，把它們搬到外面，徹底清理林內。他會好好照料那些筆直的、生長良好的沙羅樹枝。比丘們，這樣，這片沙羅樹林在以後就會得到增長、發展和廣大。同樣地，比丘們，你們要捨棄不善，致力於善法。這樣，你們在這個法與律中就會得到增長、發展和廣大。

『『Bhūtapubbaṃ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi. Vedehikāya, bhikkhave, gahapatāniyā evaṃ kalyāṇo kittisaddo abbhuggato – 『soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī』ti. Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṃvihitakammantā.

『『Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi – 『mayhaṃ kho ayyāya evaṃ kalyāṇo kittisaddo abbhuggato – 『『soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī』』ti. Kiṃ nu kho me ayyā santaṃyeva nu kho ajjhattaṃ kopaṃ na pātukaroti udāhu asantaṃ udāhu mayhamevete [mayhevete (sī. pī.)] kammantā susaṃvihitā yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ? Yaṃnūnāhaṃ ayyaṃ vīmaṃseyya』nti. Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca – 『he je kāḷī』ti. 『Kiṃ, ayye』ti? 『Kiṃ, je, divā uṭṭhāsī』ti? 『Na khvayye [na kho ayye (sī. pī.)], kiñcī』ti. 『No vata re kiñci, pāpi dāsi [pāpadāsi (syā. ka.)], divā uṭṭhāsī』ti kupitā anattamanā bhākuṭiṃ [bhūkuṭiṃ (sī. pī.), bhakuṭīṃ (syā.)] akāsi. Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi – 『santaṃyeva kho me ayyā ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ; mayhamevete kammantā susaṃvihitā, yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Yaṃnūnāhaṃ bhiyyosomattāya ayyaṃ vīmaṃseyya』』』nti.

『『Atha kho, bhikkhave, kāḷī dāsī divātaraṃyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca – 『he je, kāḷī』ti. 『Kiṃ, ayye』ti? 『Kiṃ, je, divātaraṃ uṭṭhāsī』ti? 『Na khvayye, kiñcī』ti. 『No vata re kiñci, pāpi dāsi, divātaraṃ uṭṭhāsī』ti kupitā anattamanā anattamanavācaṃ nicchāresi. Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi – 『santaṃyeva kho me ayyā ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Mayhamevete kammantā susaṃvihitā, yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Yaṃnūnāhaṃ bhiyyosomattāya ayyaṃ vīmaṃseyya』nti.

『『Atha kho, bhikkhave, kāḷī dāsī divātaraṃyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca – 『he je, kāḷī』ti. 『Kiṃ, ayye』ti? 『Kiṃ, je, divā uṭṭhāsī』ti? 『Na khvayye, kiñcī』ti. 『No vata re kiñci, pāpi dāsi, divā uṭṭhāsī』ti kupitā anattamanā aggaḷasūciṃ gahetvā sīse pahāraṃ adāsi, sīsaṃ vobhindi [vi + ava + bhindi = vobhindi]. Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṃ ujjhāpesi – 『passathayye, soratāya kammaṃ; passathayye, nivātāya kammaṃ, passathayye, upasantāya kammaṃ! Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṃ gahetvā sīse pahāraṃ dassati, sīsaṃ vobhindissatī』ti.

『『Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṃ pāpako kittisaddo abbhuggacchi – 『caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī』ti.

"比丘們，從前在這個舍衛城裡有一位名叫韋德希卡的女居士。比丘們，關於這位韋德希卡女居士，有這樣美好的名聲傳開：'韋德希卡女居士溫和，韋德希卡女居士謙遜，韋德希卡女居士平靜。'比丘們，這位韋德希卡女居士有一個名叫卡利的女僕，她勤勞、不懶惰、工作井井有條。 "比丘們，這時卡利女僕心想：'我的主人有這樣美好的名聲傳開：'韋德希卡女居士溫和，韋德希卡女居士謙遜，韋德希卡女居士平靜。'我的主人是真的內心沒有憤怒，還是有憤怒但不表現出來？還是因為我的工作做得好，所以我的主人即使內心有憤怒也不表現出來？不如我來試探一下主人。' "比丘們，於是卡利女僕天亮后才起床。比丘們，這時韋德希卡女居士對卡利女僕說：'喂，卡利！''什麼事，夫人？''你怎麼天亮后才起床？''夫人，沒什麼特別的原因。''什麼，沒有原因？你這個壞女僕，竟然天亮后才起床！'她生氣不悅，皺起眉頭。比丘們，這時卡利女僕心想：'我的主人確實內心有憤怒，只是不表現出來。是我的工作做得好，所以我的主人即使內心有憤怒也不表現出來。不如我再進一步試探主人。' "比丘們，於是卡利女僕天亮很久后才起床。比丘們，這時韋德希卡女居士對卡利女僕說：'喂，卡利！''什麼事，夫人？''你怎麼天亮這麼久才起床？''夫人，沒什麼特別的原因。''什麼，沒有原因？你這個壞女僕，竟然天亮這麼久才起床！'她生氣不悅，說出不悅的話。比丘們，這時卡利女僕心想：'我的主人確實內心有憤怒，只是不表現出來。是我的工作做得好，所以我的主人即使內心有憤怒也不表現出來。不如我再進一步試探主人。' "比丘們，於是卡利女僕天亮更久后才起床。比丘們，這時韋德希卡女居士對卡利女僕說：'喂，卡利！''什麼事，夫人？''你怎麼天亮后才起床？''夫人，沒什麼特別的原因。''什麼，沒有原因？你這個壞女僕，竟然天亮后才起床！'她生氣不悅，拿起門閂打在她頭上，打破了她的頭。比丘們，這時卡利女僕頭破血流，向鄰居們控訴：'看啊，各位！這就是溫和的人做的事！這就是謙遜的人做的事！這就是平靜的人做的事！怎麼可以因為一個女僕天亮后才起床，就生氣不悅，拿起門閂打在頭上，打破頭呢？' "比丘們，後來韋德希卡女居士有了這樣惡劣的名聲傳開：'韋德希卡女居士暴躁，韋德希卡女居士不謙遜，韋德希卡女居士不平靜。'"

『『Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti. Yato ca, bhikkhave, bhikkhuṃ amanāpā vacanapathā phusanti, atha bhikkhu 『sorato』ti veditabbo, 『nivāto』ti veditabbo, 『upasanto』ti veditabbo. Nāhaṃ taṃ, bhikkhave, bhikkhuṃ 『suvaco』ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṃ āpajjati. Taṃ kissa hetu? Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ alabhamāno na suvaco hoti, na sovacassataṃ āpajjati. Yo ca kho, bhikkhave, bhikkhu dhammaṃyeva sakkaronto, dhammaṃ garuṃ karonto, dhammaṃ mānento, dhammaṃ pūjento, dhammaṃ apacāyamāno [dhammaṃ yeva sakkaronto dhammaṃ garukaronto dhammaṃ apacāyamāno (sī. syā. pī.)] suvaco hoti, sovacassataṃ āpajjati, tamahaṃ 『suvaco』ti vadāmi. Tasmātiha, bhikkhave, 『dhammaṃyeva sakkarontā, dhammaṃ garuṃ karontā, dhammaṃ mānentā, dhammaṃ pūjentā, dhammaṃ apacāyamānā suvacā bhavissāma, sovacassataṃ āpajjissāmā』ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

『『Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṃ – kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṃ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā ; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – 『na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena [abyāpajjhena (sī. syā. pī.), abyāpajjena (ka.) aṅguttaratikanipātaṭīkā oloketabbā] pharitvā viharissāmā』ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.
『『Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṃ [kuddālapiṭakaṃ (sī. syā. pī.)] ādāya. So evaṃ vadeyya – 『ahaṃ imaṃ mahāpathaviṃ apathaviṃ karissāmī』ti . So tatra tatra vikhaṇeyya [khaṇeyya (sī. syā. pī.)], tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya – 『apathavī bhavasi, apathavī bhavasī』ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso imaṃ mahāpathaviṃ apathaviṃ kareyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Ayañhi, bhante, mahāpathavī gambhīrā appameyyā. Sā na sukarā apathavī kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā』』ti. 『『Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ – kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā , bhikkhave, pare vadamānā vadeyyuṃ akālena vā; bhūtena vā bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – 『na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā』ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

"比丘們，同樣地，這裡有些比丘只有在沒有聽到不悅耳的話時，才表現得溫和、謙遜、平靜。比丘們，當比丘聽到不悅耳的話時，才能知道他是否真的'溫和'、'謙遜'、'平靜'。比丘們，我不稱讚那些因為得到衣服、食物、住處、醫藥等必需品而變得易於勸導的比丘為'易受教導的'。為什麼？比丘們，因為那樣的比丘如果得不到這些必需品，就不會易於勸導，不會變得易受教導。比丘們，我稱讚那些因為尊重法、重視法、尊敬法、崇拜法、恭敬法而變得易於勸導、易受教導的比丘為'易受教導的'。因此，比丘們，你們應該這樣學習：'我們要尊重法、重視法、尊敬法、崇拜法、恭敬法，變得易於勸導，易受教導。'比丘們，你們應該這樣學習。 "比丘們，有五種說話方式，他人可能用這些方式對你們說話 - 適時或不適時；真實或虛假；溫和或粗暴；有益或無益；出於慈心或懷有恨意。比丘們，他人可能適時或不適時地對你們說話；比丘們，他人可能真實或虛假地對你們說話；比丘們，他人可能溫和或粗暴地對你們說話；比丘們，他人可能有益或無益地對你們說話；比丘們，他人可能出於慈心或懷有恨意地對你們說話。比丘們，在這種情況下，你們應該這樣學習：'我們的心不會改變，我們不會說惡語，我們會懷著慈心，為他人的利益著想，不懷恨意。我們會以慈心遍滿那個人，以及以慈心遍滿整個世界，廣大、高尚、無量、無怨、無害。'比丘們，你們應該這樣學習。 "比丘們，假設有一個人帶著鏟子和籃子來，說：'我要使這大地變成非地。'他在這裡那裡挖掘，在這裡那裡撒土，在這裡那裡吐唾沫，在這裡那裡小便，說：'變成非地吧，變成非地吧。'比丘們，你們怎麼認為，這個人能使大地變成非地嗎？""不能，尊者。""為什麼？""尊者，因為這大地深厚無量，不容易使之變成非地。那個人只會徒勞無功。""同樣地，比丘們，有五種說話方式，他人可能用這些方式對你們說話 - 適時或不適時；真實或虛假；溫和或粗暴；有益或無益；出於慈心或懷有恨意。比丘們，他人可能適時或不適時地對你們說話；比丘們，他人可能真實或虛假地對你們說話；比丘們，他人可能溫和或粗暴地對你們說話；比丘們，他人可能有益或無益地對你們說話；比丘們，他人可能出於慈心或懷有恨意地對你們說話。比丘們，在這種情況下，你們應該這樣學習：'我們的心不會改變，我們不會說惡語，我們會懷著慈心，為他人的利益著想，不懷恨意。我們會以慈心遍滿那個人，以及以如大地般廣大、高尚、無量、無怨、無害的心遍滿整個世界。'比丘們，你們應該這樣學習。

『『Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṃ vā haliddiṃ vā nīlaṃ vā mañjiṭṭhaṃ vā ādāya. So evaṃ vadeyya – 『ahaṃ imasmiṃ ākāse rūpaṃ likhissāmi, rūpapātubhāvaṃ karissāmī』ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso imasmiṃ ākāse rūpaṃ likheyya, rūpapātubhāvaṃ kareyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Ayañhi, bhante, ākāso arūpī anidassano. Tattha na sukaraṃ rūpaṃ likhituṃ, rūpapātubhāvaṃ kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā』』ti. 『『Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā …pe… 『na ceva… tadārammaṇañca sabbāvantaṃ lokaṃ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā』ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.
『『Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṃ tiṇukkaṃ ādāya. So evaṃ vadeyya – 『ahaṃ imāya ādittāya tiṇukkāya gaṅgaṃ nadiṃ santāpessāmi saṃparitāpessāmī』ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso ādittāya tiṇukkāya gaṅgaṃ nadiṃ santāpeyya saṃparitāpeyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Gaṅgā hi, bhante, nadī gambhīrā appameyyā. Sā na sukarā ādittāya tiṇukkāya santāpetuṃ saṃparitāpetuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā』』ti. 『『Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā…pe… 『na ceva… tadārammaṇañca sabbāvantaṃ lokaṃ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā』』ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.
『『Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. Atha puriso āgaccheyya kaṭṭhaṃ vā kathalaṃ [kaṭhalaṃ (sī. syā. pī.)] vā ādāya. So evaṃ vadeyya – 『ahaṃ imaṃ biḷārabhastaṃ madditaṃ sumadditaṃ suparimadditaṃ, mudukaṃ tūliniṃ, chinnasassaraṃ chinnabhabbharaṃ kaṭṭhena vā kathalena vā sarasaraṃ karissāmi bharabharaṃ karissāmī』ti . Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ biḷārabhastaṃ madditaṃ sumadditaṃ suparimadditaṃ, mudukaṃ tūliniṃ, chinnasassaraṃ chinnabhabbharaṃ kaṭṭhena vā kathalena vā sarasaraṃ kareyya, bharabharaṃ kareyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā. Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṃ kātuṃ bharabharaṃ kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā』』ti. 『『Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā bhikkhave pare vadamānā vadeyyuṃ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – 『na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā』ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

"比丘們，假設有一個人帶著胭脂、薑黃、藍色或紅色染料來，說：'我要在這空中畫畫，使畫像顯現。'比丘們，你們怎麼認為，這個人能在空中畫畫，使畫像顯現嗎？""不能，尊者。""為什麼？""尊者，因為空中無形無相。在那裡不容易畫畫，使畫像顯現。那個人只會徒勞無功。""同樣地，比丘們，有五種說話方式，他人可能用這些方式對你們說話 - 適時或不適時……'我們的心不會改變……我們會以如空一般廣大、高尚、無量、無怨、無害的心遍滿整個世界。'比丘們，你們應該這樣學習。 "比丘們，假設有一個人帶著燃燒的草把來，說：'我要用這燃燒的草把使恒河變熱，使之沸騰。'比丘們，你們怎麼認為，這個人能用燃燒的草把使恒河變熱，使之沸騰嗎？""不能，尊者。""為什麼？""尊者，因為恒河深廣無量。不容易用燃燒的草把使之變熱，使之沸騰。那個人只會徒勞無功。""同樣地，比丘們，有五種說話方式，他人可能用這些方式對你們說話 - 適時或不適時……'我們的心不會改變……我們會以如恒河一般廣大、高尚、無量、無怨、無害的心遍滿整個世界。'比丘們，你們應該這樣學習。 "比丘們，假設有一個柔軟的貓皮袋，經過充分揉搓，變得柔軟如棉，沒有任何聲響。這時有一個人帶著木棒或石頭來，說：'我要使這個經過充分揉搓、柔軟如棉、沒有任何聲響的貓皮袋發出沙沙聲、咔嚓聲。'比丘們，你們怎麼認為，這個人能使那個經過充分揉搓、柔軟如棉、沒有任何聲響的貓皮袋發出沙沙聲、咔嚓聲嗎？""不能，尊者。""為什麼？""尊者，因為那個貓皮袋經過充分揉搓，變得柔軟如棉，沒有任何聲響。不容易使它發出沙沙聲、咔嚓聲。那個人只會徒勞無功。""同樣地，比丘們，有五種說話方式，他人可能用這些方式對你們說話 - 適時或不適時；真實或虛假；溫和或粗暴；有益或無益；出於慈心或懷有恨意。比丘們，他人可能適時或不適時地對你們說話；比丘們，他人可能真實或虛假地對你們說話；比丘們，他人可能溫和或粗暴地對你們說話；比丘們，他人可能有益或無益地對你們說話；比丘們，他人可能出於慈心或懷有恨意地對你們說話。比丘們，在這種情況下，你們應該這樣學習：'我們的心不會改變，我們不會說惡語，我們會懷著慈心，為他人的利益著想，不懷恨意。我們會以慈心遍滿那個人，以及以如貓皮袋般廣大、高尚、無量、無怨、無害的心遍滿整個世界。'比丘們，你們應該這樣學習。

『『Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro. Tatrāpi vo, bhikkhave , evaṃ sikkhitabbaṃ – 『na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā』ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.
『『Imañca [imañce (?)] tumhe, bhikkhave, kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasi kareyyātha. Passatha no tumhe, bhikkhave, taṃ vacanapathaṃ, aṇuṃ vā thūlaṃ vā, yaṃ tumhe nādhivāseyyāthā』』ti? 『『No hetaṃ, bhante』』. 『『Tasmātiha, bhikkhave, imaṃ kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasikarotha. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kakacūpamasuttaṃ niṭṭhitaṃ paṭhamaṃ.

Alagaddūpamasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa [gandhabādhipubbassa (ka.)] evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – 『『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā』』ti. Assosuṃ kho sambahulā bhikkhū – 『『ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – 『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā』』』ti. Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṃsu; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocuṃ – 『『saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – 『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā』』』ti. 『『Evaṃbyākho [evaṃ kho (?) bhagavato sammukhāyevassa 『『evaṃbyākho』』ti] ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā』』ti.

Atha kho tepi bhikkhū ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti [samanuggāhanti (syā.)] samanubhāsanti – 『『mā hevaṃ, āvuso ariṭṭha, avaca, mā bhagavantaṃ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṃ [abbhācikkhanaṃ (ka.)], na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā,ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe… maṃsapesūpamā kāmā vuttā bhagavatā… tiṇukkūpamā kāmā vuttā bhagavatā… aṅgārakāsūpamā kāmā vuttā bhagavatā… supinakūpamā kāmā vuttā bhagavatā… yācitakūpamā kāmā vuttā bhagavatā… rukkhaphalūpamā kāmā vuttā bhagavatā… asisūnūpamā kāmā vuttā bhagavatā… sattisūlūpamā kāmā vuttā bhagavatā… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo』』ti. Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno [samanuggāhiyamāno (syā. vinayepi)] samanubhāsiyamāno tadeva [tatheva taṃ (vinaye)] pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – 『『evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā』』ti.

"比丘們，即使強盜用雙柄鋸切割你們的肢體，如果你們因此而生起惡念，你們就不是我的追隨者。比丘們，在這種情況下，你們應該這樣學習：'我們的心不會改變，我們不會說惡語，我們會懷著慈心，為他人的利益著想，不懷恨意。我們會以慈心遍滿那個人，以及以慈心遍滿整個世界，廣大、高尚、無量、無怨、無害。'比丘們，你們應該這樣學習。 "比丘們，你們應當經常思維這個鋸喻教導。比丘們，你們是否看到任何言語，無論大小，是你們不能忍受的？""沒有，尊者。""因此，比丘們，你們應當經常思維這個鋸喻教導。這將長期有益於你們，帶來幸福。" 世尊如此說。那些比丘滿意歡喜世尊的話。第一鋸喻經結束。蛇喻經我是這樣聽說的 - 有一次，世尊住在舍衛城(現今印度北方邦斯拉瓦斯蒂附近)祇樹給孤獨園。那時，有一位名叫阿利吒的比丘，他以前是個馴鷹師，生起了這樣的惡見："我如此理解世尊所教導的法，即使行那些世尊所說的障礙法，也不足以成為障礙。"許多比丘聽說："據說名叫阿利吒的比丘，他以前是個馴鷹師，生起了這樣的惡見：'我如此理解世尊所教導的法，即使行那些世尊所說的障礙法，也不足以成為障礙。'"於是那些比丘來到阿利吒比丘那裡，對阿利吒比丘說："阿利吒朋友，據說你真的生起了這樣的惡見：'我如此理解世尊所教導的法，即使行那些世尊所說的障礙法，也不足以成為障礙。'是這樣嗎？""確實如此，朋友們，我如此理解世尊所教導的法，即使行那些世尊所說的障礙法，也不足以成為障礙。" 那些比丘想要使阿利吒比丘遠離這個惡見，就詢問他、追問他、勸誡他說："阿利吒朋友，不要這樣說，不要誹謗世尊，誹謗世尊是不好的，世尊不會這樣說。阿利吒朋友，世尊以多種方式說那些障礙法是障礙，而且足以成為障礙。世尊說欲樂少味，多苦多惱，其中過患更多。世尊說欲樂如骨架...如肉塊...如草把...如火坑...如夢...如借物...如樹果...如屠刀...如劍刺...如蛇頭，多苦多惱，其中過患更多。"即使這樣，當那些比丘詢問、追問、勸誡阿利吒比丘時，他仍然堅持、執著、固守那個惡見，說："朋友們，我確實如此理解世尊所教導的法，即使行那些世尊所說的障礙法，也不足以成為障礙。"

Yato kho te bhikkhū nāsakkhiṃsu ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – 『『ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – 『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā』ti. Assumha kho mayaṃ, bhante – 『ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā』ti. Atha kho mayaṃ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocumha – 『saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā』ti?

『『Evaṃ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca – 『evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā』ti. Atha kho mayaṃ, bhante, ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha – 『mā hevaṃ, āvuso ariṭṭha, avaca, mā bhagavantaṃ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṃ , na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo』ti. Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – 『evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā』ti. Yato kho mayaṃ, bhante, nāsakkhimha ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā』』ti.

當那些比丘無法使阿利吒比丘遠離這個惡見時，他們就來到世尊那裡，向世尊禮拜後坐在一旁。坐在一旁的那些比丘對世尊說："尊者，名叫阿利吒的比丘，他以前是個馴鷹師，生起了這樣的惡見：'我如此理解世尊所教導的法，即使行那些世尊所說的障礙法，也不足以成為障礙。'尊者，我們聽說：'據說名叫阿利吒的比丘，他以前是個馴鷹師，生起了這樣的惡見：我如此理解世尊所教導的法，即使行那些世尊所說的障礙法，也不足以成為障礙。'尊者，於是我們來到阿利吒比丘那裡，對阿利吒比丘說：'阿利吒朋友，據說你真的生起了這樣的惡見：我如此理解世尊所教導的法，即使行那些世尊所說的障礙法，也不足以成為障礙。是這樣嗎？' "尊者，當我們這樣說時，阿利吒比丘對我們說：'朋友們，我確實如此理解世尊所教導的法，即使行那些世尊所說的障礙法，也不足以成為障礙。'尊者，然後我們想要使阿利吒比丘遠離這個惡見，就詢問他、追問他、勸誡他說：'阿利吒朋友，不要這樣說，不要誹謗世尊，誹謗世尊是不好的，世尊不會這樣說。阿利吒朋友，世尊以多種方式說那些障礙法是障礙，而且足以成為障礙。世尊說欲樂少味，多苦多惱，其中過患更多。世尊說欲樂如骨架...如蛇頭，多苦多惱，其中過患更多。'尊者，即使這樣，當我們詢問、追問、勸誡阿利吒比丘時，他仍然堅持、執著、固守那個惡見，說：'朋友們，我確實如此理解世尊所教導的法，即使行那些世尊所說的障礙法，也不足以成為障礙。'尊者，當我們無法使阿利吒比丘遠離這個惡見時，我們就來向世尊報告此事。"

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – 『『ehi tvaṃ, bhikkhu, mama vacanena ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ āmantehi – 『satthā taṃ, āvuso ariṭṭha, āmantetī』』』ti. 『『Evaṃ , bhante』』ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca – 『『satthā taṃ, āvuso ariṭṭha, āmantetī』』ti. 『『Evamāvuso』』ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ bhagavā etadavoca – 『『saccaṃ kira te, ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – 『tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā』』』ti?

『『Evaṃbyākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – 『yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā』』』ti. 『『Kassa kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā… maṃsapesūpamā kāmā vuttā mayā… tiṇukkūpamā kāmā vuttā mayā… aṅgārakāsūpamā kāmā vuttā mayā… supinakūpamā kāmā vuttā mayā… yācitakūpamā kāmā vuttā mayā… rukkhaphalūpamā kāmā vuttā mayā… asisūnūpamā kāmā vuttā mayā… sattisūlūpamā kāmā vuttā mayā… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṃ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā』』ti.

Atha kho bhagavā bhikkhū āmantesi – 『『taṃ kiṃ maññatha, bhikkhave, api nāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṃ dhammavinaye』』ti? 『『Kiñhi [kiṃti (ka.)] siyā, bhante; no hetaṃ, bhante』』ti. Evaṃ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. Atha kho bhagavā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca – 『『paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṃ bhikkhū paṭipucchissāmī』』ti.

Atha kho bhagavā bhikkhū āmantesi – 『『tumhepi me, bhikkhave , evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavatī』』ti? 『『No hetaṃ, bhante. Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā; alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā , ādīnavo ettha bhiyyo』』ti. 『『Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha. Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā , bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā…pe… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca panāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya. So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti – netaṃ ṭhānaṃ vijjati』』.

於是世尊對一位比丘說："比丘，你去以我的名義告訴阿利吒比丘：'阿利吒朋友，導師召喚你。'"那位比丘回答說："是的，尊者。"他來到阿利吒比丘那裡，對阿利吒比丘說："阿利吒朋友，導師召喚你。"阿利吒比丘回答說："是的，朋友。"然後他來到世尊那裡，向世尊禮拜後坐在一旁。世尊對坐在一旁的阿利吒比丘說："阿利吒，據說你真的生起了這樣的惡見：'我如此理解世尊所教導的法，即使行那些世尊所說的障礙法，也不足以成為障礙。'是這樣嗎？" "尊者，我確實如此理解世尊所教導的法：'即使行那些世尊所說的障礙法，也不足以成為障礙。'" "愚人，你從誰那裡聽說我這樣教導法？愚人，我不是以多種方式說那些障礙法是障礙，而且足以成為障礙嗎？我說欲樂少味，多苦多惱，其中過患更多。我說欲樂如骨架...如肉塊...如草把...如火坑...如夢...如借物...如樹果...如屠刀...如劍刺...如蛇頭，多苦多惱，其中過患更多。然而你這個愚人，因為自己錯誤理解而誹謗我們，傷害自己，積累許多罪過。愚人，這將長期給你帶來不利和痛苦。" 然後世尊對比丘們說："比丘們，你們怎麼認為，這個阿利吒比丘在這個法與律中是否還有一點熱忱？""尊者，怎麼可能呢？沒有，尊者。"說到這裡，阿利吒比丘沉默不語，羞愧難當，垂頭喪氣，低頭沉思，無言以對。世尊看到阿利吒比丘沉默不語，羞愧難當，垂頭喪氣，低頭沉思，無言以對，就對阿利吒比丘說："愚人，你將因為這個惡見而為人所知。我現在要詢問比丘們。" 然後世尊對比丘們說："比丘們，你們是否也像這個阿利吒比丘那樣理解我所教導的法，他因為自己錯誤理解而誹謗我們，傷害自己，積累許多罪過？""不是的，尊者。因為世尊以多種方式對我們說那些障礙法是障礙，而且足以成為障礙。世尊說欲樂少味，多苦多惱，其中過患更多。世尊說欲樂如骨架...如蛇頭，多苦多惱，其中過患更多。""很好，很好，比丘們。你們很好地理解了我所教導的法。我確實以多種方式說那些障礙法是障礙，而且足以成為障礙。我說欲樂少味，多苦多惱，其中過患更多。我說欲樂如骨架...如蛇頭，多苦多惱，其中過患更多。然而這個阿利吒比丘因為自己錯誤理解而誹謗我們，傷害自己，積累許多罪過。這將長期給這個愚人帶來不利和痛苦。比丘們，除了欲樂、欲想、欲尋之外還能享受欲樂，這是不可能的。"

『『Idha, bhikkhave, ekacce moghapurisā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā, bhikkhave, dhammānaṃ.

『『Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno. So passeyya mahantaṃ alagaddaṃ. Tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya. Tassa so alagaddo paṭiparivattitvā [paṭinivattitvā (syā. ka.)] hatthe vā bāhāya vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya [ḍaseyya (sī. pī.)]. So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Duggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā bhikkhave dhammānaṃ.

『『Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti. Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti na itivādappamokkhānisaṃsā ca [na ca itivādappamokkhānisaṃsā (?)]. Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ anubhonti. Tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā bhikkhave dhammānaṃ.

『『Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno. So passeyya mahantaṃ alagaddaṃ. Tamenaṃ ajapadena daṇḍena suniggahitaṃ niggaṇheyya. Ajapadena daṇḍena suniggahitaṃ niggahitvā, gīvāya suggahitaṃ gaṇheyya. Kiñcāpi so, bhikkhave , alagaddo tassa purisassa hatthaṃ vā bāhaṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhogehi paliveṭheyya, atha kho so neva tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Suggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti. Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti, na itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti, tañcassa atthaṃ anubhonti. Tesaṃ te dhammā suggahitā dīgharattaṃ atthāya hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā, bhikkhave, dhammānaṃ. Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṃ ājāneyyātha, tathā naṃ dhāreyyātha. Yassa ca pana me bhāsitassa atthaṃ na ājāneyyātha, ahaṃ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.

"比丘們，這裡有些愚人學習法 - 經、應頌、記說、偈頌、自說、如是語、本生、未曾有法、方廣。他們學習這些法后，不用智慧考察這些法的意義。這些法因為沒有用智慧考察意義，所以不能經得起深思。他們學習法只是爲了批評他人和辯論。他們學習法的目的沒有達到。這些錯誤理解的法長期給他們帶來不利和痛苦。為什麼？比丘們，因為錯誤理解了法。 "比丘們，就像一個想要蛇的人去尋找蛇。他看到一條大蛇，就抓住它的身體或尾巴。那條蛇轉過身來咬他的手、臂或其他身體部位。因此他可能會死亡或遭受瀕死的痛苦。為什麼？比丘們，因為錯誤地抓住了蛇。同樣地，比丘們，這裡有些愚人學習法 - 經、應頌、記說、偈頌、自說、如是語、本生、未曾有法、方廣。他們學習這些法后，不用智慧考察這些法的意義。這些法因為沒有用智慧考察意義，所以不能經得起深思。他們學習法只是爲了批評他人和辯論。他們學習法的目的沒有達到。這些錯誤理解的法長期給他們帶來不利和痛苦。為什麼？比丘們，因為錯誤理解了法。 "然而，比丘們，這裡有些善男子學習法 - 經、應頌、記說、偈頌、自說、如是語、本生、未曾有法、方廣。他們學習這些法后，用智慧考察這些法的意義。這些法因為用智慧考察意義，所以能經得起深思。他們學習法不是爲了批評他人和辯論。他們學習法的目的達到了。這些正確理解的法長期給他們帶來利益和快樂。為什麼？比丘們，因為正確理解了法。 "比丘們，就像一個想要蛇的人去尋找蛇。他看到一條大蛇，用一根分叉的棍子牢牢地制服它。用分叉的棍子牢牢制服后，他抓住蛇的脖子。比丘們，即使那條蛇用身體纏繞那個人的手、臂或其他身體部位，他也不會因此死亡或遭受瀕死的痛苦。為什麼？比丘們，因為正確地抓住了蛇。同樣地，比丘們，這裡有些善男子學習法 - 經、應頌、記說、偈頌、自說、如是語、本生、未曾有法、方廣。他們學習這些法后，用智慧考察這些法的意義。這些法因為用智慧考察意義，所以能經得起深思。他們學習法不是爲了批評他人和辯論。他們學習法的目的達到了。這些正確理解的法長期給他們帶來利益和快樂。為什麼？比丘們，因為正確理解了法。因此，比丘們，如果你們理解我所說的意思，就應該這樣記住。如果你們不理解我所說的意思，就應該問我，或者問那些有智慧的比丘。

『『Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāya. Taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『seyyathāpi , bhikkhave, puriso addhānamaggappaṭipanno. So passeyya mahantaṃ udakaṇṇavaṃ, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Tassa evamassa – 『ayaṃ kho mahāudakaṇṇavo, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Yaṃnūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā, kullaṃ bandhitvā, taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyya』nti. Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā, kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyya. Tassa purisassa uttiṇṇassa [tiṇṇassa (pī. ka.)] pāraṅgatassa evamassa – 『bahukāro kho me ayaṃ kullo; imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo. Yaṃnūnāhaṃ imaṃ kullaṃ sīse vā āropetvā khandhe vā uccāretvā [uccopetvā (ka.)] yena kāmaṃ pakkameyya』nti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso evaṃkārī tasmiṃ kulle kiccakārī assā』』ti? 『『No hetaṃ, bhante』』. 『『Kathaṃkārī ca so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa? Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa – 『bahukāro kho me ayaṃ kullo; imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo. Yaṃnūnāhaṃ imaṃ kullaṃ thale vā ussādetvā [ussāretvā (ka.)] udake vā opilāpetvā yena kāmaṃ pakkameyya』nti. Evaṃkārī kho so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa. Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. Kullūpamaṃ vo, bhikkhave, dhammaṃ desitaṃ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.
『『Chayimāni, bhikkhave, diṭṭhiṭṭhānāni. Katamāni cha? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati; vedanaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati; saññaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati; saṅkhāre 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati; yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā tampi 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati; yampi taṃ diṭṭhiṭṭhānaṃ – so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo , sassatisamaṃ tatheva ṭhassāmīti – tampi 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati. Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, rūpaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati; vedanaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati; saññaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati; saṅkhāre 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati; yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā, tampi 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati; yampi taṃ diṭṭhiṭṭhānaṃ – so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti – tampi 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati. So evaṃ samanupassanto asati na paritassatī』』ti.

"比丘們，我將為你們講解筏喻法，爲了渡過，不是爲了執取。請仔細聽，好好思考，我將講說。""是的，尊者。"那些比丘回答世尊。世尊說："比丘們，假設有一個人在旅途中，他看到一個大水池，此岸危險可怕，彼岸安全無畏，但沒有船可渡，也沒有橋可通。他想：'這是一個大水池，此岸危險可怕，彼岸安全無畏，但沒有船可渡，也沒有橋可通。我不如收集草木枝葉，紮成一個筏，依靠這個筏，用手腳努力劃水，安全地渡到彼岸。'於是那個人收集草木枝葉，紮成一個筏，依靠這個筏，用手腳努力劃水，安全地渡到彼岸。渡到彼岸后，他想：'這個筏對我很有用，我依靠它，用手腳努力劃水，安全地渡到了彼岸。我不如把這個筏頂在頭上或扛在肩上，隨我所欲地離開。'比丘們，你們認為那個人這樣做對這個筏是否恰當？""不是的，尊者。""比丘們，那個人應該如何對待這個筏才恰當呢？在這裡，比丘們，那個人渡到彼岸后應該這樣想：'這個筏對我很有用，我依靠它，用手腳努力劃水，安全地渡到了彼岸。我不如把這個筏擱置在岸上或沉入水中，隨我所欲地離開。'比丘們，那個人這樣做對這個筏才是恰當的。同樣地，比丘們，我所教導的筏喻法是爲了渡過，不是爲了執取。比丘們，理解了筏喻法，你們應該捨棄法，更何況非法。 "比丘們，有六種見處。哪六種？在這裡，比丘們，無聞凡夫不見聖者，不知聖法，不善巧聖法，不學習聖法，不見善人，不知善人法，不善巧善人法，不學習善人法，他把色看作'這是我的，這是我，這是我的自我'；把受看作'這是我的，這是我，這是我的自我'；把想看作'這是我的，這是我，這是我的自我'；把行看作'這是我的，這是我，這是我的自我'；對於所見、所聞、所覺、所識、所得、所求、意所思維的，也看作'這是我的，這是我，這是我的自我'；對於見處 - '這個世界就是自我，死後我將成為常住、堅固、永恒、不變易之法，我將永遠如此存在' - 也看作'這是我的，這是我，這是我的自我'。比丘們，有聞聖弟子見聖者，知聖法，善巧聖法，善學習聖法，見善人，知善人法，善巧善人法，善學習善人法，他把色看作'這不是我的，這不是我，這不是我的自我'；把受看作'這不是我的，這不是我，這不是我的自我'；把想看作'這不是我的，這不是我，這不是我的自我'；把行看作'這不是我的，這不是我，這不是我的自我'；對於所見、所聞、所覺、所識、所得、所求、意所思維的，也看作'這不是我的，這不是我，這不是我的自我'；對於見處 - '這個世界就是自我，死後我將成為常住、堅固、永恒、不變易之法，我將永遠如此存在' - 也看作'這不是我的，這不是我，這不是我的自我'。他這樣觀察時，對不存在的事物不會恐懼。"

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – 『『siyā nu kho, bhante, bahiddhā asati paritassanā』』ti? 『『Siyā, bhikkhū』』ti – bhagavā avoca. 『『Idha bhikkhu ekaccassa evaṃ hoti – 『ahu vata me, taṃ vata me natthi; siyā vata me, taṃ vatāhaṃ na labhāmī』ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Evaṃ kho, bhikkhu, bahiddhā asati paritassanā hotī』』ti.

『『Siyā pana, bhante, bahiddhā asati aparitassanā』』ti? 『『Siyā, bhikkhū』』ti – bhagavā avoca. 『『Idha bhikkhu ekaccassa na evaṃ hoti – 『ahu vata me, taṃ vata me natthi; siyā vata me, taṃ vatāhaṃ na labhāmī』ti. So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Evaṃ kho, bhikkhu, bahiddhā asati aparitassanā hotī』』ti.

『『Siyā nu kho, bhante, ajjhattaṃ asati paritassanā』』ti? 『『Siyā, bhikkhū』』ti – bhagavā avoca. 『『Idha, bhikkhu, ekaccassa evaṃ diṭṭhi hoti – 『so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī』ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa. Tassa evaṃ hoti – 『ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī』ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Evaṃ kho, bhikkhu, ajjhattaṃ asati paritassanā hotī』』ti.

『『Siyā pana, bhante, ajjhattaṃ asati aparitassanā』』ti? 『『Siyā, bhikkhū』』ti bhagavā avoca. 『『Idha, bhikkhu, ekaccassa na evaṃ diṭṭhi hoti – 『so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī』ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa. Tassa na evaṃ hoti – 『ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī』ti. So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Evaṃ kho, bhikkhu, ajjhattaṃ asati aparitassanā hoti』』.

『『Taṃ [tañca (ka.)], bhikkhave, pariggahaṃ pariggaṇheyyātha, yvāssa [yvāssu (ka.)] pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyya. Passatha no tumhe, bhikkhave, taṃ pariggahaṃ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyyā』』ti? 『『No hetaṃ, bhante』』. 『『Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, pariggahaṃ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyya.

『『Taṃ, bhikkhave, attavādupādānaṃ upādiyetha, yaṃsa [yassa (syā. ka.)] attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṃ attavādupādānaṃ yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā』』ti? 『『No hetaṃ, bhante』』. 『『Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, attavādupādānaṃ na samanupassāmi yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā.

『『Taṃ, bhikkhave, diṭṭhinissayaṃ nissayetha yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṃ diṭṭhinissayaṃ yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā』』ti? 『『No hetaṃ, bhante』』. 『『Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, diṭṭhinissayaṃ na samanupassāmi yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā』』.

這樣說時，一位比丘對世尊說："尊者，對外在不存在的事物會有恐懼嗎？"世尊說："會有，比丘。"在這裡，某人這樣想：'我曾經有的，現在沒有了；我可能會有的，我現在得不到。'他因此憂愁、疲憊、悲泣、捶胸哭泣、陷入迷亂。比丘，這就是對外在不存在的事物產生恐懼。" "尊者，對外在不存在的事物會有不恐懼嗎？"世尊說："會有，比丘。"在這裡，某人不這樣想：'我曾經有的，現在沒有了；我可能會有的，我現在得不到。'他因此不憂愁、不疲憊、不悲泣、不捶胸哭泣、不陷入迷亂。比丘，這就是對外在不存在的事物不產生恐懼。" "尊者，對內在不存在的事物會有恐懼嗎？"世尊說："會有，比丘。"在這裡，某人有這樣的見解：'這個世界就是自我，死後我將成為常住、堅固、永恒、不變易之法，我將永遠如此存在。'他聽到如來或如來弟子爲了斷除一切見處、執著、煩惱、隨眠，爲了平息一切行，爲了捨棄一切依著，爲了愛盡、離欲、滅、涅槃而說法。他就想：'我將被斷滅，我將被毀滅，我將不存在。'他因此憂愁、疲憊、悲泣、捶胸哭泣、陷入迷亂。比丘，這就是對內在不存在的事物產生恐懼。" "尊者，對內在不存在的事物會有不恐懼嗎？"世尊說："會有，比丘。"在這裡，某人沒有這樣的見解：'這個世界就是自我，死後我將成為常住、堅固、永恒、不變易之法，我將永遠如此存在。'他聽到如來或如來弟子爲了斷除一切見處、執著、煩惱、隨眠，爲了平息一切行，爲了捨棄一切依著，爲了愛盡、離欲、滅、涅槃而說法。他不會想：'我將被斷滅，我將被毀滅，我將不存在。'他因此不憂愁、不疲憊、不悲泣、不捶胸哭泣、不陷入迷亂。比丘，這就是對內在不存在的事物不產生恐懼。" "比丘們，你們應該執取那種執取，執取后能常住、堅固、永恒、不變易，永遠如此存在。比丘們，你們看到有這樣的執取嗎，執取后能常住、堅固、永恒、不變易，永遠如此存在？""沒有，尊者。""很好，比丘們。我也沒有看到有這樣的執取，執取后能常住、堅固、永恒、不變易，永遠如此存在。 "比丘們，你們應該執取那種我論執取，執取后不會生起憂、悲、苦、惱、惱。比丘們，你們看到有這樣的我論執取嗎，執取后不會生起憂、悲、苦、惱、惱？""沒有，尊者。""很好，比丘們。我也沒有看到有這樣的我論執取，執取后不會生起憂、悲、苦、惱、惱。 "比丘們，你們應該依止那種見解依止，依止后不會生起憂、悲、苦、惱、惱。比丘們，你們看到有這樣的見解依止嗎，依止后不會生起憂、悲、苦、惱、惱？""沒有，尊者。""很好，比丘們。我也沒有看到有這樣的見解依止，依止后不會生起憂、悲、苦、惱、惱。"

『『Attani vā, bhikkhave, sati attaniyaṃ me ti assā』』ti?

『『Evaṃ, bhante』』.

『『Attaniye vā, bhikkhave, sati attā me ti assā』』ti? 『『Evaṃ, bhante』』.

『『Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṃ diṭṭhiṭṭhānaṃ – 『so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī』ti – nanāyaṃ [na ca khoyaṃ (ka.)], bhikkhave, kevalo paripūro bāladhammo』』』ti?

『『Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro [kevalo paripūro (sī. pī.)] bāladhammo』』ti.

『『Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』 .

『『Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attā』』ti?

『『No hetaṃ, bhante』』.

『『Taṃ kiṃ maññatha, bhikkhave, vedanā…pe… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā』』ti?

『『Aniccaṃ, bhante』』.

『『Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā』』ti?

『『Dukkhaṃ, bhante』』.

『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attā』』ti?

『『No hetaṃ, bhante』』.

『『Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā , oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ rūpaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ viññāṇaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ』』.

『『Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmiṃ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṃ nibbindati, nibbidā virajjati [nibbindaṃ virajjati (sī. syā. pī.)], virāgā vimuccati , vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Ayaṃ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi.

『『Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṃkatā, āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.

『『Kathañca, bhikkhave, bhikkhu saṃkiṇṇaparikkho hoti? Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṃsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṃkato, āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu saṃkiṇṇaparikkho hoti.

『『Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṃkatā, āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.

『『Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṃyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni, āyatiṃ anuppādadhammāni . Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.

『『Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṃkato , āyatiṃ anuppādadhammo . Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti.

"比丘們,如果有我,會有'我所'嗎?" "是的,尊者。" "比丘們,如果有'我所',會有'我'嗎?" "是的,尊者。" "比丘們,當我和我所實際上找不到時,那種見解 - '這個世界就是自我,死後我將成為常住、堅固、永恒、不變易之法,我將永遠如此存在' - 這不就是完全充滿愚癡的教法嗎?" "確實如此,尊者,這完全是充滿愚癡的教法。" "比丘們,你們認為色是常還是無常?" "無常,尊者。" "無常的是苦還是樂?" "是苦,尊者。" "對於無常、苦、變易之法,認為'這是我的,這是我,這是我的自我',這樣觀察合適嗎?" "不合適,尊者。" "比丘們,你們認為受...想...行...識是常還是無常?" "無常,尊者。" "無常的是苦還是樂?" "是苦,尊者。" "對於無常、苦、變易之法,認為'這是我的,這是我,這是我的自我',這樣觀察合適嗎?" "不合適,尊者。" "因此,比丘們,任何色,無論是過去、未來、現在,內在或外在,粗大或微細,低劣或高尚,遠或近,一切色都應該以正確的智慧如實觀察:'這不是我的,這不是我,這不是我的自我'。任何受...任何想...任何行...任何識,無論是過去、未來、現在,內在或外在,粗大或微細,低劣或高尚,遠或近,一切識都應該以正確的智慧如實觀察:'這不是我的,這不是我,這不是我的自我'。" "比丘們,如是觀察的多聞聖弟子厭離色,厭離受,厭離想,厭離行,厭離識。由於厭離而離欲,由於離欲而解脫,在解脫時生起解脫智:'生已盡,梵行已立,所作已辦,不受後有。'比丘們,這樣的比丘被稱為'已拔起柵欄'、'已填平壕溝'、'已拔出門柱'、'已開啟門閂'、'已放下重擔的聖者'、'已解脫束縛'。 "比丘們,比丘如何是'已拔起柵欄'?在這裡,比丘們,比丘已斷除無明,根除、如斷多羅樹頭、令其不復存在、未來不再生起。比丘們,這就是比丘'已拔起柵欄'。 "比丘們,比丘如何是'已填平壕溝'?在這裡,比丘們,比丘已斷除導致再生、輪迴的生死,根除、如斷多羅樹頭、令其不復存在、未來不再生起。比丘們,這就是比丘'已填平壕溝'。 "比丘們,比丘如何是'已拔出門柱'?在這裡,比丘們,比丘已斷除愛慾,根除、如斷多羅樹頭、令其不復存在、未來不再生起。比丘們,這就是比丘'已拔出門柱'。 "比丘們,比丘如何是'已開啟門閂'?在這裡,比丘們,比丘已斷除五下分結,根除、如斷多羅樹頭、令其不復存在、未來不再生起。比丘們,這就是比丘'已開啟門閂'。 "比丘們,比丘如何是'已放下重擔的聖者'、'已解脫束縛'?在這裡,比丘們,比丘已斷除我慢,根除、如斷多羅樹頭、令其不復存在、未來不再生起。比丘們,這就是比丘'已放下重擔的聖者'、'已解脫束縛'。"

『『Evaṃ vimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā anvesaṃ nādhigacchanti – 『idaṃ nissitaṃ tathāgatassa viññāṇa』nti. Taṃ kissa hetu? Diṭṭhevāhaṃ, bhikkhave, dhamme tathāgataṃ ananuvijjoti vadāmi. Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – 『venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī』ti. Yathā cāhaṃ na, bhikkhave [bhikkhave na (sī. syā. pī.)], yathā cāhaṃ na vadāmi, tathā maṃ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – 『venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī』ti. Pubbe cāhaṃ bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṃ. Tatra ce, bhikkhave, pare tathāgataṃ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.

『『Tatra ce, bhikkhave, pare tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṃ na cetaso uppilāvitattaṃ. Tatra ce, bhikkhave , pare vā tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṃ hoti – 『yaṃ kho idaṃ pubbe pariññātaṃ tattha me evarūpā kārā [sakkārā (ka.)] karīyantī』ti. Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viheseyyuṃ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhākaṃ evamassa – 『yaṃ kho idaṃ pubbe pariññātaṃ, tattha me [tattha no (ka.) tattha + imeti padacchedo] evarūpā kārā karīyantī』ti.

『『Tasmātiha, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā, bhikkhave, na tumhākaṃ, taṃ pajahatha; sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṃ, taṃ pajahatha; sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṃ, te pajahatha; te vo pahīnā dīgharattaṃ hitāya sukhāya bhavissanti. Viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Taṃ kiṃ maññatha, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ, taṃ jano hareyya vā daheyya vā yathāpaccayaṃ vā kareyya. Api nu tumhākaṃ evamassa – 『amhe jano harati vā dahati vā yathāpaccayaṃ vā karotī』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Na hi no etaṃ, bhante, attā vā attaniyaṃ vā』』ti. 『『Evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā, bhikkhave…pe… saññā, bhikkhave… saṅkhārā, bhikkhave…pe… viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.

"比丘們,對於這樣心解脫的比丘,帶領天眾的天神、梵天和生主天都找不到他識的依處。為什麼?比丘們,我說即使在現世,如來也是不可追尋的。比丘們,當我這樣說時,一些沙門婆羅門以虛妄、空洞、虛假、不實的話誹謗我說:'沙門喬達摩是虛無主義者,他主張有情的斷滅、毀滅、滅亡。'比丘們,我不是這樣說的,那些尊貴的沙門婆羅門以虛妄、空洞、虛假、不實的話誹謗我說:'沙門喬達摩是虛無主義者,他主張有情的斷滅、毀滅、滅亡。'比丘們,過去和現在,我只宣說苦和苦的止息。比丘們,如果別人辱罵、誹謗、激怒、傷害如來,如來不會因此而生氣、不悅或心生不滿。比丘們,如果別人尊敬、恭敬、尊重、供養如來,如來不會因此而歡喜、愉悅或心生欣喜。比丘們,如果別人尊敬、恭敬、尊重、供養如來,如來會這樣想:'這是對我以前已經完全了知的事物做這樣的尊敬。'因此,比丘們,如果別人辱罵、誹謗、激怒、傷害你們,你們不應生氣、不悅或心生不滿。因此,比丘們,如果別人尊敬、恭敬、尊重、供養你們,你們不應歡喜、愉悅或心生欣喜。因此,比丘們,如果別人尊敬、恭敬、尊重、供養你們,你們應該這樣想:'這是對我以前已經完全了知的事物做這樣的尊敬。'" "因此,比丘們,不屬於你們的,你們應該捨棄;捨棄它將長期給你們帶來利益和快樂。比丘們,什麼不屬於你們?比丘們,色不屬於你們,你們應該捨棄它;捨棄它將長期給你們帶來利益和快樂。比丘們,受不屬於你們,你們應該捨棄它;捨棄它將長期給你們帶來利益和快樂。比丘們,想不屬於你們,你們應該捨棄它;捨棄它將長期給你們帶來利益和快樂。比丘們,行不屬於你們,你們應該捨棄它們;捨棄它們將長期給你們帶來利益和快樂。比丘們,識不屬於你們,你們應該捨棄它;捨棄它將長期給你們帶來利益和快樂。比丘們,你們怎麼看,如果有人拿走或燒掉祇樹園裡的草木枝葉,或隨意處置它們,你們會想:'有人拿走我們的東西,燒掉我們的東西,或隨意處置我們的東西'嗎?""不會,尊者。""為什麼?""尊者,因為那不是我們的自我或我所。""同樣地,比丘們,不屬於你們的,你們應該捨棄;捨棄它將長期給你們帶來利益和快樂。比丘們,什麼不屬於你們?比丘們,色不屬於你們,你們應該捨棄它;捨棄它將長期給你們帶來利益和快樂。比丘們,受...想...行...識不屬於你們,你們應該捨棄它;捨棄它將長期給你們帶來利益和快樂。"

『『Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, vaṭṭaṃ tesaṃ natthi paññāpanāya. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ pañcorambhāgiyāni saṃyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā , niyatā sambodhiparāyanā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā. Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ mayi saddhāmattaṃ pemamattaṃ sabbe te saggaparāyanā』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Alagaddūpamasuttaṃ niṭṭhitaṃ dutiyaṃ.

Vammikasuttaṃ

"比丘們,我所善說的法是明顯的、公開的、清晰的、沒有隱秘的。在我如此善說、明顯、公開、清晰、沒有隱秘的法中,那些比丘是阿羅漢,漏盡,修行圓滿,所作已辦,放下重擔,達到目標,斷盡有結,正智解脫,他們沒有輪迴可說。比丘們,我所善說的法是明顯的、公開的、清晰的、沒有隱秘的。在我如此善說、明顯、公開、清晰、沒有隱秘的法中,那些比丘已斷五下分結,他們都是化生者,在那裡般涅槃,不再從那世界回來。比丘們,我所善說的法是明顯的、公開的、清晰的、沒有隱秘的。在我如此善說、明顯、公開、清晰、沒有隱秘的法中,那些比丘已斷三結,貪嗔癡已減弱,他們都是一來者,還要再來此世間一次就能作苦的終結。比丘們,我所善說的法是明顯的、公開的、清晰的、沒有隱秘的。在我如此善說、明顯、公開、清晰、沒有隱秘的法中,那些比丘已斷三結,他們都是入流者,不墮惡趣,決定趣向正覺。比丘們,我所善說的法是明顯的、公開的、清晰的、沒有隱秘的。在我如此善說、明顯、公開、清晰、沒有隱秘的法中,那些隨法行、隨信行的比丘,他們都決定趣向正覺。比丘們,我所善說的法是明顯的、公開的、清晰的、沒有隱秘的。在我如此善說、明顯、公開、清晰、沒有隱秘的法中,那些對我有信心和愛慕的人,他們都趣向天界。" 世尊說了這些。那些比丘滿意歡喜世尊所說。蛇喻經第二終。蟻垤經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā kumārakassapo andhavane viharati. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ andhavanaṃ obhāsetvā yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā āyasmantaṃ kumārakassapaṃ etadavoca –

『『Bhikkhu bhikkhu, ayaṃ vammiko [vammīko (katthaci) sakkatānurūpaṃ] rattiṃ dhūmāyati, divā pajjalati. Brāhmaṇo evamāha – 『abhikkhaṇa, sumedha, satthaṃ ādāyā』ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa laṅgiṃ 『laṅgī, bhadante』ti. Brāhmaṇo evamāha – 『ukkhipa laṅgiṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā』ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa uddhumāyikaṃ. 『Uddhumāyikā, bhadante』ti. Brāhmaṇo evamāha – 『ukkhipa uddhumāyikaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā』ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa dvidhāpathaṃ. 『Dvidhāpatho, bhadante』ti. Brāhmaṇo evamāha – 『ukkhipa dvidhāpathaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā』ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa caṅgavāraṃ [paṅkavāraṃ (syā.), caṅkavāraṃ (ka.)]. 『Caṅgavāro, bhadante』ti. Brāhmaṇo evamāha – 『ukkhipa caṅgavāraṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā』ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa kummaṃ. 『Kummo , bhadante』ti. Brāhmaṇo evamāha – 『ukkhipa kummaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā』ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa asisūnaṃ. 『Asisūnā, bhadante』ti. Brāhmaṇo evamāha – 『ukkhipa asisūnaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā』ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa maṃsapesiṃ. 『Maṃsapesi, bhadante』ti. Brāhmaṇo evamāha – 『ukkhipa maṃsapesiṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā』ti. Abhikkhaṇanto sumedho satthaṃ ādāya addasa nāgaṃ. 『Nāgo, bhadante』ti. Brāhmaṇo evamāha – 『tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi; namo karohi nāgassā』』』ti.

『『Ime kho tvaṃ, bhikkhu, pañhe bhagavantaṃ upasaṅkamitvā puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsi. Nāhaṃ taṃ, bhikkhu, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya aññatra tathāgatena vā, tathāgatasāvakena vā, ito vā pana sutvā』』ti – idamavoca sā devatā. Idaṃ vatvā tatthevantaradhāyi.

Atha kho āyasmā kumārakassapo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kumārakassapo bhagavantaṃ etadavoca – 『『imaṃ, bhante, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ andhavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhante, sā devatā maṃ etadavoca – 『bhikkhu bhikkhu, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati』. Brāhmaṇo evamāha – 『abhikkhaṇa, sumedha, satthaṃ ādāyā』ti. Abhikkhaṇanto sumedho satthaṃ ādāya…pe… ito vā pana sutvāti. Idamavoca, bhante, sā devatā. Idaṃ vatvā tatthevantaradhāyi. 『Ko nu kho, bhante, vammiko, kā rattiṃ dhūmāyanā, kā divā pajjalanā, ko brāhmaṇo, ko sumedho, kiṃ satthaṃ, kiṃ abhikkhaṇaṃ, kā laṅgī, kā uddhumāyikā, ko dvidhāpatho, kiṃ caṅgavāraṃ, ko kummo, kā asisūnā , kā maṃsapesi, ko nāgo』』』ti?

如是我聞:一時,世尊住舍衛城祇樹給孤獨園。當時,尊者鳩摩羅迦葉住在暗林。有一位天神在深夜裡,以殊勝的容色照亮整個暗林,來到尊者鳩摩羅迦葉那裡,站在一旁。站在一旁的那位天神對尊者鳩摩羅迦葉說: "比丘,比丘,這個蟻垤夜裡冒煙,白天燃燒。婆羅門說:'善慧,拿起工具挖掘吧。'善慧拿起工具挖掘,看到一個門閂。'尊者,是門閂。'婆羅門說:'拿起門閂,善慧,拿起工具繼續挖掘。'善慧拿起工具挖掘,看到一個蟾蜍。'尊者,是蟾蜍。'婆羅門說:'拿起蟾蜍,善慧,拿起工具繼續挖掘。'善慧拿起工具挖掘,看到一個岔路。'尊者,是岔路。'婆羅門說:'拿起岔路,善慧,拿起工具繼續挖掘。'善慧拿起工具挖掘,看到一個濾水器。'尊者,是濾水器。'婆羅門說:'拿起濾水器,善慧,拿起工具繼續挖掘。'善慧拿起工具挖掘,看到一隻龜。'尊者,是龜。'婆羅門說:'拿起龜,善慧,拿起工具繼續挖掘。'善慧拿起工具挖掘,看到一把屠刀。'尊者,是屠刀。'婆羅門說:'拿起屠刀,善慧,拿起工具繼續挖掘。'善慧拿起工具挖掘,看到一塊肉。'尊者,是肉塊。'婆羅門說:'拿起肉塊,善慧,拿起工具繼續挖掘。'善慧拿起工具挖掘,看到一條龍。'尊者,是龍。'婆羅門說:'讓龍留在那裡,不要打擾龍,向龍致敬。'" "比丘,你應該去問世尊這些問題,世尊如何回答,你就如何記住。比丘,我看不到在這個天、魔、梵的世界,包括沙門、婆羅門、天、人中,除了如來或如來的弟子,或從他們那裡聽到的人,有誰能以回答這些問題使人心滿意足。"那位天神說了這些話后,就在那裡消失了。於是,尊者鳩摩羅迦葉在那夜過後,來到世尊那裡。到了之後,向世尊禮拜,然後坐在一旁。坐在一旁的尊者鳩摩羅迦葉對世尊說:"尊者,昨夜有一位天神在深夜裡,以殊勝的容色照亮整個暗林,來到我這裡,站在一旁。站在一旁的那位天神對我說:'比丘,比丘,這個蟻垤夜裡冒煙,白天燃燒。'婆羅門說:'善慧,拿起工具挖掘吧。'善慧拿起工具挖掘...或從他們那裡聽到的人。尊者,那位天神說了這些話后,就在那裡消失了。尊者,什麼是蟻垤?什麼是夜裡冒煙?什麼是白天燃燒?誰是婆羅門?誰是善慧?什麼是工具?什麼是挖掘?什麼是門閂?什麼是蟾蜍?什麼是岔路?什麼是濾水器?什麼是龜?什麼是屠刀?什麼是肉塊?什麼是龍?"

『『『Vammiko』ti kho, bhikkhu, imassetaṃ cātumahābhūtikassa [cātummahābhūtikassa (sī. syā. pī.)] kāyassa adhivacanaṃ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādana-parimaddanabhedana-viddhaṃsana-dhammassa.

『『Yaṃ kho, bhikkhu, divā kammante [kammantaṃ (ka.)] ārabbha rattiṃ anuvitakketi anuvicāreti – ayaṃ rattiṃ dhūmāyanā. Yaṃ kho, bhikkhu, rattiṃ anuvitakketvā anuvicāretvā divā kammante payojeti kāyena vācāya 『manasā』 [( ) natthi (sī. syā.)] – ayaṃ divā pajjalanā.

『『『Brāhmaṇo』ti kho, bhikkhu, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. 『Sumedho』ti kho bhikkhu sekkhassetaṃ bhikkhuno adhivacanaṃ.

『『『Sattha』nti kho, bhikkhu, ariyāyetaṃ paññāya adhivacanaṃ. 『Abhikkhaṇa』nti kho, bhikkhu, vīriyārambhassetaṃ adhivacanaṃ.

『『『Laṅgī』ti kho, bhikkhu, avijjāyetaṃ adhivacanaṃ. Ukkhipa laṅgiṃ, pajaha avijjaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

『『『Uddhumāyikā』ti kho, bhikkhu, kodhūpāyāsassetaṃ adhivacanaṃ. Ukkhipa uddhumāyikaṃ, pajaha kodhūpāyāsaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

『『『Dvidhāpatho』ti kho, bhikkhu, vicikicchāyetaṃ adhivacanaṃ. Ukkhipa dvidhāpathaṃ, pajaha vicikicchaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

『『『Caṅgavāra』nti kho, bhikkhu, pañcannetaṃ nīvaraṇānaṃ adhivacanaṃ, seyyathidaṃ – kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thīnamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa. Ukkhipa caṅgavāraṃ, pajaha pañca nīvaraṇe ; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

『『『Kummo』ti kho, bhikkhu, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathidaṃ – rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa. Ukkhipa kummaṃ, pajaha pañcupādānakkhandhe; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

『『『Asisūnā』ti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ – cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, sotaviññeyyānaṃ saddānaṃ…pe… ghānaviññeyyānaṃ gandhānaṃ…pe… jivhāviññeyyānaṃ rasānaṃ…pe… kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Ukkhipa asisūnaṃ, pajaha pañca kāmaguṇe; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

『『『Maṃsapesī』ti kho, bhikkhu, nandīrāgassetaṃ adhivacanaṃ. Ukkhipa maṃsapesiṃ, pajaha nandīrāgaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

『『『Nāgo』ti kho, bhikkhu, khīṇāsavassetaṃ bhikkhuno adhivacanaṃ. Tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi; namo karohi nāgassāti ayametassa attho』』ti.

Idamavoca bhagavā. Attamano āyasmā kumārakassapo bhagavato bhāsitaṃ abhinandīti.

Vammikasuttaṃ niṭṭhitaṃ tatiyaṃ.

Rathavinītasuttaṃ

"'蟻垤'是指這個由四大組成的身體,由父母所生,靠飯糰滋養,是無常的、需要塗抹、按摩、破壞、分散的法。 "比丘,白天從事工作,晚上思考回顧,這就是'夜裡冒煙'。比丘,晚上思考回顧后,白天以身、口、意從事工作,這就是'白天燃燒'。 "'婆羅門'是指如來、阿羅漢、正等正覺者。'善慧'是指有學比丘。 "'工具'是指聖智慧。'挖掘'是指精進努力。 "'門閂'是指無明。拿起門閂,捨棄無明;善慧,拿起工具繼續挖掘,這是它的意思。 "'蟾蜍'是指忿怒和煩惱。拿起蟾蜍,捨棄忿怒和煩惱;善慧,拿起工具繼續挖掘,這是它的意思。 "'岔路'是指疑惑。拿起岔路,捨棄疑惑;善慧,拿起工具繼續挖掘,這是它的意思。 "'濾水器'是指五蓋,即:欲貪蓋、嗔恚蓋、昏沉睡眠蓋、掉舉惡作蓋、疑蓋。拿起濾水器,捨棄五蓋;善慧,拿起工具繼續挖掘,這是它的意思。 "'龜'是指五取蘊,即:色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。拿起龜,捨棄五取蘊;善慧,拿起工具繼續挖掘,這是它的意思。 "'屠刀'是指五欲功德,即:眼識所識的色,可愛、可意、可悅、可樂、與欲相應、令人貪著的;耳識所識的聲...鼻識所識的香...舌識所識的味...身識所識的觸,可愛、可意、可悅、可樂、與欲相應、令人貪著的。拿起屠刀,捨棄五欲功德;善慧,拿起工具繼續挖掘,這是它的意思。 "'肉塊'是指喜貪。拿起肉塊,捨棄喜貪;善慧,拿起工具繼續挖掘,這是它的意思。 "'龍'是指漏盡比丘。讓龍留在那裡,不要打擾龍,向龍致敬,這是它的意思。" 世尊如是說。尊者鳩摩羅迦葉滿意歡喜世尊所說。蟻垤經第三終。車喻經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṃ vassaṃvuṭṭhā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca –

『『Ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito – 『attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā, attanā ca santuṭṭho santuṭṭhikathañca bhikkhūnaṃ kattā, attanā ca pavivitto pavivekakathañca bhikkhūnaṃ kattā, attanā ca asaṃsaṭṭho asaṃsaggakathañca bhikkhūnaṃ kattā, attanā ca āraddhavīriyo vīriyārambhakathañca bhikkhūnaṃ kattā, attanā ca sīlasampanno sīlasampadākathañca bhikkhūnaṃ kattā, attanā ca samādhisampanno samādhisampadākathañca bhikkhūnaṃ kattā, attanā ca paññāsampanno paññāsampadākathañca bhikkhūnaṃ kattā, attanā ca vimuttisampanno vimuttisampadākathañca bhikkhūnaṃ kattā, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā, ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīna』』』nti? 『『Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito – 『attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā, attanā ca santuṭṭho…pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīna』』』nti.

Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti. Atha kho āyasmato sāriputtassa etadahosi – 『『lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa, yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṃ bhāsanti, tañca satthā abbhanumodati. Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṃ samāgaccheyyāma [samāgamaṃ gaccheyya (ka.)], appeva nāma siyā kocideva kathāsallāpo』』ti.
Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Assosi kho āyasmā puṇṇo mantāṇiputto – 『『bhagavā kira sāvatthiṃ anuppatto; sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme』』ti.
Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ tenupasaṅkami divāvihārāya.

如是我聞:一時,世尊住在王舍城竹林栗鼠feeding ground。那時,許多出生地的比丘在出生地度過雨安居后,來到世尊那裡。到了之後,向世尊禮拜,然後坐在一旁。世尊對坐在一旁的那些比丘說: "比丘們,在出生地的出生地比丘中,誰被同梵行者如此尊重:'他自己少欲,也對比丘們講少欲的話;他自己知足,也對比丘們講知足的話;他自己獨處,也對比丘們講獨處的話;他自己不與人交往,也對比丘們講不與人交往的話;他自己精進,也對比丘們講精進的話;他自己具足戒,也對比丘們講具足戒的話;他自己具足定,也對比丘們講具足定的話;他自己具足慧,也對比丘們講具足慧的話;他自己具足解脫,也對比丘們講具足解脫的話;他自己具足解脫知見,也對比丘們講具足解脫知見的話;他是同梵行者的教誡者、開示者、教導者、鼓勵者、激勵者、令人歡喜者'?" "尊者,名叫富樓那·mantāṇiputta的尊者在出生地被出生地的比丘同梵行者如此尊重:'他自己少欲,也對比丘們講少欲的話;他自己知足...他是同梵行者的教誡者、開示者、教導者、鼓勵者、激勵者、令人歡喜者'。" 那時,尊者舍利弗坐在離世尊不遠處。尊者舍利弗心想:"尊者富樓那·mantāṇiputta有福了,尊者富樓那·mantāṇiputta得大利了,他的智慧同梵行者在導師面前一再稱讚他的美德,導師也隨喜贊同。也許有朝一日我能與尊者富樓那·mantāṇiputta見面,也許能有一些交談。" 然後,世尊在王舍城隨意住了一段時間后,向舍衛城出發遊行。他漸次遊行,最後到達舍衛城。在那裡,世尊住在舍衛城祇樹給孤獨園。尊者富樓那·mantāṇiputta聽說:"據說世尊已到達舍衛城,住在祇樹給孤獨園。" 於是,尊者富樓那·mantāṇiputta收拾住處,拿著衣缽,向舍衛城出發遊行。他漸次遊行,最後到達舍衛城祇樹給孤獨園,來到世尊那裡。到了之後,向世尊禮拜,然後坐在一旁。世尊以法語開示、教導、鼓勵、令坐在一旁的尊者富樓那·mantāṇiputta歡喜。然後,尊者富樓那·mantāṇiputta聽了世尊的法語開示、教導、鼓勵、令他歡喜后,歡喜隨喜世尊所說,從座位起身,向世尊禮拜,右繞后,向暗林走去,準備在那裡度過白天。

Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – 『『yassa kho tvaṃ, āvuso sāriputta, puṇṇassa nāma bhikkhuno mantāṇiputtassa abhiṇhaṃ kittayamāno ahosi, so bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ tena pakkanto divāvihārāyā』』ti.

Atha kho āyasmā sāriputto taramānarūpo nisīdanaṃ ādāya āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ piṭṭhito piṭṭhito anubandhi sīsānulokī. Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Āyasmāpi kho sāriputto andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ etadavoca –

然後,一位比丘來到尊者舍利弗那裡,對尊者舍利弗說:"朋友舍利弗,你經常稱讚的那位名叫富樓那·mantāṇiputta的比丘,他聽了世尊的法語開示、教導、鼓勵、令他歡喜后,歡喜隨喜世尊所說,從座位起身,向世尊禮拜,右繞后,向暗林走去,準備在那裡度過白天。" 於是,尊者舍利弗急忙拿起坐具,跟隨在尊者富樓那·mantāṇiputta身後,注視著他的頭。尊者富樓那·mantāṇiputta進入暗林后,在一棵樹下坐下準備度過白天。尊者舍利弗也進入暗林,在另一棵樹下坐下準備度過白天。傍晚時分,尊者舍利弗從獨處中出來,走向尊者富樓那·mantāṇiputta。到了之後,與尊者富樓那·mantāṇiputta互相問候。寒暄完畢后,坐在一旁。坐在一旁的尊者舍利弗對尊者富樓那·mantāṇiputta說:

『『Bhagavati no, āvuso, brahmacariyaṃ vussatī』』ti?

『『Evamāvuso』』ti.

『『Kiṃ nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī』』ti?

『『No hidaṃ, āvuso』』.

『『Kiṃ panāvuso, cittavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī』』ti?

『『No hidaṃ, āvuso』』.

『『Kiṃ nu kho, āvuso, diṭṭhivisuddhatthaṃ bhagavati brahmacariyaṃ vussatī』』ti?

『『No hidaṃ, āvuso』』.

『『Kiṃ panāvuso, kaṅkhāvitaraṇavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī』』ti?

『『No hidaṃ, āvuso』』.

『『Kiṃ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī』』ti?

『『No hidaṃ, āvuso』』.

『『Kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī』』ti?

『『No hidaṃ, āvuso』』.

『『Kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī』』ti?

『『No hidaṃ, āvuso』』.

『『『Kiṃ nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī』ti iti puṭṭho samāno 『no hidaṃ, āvuso』ti vadesi. 『Kiṃ panāvuso, cittavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī』ti iti puṭṭho samāno 『no hidaṃ, āvuso』ti vadesi. 『Kiṃ nu kho, āvuso, diṭṭhivisuddhatthaṃ…pe… kaṅkhāvitaraṇavisuddhatthaṃ…pe… maggāmaggañāṇadassanavisuddhatthaṃ…pe… paṭipadāñāṇadassanavisuddhatthaṃ…pe… kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī』ti iti puṭṭho samāno 『no hidaṃ āvuso』ti vadesi. Kimatthaṃ carahāvuso, bhagavati brahmacariyaṃ vussatī』』ti? 『『Anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī』』ti.

『『Kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbāna』』nti?

『『No hidaṃ, āvuso』』.

『『Kiṃ panāvuso, cittavisuddhi anupādāparinibbāna』』nti?

『『No hidaṃ, āvuso』』.

『『Kiṃ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbāna』』nti?

『『No hidaṃ, āvuso』』.

『『Kiṃ panāvuso kaṅkhāvitaraṇavisuddhi anupādāparinibbāna』』nti ?

『『No hidaṃ, āvuso』』.

『『Kiṃ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbāna』』nti?

『『No hidaṃ, āvuso』』.

『『Kiṃ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbāna』』nti?

『『No hidaṃ, āvuso』』.

『『Kiṃ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbāna』』nti?

『『No hidaṃ , āvuso』』.

『『Kiṃ panāvuso, aññatra imehi dhammehi anupādāparinibbāna』』nti?

『『No hidaṃ, āvuso』』.

『『『Kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbāna』nti iti puṭṭho samāno 『no hidaṃ, āvuso』ti vadesi. 『Kiṃ panāvuso, cittavisuddhi anupādāparinibbāna』nti iti puṭṭho samāno 『no hidaṃ, āvuso』ti vadesi. 『Kiṃ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbāna』nti…pe… kaṅkhāvitaraṇavisuddhi… maggāmaggañāṇadassanavisuddhi… paṭipadāñāṇadassanavisuddhi… 『kiṃ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbāna』nti iti puṭṭho samāno 『no hidaṃ, āvuso』ti vadesi. 『Kiṃ panāvuso, aññatra imehi dhammehi anupādāparinibbāna』nti iti puṭṭho samāno 『no hidaṃ, āvuso』ti vadesi. Yathākathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo』』ti?

"朋友,我們是否在世尊處修梵行?" "是的,朋友。" "朋友,是否爲了戒清凈而在世尊處修梵行?" "不是,朋友。" "那麼朋友,是否爲了心清凈而在世尊處修梵行?" "不是,朋友。" "朋友,是否爲了見清凈而在世尊處修梵行?" "不是,朋友。" "那麼朋友,是否爲了度疑清凈而在世尊處修梵行?" "不是,朋友。" "朋友,是否爲了道非道智見清凈而在世尊處修梵行?" "不是,朋友。" "那麼朋友,是否爲了行道智見清凈而在世尊處修梵行?" "不是,朋友。" "朋友,是否爲了智見清凈而在世尊處修梵行?" "不是,朋友。" "當我問'是否爲了戒清凈而在世尊處修梵行'時,你回答'不是,朋友'。當我問'是否爲了心清凈而在世尊處修梵行'時,你回答'不是,朋友'。當我問'是否爲了見清凈...度疑清凈...道非道智見清凈...行道智見清凈...智見清凈而在世尊處修梵行'時,你都回答'不是,朋友'。那麼朋友,爲了什麼目的在世尊處修梵行呢?" "朋友,爲了無取般涅槃而在世尊處修梵行。" "朋友,戒清凈是否就是無取般涅槃?" "不是,朋友。" "那麼朋友,心清凈是否就是無取般涅槃?" "不是,朋友。" "朋友,見清凈是否就是無取般涅槃?" "不是,朋友。" "那麼朋友,度疑清凈是否就是無取般涅槃?" "不是,朋友。" "朋友,道非道智見清凈是否就是無取般涅槃?" "不是,朋友。" "那麼朋友,行道智見清凈是否就是無取般涅槃?" "不是,朋友。" "朋友,智見清凈是否就是無取般涅槃?" "不是,朋友。" "那麼朋友,離開這些法,是否有無取般涅槃?" "不是,朋友。" "當我問'戒清凈是否就是無取般涅槃'時,你回答'不是,朋友'。當我問'心清凈是否就是無取般涅槃'時,你回答'不是,朋友'。當我問'見清凈...度疑清凈...道非道智見清凈...行道智見清凈...智見清凈是否就是無取般涅槃'時,你都回答'不是,朋友'。當我問'離開這些法,是否有無取般涅槃'時,你回答'不是,朋友'。那麼朋友,應如何理解你所說的意思呢?"

『『Sīlavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya [paññāpessa (sī. syā.) evamaññatthapi]. Cittavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Diṭṭhivisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Kaṅkhāvitaraṇavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya . Maggāmaggañāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Paṭipadāñāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Ñāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṃ abhavissa, puthujjano parinibbāyeyya. Puthujjano hi, āvuso, aññatra imehi dhammehi. Tena hāvuso, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.

"朋友,如果世尊說戒清凈就是無取般涅槃,那就等於說有取的狀態就是無取般涅槃。朋友,如果世尊說心清凈就是無取般涅槃,那就等於說有取的狀態就是無取般涅槃。朋友,如果世尊說見清凈就是無取般涅槃,那就等於說有取的狀態就是無取般涅槃。朋友,如果世尊說度疑清凈就是無取般涅槃,那就等於說有取的狀態就是無取般涅槃。朋友,如果世尊說道非道智見清凈就是無取般涅槃,那就等於說有取的狀態就是無取般涅槃。朋友,如果世尊說行道智見清凈就是無取般涅槃,那就等於說有取的狀態就是無取般涅槃。朋友,如果世尊說智見清凈就是無取般涅槃,那就等於說有取的狀態就是無取般涅槃。朋友,如果離開這些法就有無取般涅槃,那麼凡夫就能般涅槃了。因為朋友,凡夫是離開這些法的。所以朋友,我要給你打個比方,因為有些智者通過比喻就能理解所說的意思。

『『Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṃ paṭivasantassa sākete kiñcideva accāyikaṃ karaṇīyaṃ uppajjeyya. Tassa antarā ca sāvatthiṃ antarā ca sāketaṃ satta rathavinītāni upaṭṭhapeyyuṃ. Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ abhiruheyya, paṭhamena rathavinītena dutiyaṃ rathavinītaṃ pāpuṇeyya, paṭhamaṃ rathavinītaṃ vissajjeyya dutiyaṃ rathavinītaṃ abhiruheyya. Dutiyena rathavinītena tatiyaṃ rathavinītaṃ pāpuṇeyya, dutiyaṃ rathavinītaṃ vissajjeyya, tatiyaṃ rathavinītaṃ abhiruheyya. Tatiyena rathavinītena catutthaṃ rathavinītaṃ pāpuṇeyya, tatiyaṃ rathavinītaṃ vissajjeyya, catutthaṃ rathavinītaṃ abhiruheyya. Catutthena rathavinītena pañcamaṃ rathavinītaṃ pāpuṇeyya, catutthaṃ rathavinītaṃ vissajjeyya, pañcamaṃ rathavinītaṃ abhiruheyya. Pañcamena rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇeyya, pañcamaṃ rathavinītaṃ vissajjeyya, chaṭṭhaṃ rathavinītaṃ abhiruheyya. Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ pāpuṇeyya, chaṭṭhaṃ rathavinītaṃ vissajjeyya, sattamaṃ rathavinītaṃ abhiruheyya. Sattamena rathavinītena sāketaṃ anupāpuṇeyya antepuradvāraṃ. Tamenaṃ antepuradvāragataṃ samānaṃ mittāmaccā ñātisālohitā evaṃ puccheyyuṃ – 『iminā tvaṃ, mahārāja, rathavinītena sāvatthiyā sāketaṃ anuppatto antepuradvāra』nti ? Kathaṃ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā』』ti?

『『Evaṃ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya – 『idha me sāvatthiyaṃ paṭivasantassa sākete kiñcideva accāyikaṃ karaṇīyaṃ uppajji [uppajjati (ka.)]. Tassa me antarā ca sāvatthiṃ antarā ca sāketaṃ satta rathavinītāni upaṭṭhapesuṃ. Atha khvāhaṃ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ abhiruhiṃ. Paṭhamena rathavinītena dutiyaṃ rathavinītaṃ pāpuṇiṃ, paṭhamaṃ rathavinītaṃ vissajjiṃ dutiyaṃ rathavinītaṃ abhiruhiṃ. Dutiyena rathavinītena tatiyaṃ rathavinītaṃ pāpuṇiṃ, dutiyaṃ rathavinītaṃ vissajjiṃ, tatiyaṃ rathavinītaṃ abhiruhiṃ. Tatiyena rathavinītena catutthaṃ rathavinītaṃ pāpuṇiṃ, tatiyaṃ rathavinītaṃ vissajjiṃ, catutthaṃ rathavinītaṃ abhiruhiṃ. Catutthena rathavinītena pañcamaṃ rathavinītaṃ pāpuṇiṃ, catutthaṃ rathavinītaṃ vissajjiṃ, pañcamaṃ rathavinītaṃ abhiruhiṃ. Pañcamena rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇiṃ, pañcamaṃ rathavinītaṃ vissajjiṃ, chaṭṭhaṃ rathavinītaṃ abhiruhiṃ. Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ pāpuṇiṃ, chaṭṭhaṃ rathavinītaṃ vissajjiṃ, sattamaṃ rathavinītaṃ abhiruhiṃ. Sattamena rathavinītena sāketaṃ anuppatto antepuradvāra』nti. Evaṃ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā』』ti.

『『Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā. Anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī』』ti.

"朋友,比如說,住在舍衛城的拘薩羅國王波斯匿在沙祇城有急事要辦。於是在舍衛城和沙祇城之間為他準備了七輛接力馬車。朋友,拘薩羅國王波斯匿從舍衛城的內宮門出發,乘上第一輛馬車。乘第一輛馬車到達第二輛馬車,他下了第一輛馬車,乘上第二輛馬車。乘第二輛馬車到達第三輛馬車,他下了第二輛馬車,乘上第三輛馬車。乘第三輛馬車到達第四輛馬車,他下了第三輛馬車,乘上第四輛馬車。乘第四輛馬車到達第五輛馬車,他下了第四輛馬車,乘上第五輛馬車。乘第五輛馬車到達第六輛馬車,他下了第五輛馬車,乘上第六輛馬車。乘第六輛馬車到達第七輛馬車,他下了第六輛馬車,乘上第七輛馬車。乘第七輛馬車到達沙祇城的內宮門。當他到達內宮門時,朋友、大臣、親屬們這樣問他:'大王,你是乘這輛馬車從舍衛城到達沙祇城內宮門的嗎?'朋友,拘薩羅國王波斯匿應該如何回答才算正確回答呢?" "朋友,拘薩羅國王波斯匿這樣回答才算正確回答:'我住在舍衛城時,在沙祇城有急事要辦。於是在舍衛城和沙祇城之間為我準備了七輛接力馬車。我從舍衛城的內宮門出發,乘上第一輛馬車。乘第一輛馬車到達第二輛馬車,我下了第一輛馬車,乘上第二輛馬車。乘第二輛馬車到達第三輛馬車,我下了第二輛馬車,乘上第三輛馬車。乘第三輛馬車到達第四輛馬車,我下了第三輛馬車,乘上第四輛馬車。乘第四輛馬車到達第五輛馬車,我下了第四輛馬車,乘上第五輛馬車。乘第五輛馬車到達第六輛馬車,我下了第五輛馬車,乘上第六輛馬車。乘第六輛馬車到達第七輛馬車,我下了第六輛馬車,乘上第七輛馬車。乘第七輛馬車到達沙祇城的內宮門。'朋友,拘薩羅國王波斯匿這樣回答才算正確回答。" "同樣地,朋友,戒清凈是爲了心清凈,心清凈是爲了見清凈,見清凈是爲了度疑清凈,度疑清凈是爲了道非道智見清凈,道非道智見清凈是爲了行道智見清凈,行道智見清凈是爲了智見清凈,智見清凈是爲了無取般涅槃。朋友,爲了無取般涅槃而在世尊處修梵行。"

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ etadavoca – 『『konāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī』』ti? 『『Puṇṇoti kho me, āvuso, nāmaṃ; mantāṇiputtoti ca pana maṃ sabrahmacārī jānantī』』ti. 『『Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā. Lābhā sabrahmacārīnaṃ, suladdhalābhā sabrahmacārīnaṃ, ye āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ labhanti dassanāya, labhanti payirūpāsanāya. Celaṇḍukena [celaṇḍakena (ka.), celaṇḍupekena (?)] cepi sabrahmacārī āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ muddhanā pariharantā labheyyuṃ dassanāya, labheyyuṃ payirūpāsanāya, tesampi lābhā tesampi suladdhaṃ, amhākampi lābhā amhākampi suladdhaṃ, ye mayaṃ āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ labhāma dassanāya, labhāma payirūpāsanāyā』』ti.

Evaṃ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṃ sāriputtaṃ etadavoca – 『『ko nāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī』』ti? 『『Upatissoti kho me, āvuso, nāmaṃ; sāriputtoti ca pana maṃ sabrahmacārī jānantī』』ti. 『『Satthukappena vata kira, bho [kho (ka.)], sāvakena saddhiṃ mantayamānā na jānimha – 『āyasmā sāriputto』ti. Sace hi mayaṃ jāneyyāma 『āyasmā sāriputto』ti, ettakampi no nappaṭibhāseyya [nappaṭibheyya (?)]. Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā. Lābhā sabrahmacārīnaṃ suladdhalābhā sabrahmacārīnaṃ, ye āyasmantaṃ sāriputtaṃ labhanti dassanāya, labhanti payirūpāsanāya. Celaṇḍukena cepi sabrahmacārī āyasmantaṃ sāriputtaṃ muddhanā pariharantā labheyyuṃ dassanāya, labheyyuṃ payirūpāsanāya, tesampi lābhā tesampi suladdhaṃ, amhākampi lābhā amhākampi suladdhaṃ, ye mayaṃ āyasmantaṃ sāriputtaṃ labhāma dassanāya, labhāma payirūpāsanāyā』』ti.

Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsūti.

Rathavinītasuttaṃ niṭṭhitaṃ catutthaṃ.

Nivāpasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Na , bhikkhave, nevāpiko nivāpaṃ nivapati migajātānaṃ – 『imaṃ me nivāpaṃ nivuttaṃ migajātā paribhuñjantā dīghāyukā vaṇṇavanto ciraṃ dīghamaddhānaṃ yāpentū』ti. Evañca kho, bhikkhave, nevāpiko nivāpaṃ nivapati migajātānaṃ – 『imaṃ me nivāpaṃ nivuttaṃ migajātā anupakhajja mucchitā bhojanāni bhuñjissanti, anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjissanti, mattā samānā pamādaṃ āpajjissanti, pamattā samānā yathākāmakaraṇīyā bhavissanti imasmiṃ nivāpe』ti.

『『Tatra, bhikkhave, paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṃsu, te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe. Evañhi te, bhikkhave, paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

說到這裡,尊者舍利弗對尊者富樓那·mantāṇiputta說:"尊者,您叫什麼名字?同梵行者們怎麼稱呼您?" "朋友,我的名字是富樓那,同梵行者們稱呼我為mantāṇiputta。" "朋友,真是不可思議,真是稀有!正如一個多聞的弟子能正確理解導師的教導,尊者富樓那·mantāṇiputta也能一一回答這些深奧的問題。同梵行者們有福了,同梵行者們得大利了,他們能見到尊者富樓那·mantāṇiputta,能親近尊者富樓那·mantāṇiputta。即使同梵行者們用頭巾頂著尊者富樓那·mantāṇiputta,能見到他,能親近他,那也是他們的福分,他們的大利。我們也有福了,我們也得大利了,我們能見到尊者富樓那·mantāṇiputta,能親近尊者富樓那·mantāṇiputta。" 說到這裡,尊者富樓那·mantāṇiputta對尊者舍利弗說:"尊者,您叫什麼名字?同梵行者們怎麼稱呼您?" "朋友,我的名字是優波提舍,同梵行者們稱呼我為舍利弗。" "原來我一直在和堪比導師的弟子對話,卻不知道是'尊者舍利弗'。如果我知道是'尊者舍利弗',我連這麼多話都說不出來。朋友,真是不可思議,真是稀有!正如一個多聞的弟子能正確理解導師的教導,尊者舍利弗也能一一提出這些深奧的問題。同梵行者們有福了,同梵行者們得大利了,他們能見到尊者舍利弗,能親近尊者舍利弗。即使同梵行者們用頭巾頂著尊者舍利弗,能見到他,能親近他,那也是他們的福分,他們的大利。我們也有福了,我們也得大利了,我們能見到尊者舍利弗,能親近尊者舍利弗。" 這樣,這兩位大龍象彼此隨喜對方的善說。車喻經第四終。誘餌經如是我聞:一時,世尊住在舍衛城祇樹給孤獨園。在那裡,世尊對比丘們說:"比丘們。"那些比丘回答說:"尊者。"世尊說: "比丘們,獵人撒誘餌不是爲了讓鹿群'吃了我撒的這些誘餌后長壽、美麗、長期存活'。比丘們,獵人撒誘餌是爲了讓鹿群'貪戀地吃我撒的這些誘餌,貪戀地吃後會陶醉,陶醉後會放逸,放逸后在這誘餌中會任我處置'。 "比丘們,第一群鹿貪戀地吃了獵人撒的那些誘餌,它們在那裡貪戀地吃后陶醉了,陶醉後放逸了,放逸后在那誘餌中任獵人處置。比丘們,這樣第一群鹿沒有擺脫獵人的魔力。

『『Tatra, bhikkhave, dutiyā migajātā evaṃ samacintesuṃ – 『ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe. Evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā』ti. Te sabbaso nivāpabhojanā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu. Tesaṃ gimhānaṃ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṃ patto kāyo hoti. Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi. Balavīriye parihīne tameva nivāpaṃ nivuttaṃ nevāpikassa paccāgamiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe. Evañhi te, bhikkhave, dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.
『『Tatra , bhikkhave, tatiyā migajātā evaṃ samacintesuṃ – 『ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yepi te dutiyā migajātā evaṃ samacintesuṃ – ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti. Te sabbaso nivāpabhojanā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu. Tesaṃ gimhānaṃ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṃ patto kāyo hoti. Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi. Balavīriye parihīne tameva nivāpaṃ nivuttaṃ nevāpikassa paccāgamiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe. Evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappeyyāma. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṃ nivāpe』ti. Te amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

『『Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi – 『saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā; imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti, na ca nesaṃ jānāma āgatiṃ vā gatiṃ vā. Yaṃnūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi [daṇḍavāgurāhi (syā.)] samantā sappadesaṃ anuparivāreyyāma – appeva nāma tatiyānaṃ migajātānaṃ āsayaṃ passeyyāma, yattha te gāhaṃ gaccheyyu』nti. Te amuṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ. Addasaṃsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca tatiyānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ agamaṃsu. Evañhi te, bhikkhave, tatiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

"比丘們,第二群鹿這樣想:'那第一群鹿貪戀地吃了獵人撒的那些誘餌。它們在那裡貪戀地吃后陶醉了,陶醉後放逸了,放逸后在那誘餌中任獵人處置。這樣第一群鹿沒有擺脫獵人的魔力。我們不如完全遠離誘餌食物,遠離可怕的食物,進入森林中生活。'它們完全遠離了誘餌食物,遠離可怕的食物,進入森林中生活。在夏季最後一個月,草和水都枯竭了,它們的身體變得極度消瘦。它們身體極度消瘦后,力氣衰退了。力氣衰退後,它們又回到了獵人撒的那個誘餌處。它們在那裡貪戀地吃,貪戀地吃后陶醉了,陶醉後放逸了,放逸后在那誘餌中任獵人處置。比丘們,這樣第二群鹿也沒有擺脫獵人的魔力。 "比丘們,第三群鹿這樣想:'那第一群鹿貪戀地吃了獵人撒的那些誘餌...這樣第一群鹿沒有擺脫獵人的魔力。那第二群鹿這樣想:那第一群鹿貪戀地吃了獵人撒的那些誘餌...這樣第一群鹿沒有擺脫獵人的魔力。我們不如完全遠離誘餌食物,遠離可怕的食物,進入森林中生活。它們完全遠離了誘餌食物,遠離可怕的食物,進入森林中生活。在夏季最後一個月,草和水都枯竭了,它們的身體變得極度消瘦。它們身體極度消瘦后,力氣衰退了。力氣衰退後,它們又回到了獵人撒的那個誘餌處。它們在那裡貪戀地吃,貪戀地吃后陶醉了,陶醉後放逸了,放逸后在那誘餌中任獵人處置。這樣第二群鹿也沒有擺脫獵人的魔力。我們不如在獵人撒的那個誘餌附近安營紮寨。在那裡安營紮寨后,我們不貪戀不迷戀地吃那獵人撒的誘餌,不貪戀不迷戀地吃就不會陶醉,不陶醉就不會放逸,不放逸就不會在那誘餌中任獵人處置。'它們在獵人撒的那個誘餌附近安營紮寨。在那裡安營紮寨后,它們不貪戀不迷戀地吃那獵人撒的誘餌,它們在那裡不貪戀不迷戀地吃就不陶醉,不陶醉就不放逸,不放逸就不在那誘餌中任獵人處置。 "比丘們,這時獵人和獵人的隨從們想:'這第三群鹿真狡猾啊,真有魔力啊,它們吃這撒的誘餌,我們卻不知道它們來時去處。我們不如用大網圍住這撒的誘餌,也許能看到第三群鹿的營地,它們在哪裡被抓住。'他們用大網圍住了那撒的誘餌。比丘們,獵人和獵人的隨從們看到了第三群鹿的營地,它們在那裡被抓住了。比丘們,這樣第三群鹿也沒有擺脫獵人的魔力。

『『Tatra, bhikkhave, catutthā migajātā evaṃ samacintesuṃ – 『ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yepi te dutiyā migajātā evaṃ samacintesuṃ 『ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā』ti. Te sabbaso nivāpabhojanā paṭiviramiṃsu…pe… evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yepi te tatiyā migajātā evaṃ samacintesuṃ 『ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yepi te dutiyā migajātā evaṃ samacintesuṃ 『ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā』ti. Te sabbaso nivāpabhojanā paṭiviramiṃsu…pe… evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappeyyāma, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṃ nivāpe』ti. Te amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappayiṃsu, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

『『Tatra nevāpikassa ca nevāpikaparisāya ca etadahosi – 『saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā, imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti. Na ca nesaṃ jānāma āgatiṃ vā gatiṃ vā. Yaṃnūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīti daṇḍavākarāhi samantā sappadesaṃ anuparivāreyyāma, appeva nāma tatiyānaṃ migajātānaṃ āsayaṃ passeyyāma, yattha te gāhaṃ gaccheyyu』nti. Te amuṃ nivāpaṃ nivuttaṃ mahatīti daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ. Addasaṃsu kho nevāpiko ca nevāpikaparisā ca tatiyānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ agamaṃsu. Evañhi te tatiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā. Yaṃnūna mayaṃ yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṃ kappeyyāma, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṃ nivāpe』ti. Te yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

"比丘們,第四群鹿這樣想:'那第一群鹿...這樣第一群鹿沒有擺脫獵人的魔力。那第二群鹿這樣想:那第一群鹿...這樣第一群鹿沒有擺脫獵人的魔力。我們不如完全遠離誘餌食物,遠離可怕的食物,進入森林中生活。它們完全遠離了誘餌食物...這樣第二群鹿也沒有擺脫獵人的魔力。那第三群鹿這樣想:那第一群鹿...這樣第一群鹿沒有擺脫獵人的魔力。那第二群鹿這樣想:那第一群鹿...這樣第一群鹿沒有擺脫獵人的魔力。我們不如完全遠離誘餌食物,遠離可怕的食物,進入森林中生活。它們完全遠離了誘餌食物...這樣第二群鹿也沒有擺脫獵人的魔力。我們不如在獵人撒的那個誘餌附近安營紮寨。在那裡安營紮寨后,我們不貪戀不迷戀地吃那獵人撒的誘餌,不貪戀不迷戀地吃就不會陶醉,不陶醉就不會放逸,不放逸就不會在那誘餌中任獵人處置。'它們在獵人撒的那個誘餌附近安營紮寨。在那裡安營紮寨后,它們不貪戀不迷戀地吃那獵人撒的誘餌,它們在那裡不貪戀不迷戀地吃就不陶醉,不陶醉就不放逸,不放逸就不在那誘餌中任獵人處置。 "這時獵人和獵人的隨從們想:'這第三群鹿真狡猾啊,真有魔力啊,它們吃這撒的誘餌,我們卻不知道它們來時去處。我們不如用大網圍住這撒的誘餌,也許能看到第三群鹿的營地,它們在哪裡被抓住。'他們用大網圍住了那撒的誘餌。獵人和獵人的隨從們看到了第三群鹿的營地,它們在那裡被抓住了。這樣第三群鹿也沒有擺脫獵人的魔力。我們不如在獵人和獵人隨從們到不了的地方安營紮寨。在那裡安營紮寨后,我們不貪戀不迷戀地吃那獵人撒的誘餌,不貪戀不迷戀地吃就不會陶醉,不陶醉就不會放逸,不放逸就不會在那誘餌中任獵人處置。'它們在獵人和獵人隨從們到不了的地方安營紮寨。在那裡安營紮寨后,它們不貪戀不迷戀地吃那獵人撒的誘餌,它們在那裡不貪戀不迷戀地吃就不陶醉,不陶醉就不放逸,不放逸就不在那誘餌中任獵人處置。

『『Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi – 『saṭhāssunāmime catutthā migajātā ketabino, iddhimantāssunāmime catutthā migajātā parajanā. Imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti, na ca nesaṃ jānāma āgatiṃ vā gatiṃ vā. Yaṃnūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāreyyāma, appeva nāma catutthānaṃ migajātānaṃ āsayaṃ passeyyāma yattha te gāhaṃ gaccheyyu』nti. Te amuṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ. Neva kho, bhikkhave, addasaṃsu nevāpiko ca nevāpikaparisā ca catutthānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ gaccheyyuṃ. Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi – 『sace kho mayaṃ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti. Evaṃ imaṃ nivāpaṃ nivuttaṃ sabbaso migajātā parimuñcissanti. Yaṃnūna mayaṃ catutthe migajāte ajjhupekkheyyāmā』ti. Ajjhupekkhiṃsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte. Evañhi te, bhikkhave, catutthā migajātā parimucciṃsu nevāpikassa iddhānubhāvā.

『『Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya. Ayaṃ cevettha attho – nivāpoti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Nevāpikoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ. Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṃ adhivacanaṃ. Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṃ adhivacanaṃ.
『『Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise . Evañhi te, bhikkhave, paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, paṭhamā migajātā tathūpame ahaṃ ime paṭhame samaṇabrāhmaṇe vadāmi.
『『Tatra, bhikkhave, dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ – 『ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā』ti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu. Te tattha sākabhakkhāpi ahesuṃ, sāmākabhakkhāpi ahesuṃ, nīvārabhakkhāpi ahesuṃ, daddulabhakkhāpi ahesuṃ, haṭabhakkhāpi ahesuṃ, kaṇabhakkhāpi ahesuṃ, ācāmabhakkhāpi ahesuṃ, piññākabhakkhāpi ahesuṃ, tiṇabhakkhāpi ahesuṃ, gomayabhakkhāpi ahesuṃ, vanamūlaphalāhārā yāpesuṃ pavattaphalabhojī.

『『Tesaṃ gimhānaṃ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṃ patto kāyo hoti. Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi. Balavīriye parihīne cetovimutti parihāyi. Cetovimuttiyā parihīnāya tameva nivāpaṃ nivuttaṃ mārassa paccāgamiṃsu tāni ca lokāmisāni. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, dutiyā migajātā tathūpame ahaṃ ime dutiye samaṇabrāhmaṇe vadāmi.

"比丘們,這時獵人和獵人的隨從們想:'這第四群鹿真狡猾啊,真有魔力啊。它們吃這撒的誘餌,我們卻不知道它們來時去處。我們不如用大網圍住這撒的誘餌,也許能看到第四群鹿的營地,它們在哪裡被抓住。'他們用大網圍住了那撒的誘餌。比丘們,獵人和獵人的隨從們沒有看到第四群鹿的營地,它們在哪裡被抓住。比丘們,這時獵人和獵人的隨從們想:'如果我們驚擾第四群鹿,它們被驚擾後會驚擾其他鹿,它們被驚擾后又會驚擾其他鹿。這樣所有的鹿群都會完全擺脫這撒的誘餌。我們不如放任第四群鹿吧。'比丘們,獵人和獵人的隨從們放任了第四群鹿。比丘們,這樣第四群鹿擺脫了獵人的魔力。 "比丘們,我講這個比喻是爲了說明意思。這裡的意思是:比丘們,'誘餌'是五種感官慾望的代稱。比丘們,'獵人'是魔羅邪惡者的代稱。比丘們,'獵人的隨從'是魔羅隨從的代稱。比丘們,'鹿群'是沙門婆羅門的代稱。 "比丘們,第一類沙門婆羅門貪戀地吃了魔羅撒的那些誘餌和世俗誘惑。他們在那裡貪戀地吃后陶醉了,陶醉後放逸了,放逸后在魔羅的那誘餌和世俗誘惑中任其處置。比丘們,這樣第一類沙門婆羅門沒有擺脫魔羅的魔力。比丘們,就像那第一群鹿一樣,我說這第一類沙門婆羅門也是如此。 "比丘們,第二類沙門婆羅門這樣想:'那第一類沙門婆羅門貪戀地吃了魔羅撒的那些誘餌和世俗誘惑。他們在那裡貪戀地吃后陶醉了,陶醉後放逸了,放逸后在魔羅的那誘餌和世俗誘惑中任其處置。這樣第一類沙門婆羅門沒有擺脫魔羅的魔力。我們不如完全遠離誘餌食物和世俗誘惑,遠離可怕的食物,進入森林中生活。'他們完全遠離了誘餌食物和世俗誘惑,遠離可怕的食物,進入森林中生活。他們在那裡吃蔬菜,吃小米,吃野米,吃daddula(一種植物),吃haṭa(一種植物),吃糠,吃米湯,吃油渣,吃草,吃牛糞,以樹根和野果為食,靠拾取掉落的果實為生。 "在夏季最後一個月,草和水都枯竭了,他們的身體變得極度消瘦。他們身體極度消瘦后,力氣衰退了。力氣衰退後,心解脫也衰退了。心解脫衰退後,他們又回到了魔羅撒的那個誘餌處和世俗誘惑中。他們在那裡貪戀地吃,貪戀地吃后陶醉了,陶醉後放逸了,放逸后在魔羅的那誘餌和世俗誘惑中任其處置。比丘們,這樣第二類沙門婆羅門也沒有擺脫魔羅的魔力。比丘們,就像那第二群鹿一樣,我說這第二類沙門婆羅門也是如此。

『『Tatra, bhikkhave, tatiyā samaṇabrāhmaṇā evaṃ samacintesuṃ – 『ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ – 『ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā』ti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu. Bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu. Te tattha sākabhakkhāpi ahesuṃ…pe… pavattaphalabhojī. Tesaṃ gimhānaṃ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṃ patto kāyo hoti. Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi, balavīriye parihīne cetovimutti parihāyi, cetovimuttiyā parihīnāya tameva nivāpaṃ nivuttaṃ mārassa paccāgamiṃsu tāni ca lokāmisāni. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappeyyāma, tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmise』』ti.

『『Te amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu. Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise . Api ca kho evaṃdiṭṭhikā ahesuṃ – sassato loko itipi, asassato loko itipi; antavā loko itipi, anantavā loko itipi; taṃ jīvaṃ taṃ sarīraṃ itipi, aññaṃ jīvaṃ aññaṃ sarīraṃ itipi; hoti tathāgato paraṃ maraṇā itipi, na hoti tathāgato paraṃ maraṇā itipi, hoti ca na ca hoti tathāgato paraṃ maraṇā itipi, neva hoti na na hoti tathāgato paraṃ maraṇā itipi . Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, tatiyā migajātā tathūpame ahaṃ ime tatiye samaṇabrāhmaṇe vadāmi.

"比丘們,第三類沙門婆羅門這樣想:'那第一類沙門婆羅門貪戀地吃了魔羅撒的那些誘餌和世俗誘惑...這樣第一類沙門婆羅門沒有擺脫魔羅的魔力。那第二類沙門婆羅門這樣想:那第一類沙門婆羅門貪戀地吃了魔羅撒的那些誘餌和世俗誘惑...這樣第一類沙門婆羅門沒有擺脫魔羅的魔力。我們不如完全遠離誘餌食物和世俗誘惑,遠離可怕的食物,進入森林中生活。'他們完全遠離了誘餌食物和世俗誘惑,遠離可怕的食物,進入森林中生活。他們在那裡吃蔬菜...靠拾取掉落的果實為生。在夏季最後一個月,草和水都枯竭了,他們的身體變得極度消瘦。他們身體極度消瘦后,力氣衰退了。力氣衰退後,心解脫也衰退了。心解脫衰退後,他們又回到了魔羅撒的那個誘餌處和世俗誘惑中。他們在那裡貪戀地吃,貪戀地吃后陶醉了,陶醉後放逸了,放逸后在魔羅的那誘餌和世俗誘惑中任其處置。這樣第二類沙門婆羅門也沒有擺脫魔羅的魔力。我們不如在魔羅撒的那個誘餌和世俗誘惑附近安營紮寨。在那裡安營紮寨后,我們不貪戀不迷戀地吃魔羅撒的那個誘餌和世俗誘惑,不貪戀不迷戀地吃就不會陶醉,不陶醉就不會放逸,不放逸就不會在魔羅的那誘餌和世俗誘惑中任其處置。' "他們在魔羅撒的那個誘餌和世俗誘惑附近安營紮寨。在那裡安營紮寨后,他們不貪戀不迷戀地吃魔羅撒的那個誘餌和世俗誘惑。他們在那裡不貪戀不迷戀地吃就不陶醉,不陶醉就不放逸,不放逸就不在魔羅的那誘餌和世俗誘惑中任其處置。但是他們有這樣的見解:'世界是常恒的','世界是非常恒的','世界是有邊際的','世界是無邊際的','生命與身體是同一的','生命與身體是不同的','如來死後存在','如來死後不存在','如來死後既存在又不存在','如來死後既非存在又非不存在'。比丘們,這樣第三類沙門婆羅門也沒有擺脫魔羅的魔力。比丘們,就像那第三群鹿一樣,我說這第三類沙門婆羅門也是如此。

『『Tatra, bhikkhave, catutthā samaṇabrāhmaṇā evaṃ samacintesuṃ – 『ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ – 『ye kho te paṭhamā samaṇabrāhmaṇā…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā』ti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu…pe…. Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yepi te tatiyā samaṇabrāhmaṇā evaṃ samacintesuṃ ye kho te paṭhamā samaṇabrāhmaṇā …pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ ye kho te paṭhamā samaṇabrāhmaṇā…pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā』ti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu…pe…. Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappeyyāma. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmiseti.

『『Te amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu. Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu. Amattā samānā na pamādaṃ āpajjiṃsu. Appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Api ca kho evaṃdiṭṭhikā ahesuṃ sassato loko itipi…pe… neva hoti na na hoti tathāgato paraṃ maraṇā itipi. Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. Yaṃnūna mayaṃ yattha agati mārassa ca māraparisāya ca tatrāsayaṃ kappeyāma. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma, amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmiseti.

『『Te yattha agati mārassa ca māraparisāya ca tatrāsayaṃ kappayiṃsu. Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu, amattā samānā na pamādaṃ āpajjiṃsu, appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise. Evañhi te, bhikkhave, catutthā samaṇabrāhmaṇā parimucciṃsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, catutthā migajātā tathūpame ahaṃ ime catutthe samaṇabrāhmaṇe vadāmi.

"比丘們,第四類沙門婆羅門這樣想:'那第一類沙門婆羅門貪戀地吃了魔羅撒的那些誘餌...這樣第一類沙門婆羅門沒有擺脫魔羅的魔力。那第二類沙門婆羅門這樣想:那第一類沙門婆羅門...這樣第一類沙門婆羅門沒有擺脫魔羅的魔力。我們不如完全遠離誘餌食物和世俗誘惑,遠離可怕的食物,進入森林中生活。'他們完全遠離了誘餌食物和世俗誘惑...這樣第二類沙門婆羅門也沒有擺脫魔羅的魔力。那第三類沙門婆羅門這樣想:那第一類沙門婆羅門...這樣第一類沙門婆羅門沒有擺脫魔羅的魔力。那第二類沙門婆羅門這樣想:那第一類沙門婆羅門...這樣第一類沙門婆羅門沒有擺脫魔羅的魔力。我們不如完全遠離誘餌食物和世俗誘惑,遠離可怕的食物,進入森林中生活。'他們完全遠離了誘餌食物和世俗誘惑...這樣第二類沙門婆羅門也沒有擺脫魔羅的魔力。我們不如在魔羅撒的那個誘餌和世俗誘惑附近安營紮寨。在那裡安營紮寨后,我們不貪戀不迷戀地吃魔羅撒的那個誘餌和世俗誘惑,不貪戀不迷戀地吃就不會陶醉,不陶醉就不會放逸,不放逸就不會在魔羅的那誘餌和世俗誘惑中任其處置。' "他們在魔羅撒的那個誘餌和世俗誘惑附近安營紮寨。在那裡安營紮寨后,他們不貪戀不迷戀地吃魔羅撒的那個誘餌和世俗誘惑。他們在那裡不貪戀不迷戀地吃就不陶醉。不陶醉就不放逸。不放逸就不在魔羅的那誘餌和世俗誘惑中任其處置。但是他們有這樣的見解:'世界是常恒的'....'如來死後既非存在又非不存在'。這樣第三類沙門婆羅門也沒有擺脫魔羅的魔力。我們不如在魔羅和魔羅隨從到不了的地方安營紮寨。在那裡安營紮寨后,我們不貪戀不迷戀地吃魔羅撒的那個誘餌和世俗誘惑,不貪戀不迷戀地吃就不會陶醉,不陶醉就不會放逸,不放逸就不會在魔羅的那誘餌和世俗誘惑中任其處置。' "他們在魔羅和魔羅隨從到不了的地方安營紮寨。在那裡安營紮寨后,他們不貪戀不迷戀地吃魔羅撒的那個誘餌和世俗誘惑,他們在那裡不貪戀不迷戀地吃就不陶醉,不陶醉就不放逸,不放逸就不在魔羅的那誘餌和世俗誘惑中任其處置。比丘們,這樣第四類沙門婆羅門擺脫了魔羅的魔力。比丘們,就像那第四群鹿一樣,我說這第四類沙門婆羅門也是如此。

『『Kathañca, bhikkhave, agati mārassa ca māraparisāya ca? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattika』』nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Nivāpasuttaṃ niṭṭhitaṃ pañcamaṃ.

Pāsarāsisuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavocuṃ – 『『cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā. Sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā』』ti. 『『Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha; appeva nāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ savanāyā』』ti. 『『Evamāvuso』』ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.

Atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – 『『āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā』』ti. 『『Evaṃ, bhante』』ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi – 『『āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitu』』nti. 『『Evaṃ, bhante』』ti kho āyasmā ānando bhagavato paccassosi.

"比丘們,什麼是魔羅和魔羅隨從到不了的地方?比丘們,在這裡,比丘遠離感官慾望,遠離不善法,進入並安住于具有尋、伺,由離生喜、樂的初禪。比丘們,這稱為比丘使魔羅失明,消除了魔羅的足跡,超越了邪惡者的視線。 "再者,比丘們,比丘平息了尋、伺,內心寧靜,心專注一境,無尋無伺,定生喜、樂,進入並安住于第二禪。比丘們,這稱為...邪惡者。 "再者,比丘們,比丘離喜而住,保持平等心,具念正知,以身受樂,正如聖者們所說的'舍念樂住',進入並安住于第三禪。比丘們,這稱為...邪惡者。 "再者,比丘們,比丘舍離苦樂,先前的喜憂已滅,不苦不樂,舍念清凈,進入並安住于第四禪。比丘們,這稱為...邪惡者。 "再者,比丘們,比丘超越一切色想,滅除對立想,不作意種種想,認為'空間無邊',進入並安住于空無邊處。比丘們,這稱為...邪惡者。 "再者,比丘們,比丘超越一切空無邊處,認為'識無邊',進入並安住于識無邊處。比丘們,這稱為...邪惡者。 "再者,比丘們,比丘超越一切識無邊處,認為'無所有',進入並安住于無所有處。比丘們,這稱為...邪惡者。 "再者,比丘們,比丘超越一切無所有處,進入並安住于非想非非想處。比丘們,這稱為...邪惡者。 "再者,比丘們,比丘超越一切非想非非想處,進入並安住于想受滅盡定。他以智慧見到后,諸漏已盡。比丘們,這稱為比丘使魔羅失明,消除了魔羅的足跡,超越了邪惡者的視線,度過了世間的貪著。" 世尊說了這些。那些比丘滿意歡喜世尊所說。誘餌經第五終。網經如是我聞:一時,世尊住在舍衛城祇樹給孤獨園。那時,世尊在上午穿好衣服,拿著缽和衣進入舍衛城乞食。這時,許多比丘來到尊者阿難處,到了之後對尊者阿難說:"阿難賢友,我們很久沒有親自聽世尊說法了。阿難賢友,如果我們能親自聽世尊說法就好了。""那麼,諸位尊者,請到婆羅門Rammaka的精舍去,也許你們能親自聽世尊說法。"那些比丘回答尊者阿難說:"是的,賢友。" 這時,世尊在舍衛城乞食完畢,飯後返回,對尊者阿難說:"阿難,我們去東園鹿母講堂午休吧。""是的,世尊。"尊者阿難回答世尊。於是世尊和尊者阿難一起去東園鹿母講堂午休。傍晚時分,世尊從禪修中起來,對尊者阿難說:"阿難,我們去東門浴室沐浴吧。""是的,世尊。"尊者阿難回答世尊。

Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho āyasmā ānando bhagavantaṃ etadavoca – 『『ayaṃ, bhante, rammakassa brāhmaṇassa assamo avidūre. Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo; pāsādiko, bhante, rammakassa brāhmaṇassa assamo. Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṃ upādāyā』』ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti. Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno. Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivariṃsu kho te bhikkhū bhagavato dvāraṃ. Atha kho bhagavā rammakassa brāhmaṇassa assamaṃ pavisitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – 『『kāyanuttha, bhikkhave, etarahi kathāya sannisinnā? Kā ca pana vo antarākathā vippakatā』』ti ? 『『Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto』』ti. 『『Sādhu, bhikkhave! Etaṃ kho, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ – dhammī vā kathā, ariyo vā tuṇhībhāvo』』.

於是世尊和尊者阿難一起去東門浴室沐浴。在東門浴室沐浴完畢,上岸后,世尊只穿一件衣服站著擦乾身體。這時,尊者阿難對世尊說:"世尊,這裡附近有婆羅門Rammaka的精舍。世尊,婆羅門Rammaka的精舍很宜人;世尊,婆羅門Rammaka的精舍很美麗。世尊,請世尊慈悲前往婆羅門Rammaka的精舍。"世尊以沉默表示同意。於是世尊前往婆羅門Rammaka的精舍。那時,許多比丘正在婆羅門Rammaka的精舍里集會討論佛法。這時,世尊站在門外,等待討論結束。世尊知道討論結束后,咳嗽了一聲,敲了敲門。那些比丘為世尊打開門。世尊進入婆羅門Rammaka的精舍,坐在準備好的座位上。坐下後,世尊對比丘們說:"比丘們,你們剛才在討論什麼?你們中斷了什麼話題?" "世尊,我們正在討論有關世尊的法,這時世尊就來了。" "很好,比丘們!這正是你們這些出於信仰從家庭生活出家為無家者的善男子應該做的,你們應該坐在一起討論佛法。比丘們,當你們聚在一起時,應該做兩件事:討論佛法或保持聖者的沉默。"

『『Dvemā, bhikkhave, pariyesanā – ariyā ca pariyesanā, anariyā ca pariyesanā.

『『Katamā ca, bhikkhave, anariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṃyeva pariyesati, attanā jarādhammo samāno jarādhammaṃyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati, attanā sokadhammo samāno sokadhammaṃyeva pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati.

『『Kiñca, bhikkhave, jātidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, jātidhammaṃ, dāsidāsaṃ jātidhammaṃ, ajeḷakaṃ jātidhammaṃ, kukkuṭasūkaraṃ jātidhammaṃ, hatthigavāssavaḷavaṃ jātidhammaṃ, jātarūparajataṃ jātidhammaṃ. Jātidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito [gadhīto (syā. ka.)] mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṃyeva pariyesati.

『『Kiñca, bhikkhave, jarādhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, jarādhammaṃ, dāsidāsaṃ jarādhammaṃ, ajeḷakaṃ jarādhammaṃ, kukkuṭasūkaraṃ jarādhammaṃ, hatthigavāssavaḷavaṃ jarādhammaṃ , jātarūparajataṃ jarādhammaṃ. Jarādhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṃyeva pariyesati.

『『Kiñca, bhikkhave, byādhidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, byādhidhammaṃ, dāsidāsaṃ byādhidhammaṃ, ajeḷakaṃ byādhidhammaṃ, kukkuṭasūkaraṃ byādhidhammaṃ, hatthigavāssavaḷavaṃ byādhidhammaṃ. Byādhidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati.

『『Kiñca, bhikkhave, maraṇadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, maraṇadhammaṃ, dāsidāsaṃ maraṇadhammaṃ, ajeḷakaṃ maraṇadhammaṃ, kukkuṭasūkaraṃ maraṇadhammaṃ, hatthigavāssavaḷavaṃ maraṇadhammaṃ. Maraṇadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati.

『『Kiñca, bhikkhave, sokadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, sokadhammaṃ, dāsidāsaṃ sokadhammaṃ, ajeḷakaṃ sokadhammaṃ, kukkuṭasūkaraṃ sokadhammaṃ, hatthigavāssavaḷavaṃ sokadhammaṃ. Sokadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṃyeva pariyesati.

『『Kiñca, bhikkhave, saṃkilesadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, saṃkilesadhammaṃ, dāsidāsaṃ saṃkilesadhammaṃ, ajeḷakaṃ saṃkilesadhammaṃ , kukkuṭasūkaraṃ saṃkilesadhammaṃ, hatthigavāssavaḷavaṃ saṃkilesadhammaṃ, jātarūparajataṃ saṃkilesadhammaṃ. Saṃkilesadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati. Ayaṃ, bhikkhave, anariyā pariyesanā.

『『Katamā ca, bhikkhave, ariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati. Ayaṃ, bhikkhave, ariyā pariyesanā.

"比丘們,有兩種追求:聖者的追求和非聖者的追求。 "比丘們,什麼是非聖者的追求?在這裡,比丘們,有人自己是生法,卻追求生法;自己是老法,卻追求老法;自己是病法,卻追求病法;自己是死法,卻追求死法;自己是憂法,卻追求憂法;自己是染污法,卻追求染污法。 "比丘們,什麼是生法?比丘們,妻子兒女是生法,奴婢是生法,山羊綿羊是生法,雞豬是生法,象馬牛驢是生法,金銀是生法。比丘們,這些生法是執著。他執著、迷戀、沉溺於此,自己是生法卻追求生法。 "比丘們,什麼是老法?比丘們,妻子兒女是老法,奴婢是老法,山羊綿羊是老法,雞豬是老法,象馬牛驢是老法,金銀是老法。比丘們,這些老法是執著。他執著、迷戀、沉溺於此,自己是老法卻追求老法。 "比丘們,什麼是病法?比丘們,妻子兒女是病法,奴婢是病法,山羊綿羊是病法,雞豬是病法,象馬牛驢是病法。比丘們,這些病法是執著。他執著、迷戀、沉溺於此,自己是病法卻追求病法。 "比丘們,什麼是死法?比丘們,妻子兒女是死法,奴婢是死法,山羊綿羊是死法,雞豬是死法,象馬牛驢是死法。比丘們,這些死法是執著。他執著、迷戀、沉溺於此,自己是死法卻追求死法。 "比丘們,什麼是憂法?比丘們,妻子兒女是憂法,奴婢是憂法,山羊綿羊是憂法,雞豬是憂法,象馬牛驢是憂法。比丘們,這些憂法是執著。他執著、迷戀、沉溺於此,自己是憂法卻追求憂法。 "比丘們,什麼是染污法?比丘們,妻子兒女是染污法,奴婢是染污法,山羊綿羊是染污法,雞豬是染污法,象馬牛驢是染污法,金銀是染污法。比丘們,這些染污法是執著。他執著、迷戀、沉溺於此,自己是染污法卻追求染污法。比丘們,這就是非聖者的追求。 "比丘們,什麼是聖者的追求?在這裡,比丘們,有人自己是生法,了知生法的過患,追求無生、無上安穩、涅槃;自己是老法,了知老法的過患,追求無老、無上安穩、涅槃;自己是病法,了知病法的過患,追求無病、無上安穩、涅槃;自己是死法,了知死法的過患,追求不死、無上安穩、涅槃;自己是憂法,了知憂法的過患,追求無憂、無上安穩、涅槃;自己是染污法,了知染污法的過患,追求無染、無上安穩、涅槃。比丘們,這就是聖者的追求。

『『Ahampi sudaṃ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṃyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṃyeva pariyesāmi, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi. Tassa mayhaṃ, bhikkhave, etadahosi – 『kiṃ nu kho ahaṃ attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno…pe… byādhidhammo samāno… maraṇadhammo samāno… sokadhammo samāno… attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi? Yaṃnūnāhaṃ attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyya』nti.

"比丘們,我在覺悟之前,還是未覺悟的菩薩時,自己是生法卻追求生法,自己是老法卻追求老法,自己是病法卻追求病法,自己是死法卻追求死法,自己是憂法卻追求憂法,自己是染污法卻追求染污法。比丘們,我想:'為什麼我自己是生法卻追求生法,自己是老法卻...病法...死法...憂法...自己是染污法卻追求染污法呢?我何不自己是生法,了知生法的過患,追求無生、無上安穩、涅槃;自己是老法,了知老法的過患,追求無老、無上安穩、涅槃;自己是病法,了知病法的過患,追求無病、無上安穩、涅槃;自己是死法,了知死法的過患,追求不死、無上安穩、涅槃;自己是憂法,了知憂法的過患,追求無憂、無上安穩、涅槃;自己是染污法,了知染污法的過患,追求無染、無上安穩、涅槃呢?'

『『So kho ahaṃ, bhikkhave, aparena samayena daharova samāno susukāḷakeso , bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃ kusalagavesī [kiṃkusalaṃgavesī (ka.)] anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ. Upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – 『icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu』nti. Evaṃ vutte, bhikkhave, āḷāro kālāmo maṃ etadavoca – 『viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā』ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, 『jānāmi passāmī』ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi – 『na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī』ti.

『『Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – 『kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī』ti [upasampajja pavedesīti (sī. syā. pī.)]? Evaṃ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave, etadahosi – 『na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho āḷārasseva kālāmassa atthi sati, mayhaṃpatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhaṃpatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyya』nti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

『『Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ –

『Ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī』ti?

『Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī』ti.

『Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī』ti.

『Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā』ti. Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno (attano) [( ) natthi (sī. syā. pī.)] antevāsiṃ maṃ samānaṃ attanā [attano (sī. pī.)] samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi – 『nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā』ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

"比丘們,後來,我年輕時,頭髮烏黑,正值青春年華,在人生的第一階段,儘管父母不願意,哭泣流淚,我還是剃除鬚髮,披上袈裟,從家庭生活出家,過無家的生活。我這樣出家后,尋求善法,追求無上寂靜之道,來到阿羅羅·迦羅摩處。來到后,我對阿羅羅·迦羅摩說:'賢友迦羅摩,我想在這法律中修習梵行。'比丘們,我這樣說后,阿羅羅·迦羅摩對我說:'尊者請住下吧。這法是這樣的,有智慧的人不久就能親自證知、實現、成就並安住于自己的師承。'比丘們,我很快就學會了那法。比丘們,我僅憑口頭複述和言語重複就能宣稱知見,並聲稱'我知我見',我和其他人一樣。比丘們,我想:'阿羅羅·迦羅摩宣稱他不僅僅憑信念就親自證知、實現、成就並安住于這法。阿羅羅·迦羅摩確實是知見這法而安住的。' "於是,比丘們,我來到阿羅羅·迦羅摩處。來到后,我對阿羅羅·迦羅摩說:'賢友迦羅摩,你宣稱到什麼程度親自證知、實現、成就並安住于這法?'比丘們,我這樣說后,阿羅羅·迦羅摩宣稱無所有處。比丘們,我想:'不只是阿羅羅·迦羅摩有信念,我也有信念;不只是阿羅羅·迦羅摩有精進,我也有精進;不只是阿羅羅·迦羅摩有念,我也有念;不只是阿羅羅·迦羅摩有定,我也有定;不只是阿羅羅·迦羅摩有慧,我也有慧。我何不努力實現阿羅羅·迦羅摩宣稱他親自證知、實現、成就並安住的那法呢?'比丘們,我很快就親自證知、實現、成就並安住于那法。 "於是,比丘們,我來到阿羅羅·迦羅摩處。來到后,我對阿羅羅·迦羅摩說: '賢友迦羅摩,你宣稱到這種程度親自證知、實現、成就並安住于這法嗎?' '是的,賢友,我宣稱到這種程度親自證知、實現、成就並安住于這法。' '賢友,我也到這種程度親自證知、實現、成就並安住于這法。' '賢友,我們有幸了,我們很幸運,能見到像你這樣的同修。我親自證知、實現、成就並安住的法,你也親自證知、實現、成就並安住;你親自證知、實現、成就並安住的法,我也親自證知、實現、成就並安住。我知道的法你也知道,你知道的法我也知道。我怎樣你也怎樣,你怎樣我也怎樣。來吧,賢友,我們兩人一起領導這個團體吧。'比丘們,就這樣,阿羅羅·迦羅摩是我的老師,卻把我這個學生當作與他平等,並給予我最高的尊敬。比丘們,我想:'這法不能導向厭離、離欲、滅盡、寂靜、證知、正覺、涅槃,只能導致投生無所有處。'比丘們,我不滿足於那法,厭離那法而離去。

『『So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako [uddako (sī. syā. pī.)] rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – 『icchāmahaṃ, āvuso [āvuso rāma (sī. syā. ka.) mahāsatto rāmaputtameva avoca, na rāmaṃ, rāmo hi tattha gaṇācariyo bhaveyya, tadā ca kālaṅkato asanto. tenevettha rāmāyattāni kriyapadāni atītakālavasena āgatāni, udako ca rāmaputto mahāsattassa sabrahmacārītveva vutto, na ācariyoti. ṭīkāyaṃ ca 『『pāḷiyaṃ rāmasseva samāpattilābhitā āgatā na udakassā』』ti ādi pacchābhāge pakāsitā], imasmiṃ dhammavinaye brahmacariyaṃ caritu』nti. Evaṃ vutte, bhikkhave, udako rāmaputto maṃ etadavoca – 『viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā』ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, 『jānāmi passāmī』ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi – 『na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī』ti.

『『Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – 『kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī』ti? Evaṃ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave, etadahosi – 『na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ , mayhaṃpatthi vīriyaṃ; na kho rāmasseva ahosi sati, mayhaṃpatthi sati; na kho rāmasseva ahosi samādhi, mayhaṃpatthi samādhi, na kho rāmasseva ahosi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyya』nti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

『『Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ –

『Ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī』ti?

『Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī』ti.

『Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī』ti.

『Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi, taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā』ti . Iti kho, bhikkhave , udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi – 『nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā』ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

"比丘們,我尋求善法,追求無上寂靜之道,來到優陀迦·羅摩子處。來到后,我對優陀迦·羅摩子說:'賢友,我想在這法律中修習梵行。'比丘們,我這樣說后,優陀迦·羅摩子對我說:'尊者請住下吧。這法是這樣的,有智慧的人不久就能親自證知、實現、成就並安住于自己的師承。'比丘們,我很快就學會了那法。比丘們,我僅憑口頭複述和言語重複就能宣稱知見,並聲稱'我知我見',我和其他人一樣。比丘們,我想:'羅摩宣稱他不僅僅憑信念就親自證知、實現、成就並安住于這法。羅摩確實是知見這法而安住的。' "於是,比丘們,我來到優陀迦·羅摩子處。來到后,我對優陀迦·羅摩子說:'賢友,羅摩宣稱到什麼程度親自證知、實現、成就並安住于這法?'比丘們,我這樣說后,優陀迦·羅摩子宣稱非想非非想處。比丘們,我想:'不只是羅摩有信念,我也有信念;不只是羅摩有精進,我也有精進;不只是羅摩有念,我也有念;不只是羅摩有定,我也有定;不只是羅摩有慧,我也有慧。我何不努力實現羅摩宣稱他親自證知、實現、成就並安住的那法呢?'比丘們,我很快就親自證知、實現、成就並安住于那法。 "於是,比丘們,我來到優陀迦·羅摩子處。來到后,我對優陀迦·羅摩子說: '賢友,羅摩宣稱到這種程度親自證知、實現、成就並安住于這法嗎?' '是的,賢友,羅摩宣稱到這種程度親自證知、實現、成就並安住于這法。' '賢友,我也到這種程度親自證知、實現、成就並安住于這法。' '賢友,我們有幸了,我們很幸運,能見到像你這樣的同修。羅摩親自證知、實現、成就並安住的法,你也親自證知、實現、成就並安住;你親自證知、實現、成就並安住的法,羅摩也親自證知、實現、成就並安住。羅摩知道的法你也知道,你知道的法羅摩也知道。羅摩怎樣你也怎樣,你怎樣羅摩也怎樣。來吧,賢友,你來領導這個團體吧。'比丘們,就這樣,優陀迦·羅摩子是我的同修,卻把我置於老師的地位,並給予我最高的尊敬。比丘們,我想:'這法不能導向厭離、離欲、滅盡、寂靜、證知、正覺、涅槃,只能導致投生非想非非想處。'比丘們,我不滿足於那法,厭離那法而離去。

『『So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā [sāmantā (?)] ca gocaragāmaṃ . Tassa mayhaṃ, bhikkhave, etadahosi – 『ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā』ti. So kho ahaṃ, bhikkhave, tattheva nisīdiṃ – alamidaṃ padhānāyāti.
『『So kho ahaṃ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ. Ñāṇañca pana me dassanaṃ udapādi – 『akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo』ti.
『『Tassa mayhaṃ, bhikkhave, etadahosi – 『adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmā kho panāyaṃ pajā ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ – idappaccayatā paṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ yadidaṃ – sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā』ti. Apissu maṃ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –

『Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

Rāgadosaparetehi, nāyaṃ dhammo susambudho.

『Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvuṭā』』』ti [āvaṭāti (sī.), āvutā (syā.)].

"比丘們,我尋求善法,追求無上寂靜之道,在摩揭陀國逐步遊行,來到優樓頻螺的軍隊村。在那裡我看到一片宜人的土地,有美麗的林地,有一條清澈流淌、水淺易渡、令人愉悅的河流,周圍有適合乞食的村莊。比丘們,我想:'這片土地真是宜人,林地美麗,河流清澈流淌、水淺易渡、令人愉悅,周圍有適合乞食的村莊。這裡確實適合一個想要精進的善男子精進。'比丘們,我就在那裡坐下,想:'這裡適合精進。' "比丘們,我自己是生法,了知生法的過患,追求無生、無上安穩、涅槃,我證得了無生、無上安穩、涅槃;我自己是老法,了知老法的過患,追求無老、無上安穩、涅槃,我證得了無老、無上安穩、涅槃;我自己是病法,了知病法的過患,追求無病、無上安穩、涅槃,我證得了無病、無上安穩、涅槃;我自己是死法,了知死法的過患,追求不死、無上安穩、涅槃,我證得了不死、無上安穩、涅槃;我自己是憂法,了知憂法的過患,追求無憂、無上安穩、涅槃,我證得了無憂、無上安穩、涅槃;我自己是染污法,了知染污法的過患,追求無染、無上安穩、涅槃,我證得了無染、無上安穩、涅槃。我生起了知見:'我的解脫不動搖,這是最後一生,不再有未來的存在。' "比丘們,我想:'我證得的這法深奧、難見、難悟、寂靜、殊勝、超越推理、微妙、智者所能體驗。但是這些眾生樂著執著,喜歡執著,歡喜執著。對於樂著執著、喜歡執著、歡喜執著的眾生來說,這個道理難以理解,即:此緣性、緣起。這個道理也難以理解,即:一切行的止息、一切依的舍離、愛盡、離欲、滅、涅槃。如果我說法,而他人不理解,那隻會使我疲勞,只會使我煩惱。'比丘們,這時我想起了以前從未聽過的不可思議偈頌: '我艱難證得此法,現在不宜宣說; 為貪嗔所纏者,難以了悟此法。逆流而上微妙深,難見細微之法; 貪愛之人不能見,為黑暗所籠罩。'

『『Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya. Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi – 『nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati [namissati (?)], no dhammadesanāyā』ti. Atha kho, bhikkhave, brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – 『desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro』ti. Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

『Pāturahosi magadhesu pubbe,

Dhammo asuddho samalehi cintito;

Apāpuretaṃ [avāpuretaṃ (sī.)] amatassa dvāraṃ,

Suṇantu dhammaṃ vimalenānubuddhaṃ.

『Sele yathā pabbatamuddhaniṭṭhito,

Yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha,

Pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ [sokāvakiṇṇaṃ (syā.)] janatamapetasoko,

Avekkhassu jātijarābhibhūtaṃ.

『Uṭṭhehi vīra vijitasaṅgāma,

Satthavāha aṇaṇa vicara loke;

Desassu [desetu (syā. ka.)] bhagavā dhammaṃ,

Aññātāro bhavissantī』』』ti.

『『Atha kho ahaṃ, bhikkhave, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ. Addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine [dassāvino (syā. kaṃ. ka.)] viharante, appekacce na paralokavajjabhayadassāvine [dassāvino (syā. kaṃ. ka.)] viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ accuggamma ṭhitāni [tiṭṭhanti (sī. syā. pī.)] anupalittāni udakena; evameva kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṃ, bhikkhave, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ –

『Apārutā tesaṃ amatassa dvārā,

Ye sotavanto pamuñcantu saddhaṃ;

Vihiṃsasaññī paguṇaṃ na bhāsiṃ,

Dhammaṃ paṇītaṃ manujesu brahme』』』ti.

『『Atha kho, bhikkhave, brahmā sahampati 『katāvakāso khomhi bhagavatā dhammadesanāyā』ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

"比丘們,我這樣思考時,我的心傾向於不活動,不傾向於說法。比丘們,這時大梵天知道了我心中的想法,他想:'哎呀,世界要滅亡了,世界要毀滅了,如來、阿羅漢、正等正覺者的心傾向於不活動,不傾向於說法。'比丘們,於是大梵天就像一個強壯的人伸展彎曲的手臂或彎曲伸展的手臂那樣,在梵天界消失,出現在我面前。比丘們,大梵天整理好上衣,向我合掌,對我說:'世尊,請說法;善逝,請說法。有些眾生塵垢很少,如果不聽法就會退失。會有人了解法的。'比丘們,大梵天說了這些。說完后,他又說: '從前在摩揭陀出現, 不凈之法為污染者所思; 請開啟不死之門, 讓他們聽無垢者所悟之法。如站在山頂的巖石上, 可以看到周圍的人們; 同樣,智者啊,請登上法所造的高樓, 全眼者啊, 無憂者啊,請觀察被憂愁籠罩的人們, 被生老所壓迫的人們。請起來,英雄,戰爭的勝利者, 商隊的領袖,無債者,請遊行世間; 世尊,請說法, 會有了解者的。' "比丘們,我知道了梵天的請求,出於對眾生的悲憫,用佛眼觀察世界。比丘們,我用佛眼觀察世界時,看到有些眾生塵垢很少,有些眾生塵垢很多;有些根器銳利,有些根器遲鈍;有些性格好,有些性格壞;有些容易理解,有些難以理解;有些住于對來世過失和危險的畏懼中,有些不住于對來世過失和危險的畏懼中。就像在青蓮花池、紅蓮花池或白蓮花池中,有些青蓮花、紅蓮花或白蓮花生在水中,長在水中,不出水面,沉在水下生長;有些青蓮花、紅蓮花或白蓮花生在水中,長在水中,與水面齊平;有些青蓮花、紅蓮花或白蓮花生在水中,長在水中,超出水面而生長,不被水沾濕。同樣,比丘們,我用佛眼觀察世界時,看到有些眾生塵垢很少,有些眾生塵垢很多;有些根器銳利,有些根器遲鈍;有些性格好,有些性格壞;有些容易理解,有些難以理解;有些住于對來世過失和危險的畏懼中,有些不住于對來世過失和危險的畏懼中。比丘們,於是我用偈頌回答大梵天: '不死之門已為他們打開, 有耳者請釋放信心; 梵天啊,我認為會有傷害, 所以沒有在人間說殊勝之法。' "比丘們,這時大梵天想:'世尊已經允許我說法了。'他向我禮拜,右繞我后,就在那裡消失了。

『『Tassa mayhaṃ, bhikkhave, etadahosi – 『kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī』ti? Tassa mayhaṃ, bhikkhave, etadahosi – 『ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī』ti. Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca – 『sattāhakālaṅkato, bhante, āḷāro kālāmo』ti. Ñāṇañca pana me dassanaṃ udapādi – 『sattāhakālaṅkato āḷāro kālāmo』ti. Tassa mayhaṃ, bhikkhave, etadahosi – 『mahājāniyo kho āḷāro kālāmo. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā』ti.

『『Tassa mayhaṃ, bhikkhave, etadahosi – 『kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī』ti? Tassa mayhaṃ, bhikkhave, etadahosi – 『ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī』ti. Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca – 『abhidosakālaṅkato, bhante, udako rāmaputto』ti. Ñāṇañca pana me dassanaṃ udapādi – 『abhidosakālaṅkato udako rāmaputto』ti. Tassa mayhaṃ, bhikkhave, etadahosi – 『mahājāniyo kho udako rāmaputto. Sace hi so imaṃ dhammaṃ suṇeyya , khippameva ājāneyyā』ti.

『『Tassa mayhaṃ , bhikkhave, etadahosi – 『kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī』ti? Tassa mayhaṃ, bhikkhave, etadahosi – 『bahukārā kho me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyya』nti. Tassa mayhaṃ, bhikkhave, etadahosi – 『kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī』ti? Addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. Atha khvāhaṃ, bhikkhave, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ [pakkāmiṃ (syā. pī. ka.)].

『『Addasā kho maṃ, bhikkhave, upako ājīvako antarā [ājīviko (sī. pī. ka.)] ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ. Disvāna maṃ etadavoca – 『vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto! Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī』ti ? Evaṃ vutte, ahaṃ, bhikkhave, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ –

『Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto;

Sabbañjaho taṇhākkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ.

『Na me ācariyo atthi, sadiso me na vijjati;

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.

『Ahañhi arahā loke, ahaṃ satthā anuttaro;

Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.

『Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;

Andhībhūtasmiṃ [andhabhūtasmiṃ (sī. syā. pī.)] lokasmiṃ, āhañchaṃ amatadundubhi』nti.

『Yathā kho tvaṃ, āvuso, paṭijānāsi, arahasi anantajino』ti!

『Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;

Jitā me pāpakā dhammā, tasmāhamupaka jino』ti.

『『Evaṃ vutte, bhikkhave, upako ājīvako 『hupeyyapāvuso』ti [huveyyapāvuso (sī. pī.), huveyyāvuso (syā.)] vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.

"比丘們,我想:'我應該先向誰說法?誰能很快理解這法?'比丘們,我想:'這位阿羅羅·迦羅摩是智者,聰明,有智慧,長期以來塵垢很少。我何不先向阿羅羅·迦羅摩說法?他能很快理解這法。'比丘們,這時有位天神來對我說:'世尊,阿羅羅·迦羅摩七天前去世了。'我也生起了知見:'阿羅羅·迦羅摩七天前去世了。'比丘們,我想:'阿羅羅·迦羅摩損失很大。如果他聽到這法,他會很快理解的。' "比丘們,我想:'我應該先向誰說法?誰能很快理解這法?'比丘們,我想:'這位優陀迦·羅摩子是智者,聰明,有智慧,長期以來塵垢很少。我何不先向優陀迦·羅摩子說法?他能很快理解這法。'比丘們,這時有位天神來對我說:'世尊,優陀迦·羅摩子昨晚去世了。'我也生起了知見:'優陀迦·羅摩子昨晚去世了。'比丘們,我想:'優陀迦·羅摩子損失很大。如果他聽到這法,他會很快理解的。' "比丘們,我想:'我應該先向誰說法?誰能很快理解這法?'比丘們,我想:'五比丘對我很有幫助,他們在我精進時侍奉我。我何不先向五比丘說法?'比丘們,我想:'五比丘現在住在哪裡?'比丘們,我用清凈超人的天眼看到五比丘住在波羅奈仙人落處的鹿野苑。比丘們,於是我在優樓頻螺隨意住了一段時間后,向波羅奈出發遊行。 "比丘們,優波迦·阿耆婆迦在伽耶和菩提樹之間的路上看到了我。看到我后,他對我說:'朋友,你的諸根很清凈,膚色純凈明亮!朋友,你是為誰出家的?誰是你的老師?你喜歡誰的法?'比丘們,我聽了這話,用偈頌對優波迦·阿耆婆迦說: '我是一切的征服者,一切的知者,不染著一切法; 捨棄一切,因愛盡而解脫,自己證知,我還能指誰為師? 我沒有老師,沒有與我相等者; 在天人世界中,沒有與我相似的人。我是世間的阿羅漢,我是無上的導師; 我是唯一的正等正覺者,我已清涼,已寂滅。我去迦尸城轉法輪; 在盲目的世間,我要擊不死之鼓。' '朋友,按你所說,你應該是無限的勝利者!' '像我這樣的勝利者,都是已達漏盡的人; 我已戰勝惡法,所以,優波迦,我是勝利者。' "比丘們,優波迦·阿耆婆迦聽了這話,說:'朋友,或許是這樣吧。'然後搖著頭,走上岔路離開了。

『『Atha khvāhaṃ, bhikkhave, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ. Addasaṃsu kho maṃ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhapesuṃ [aññamaññaṃ katikaṃ saṇṭhapesuṃ (vinayapiṭake mahāvagge)] – 『ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko [bāhuliko (sī. pī.) sāratthadīpanīṭīkāya sameti] padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṃ paṭiggahetabbaṃ. Api ca kho āsanaṃ ṭhapetabbaṃ, sace ākaṅkhissati nisīdissatī』ti. Yathā yathā kho ahaṃ, bhikkhave, upasaṅkamiṃ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ, appekacce āsanaṃ paññapesuṃ, appekacce pādodakaṃ upaṭṭhapesuṃ. Api ca kho maṃ nāmena ca āvusovādena ca samudācaranti.

『『Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – 『mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha [samudācarittha (sī. syā. pī.)]. Arahaṃ, bhikkhave, tathāgato sammāsambuddho . Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā』ti. Evaṃ vutte, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – 『tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa』nti? Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – 『na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya . Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā』ti. Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – 『tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa』nti? Dutiyampi kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – 『na, bhikkhave, tathāgato bāhulliko…pe… upasampajja viharissathā』ti. Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – 『tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesa』nti?

『『Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – 『abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitameta』nti [bhāsitametanti (sī. syā. vinayepi)]? 『No hetaṃ, bhante』. 『Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā』ti.

"比丘們,我逐步遊行,來到波羅奈仙人落處的鹿野苑,來到五比丘那裡。比丘們,五比丘遠遠地看見我來。看見后,他們相互約定:'朋友們,這位沙門喬達摩來了,他已放縱,已放棄精進,回到奢侈生活。我們不應該禮拜他,不應該起身迎接他;不應該接受他的衣缽。但是可以為他準備座位,如果他想坐就坐吧。'比丘們,當我走近時,五比丘無法堅持他們的約定。有些人來迎接我,接過我的衣缽;有些人準備座位;有些人準備洗腳水。但是他們仍用名字和'朋友'來稱呼我。 "我聽了這話,對五比丘說:'比丘們,不要用名字和'朋友'來稱呼如來。比丘們,如來是阿羅漢、正等正覺者。比丘們,傾聽,不死已經證得,我在教導,我在說法。如果你們按照教導實踐,不久就能 - 爲了這個目的善男子正確地從家庭生活出家到無家生活 - 在現法中自己證知、實現、成就並安住于無上梵行的終極。'比丘們,我這樣說后,五比丘對我說:'朋友喬達摩,你用那樣的行為,那樣的修行,那樣的苦行,都沒有證得超人法、殊勝的聖者智見,現在你已經放縱,已放棄精進,回到奢侈生活,怎麼可能證得超人法、殊勝的聖者智見呢?'我聽了這話,對五比丘說:'比丘們,如來不是放縱的,不是放棄精進的,不是回到奢侈生活的。比丘們,如來是阿羅漢、正等正覺者。比丘們,傾聽,不死已經證得,我在教導,我在說法。如果你們按照教導實踐,不久就能 - 爲了這個目的善男子正確地從家庭生活出家到無家生活 - 在現法中自己證知、實現、成就並安住于無上梵行的終極。'比丘們,五比丘第二次對我說:'朋友喬達摩,你用那樣的行為,那樣的修行,那樣的苦行,都沒有證得超人法、殊勝的聖者智見,現在你已經放縱,已放棄精進,回到奢侈生活,怎麼可能證得超人法、殊勝的聖者智見呢?'比丘們,我第二次對五比丘說:'比丘們,如來不是放縱的...你們將安住。'比丘們,五比丘第三次對我說:'朋友喬達摩,你用那樣的行為,那樣的修行,那樣的苦行,都沒有證得超人法、殊勝的聖者智見,現在你已經放縱,已放棄精進,回到奢侈生活,怎麼可能證得超人法、殊勝的聖者智見呢?' "我聽了這話,對五比丘說:'比丘們,你們記得我以前曾這樣說過嗎?''沒有,世尊。''比丘們,如來是阿羅漢、正等正覺者。比丘們,傾聽,不死已經證得,我在教導,我在說法。如果你們按照教導實踐,不久就能 - 爲了這個目的善男子正確地從家庭生活出家到無家生活 - 在現法中自己證知、實現、成就並安住于無上梵行的終極。'

『『Asakkhiṃ kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṃ. Dvepi sudaṃ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti. Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā [chabbaggā (sī. syā.)] yāpema. Tayopi sudaṃ, bhikkhave, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā jarādhammā samānā jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā byādhidhammā samānā…pe… attanā maraṇadhammā samānā… attanā sokadhammā samānā… attanā saṃkilesadhammā samānā saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu. Ñāṇañca pana nesaṃ dassanaṃ udapādi – 『akuppā no vimutti [akuppā nesaṃ vimutti (ka.)], ayamantimā jāti, natthi dāni punabbhavo』ti.

"比丘們,我成功地說服了五比丘。比丘們,我教導兩位比丘,三位比丘去乞食。三位比丘乞食回來帶回的食物,我們六個人靠它生活。比丘們,我教導三位比丘,兩位比丘去乞食。兩位比丘乞食回來帶回的食物,我們六個人靠它生活。比丘們,五比丘被我這樣教導,這樣指導,他們自己是生法,了知生法的過患,追求無生、無上安穩、涅槃,他們證得了無生、無上安穩、涅槃;他們自己是老法,了知老法的過患,追求無老、無上安穩、涅槃,他們證得了無老、無上安穩、涅槃;他們自己是病法...他們自己是死法...他們自己是憂法...他們自己是染污法,了知染污法的過患,追求無染、無上安穩、涅槃,他們證得了無染、無上安穩、涅槃。他們生起了知見:'我們的解脫不動搖,這是最後一生,不再有未來的存在。'"

『『Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā – 『anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato』 [pāpimato』』ti (?)]. 『Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṃ adhisayeyya. So evamassa veditabbo – anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ na pakkamissatī』ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā – 『anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato』. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā – 『na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato』.

『『Seyyathāpi , bhikkhave, āraññako mago abaddho pāsarāsiṃ adhisayeyya. So evamassa veditabbo – 『na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ pakkamissatī』ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā – 『na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato』.

『『Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

『『Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

"比丘們,有五種欲樂。哪五種?眼識可知的色,可愛的、可喜的、可意的、可愛的、與欲有關的、誘人的;耳識可知的聲...鼻識可知的香...舌識可知的味...身識可知的觸,可愛的、可喜的、可意的、可愛的、與欲有關的、誘人的。比丘們,這就是五種欲樂。比丘們,任何沙門或婆羅門,如果他們執著、迷戀、沉溺於這五種欲樂,不見過患,不知出離,享用它們,應當這樣理解他們:'他們已陷入不幸,已陷入災難,可任魔羅隨意處置。'比丘們,就像森林中的鹿被捕獲,陷入陷阱。應當這樣理解它:'它已陷入不幸,已陷入災難,可任獵人隨意處置。當獵人來時,它無法隨意逃走。'同樣,比丘們,任何沙門或婆羅門,如果他們執著、迷戀、沉溺於這五種欲樂,不見過患,不知出離,享用它們,應當這樣理解他們:'他們已陷入不幸,已陷入災難,可任魔羅隨意處置。'比丘們,任何沙門或婆羅門,如果他們不執著、不迷戀、不沉溺於這五種欲樂,見到過患,知道出離,享用它們,應當這樣理解他們:'他們沒有陷入不幸,沒有陷入災難,不可任魔羅隨意處置。' "比丘們,就像森林中的鹿沒有被捕獲,躺在陷阱上。應當這樣理解它:'它沒有陷入不幸,沒有陷入災難,不可任獵人隨意處置。當獵人來時,它可以隨意逃走。'同樣,比丘們,任何沙門或婆羅門,如果他們不執著、不迷戀、不沉溺於這五種欲樂,見到過患,知道出離,享用它們,應當這樣理解他們:'他們沒有陷入不幸,沒有陷入災難,不可任魔羅隨意處置。' "比丘們,就像森林中的鹿在森林中漫遊,無憂無慮地行走,無憂無慮地站立,無憂無慮地坐下,無憂無慮地躺臥。為什麼?比丘們,因為它不在獵人的視線之內。同樣,比丘們,比丘遠離欲樂,遠離不善法,有尋有伺,由離生喜樂,進入初禪而住。比丘們,這稱為比丘使魔羅失明,消滅了魔羅的眼睛,不被惡者看見。 "再者,比丘們,比丘平息了尋伺,內心寧靜,心一境性,無尋無伺,定生喜樂,進入第二禪而住。比丘們,這稱為...不被惡者看見。 "再者,比丘們,比丘離喜而住,保持舍心,正念正知,以身感受樂,正如聖者所說的'舍念樂住',進入第三禪而住。比丘們,這稱為...不被惡者看見。 "再者,比丘們,比丘舍樂舍苦,先前的喜憂已滅,不苦不樂,舍念清凈,進入第四禪而住。比丘們,這稱為...不被惡者看見。 "再者,比丘們,比丘完全超越色想,滅除有對想,不作意種種想,認為'空間無邊',進入空無邊處而住。比丘們,這稱為...不被惡者看見。 "再者,比丘們,比丘完全超越空無邊處,認為'識無邊',進入識無邊處而住。比丘們,這稱為...不被惡者看見。 "再者,比丘們,比丘完全超越識無邊處,認為'無所有',進入無所有處而住。比丘們,這稱為...不被惡者看見。 "再者,比丘們,比丘完全超越無所有處,進入非想非非想處而住。比丘們,這稱為...不被惡者看見。

『『Puna caparaṃ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato. Tiṇṇo loke visattikaṃ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, pāpimato』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Pāsarāsisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

Cūḷahatthipadopamasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena [vaḷabhīrathena (sī. pī.)] sāvatthiyā niyyāti divādivassa. Addasā kho jāṇussoṇi brāhmaṇo pilotikaṃ paribbājakaṃ dūratova āgacchantaṃ. Disvāna pilotikaṃ paribbājakaṃ etadavoca –

『『Handa, kuto nu bhavaṃ vacchāyano āgacchati divādivassā』』ti?

『『Ito hi kho ahaṃ , bho, āgacchāmi samaṇassa gotamassa santikā』』ti.

『『Taṃ kiṃ maññati, bhavaṃ vacchāyano, samaṇassa gotamassa paññāveyyattiyaṃ?

『『Paṇḍito maññe』』ti.

『『Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi! Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā』』ti.

『『Uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī』』ti.

『『Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi?

『『Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussāna』』nti.

『『Kaṃ pana bhavaṃ vacchāyano atthavasaṃ sampassamāno samaṇe gotame evaṃ abhippasanno』』ti [abhippasanno hotīti (syā.)]?

『『Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṃ paviseyya. So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ. So niṭṭhaṃ gaccheyya – 『mahā vata, bho, nāgo』ti. Evameva kho ahaṃ, bho, yato addasaṃ samaṇe gotame cattāri padāni athāhaṃ niṭṭhamagamaṃ – 『sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho』ti.

"再者,比丘們,比丘完全超越非想非非想處,進入想受滅而住,以慧觀察,他的諸漏已盡。比丘們,這稱為比丘使魔羅失明,消滅了魔羅的眼睛,不被惡者看見。他已度過世間的執著,無憂無慮地行走,無憂無慮地站立,無憂無慮地坐下,無憂無慮地躺臥。為什麼?比丘們,因為他不在惡者的視線之內。" 世尊說了這些。那些比丘滿意歡喜世尊所說。陷阱經第六結束。小象跡喻經如是我聞。一時,世尊住舍衛城祇樹給孤獨園。那時,生聞婆羅門乘坐全白色的母馬車在中午時分離開舍衛城。生聞婆羅門遠遠地看見遊行者畢洛帝迦走來。看見后,對遊行者畢洛帝迦說: "喂,尊者婆蹉種,這中午時分從哪裡來?" "先生,我從沙門喬達摩那裡來。" "尊者婆蹉種怎麼看沙門喬達摩的智慧敏銳程度?" "我認為他是智者。" "先生,我是誰,我怎麼能知道沙門喬達摩的智慧敏銳程度?能知道沙門喬達摩智慧敏銳程度的人,恐怕也應該是像他那樣的人。" "尊者婆蹉種確實以很高的讚美來讚美沙門喬達摩。" "先生,我是誰,我怎麼能讚美沙門喬達摩?尊者喬達摩是受讚美者中的受讚美者,是天人中最殊勝的。" "尊者婆蹉種看到什麼理由,對沙門喬達摩如此深信?" "先生,就像一個熟練的捕像人進入象林。他在象林中看到一個巨大的象足印,長而延伸,寬而展開。他會得出結論:'這一定是一頭大象。'同樣,先生,當我看到沙門喬達摩的四個足印時,我得出結論:'世尊是正等正覺者,法被世尊善說,世尊的聲聞僧眾善行道。'

『『Katamāni cattāri? Idhāhaṃ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā [vobhindantā (sī. pī.) vi + ava + bhindantā] maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti – 『samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī』ti. Te pañhaṃ abhisaṅkharonti – 『imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. Evaṃ cepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā』ti. Te suṇanti – 『samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo』ti. Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa [kutassa (sī. syā. pī.)] vādaṃ āropessanti? Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti. Yadāhaṃ, bho, samaṇe gotame imaṃ paṭhamaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ – 『sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho』ti.

『『Puna caparāhaṃ, bho, passāmi idhekacce brāhmaṇapaṇḍite…pe… gahapatipaṇḍite…pe… samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti – 『samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī』ti. Te pañhaṃ abhisaṅkharonti 『imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. Evaṃ cepi no puṭṭho evaṃ byākarissati, evaṃpissa mayaṃ vādaṃ āropessāmā』ti. Te suṇanti 『samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo』ti. Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti? Aññadatthu samaṇaṃyeva gotamaṃ okāsaṃ yācanti agārasmā anagāriyaṃ pabbajjāya. Te samaṇo gotamo pabbājeti [pabbājeti upasampādeti (sī.)]. Te tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Te evamāhaṃsu – 『manaṃ vata, bho, anassāma, manaṃ vata, bho, panassāma; mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha. Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto』ti. Yadāhaṃ, bho, samaṇe gotame imaṃ catutthaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ – 『sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho』』』ti.

『『Yato kho ahaṃ, bho, samaṇe gotame imāni cattāri padāni addasaṃ athāhaṃ niṭṭhamagamaṃ – 『sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho』』』ti.

"哪四個?先生,我在這裡看到一些聰明的剎帝利,精通辯論,能射中毛髮,他們似乎用智慧破壞各種見解。他們聽說:'沙門喬達摩將要到某某村莊或城鎮。'他們準備問題:'我們要去見沙門喬達摩,問他這個問題。如果他這樣回答,我們就這樣反駁他。如果他那樣回答,我們就那樣反駁他。'他們聽說:'沙門喬達摩已經到了某某村莊或城鎮。'他們就去見沙門喬達摩。沙門喬達摩用法語開示他們,勸導他們,鼓勵他們,使他們歡喜。他們被沙門喬達摩用法語開示,勸導,鼓勵,使歡喜后,不但不問沙門喬達摩問題,更不用說反駁他了。相反,他們反而成為沙門喬達摩的弟子。先生,當我看到沙門喬達摩的這第一個足印時,我得出結論:'世尊是正等正覺者,法被世尊善說,世尊的聲聞僧眾善行道。' "再者,先生,我在這裡看到一些聰明的婆羅門...聰明的居士...聰明的沙門,精通辯論,能射中毛髮,他們似乎用智慧破壞各種見解。他們聽說:'沙門喬達摩將要到某某村莊或城鎮。'他們準備問題:'我們要去見沙門喬達摩,問他這個問題。如果他這樣回答,我們就這樣反駁他。如果他那樣回答,我們就那樣反駁他。'他們聽說:'沙門喬達摩已經到了某某村莊或城鎮。'他們就去見沙門喬達摩。沙門喬達摩用法語開示他們,勸導他們,鼓勵他們,使他們歡喜。他們被沙門喬達摩用法語開示,勸導,鼓勵,使歡喜后,不但不問沙門喬達摩問題,更不用說反駁他了。相反,他們反而請求沙門喬達摩允許他們從在家生活出家成為無家者。沙門喬達摩讓他們出家。他們出家后,獨處、不放逸、熱忱、專心地生活,不久就 - 爲了這個目的善男子正確地從家庭生活出家到無家生活 - 在現法中自己證知、實現、成就並安住于無上梵行的終極。他們說:'朋友們,我們差點失去了,我們差點滅亡了。以前我們不是沙門卻自稱是沙門,不是婆羅門卻自稱是婆羅門,不是阿羅漢卻自稱是阿羅漢。現在我們真的是沙門,現在我們真的是婆羅門,現在我們真的是阿羅漢。'先生,當我看到沙門喬達摩的這第四個足印時,我得出結論:'世尊是正等正覺者,法被世尊善說,世尊的聲聞僧眾善行道。' "先生,當我看到沙門喬達摩的這四個足印時,我得出結論:'世尊是正等正覺者,法被世尊善說,世尊的聲聞僧眾善行道。'"

Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi – 『『namo tassa bhagavato arahato sammāsambuddhassa; namo tassa bhagavato arahato sammāsambuddhassa; namo tassa bhagavato arahato sammāsambuddhassa. Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo』』ti! Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami ; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā jāṇussoṇiṃ brāhmaṇaṃ etadavoca – 『『na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti. Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī』』ti. 『『Evaṃ, bho』』ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –
『『Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṃ paviseyya. So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati – 『mahā vata, bho, nāgo』ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.

『『So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati – 『mahā vata, bho, nāgo』ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.

『『So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati – 『mahā vata, bho, nāgo』ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.

『『So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṃ. Tañca nāgaṃ passati rukkhamūlagataṃ vā abbhokāsagataṃ vā gacchantaṃ vā tiṭṭhantaṃ vā nisinnaṃ vā nipannaṃ vā. So niṭṭhaṃ gacchati – 『ayameva so mahānāgo』ti.

『『Evameva kho , brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – 『sambādho gharāvāso rajopatho , abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya』nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

聽了這話,生聞婆羅門從全白色的母馬車上下來,整理上衣搭在一肩,向世尊合掌,三次歡呼說:"禮敬世尊、阿羅漢、正等正覺者!禮敬世尊、阿羅漢、正等正覺者!禮敬世尊、阿羅漢、正等正覺者!也許有朝一日我們能與尊者喬達摩相見,也許能有一些交談!"然後生聞婆羅門去見世尊。到了那裡,與世尊互相問候。寒暄禮節后,坐在一旁。坐在一旁的生聞婆羅門把他與遊行者畢洛帝迦的全部談話都告訴了世尊。世尊聽后對生聞婆羅門說:"婆羅門,僅憑這些還不能說象跡喻已經完整詳盡。婆羅門,我將告訴你像跡喻如何才算完整詳盡,請仔細聽,好好思考,我要說了。""是的,先生。"生聞婆羅門回答世尊。世尊說: "婆羅門,比如一個捕像人進入象林。他在象林中看到一個巨大的象足印,長而延伸,寬而展開。如果他是個熟練的捕像人,他不會立即得出結論:'這一定是一頭大象。'為什麼?婆羅門,因為在象林中有一種叫矮小象的雌象,它們的足印也很大,這可能是它們的足印。 "他繼續跟蹤。繼續跟蹤時,他在象林中看到一個巨大的象足印,長而延伸,寬而展開,還有高處的痕跡。如果他是個熟練的捕像人,他不會立即得出結論:'這一定是一頭大象。'為什麼?婆羅門,因為在象林中有一種叫高黑象的雌象,它們的足印也很大,這可能是它們的足印。 "他繼續跟蹤。繼續跟蹤時,他在象林中看到一個巨大的象足印,長而延伸,寬而展開,有高處的痕跡,還有高處被象牙劃過的痕跡。如果他是個熟練的捕像人,他不會立即得出結論:'這一定是一頭大象。'為什麼?婆羅門,因為在象林中有一種叫高母象的雌象,它們的足印也很大,這可能是它們的足印。 "他繼續跟蹤。繼續跟蹤時,他在象林中看到一個巨大的象足印,長而延伸,寬而展開,有高處的痕跡,有高處被象牙劃過的痕跡,還有高處被折斷的樹枝。他看到那頭象,或在樹下,或在空地上,或正在走,或正在站,或正在坐,或正在臥。這時他得出結論:'這就是那頭大象。' "同樣,婆羅門,如來出現於世間,是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他以自己的智慧證知、證悟並宣說這個世間,包括天、魔、梵天,以及沙門、婆羅門、天、人。他宣說的法初善、中善、后善,有義有文;他開顯完全圓滿、清凈的梵行。居士或居士子或生於其他種姓的人聽聞此法。聽聞此法后,他對如來生起信心。具有這種信心,他如此思維:'在家生活擁擠,是塵垢之道;出家生活如同空曠。在家住者很難修習完全圓滿、完全清凈、如貝殼般光潔的梵行。我何不剃除鬚髮,披上袈裟衣,從家庭生活出家到無家生活?'過了一段時間,他捨棄或小或大的財富,捨棄或小或大的親屬圈,剃除鬚髮,披上袈裟衣,從家庭生活出家到無家生活。

『『So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

『『Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.

『『Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

『『Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto [ṭheto (syā. kaṃ.)] paccayiko avisaṃvādako lokassa.

『『Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, 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 hoti .

『『Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

『『Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

『『So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā, naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavāpaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā [sāhasākārā (ka.)] paṭivirato hoti [imassa anantaraṃ 『『so iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedetī』』ti vacanaṃ dīghanikāye āgataṃ, taṃ idha santosakathāvasāne āgataṃ, sā ca santosakathā tattha satisampajaññānantarameva āgatā].
『『So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
『『So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

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

"他這樣出家后,遵守比丘的學處和生活,捨棄殺生,遠離殺生,放下棍杖,放下武器,有慚有愧,慈悲為懷,對一切生命憐憫而住。 "捨棄不與取,遠離不與取,只取所給予,期待所給予。以不偷盜、清凈的自我而住。 "捨棄非梵行,成為梵行者,遠離淫慾,遠離村俗之法。 "捨棄妄語,遠離妄語,說真實語,誠實可信,可靠,不欺世間。 "捨棄離間語,遠離離間語,不會聽到這裡就到那裡說以離間這些人,也不會聽到那裡就到這裡說以離間那些人。他是分裂者的調解者,和合者的支持者,喜愛和諧,樂於和諧,欣喜和諧,說能帶來和諧的話。 "捨棄粗惡語,遠離粗惡語。他說的話柔和,悅耳,可愛,入心,優雅,令眾人喜歡,令眾人愉悅。 "捨棄綺語,遠離綺語,說適時語,說真實語,說有意義的話,說法語,說律語,說值得珍藏的話,適時而有理由,有限度,與利益相應。 "他遠離損害種子和植物,一日一食,不夜食,遠離非時食,遠離觀看歌舞、音樂、表演,遠離使用花環、香料、涂香、裝飾品和裝飾物,遠離高床大床,遠離接受金銀,遠離接受生谷,遠離接受生肉,遠離接受婦女和少女,遠離接受奴僕,遠離接受山羊和綿羊,遠離接受雞和豬,遠離接受象、牛、馬、騾,遠離接受田地和土地,遠離從事信使工作,遠離買賣,遠離欺詐性的秤、假幣和假量,遠離賄賂、欺騙、詭計和欺詐行為,遠離砍傷、殺害、束縛、搶劫、掠奪和暴力。 "他知足於蔽體的衣服和果腹的食物。無論去哪裡,他只帶必需品。就像有翼的鳥兒飛向何處,只帶著羽翼,同樣,比丘知足於蔽體的衣服和果腹的食物。無論去哪裡,他只帶必需品。具足這種聖戒蘊,他內心體驗無過失的快樂。 "他以眼見色時,不執取相,不執取細相。因為如果他住于不防護眼根,貪憂等惡不善法就會流入,所以他實行防護,守護眼根,防護眼根。以耳聞聲時...以鼻嗅香時...以舌嘗味時...以身觸所觸時...以意知法時,不執取相,不執取細相。因為如果他住于不防護意根,貪憂等惡不善法就會流入,所以他實行防護,守護意根,防護意根。具足這種聖根防護,他內心體驗無雜染的快樂。 "他在前進後退時保持正知,在觀看四方時保持正知,在屈伸肢體時保持正知,在穿著袈裟、持缽和衣時保持正知,在吃喝咀嚼品嚐時保持正知,在大小便時保持正知,在行住坐臥、醒寐、語默時保持正知。

『『So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato) [( ) etthantare pāṭho idha nadissati, catukkaṅguttare pana imasmiṃ ṭhāne dissati, aṭṭhakathāṭīkāsu ca tadattho pakāsito. tasmā so ettha paṭīpūrito] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādappadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādappadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
『『So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – 『sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho』ti.

『『Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa…pe… suppaṭipanno bhagavato sāvakasaṅgho』ti.

『『Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa…pe… suppaṭipanno bhagavato sāvakasaṅgho』ti.

『『Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – 『sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho』ti.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – 『sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho』ti.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – 『sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho』ti.

"他具足這種聖戒蘊,具足這種聖知足,具足這種聖根防護,具足這種聖正念正知,他選擇寂靜的住處 - 林野、樹下、山嶽、幽谷、山洞、墳場、叢林、露地、草堆。他在飯後返回,結跏趺坐,保持身體正直,在面前建立正念。他捨棄對世間的貪慾,以離貪的心而住,凈化心中的貪慾。捨棄嗔恚,以無嗔的心而住,對一切眾生憐憫,凈化心中的嗔恚。捨棄昏沉睡眠,遠離昏沉睡眠而住,具光明想,正念正知,凈化心中的昏沉睡眠。捨棄掉舉惡作,不掉舉而住,內心平靜,凈化心中的掉舉惡作。捨棄疑惑,超越疑惑而住,對善法無疑,凈化心中的疑惑。 "他捨棄這五蓋,心的污垢,削弱智慧,遠離欲樂,遠離不善法,有尋有伺,由離生喜樂,進入初禪而住。婆羅門,這也稱為如來足跡,如來所親近,如來所塗抹。但是聖弟子還不能得出結論:'世尊是正等正覺者,法被世尊善說,世尊的聲聞僧眾善行道。' "再者,婆羅門,比丘平息了尋伺,內心寧靜,心一境性,無尋無伺,定生喜樂,進入第二禪而住。婆羅門,這也稱為...世尊的聲聞僧眾善行道。' "再者,婆羅門,比丘離喜而住,保持舍心,正念正知,以身感受樂,正如聖者所說的'舍念樂住',進入第三禪而住。婆羅門,這也稱為...世尊的聲聞僧眾善行道。' "再者,婆羅門,比丘舍樂舍苦,先前的喜憂已滅,不苦不樂,舍念清凈,進入第四禪而住。婆羅門,這也稱為如來足跡,如來所親近,如來所塗抹。但是聖弟子還不能得出結論:'世尊是正等正覺者,法被世尊善說,世尊的聲聞僧眾善行道。' "當他的心如此入定,清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時,他引導其心趣向宿命隨念智。他憶念種種宿世,如一生、二生...如是,他憶念種種宿世,形貌特徵俱全。婆羅門,這也稱為如來足跡,如來所親近,如來所塗抹。但是聖弟子還不能得出結論:'世尊是正等正覺者,法被世尊善說,世尊的聲聞僧眾善行道。' "當他的心如此入定,清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時,他引導其心趣向眾生死生智。他以清凈超人的天眼...了知眾生隨業而趣。婆羅門,這也稱為如來足跡,如來所親近,如來所塗抹。但是聖弟子還不能得出結論:'世尊是正等正覺者,法被世尊善說,世尊的聲聞僧眾善行道。'

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So 『idaṃ dukkha』nti yathābhūtaṃ pajānāti, 『ayaṃ dukkhasamudayo』ti yathābhūtaṃ pajānāti, 『ayaṃ dukkhanirodho』ti yathābhūtaṃ pajānāti, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti. 『Ime āsavā』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavasamudayo』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavanirodho』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gato hoti, api ca kho niṭṭhaṃ gacchati – 『sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho』ti.

『『Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati , bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṃ gato hoti – 『sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho』ti. Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī』』ti.

Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – 『『abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.

Cūḷahatthipadopamasuttaṃ niṭṭhitaṃ sattamaṃ.

Mahāhatthipadopamasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – 『『āvuso bhikkhave』』ti. 『『Āvuso』』ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca – 『『seyyathāpi, āvuso, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantattena; evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṃ gacchanti. Katamesu catūsu? Dukkhe ariyasacce , dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce』』.
『『Katamañcāvuso, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena, pañcupādānakkhandhā dukkhā. Katame cāvuso, pañcupādānakkhandhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

『『Katamo cāvuso, rūpupādānakkhandho? Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāya rūpaṃ.

『『Katamā cāvuso, cattāro mahābhūtā? Pathavīdhātu, āpodhātu , tejodhātu, vāyodhātu.

"當他的心如此入定,清凈、明亮、無垢、離染、柔軟、適業、穩固、不動搖時,他引導其心趣向漏盡智。他如實了知'這是苦',如實了知'這是苦集',如實了知'這是苦滅',如實了知'這是趣向苦滅之道'。他如實了知'這些是漏',如實了知'這是漏集',如實了知'這是漏滅',如實了知'這是趣向漏滅之道'。婆羅門,這也稱為如來足跡,如來所親近,如來所塗抹。但是聖還沒有得出結論,不過他正在得出結論:'世尊是正等正覺者,法被世尊善說,世尊的聲聞僧眾善行道。' "當他如是知、如是見時,他的心從欲漏解脫,從有漏解脫,從無明漏解脫。解脫時,有'已解脫'的智。他了知:'生已盡,梵行已立,所作已辦,不受後有。'婆羅門,這也稱為如來足跡,如來所親近,如來所塗抹。婆羅門,至此聖已得出結論:'世尊是正等正覺者,法被世尊善說,世尊的聲聞僧眾善行道。'婆羅門,至此象跡喻已完整詳盡。" 聽了這話,生聞婆羅門對世尊說:"太妙了,喬達摩先生!太妙了,喬達摩先生!喬達摩先生,就像扶起倒下的東西,揭開遮蔽的東西,為迷路者指明道路,在黑暗中舉起油燈,讓有眼之人得見諸色。同樣地,喬達摩先生以種種方便闡明了法。我歸依喬達摩先生,歸依法,歸依比丘僧團。愿喬達摩先生接受我為優婆塞,從今日起終生歸依。" 小象跡喻經第七結束。大象跡喻經如是我聞。一時,世尊住舍衛城祇樹給孤獨園。在那裡,尊者舍利弗對比丘們說:"朋友們,諸比丘。""朋友。"那些比丘回答尊者舍利弗。尊者舍利弗說:"朋友們,就像任何陸地動物的足跡都包含在象足跡中,象足跡被稱為它們中最大的。同樣,朋友們,任何善法都包含在四聖諦中。哪四個?苦聖諦、苦集聖諦、苦滅聖諦、趣向苦滅之道聖諦。" "朋友們,什麼是苦聖諦?生是苦,老是苦,死是苦,憂、悲、苦、憂、惱也是苦,所欲不得也是苦;簡而言之,五取蘊是苦。朋友們,什麼是五取蘊?即:色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。 "朋友們,什麼是色取蘊?四大種及四大種所造色。 "朋友們,什麼是四大種?地界、水界、火界、風界。

『『Katamā cāvuso, pathavīdhātu? Pathavīdhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ – kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ. Ayaṃ vuccatāvuso, ajjhattikā pathavīdhātu. Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. 『Taṃ netaṃ mama, nesohamasmi, na meso attā』ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.

『『Hoti kho so, āvuso, samayo yaṃ bāhirā āpodhātu pakuppati [pathavīdhātu pakuppati (ka.)]. Antarahitā tasmiṃ samaye bāhirā pathavīdhātu hoti. Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa 『ahanti vā mamanti vā asmī』ti vā? Atha khvāssa notevettha hoti.

『『Tañce, āvuso, bhikkhuṃ pare akkosanti paribhāsanti rosenti vihesenti, so evaṃ pajānāti – 『uppannā kho me ayaṃ sotasamphassajā dukkhavedanā . Sā ca kho paṭicca, no apaṭicca. Kiṃ paṭicca? Phassaṃ paṭicca』. So [sopikho (syā.), sopi (ka.)] phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṃ aniccanti passati. Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

『『Tañce, āvuso, bhikkhuṃ pare aniṭṭhehi akantehi amanāpehi samudācaranti – pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. So evaṃ pajānāti – 『tathābhūto kho ayaṃ kāyo yathābhūtasmiṃ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. Vuttaṃ kho panetaṃ bhagavatā kakacūpamovāde – 『『ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya na me so tena sāsanakaro』』ti. Āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Kāmaṃ dāni imasmiṃ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṃ buddhānaṃ sāsana』nti.

『『Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – 『alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ, yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī』ti. Seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati; evameva kho, āvuso, tassa ce bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṃvijjati saṃvegaṃ āpajjati – 『alābhā vata me na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ, yassa me evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī』ti. Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

"朋友們,什麼是地界?地界可能是內在的,也可能是外在的。朋友們,什麼是內在地界?凡是內在的、個人的、堅硬、固體、被執取的,如頭髮、體毛、指甲、牙齒、面板、肌肉、筋腱、骨骼、骨髓、腎臟、心臟、肝臟、膜、脾臟、肺、腸、腸間膜、胃中物、糞便,或任何其他內在的、個人的、堅硬、固體、被執取的東西。朋友們,這稱為內在地界。無論是內在地界還是外在地界,都只是地界。應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我。'如此以正慧如實觀察后,他對地界厭離,使心離染于地界。 "朋友們,有時外在水界[地界]暴動。那時外在地界消失。朋友們,即使如此巨大的外在地界也顯示出無常性、衰敗性、變異性、變化性。那麼,對於這個被渴愛執取的小小身體,怎麼能有'我'或'我的'或'我是'的想法呢?實在是沒有的。 "朋友們,如果別人辱罵、責備、激怒、騷擾那位比丘,他了知:'我生起了這種由耳觸引起的苦受。它是有條件的,不是無條件的。依什麼條件?依觸。'他觀察到觸是無常的,受是無常的,想是無常的,行是無常的,識是無常的。他的心投入于界,澄凈、安住、確立、解脫。 "朋友們,如果別人以不可意、不可愛、不可樂的方式對待那位比丘 - 用手接觸,用土塊接觸,用棍棒接觸,用刀劍接觸。他了知:'這個身體的性質就是會受到手的接觸、土塊的接觸、棍棒的接觸、刀劍的接觸。世尊在鋸喻教導中說過:"比丘們,即使強盜用雙柄鋸切割你的肢體,如果有人因此而生起嗔恨,他就不是我的弟子。"我的精進將被激發,不鬆懈,念將被建立,不忘失,身將輕安,不緊張,心將入定,一境。現在就讓這個身體受到手的接觸、土塊的接觸、棍棒的接觸、刀劍的接觸吧,這是在實踐佛陀的教導。' "朋友們,如果那位比丘這樣憶念佛、法、僧,而善的舍心不能建立,他因此感到震驚、恐懼:'這是我的損失,不是我的得益,這是我的不幸,不是我的幸運,我這樣憶念佛、法、僧,而善的舍心不能建立。'朋友們,就像兒媳看到公公時感到震驚、恐懼;同樣地,如果那位比丘這樣憶念佛、法、僧,而善的舍心不能建立,他因此感到震驚、恐懼:'這是我的損失,不是我的得益,這是我的不幸,不是我的幸運,我這樣憶念佛、法、僧,而善的舍心不能建立。'朋友們,如果那位比丘這樣憶念佛、法、僧,而善的舍心能夠建立,他因此感到滿意。朋友們,至此這位比丘已經做了很多。

『『Katamā cāvuso, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso ajjhattikā āpodhātu? Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, seyyathidaṃ – pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā. 『Taṃ netaṃ mama, nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.

『『Hoti kho so, āvuso, samayo yaṃ bāhirā āpodhātu pakuppati. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. Hoti kho so, āvuso, samayo yaṃ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti. Hoti kho so, āvuso, samayo yaṃ mahāsamudde sattatālampi udakaṃ saṇṭhāti, chattālampi udakaṃ saṇṭhāti, pañcatālampi udakaṃ saṇṭhāti, catuttālampi udakaṃ saṇṭhāti, titālampi udakaṃ saṇṭhāti, dvitālampi udakaṃ saṇṭhāti, tālamattampi [tālaṃpi (sī.)] udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo yaṃ mahāsamudde sattaporisampi udakaṃ saṇṭhāti, chapporisampi udakaṃ saṇṭhāti, pañcaporisampi udakaṃ saṇṭhāti, catupporisampi udakaṃ saṇṭhāti, tiporisampi udakaṃ saṇṭhāti, dviporisampi udakaṃ saṇṭhāti, porisamattampi [porisaṃpi (sī.)] udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo yaṃ mahāsamudde aḍḍhaporisampi udakaṃ saṇṭhāti, kaṭimattampi udakaṃ saṇṭhāti, jāṇukamattampi udakaṃ saṇṭhāti, gopphakamattampi udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo, yaṃ mahāsamudde aṅgulipabbatemanamattampi udakaṃ na hoti. Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa 『ahanti vā mamanti vā asmīti』 vā? Atha khvāssa notevettha hoti…pe… tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

"朋友們,什麼是水界?水界可能是內在的,也可能是外在的。朋友們,什麼是內在水界?凡是內在的、個人的、水、水性、被執取的,如膽汁、痰、膿、血、汗、脂肪、淚、油脂、唾液、鼻涕、關節滑液、尿,或任何其他內在的、個人的、水、水性、被執取的東西 - 這稱為內在水界。無論是內在水界還是外在水界,都只是水界。應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我。'如此以正慧如實觀察后,他對水界厭離,使心離染於水界。 "朋友們,有時外在水界暴動。它沖走村莊、城鎮、城市、國家,甚至整個地區。朋友們,有時大海水位下降一百由旬、二百由旬、三百由旬、四百由旬、五百由旬、六百由旬、七百由旬。朋友們,有時大海水深只有七棵棕櫚樹高、六棵棕櫚樹高、五棵棕櫚樹高、四棵棕櫚樹高、三棵棕櫚樹高、兩棵棕櫚樹高、一棵棕櫚樹高。朋友們,有時大海水深只有七人高、六人高、五人高、四人高、三人高、兩人高、一人高。朋友們,有時大海水深只到半人高、腰部、膝蓋、腳踝。朋友們,有時大海水甚至連一個指節深都沒有。即使如此巨大的外在水界也顯示出無常性、衰敗性、變異性、變化性。那麼,對於這個被渴愛執取的小小身體,怎麼能有'我'或'我的'或'我是'的想法呢?實在是沒有的...朋友們,如果那位比丘這樣憶念佛、法、僧,而善的舍心能夠建立,他因此感到滿意。朋友們,至此這位比丘已經做了很多。

『『Katamā cāvuso, tejodhātu? Tejodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ – yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. 『Taṃ netaṃ mama , nesohamasmi, na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.

『『Hoti kho so, āvuso, samayo yaṃ bāhirā tejodhātu pakuppati. Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati. Sā haritantaṃ vā panthantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyati. Hoti kho so, āvuso, samayo yaṃ kukkuṭapattenapi nhārudaddulenapi aggiṃ gavesanti . Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa 『ahanti vā mamanti vā asmī』ti vā? Atha khvāssa notevettha hoti…pe… tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

"朋友們,什麼是火界?火界可能是內在的,也可能是外在的。朋友們,什麼是內在火界?凡是內在的、個人的、火、火性、被執取的,如使身體發熱的、使身體衰老的、使身體發燒的,以及使所吃、所喝、所咀嚼、所品嚐的東西得到充分消化的,或任何其他內在的、個人的、火、火性、被執取的東西 - 這稱為內在火界。無論是內在火界還是外在火界,都只是火界。應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我。'如此以正慧如實觀察后,他對火界厭離,使心離染於火界。 "朋友們,有時外在火界暴動。它燒燬村莊、城鎮、城市、國家,甚至整個地區。它燒到綠地、道路、巖石、水邊或美麗的土地時,因缺少燃料而熄滅。朋友們,有時人們甚至用雞毛或腱皮來尋火。即使如此巨大的外在火界也顯示出無常性、衰敗性、變異性、變化性。那麼,對於這個被渴愛執取的小小身體,怎麼能有'我'或'我的'或'我是'的想法呢?實在是沒有的...朋友們,如果那位比丘這樣憶念佛、法、僧,而善的舍心能夠建立,他因此感到滿意。朋友們,至此這位比丘已經做了很多。

『『Katamā cāvuso, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā cāvuso, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ – uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā [koṭṭhasayā (sī. pī.)] vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā. 『Taṃ netaṃ mama nesohamasmi na meso attā』ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṃ virājeti.

『『Hoti kho so, āvuso, samayo yaṃ bāhirā vāyodhātu pakuppati. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. Hoti kho so, āvuso, samayo yaṃ gimhānaṃ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṃ pariyesanti, ossavanepi tiṇāni na icchanti. Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa 『ahanti vā mamanti vā asmī』ti vā? Atha khvāssa notevettha hoti.

『『Tañce, āvuso, bhikkhuṃ pare akkosanti paribhāsanti rosenti vihesenti. So evaṃ pajānāti, uppannā kho me ayaṃ sotasamphassajā dukkhā vedanā. Sā ca kho paṭicca, no apaṭicca. Kiṃ paṭicca? Phassaṃ paṭicca. Sopi phasso aniccoti passati, vedanā aniccāti passati , saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṃ aniccanti passati. Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

『『Tañce, āvuso, bhikkhuṃ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. So evaṃ pajānāti 『tathābhūto kho ayaṃ kāyo yathābhūtasmiṃ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti. Vuttaṃ kho panetaṃ bhagavatā kakacūpamovāde 『『ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro』』ti. Āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Kāmaṃ dāni imasmiṃ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṃ buddhānaṃ sāsana』nti.

『『Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – 『alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ. Yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhātī』ti. Seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati; evameva kho, āvuso, tassa ce bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – 『alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ. Yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī』ti. Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

"朋友們,什麼是風界?風界可能是內在的,也可能是外在的。朋友們,什麼是內在風界?凡是內在的、個人的、風、風性、被執取的,如上行風、下行風、腹中風、腸中風、遍佈全身的風、入息、出息,或任何其他內在的、個人的、風、風性、被執取的東西 - 這稱為內在風界。無論是內在風界還是外在風界,都只是風界。應當以正慧如實觀察:'這不是我的,這不是我,這不是我的自我。'如此以正慧如實觀察后,他對風界厭離,使心離染于風界。 "朋友們,有時外在風界暴動。它吹走村莊、城鎮、城市、國家,甚至整個地區。朋友們,有時在夏季的最後一個月,人們用棕櫚葉扇或扇子尋風,甚至屋檐下的草也不動。即使如此巨大的外在風界也顯示出無常性、衰敗性、變異性、變化性。那麼,對於這個被渴愛執取的小小身體,怎麼能有'我'或'我的'或'我是'的想法呢?實在是沒有的。 "朋友們,如果別人辱罵、責備、激怒、騷擾那位比丘,他了知:'我生起了這種由耳觸引起的苦受。它是有條件的,不是無條件的。依什麼條件?依觸。'他觀察到觸是無常的,受是無常的,想是無常的,行是無常的,識是無常的。他的心投入于界,澄凈、安住、確立、解脫。 "朋友們,如果別人以不可意、不可愛、不可樂的方式對待那位比丘 - 用手接觸,用土塊接觸,用棍棒接觸,用刀劍接觸。他了知:'這個身體的性質就是會受到手的接觸、土塊的接觸、棍棒的接觸、刀劍的接觸。世尊在鋸喻教導中說過:"比丘們,即使強盜用雙柄鋸切割你的肢體,如果有人因此而生起嗔恨,他就不是我的弟子。"我的精進將被激發,不鬆懈,念將被建立,不忘失,身將輕安,不緊張,心將入定,一境。現在就讓這個身體受到手的接觸、土塊的接觸、棍棒的接觸、刀劍的接觸吧,這是在實踐佛陀的教導。' "朋友們,如果那位比丘這樣憶念佛、法、僧,而善的舍心不能建立,他因此感到震驚、恐懼:'這是我的損失,不是我的得益,這是我的不幸,不是我的幸運,我這樣憶念佛、法、僧,而善的舍心不能建立。'朋友們,就像兒媳看到公公時感到震驚、恐懼;同樣地,如果那位比丘這樣憶念佛、法、僧,而善的舍心不能建立,他因此感到震驚、恐懼:'這是我的損失,不是我的得益,這是我的不幸,不是我的幸運,我這樣憶念佛、法、僧,而善的舍心不能建立。'朋友們,如果那位比丘這樣憶念佛、法、僧,而善的舍心能夠建立,他因此感到滿意。朋友們,至此這位比丘已經做了很多。

『『Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agāraṃ tveva saṅkhaṃ gacchati; evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpaṃ tveva saṅkhaṃ gacchati. Ajjhattikañceva, āvuso, cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā na āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Ajjhattikañceva [ajjhattikañce (sī. syā. pī.), ajjhattikañcepi (?)], āvuso, cakkhuṃ aparibhinnaṃ hoti bāhirā ca rūpā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Yato ca kho, āvuso, ajjhattikañceva cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti. Evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti. Yaṃ tathābhūtassa rūpaṃ taṃ rūpupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṃ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṃ gacchanti, yaṃ tathābhūtassa viññāṇaṃ taṃ viññāṇupādānakkhandhe saṅgahaṃ gacchati.

『『So evaṃ pajānāti – 『evañhi kira imesaṃ pañcannaṃ upādānakkhandhānaṃ saṅgaho sannipāto samavāyo hoti. Vuttaṃ kho panetaṃ bhagavatā – 『yo paṭiccasamuppādaṃ passati so dhammaṃ passati; yo dhammaṃ passati so paṭiccasamuppādaṃ passatīti. Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ, so dukkhanirodho』ti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

『『Ajjhattikañceva, āvuso, sotaṃ aparibhinnaṃ hoti…pe… ghānaṃ aparibhinnaṃ hoti… jivhā aparibhinnā hoti… kāyo aparibhinno hoti… mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṃ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti. Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti, evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti. Yaṃ tathābhūtassa rūpaṃ taṃ rūpupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṃ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṃ gacchanti, yaṃ tathābhūtassa viññāṇaṃ taṃ viññāṇupādānakkhandhe saṅgahaṃ gacchati. So evaṃ pajānāti – 『evañhi kira imesaṃ pañcannaṃ upādānakkhandhānaṃ saṅgaho sannipāto samavāyo hoti. Vuttaṃ kho panetaṃ bhagavatā – 『『yo paṭiccasamuppādaṃ passati so dhammaṃ passati; yo dhammaṃ passati so paṭiccasamuppādaṃ passatī』』ti. Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ so dukkhanirodho』ti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hotī』』ti.

Idamavoca āyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

Mahāhatthipadopamasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

Mahāsāropamasuttaṃ

"朋友們,就像依靠木材、藤蔓、草和泥土,空間被圍繞而稱為房屋;同樣地,朋友們,依靠骨骼、筋腱、肌肉和面板,空間被圍繞而稱為色。朋友們,如果內在的眼根未損壞,但外在的色法未進入視野,且沒有相應的作意,則不會產生相應的識。朋友們,如果內在的眼根未損壞,外在的色法進入視野,但沒有相應的作意,則仍不會產生相應的識。朋友們,只有當內在的眼根未損壞,外在的色法進入視野,且有相應的作意時,才會產生相應的識。這樣產生的色屬於色取蘊,這樣產生的受屬於受取蘊,這樣產生的想屬於想取蘊,這樣產生的行屬於行取蘊,這樣產生的識屬於識取蘊。 "他如此了知:'原來這五取蘊是如此聚集、匯合、結合。世尊曾說:"誰見緣起,誰就見法;誰見法,誰就見緣起。"這五取蘊確實是緣起的。對這五取蘊的欲求、執著、愛戀、沉溺就是苦集。對這五取蘊的欲貪調伏、欲貪斷除就是苦滅。'朋友們,至此這位比丘已經做了很多。 "朋友們,如果內在的耳根未損壞...鼻根未損壞...舌根未損壞...身根未損壞...意根未損壞,但外在的法未進入意識範圍,且沒有相應的作意,則不會產生相應的識。朋友們,如果內在的意根未損壞,外在的法進入意識範圍,但沒有相應的作意,則仍不會產生相應的識。朋友們,只有當內在的意根未損壞,外在的法進入意識範圍,且有相應的作意時,才會產生相應的識。這樣產生的色屬於色取蘊,這樣產生的受屬於受取蘊,這樣產生的想屬於想取蘊,這樣產生的行屬於行取蘊,這樣產生的識屬於識取蘊。他如此了知:'原來這五取蘊是如此聚集、匯合、結合。世尊曾說:"誰見緣起,誰就見法;誰見法,誰就見緣起。"這五取蘊確實是緣起的。對這五取蘊的欲求、執著、愛戀、沉溺就是苦集。對這五取蘊的欲貪調伏、欲貪斷除就是苦滅。'朋友們,至此這位比丘已經做了很多。" 尊者舍利弗如此說。那些比丘對尊者舍利弗的話感到滿意,歡喜。大象跡喻經第八結束。大心材喻經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi –

『『Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti – 『ahamasmi lābhasakkārasilokavā [lābhī silokavā (sī. pī.), lābhī sakkāra silokavā (syā.)], ime panaññe bhikkhū appaññātā appesakkhā』ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

『『Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya 『sāra』nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – 『na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ [tathāpāyaṃ (ka.)] bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto 『sāra』nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī』ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto , appeva nāma imassa kevalassa antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti 『ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā』ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu sākhāpalāsaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

如是我聞。一時,世尊住王舍城(現在的拉杰吉爾)耆阇崛山,提婆達多剛離開不久。在那裡,世尊以提婆達多為緣由,對比丘們說: "比丘們,在這裡,某個良家子出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,為苦所困。也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他因這利養、恭敬、名聲而感到滿足,願望得到滿足。他因這利養、恭敬、名聲而抬高自己,貶低他人:'我是有利養、恭敬、名聲的人,而這些其他比丘不出名,無影響力。'他因這利養、恭敬、名聲而驕傲、放逸,陷入放逸,放逸而住,痛苦。 "比丘們,就像一個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木、樹皮、外皮,砍下枝葉帶走,以為是'心材'。有眼力的人看到他會這樣說:'這個人確實不知道什麼是心材,什麼是軟木,什麼是樹皮,什麼是外皮,什麼是枝葉。所以這個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木、樹皮、外皮,砍下枝葉帶走,以為是"心材"。他用心材所要做的事,將無法完成。'同樣地,比丘們,在這裡,某個良家子出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,為苦所困。也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他因這利養、恭敬、名聲而感到滿足,願望得到滿足。他因這利養、恭敬、名聲而抬高自己,貶低他人:'我是有利養、恭敬、名聲的人,而這些其他比丘不出名,無影響力。'他因這利養、恭敬、名聲而驕傲、放逸,陷入放逸,放逸而住,痛苦。比丘們,這稱為比丘抓住了梵行的枝葉,因此而止步不前。

『『Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – 『ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā』ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

『『Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkameyya 『sāra』nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – 『na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto 『sāra』nti maññamāno; yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī』ti.

『『Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – 『ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā』ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu papaṭikaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

"比丘們,在這裡,某個良家子出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,為苦所困。也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他不因這利養、恭敬、名聲而感到滿足,願望未得到滿足。他不因這利養、恭敬、名聲而抬高自己,不貶低他人。他不因這利養、恭敬、名聲而驕傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因這戒行成就而感到滿足,願望得到滿足。他因這戒行成就而抬高自己,貶低他人:'我是有戒德、善法的人,而這些其他比丘破戒、惡法。'他因這戒行成就而驕傲、放逸,陷入放逸,放逸而住,痛苦。 "比丘們,就像一個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木、樹皮,砍下外皮帶走,以為是'心材'。有眼力的人看到他會這樣說:'這個人確實不知道什麼是心材,什麼是軟木,什麼是樹皮,什麼是外皮,什麼是枝葉。所以這個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木、樹皮,砍下外皮帶走,以為是"心材"。他用心材所要做的事,將無法完成。' "同樣地,比丘們,在這裡,某個良家子出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,為苦所困。也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他不因這利養、恭敬、名聲而感到滿足,願望未得到滿足。他不因這利養、恭敬、名聲而抬高自己,不貶低他人。他不因這利養、恭敬、名聲而驕傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因這戒行成就而感到滿足,願望得到滿足。他因這戒行成就而抬高自己,貶低他人:'我是有戒德、善法的人,而這些其他比丘破戒、惡法。'他因這戒行成就而驕傲、放逸,陷入放逸,放逸而住,痛苦。比丘們,這稱為比丘抓住了梵行的外皮,因此而止步不前。

『『Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno samādhisampadaṃ ārādheti . So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – 『ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā』ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

『『Seyyathāpi , bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkameyya 『sāra』nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya 『na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ , na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkanto 『sāra』nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī』ti.

『『Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – 『ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā』ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati , bhikkhave, bhikkhu tacaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

"比丘們,在這裡,某個良家子出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,為苦所困。也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他不因這利養、恭敬、名聲而感到滿足,願望未得到滿足。他不因這利養、恭敬、名聲而抬高自己,不貶低他人。他不因這利養、恭敬、名聲而驕傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因這戒行成就而感到滿足,但願望未完全滿足。他不因這戒行成就而抬高自己,不貶低他人。他不因這戒行成就而驕傲、放逸,不陷入放逸。不放逸的他成就了定力。他因這定力成就而感到滿足,願望得到滿足。他因這定力成就而抬高自己,貶低他人:'我是入定的、心一境性的,而這些其他比丘不入定、心散亂。'他因這定力成就而驕傲、放逸,陷入放逸,放逸而住,痛苦。 "比丘們,就像一個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木,砍下樹皮帶走,以為是'心材'。有眼力的人看到他會這樣說:'這個人確實不知道什麼是心材,什麼是軟木,什麼是樹皮,什麼是外皮,什麼是枝葉。所以這個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木,砍下樹皮帶走,以為是"心材"。他用心材所要做的事,將無法完成。' "同樣地,比丘們,在這裡,某個良家子出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,為苦所困。也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他不因這利養、恭敬、名聲而感到滿足,願望未得到滿足。他不因這利養、恭敬、名聲而抬高自己,不貶低他人。他不因這利養、恭敬、名聲而驕傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因這戒行成就而感到滿足,但願望未完全滿足。他不因這戒行成就而抬高自己,不貶低他人。他不因這戒行成就而驕傲、放逸,不陷入放逸。不放逸的他成就了定力。他因這定力成就而感到滿足,願望得到滿足。他因這定力成就而抬高自己,貶低他人:'我是入定的、心一境性的,而這些其他比丘不入定、心散亂。'他因這定力成就而驕傲、放逸,陷入放逸,放逸而住,痛苦。比丘們,這稱為比丘抓住了梵行的樹皮,因此而止步不前。

『『Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti – 『ahamasmi jānaṃ passaṃ viharāmi. Ime panaññe bhikkhū ajānaṃ apassaṃ viharantī』ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

『『Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkameyya 『sāra』nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – 『na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ na aññāsi phegguṃ na aññāsi tacaṃ na aññāsi papaṭikaṃ na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkanto 『sāra』nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī』ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti – 『ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī』ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu phegguṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

"比丘們,在這裡,某個良家子出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,為苦所困。也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他不因這利養、恭敬、名聲而感到滿足,願望未得到滿足。他不因這利養、恭敬、名聲而抬高自己,不貶低他人。他不因這利養、恭敬、名聲而驕傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因這戒行成就而感到滿足,但願望未完全滿足。他不因這戒行成就而抬高自己,不貶低他人。他不因這戒行成就而驕傲、放逸,不陷入放逸。不放逸的他成就了定力。他因這定力成就而感到滿足,但願望未完全滿足。他不因這定力成就而抬高自己,不貶低他人。他不因這定力成就而驕傲、放逸,不陷入放逸。不放逸的他成就了知見。他因這知見而感到滿足,願望得到滿足。他因這知見而抬高自己,貶低他人:'我是以知見而住,而這些其他比丘是不知不見而住。'他因這知見而驕傲、放逸,陷入放逸,放逸而住,痛苦。 "比丘們,就像一個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材,砍下軟木帶走,以為是'心材'。有眼力的人看到他會這樣說:'這個人確實不知道什麼是心材,什麼是軟木,什麼是樹皮,什麼是外皮,什麼是枝葉。所以這個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材,砍下軟木帶走,以為是"心材"。他用心材所要做的事,將無法完成。'同樣地,比丘們,在這裡,某個良家子出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,為苦所困。也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他不因這利養、恭敬、名聲而感到滿足,願望未得到滿足。他不因這利養、恭敬、名聲而抬高自己,不貶低他人。他不因這利養、恭敬、名聲而驕傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因這戒行成就而感到滿足,但願望未完全滿足。他不因這戒行成就而抬高自己,不貶低他人。他不因這戒行成就而驕傲、放逸,不陷入放逸。不放逸的他成就了定力。他因這定力成就而感到滿足,但願望未完全滿足。他不因這定力成就而抬高自己,不貶低他人。他不因這定力成就而驕傲、放逸,不陷入放逸。不放逸的他成就了知見。他因這知見而感到滿足,願望得到滿足。他因這知見而抬高自己,貶低他人:'我是以知見而住,而這些其他比丘是不知不見而住。'他因這知見而驕傲、放逸,陷入放逸,放逸而住,痛苦。比丘們,這稱為比丘抓住了梵行的軟木,因此而止步不前。

『『Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti , na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ [aṭṭhānaṃ kho panetaṃ (ka.)], bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.

『『Seyyathāpi , bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya 『sāra』nti jānamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – 『aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto 『sāra』nti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī』ti.

『『Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.

『『Iti kho, bhikkhave, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ, bhikkhave, akuppā cetovimutti – etadatthamidaṃ, bhikkhave, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosāna』』nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāsāropamasuttaṃ niṭṭhitaṃ navamaṃ.

Cūḷasāropamasuttaṃ

"比丘們,在這裡,某個良家子出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,為苦所困。也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他不因這利養、恭敬、名聲而感到滿足,願望未得到滿足。他不因這利養、恭敬、名聲而抬高自己,不貶低他人。他不因這利養、恭敬、名聲而驕傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因這戒行成就而感到滿足,但願望未完全滿足。他不因這戒行成就而抬高自己,不貶低他人。他不因這戒行成就而驕傲、放逸,不陷入放逸。不放逸的他成就了定力。他因這定力成就而感到滿足,但願望未完全滿足。他不因這定力成就而抬高自己,不貶低他人。他不因這定力成就而驕傲、放逸,不陷入放逸。不放逸的他成就了知見。他因這知見而感到滿足,但願望未完全滿足。他不因這知見而抬高自己,不貶低他人。他不因這知見而驕傲、放逸,不陷入放逸。不放逸的他成就了非時解脫。比丘們,這是不可能的,沒有機會,那位比丘會從這非時解脫退失。 "比丘們,就像一個尋求心材、追求心材、四處尋找心材的人,來到一棵直立的、有心材的大樹前,只砍下心材帶走,知道那是'心材'。有眼力的人看到他會這樣說:'這位先生確實知道什麼是心材,什麼是軟木,什麼是樹皮,什麼是外皮,什麼是枝葉。所以這位尋求心材、追求心材、四處尋找心材的先生,來到一棵直立的、有心材的大樹前,只砍下心材帶走,知道那是"心材"。他用心材所要做的事,將能完成。' "同樣地,比丘們,在這裡,某個良家子出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,為苦所困。也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他不因這利養、恭敬、名聲而感到滿足,願望未得到滿足。他不因這利養、恭敬、名聲而抬高自己,不貶低他人。他不因這利養、恭敬、名聲而驕傲、放逸,不陷入放逸。不放逸的他成就了戒行。他因這戒行成就而感到滿足,但願望未完全滿足。他不因這戒行成就而抬高自己,不貶低他人。他不因這戒行成就而驕傲、放逸,不陷入放逸。不放逸的他成就了定力。他因這定力成就而感到滿足,但願望未完全滿足。他不因這定力成就而抬高自己,不貶低他人。他不因這定力成就而驕傲、放逸,不陷入放逸。不放逸的他成就了知見。他因這知見而感到滿足,但願望未完全滿足。他不因這知見而抬高自己,不貶低他人。他不因這知見而驕傲、放逸,不陷入放逸。不放逸的他成就了非時解脫。比丘們,這是不可能的,沒有機會,那位比丘會從這非時解脫退失。 "因此,比丘們,這梵行不是爲了獲得利養、恭敬、名聲,不是爲了獲得戒行成就,不是爲了獲得定力成就,不是爲了獲得知見。比丘們,這不動心解脫才是這梵行的目的,這是其精髓,這是其終極。" 世尊如此說。那些比丘對世尊的話感到滿意,歡喜。大心材喻經第九結束。小心材喻經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho piṅgalakoccho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piṅgalakoccho brāhmaṇo bhagavantaṃ etadavoca – 『『yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā, bahujanassa, seyyathidaṃ – pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo [sañjayo (sī. syā. pī. ka.)] belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññaṃsu sabbeva nābbhaññaṃsu, udāhu ekacce abbhaññaṃsu ekacce nābbhaññaṃsū』』ti? 『『Alaṃ, brāhmaṇa, tiṭṭhatetaṃ – sabbete sakāya paṭiññāya abbhaññaṃsu sabbeva nābbhaññaṃsu, udāhu ekacce abbhaññaṃsu ekacce nābbhaññaṃsūti. Dhammaṃ te, brāhmaṇa, desessāmi, taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī』』ti. 『『Evaṃ, bho』』ti kho piṅgalakoccho brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –
『『Seyyathāpi, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya 『sāra』nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – 『na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto 『sāra』nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī』ti.
『『Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ , papaṭikaṃ chetvā ādāya pakkameyya 『sāra』nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – 『na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ papaṭikaṃ chetvā ādāya pakkanto 『sāra』nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī』ti.
『『Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkameyya 『sāra』nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – 『na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkanto 『sāra』nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī』ti.
『『Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkameyya 『sāra』nti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – 『na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkanto 『sāra』nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī』ti.

如是我聞。一時,世尊住舍衛城(現在的薩赫特-馬赫特)祇樹給孤獨園。那時,平伽拉科查婆羅門來到世尊處。來到后,與世尊互相問候。寒暄敘舊后,坐在一旁。坐在一旁的平伽拉科查婆羅門對世尊說:"喬達摩先生,那些沙門婆羅門是僧團的領袖、教派的首領、教派的導師,為人所知、有名望、創立教派、被許多人認為是善人,例如富蘭那·迦葉、末伽梨·瞿舍羅、阿耆多·翅舍欽婆羅、迦羅鳩馱·迦旃延、散若耶·毗羅梨子、尼乾陀·若提子,他們是否都如自己所宣稱的那樣證悟了?還是都沒有證悟?或者有些證悟了,有些沒有證悟?" "婆羅門,別管這個了 - 他們是否都如自己所宣稱的那樣證悟了,還是都沒有證悟,或者有些證悟了,有些沒有證悟。婆羅門,我要為你說法,你要聽,要好好作意,我將說。""是的,先生。"平伽拉科查婆羅門回答世尊。世尊說: "婆羅門,就像一個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木、樹皮、外皮,砍下枝葉帶走,以為是'心材'。有眼力的人看到他會這樣說:'這個人確實不知道什麼是心材,什麼是軟木,什麼是樹皮,什麼是外皮,什麼是枝葉。所以這個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木、樹皮、外皮,砍下枝葉帶走,以為是"心材"。他用心材所要做的事,將無法完成。' "或者,婆羅門,就像一個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木、樹皮,砍下外皮帶走,以為是'心材'。有眼力的人看到他會這樣說:'這個人確實不知道什麼是心材,什麼是軟木,什麼是樹皮,什麼是外皮,什麼是枝葉。所以這個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木、樹皮,砍下外皮帶走,以為是"心材"。他用心材所要做的事,將無法完成。' "或者,婆羅門,就像一個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木,砍下樹皮帶走,以為是'心材'。有眼力的人看到他會這樣說:'這個人確實不知道什麼是心材,什麼是軟木,什麼是樹皮,什麼是外皮,什麼是枝葉。所以這個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木,砍下樹皮帶走,以為是"心材"。他用心材所要做的事,將無法完成。' "或者,婆羅門,就像一個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材,砍下軟木帶走,以為是'心材'。有眼力的人看到他會這樣說:'這個人確實不知道什麼是心材,什麼是軟木,什麼是樹皮,什麼是外皮,什麼是枝葉。所以這個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材,砍下軟木帶走,以為是"心材"。他用心材所要做的事,將無法完成。'

『『Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya 『sāra』nti jānamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – 『aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto 『sāra』nti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī』ti.
『『Evameva kho, brāhmaṇa, idhekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti – 『ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā』ti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto 『sāra』nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.
『『Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati , anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – 『ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā』ti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto 『sāra』nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ, tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

"或者,婆羅門,就像一個尋求心材、追求心材、四處尋找心材的人,來到一棵直立的、有心材的大樹前,只砍下心材帶走,知道那是'心材'。有眼力的人看到他會這樣說:'這個人確實知道什麼是心材,什麼是軟木,什麼是樹皮,什麼是外皮,什麼是枝葉。所以這個尋求心材、追求心材、四處尋找心材的人,來到一棵直立的、有心材的大樹前,只砍下心材帶走,知道那是"心材"。他用心材所要做的事,將能完成。' "同樣地,婆羅門,在這裡,某個人出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,為苦所困。也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他因這利養、恭敬、名聲而感到滿足,願望得到滿足。他因這利養、恭敬、名聲而抬高自己,貶低他人:'我是有利養、恭敬、名聲的人,而這些其他比丘不出名,無影響力。'他不對比利養、恭敬、名聲更高尚、更殊勝的其他法生起欲求,不為證得它們而努力,變得懈怠、鬆懈。婆羅門,就像那個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木、樹皮、外皮,砍下枝葉帶走,以為是'心材'。他用心材所要做的事,將無法完成。婆羅門,我說這個人就像那樣。 "在這裡,婆羅門,某個人出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,為苦所困。也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他不因這利養、恭敬、名聲而感到滿足,願望未得到滿足。他不因這利養、恭敬、名聲而抬高自己,不貶低他人。他對比利養、恭敬、名聲更高尚、更殊勝的其他法生起欲求,為證得它們而努力,不懈怠、不鬆懈。他成就了戒行。他因這戒行成就而感到滿足,願望得到滿足。他因這戒行成就而抬高自己,貶低他人:'我是有戒德、善法的人,而這些其他比丘破戒、惡法。'他不對比戒行成就更高尚、更殊勝的其他法生起欲求,不為證得它們而努力,變得懈怠、鬆懈。婆羅門,就像那個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木、樹皮,砍下外皮帶走,以為是'心材'。他用心材所要做的事,將無法完成。婆羅門,我說這個人就像那樣。

『『Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko . So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – 『ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā』ti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkanto 『sāra』nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.
『『Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena…pe… antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo . So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti – 『ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī』ti. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkanto 『sāra』nti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

"在這裡,婆羅門,某個人出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,為苦所困。也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他不因這利養、恭敬、名聲而感到滿足,願望未得到滿足。他不因這利養、恭敬、名聲而抬高自己,不貶低他人。他對比利養、恭敬、名聲更高尚、更殊勝的其他法生起欲求,為證得它們而努力,不懈怠、不鬆懈。他成就了戒行。他因這戒行成就而感到滿足,但願望未完全滿足。他不因這戒行成就而抬高自己,不貶低他人。他對比戒行成就更高尚、更殊勝的其他法生起欲求,為證得它們而努力,不懈怠、不鬆懈。他成就了定力。他因這定力成就而感到滿足,願望得到滿足。他因這定力成就而抬高自己,貶低他人:'我是入定的、心一境性的,而這些其他比丘不入定、心散亂。'他不對比定力成就更高尚、更殊勝的其他法生起欲求,不為證得它們而努力,變得懈怠、鬆懈。婆羅門,就像那個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材、軟木,砍下樹皮帶走,以為是'心材'。他用心材所要做的事,將無法完成。婆羅門,我說這個人就像那樣。 "在這裡,婆羅門,某個人出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死...也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他不因這利養、恭敬、名聲而感到滿足,願望未得到滿足。他不因這利養、恭敬、名聲而抬高自己,不貶低他人。他對比利養、恭敬、名聲更高尚、更殊勝的其他法生起欲求,為證得它們而努力,不懈怠、不鬆懈。他成就了戒行。他因這戒行成就而感到滿足,但願望未完全滿足。他不因這戒行成就而抬高自己,不貶低他人。他對比戒行成就更高尚、更殊勝的其他法生起欲求,為證得它們而努力,不懈怠、不鬆懈。他成就了定力。他因這定力成就而感到滿足,但願望未完全滿足。他不因這定力成就而抬高自己,不貶低他人。他對比定力成就更高尚、更殊勝的其他法生起欲求,為證得它們而努力,不懈怠、不鬆懈。他成就了知見。他因這知見而感到滿足,願望得到滿足。他因這知見而抬高自己,貶低他人:'我是以知見而住,而這些其他比丘是不知不見而住。'他不對比知見更高尚、更殊勝的其他法生起欲求,不為證得它們而努力,變得懈怠、鬆懈。婆羅門,就像那個尋求心材、追求心材、四處尋找心材的人,越過一棵直立的、有心材的大樹的心材,砍下軟木帶走,以為是'心材'。他用心材所要做的事,將無法完成。婆羅門,我說這個人就像那樣。

『『Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – 『otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi , dukkhotiṇṇo dukkhapareto , appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā』ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.

"在這裡,婆羅門,某個人出於信心,從在家生活出家,成為無家者,想:'我已陷入生、老、死、憂、悲、苦、憂惱、絕望之中,已陷入苦中,為苦所困。也許可以了知這整個苦蘊的終結。'他如此出家后,獲得了利養、恭敬、名聲。他不因這利養、恭敬、名聲而感到滿足,願望未得到滿足。他不因這利養、恭敬、名聲而抬高自己,不貶低他人。他對比利養、恭敬、名聲更高尚、更殊勝的其他法生起欲求,為證得它們而努力,不懈怠、不鬆懈。他成就了戒行。他因這戒行成就而感到滿足,但願望未完全滿足。他不因這戒行成就而抬高自己,不貶低他人。他對比戒行成就更高尚、更殊勝的其他法生起欲求,為證得它們而努力,不懈怠、不鬆懈。他成就了定力。他因這定力成就而感到滿足,但願望未完全滿足。他不因這定力成就而抬高自己,不貶低他人。他對比定力成就更高尚、更殊勝的其他法生起欲求,為證得它們而努力,不懈怠、不鬆懈。他成就了知見。他因這知見而感到滿足,但願望未完全滿足。他不因這知見而抬高自己,不貶低他人。他對比知見更高尚、更殊勝的其他法生起欲求,為證得它們而努力,不懈怠、不鬆懈。

『『Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca? Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

『『Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

『『Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja viharati. Ayampi kho , brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

『『Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

『『Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

『『Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

『『Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

『『Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

『『Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca.

"婆羅門,什麼是比知見更高尚、更殊勝的法?在這裡,婆羅門,比丘遠離欲樂,遠離不善法,進入並安住于有尋有伺、由離生喜樂的初禪。婆羅門,這是比知見更高尚、更殊勝的法。 "再者,婆羅門,比丘平息尋伺,內心寧靜,心一境性,進入並安住于無尋無伺、由定生喜樂的第二禪。婆羅門,這也是比知見更高尚、更殊勝的法。 "再者,婆羅門,比丘離喜,住于舍,具念正知,以身受樂,正如聖者們所說的'舍念樂住',進入並安住于第三禪。婆羅門,這也是比知見更高尚、更殊勝的法。 "再者,婆羅門,比丘舍樂舍苦,先前的喜憂已滅,進入並安住于不苦不樂、舍念清凈的第四禪。婆羅門,這也是比知見更高尚、更殊勝的法。 "再者,婆羅門,比丘超越一切色想,滅有對想,不作意種種想,認為'空間無邊',進入並安住于空無邊處。婆羅門,這也是比知見更高尚、更殊勝的法。 "再者,婆羅門,比丘超越一切空無邊處,認為'識無邊',進入並安住于識無邊處。婆羅門,這也是比知見更高尚、更殊勝的法。 "再者,婆羅門,比丘超越一切識無邊處,認為'無所有',進入並安住于無所有處。婆羅門,這也是比知見更高尚、更殊勝的法。 "再者,婆羅門,比丘超越一切無所有處,進入並安住于非想非非想處。婆羅門,這也是比知見更高尚、更殊勝的法。 "再者,婆羅門,比丘超越一切非想非非想處,進入並安住于想受滅,以慧觀見諸漏已盡。婆羅門,這也是比知見更高尚、更殊勝的法。婆羅門,這些就是比知見更高尚、更殊勝的法。

『『Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṃyeva chetvā ādāya pakkanto 『sāra』nti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

『『Iti kho, brāhmaṇa, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ , brāhmaṇa, akuppā cetovimutti – etadatthamidaṃ, brāhmaṇa, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosāna』』nti.

Evaṃ vutte, piṅgalakoccho brāhmaṇo bhagavantaṃ etadavoca – 『『abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.

Cūḷasāropamasuttaṃ niṭṭhitaṃ dasamaṃ.

Opammavaggo niṭṭhito tatiyo.

Tassuddānaṃ –

Moḷiyaphaggunariṭṭhañca nāmo, andhavane kathipuṇṇaṃ nivāpo;

Rāsikaṇerumahāgajanāmo, sārūpamo [sāravaro (syā.), sāravano (ka.)] puna piṅgalakoccho.

"婆羅門,就像那個尋求心材、追求心材、四處尋找心材的人,來到一棵直立的、有心材的大樹前,只砍下心材帶走,知道那是'心材'。他用心材所要做的事,將能完成。婆羅門,我說這個人就像那樣。 "因此,婆羅門,這梵行不是爲了獲得利養、恭敬、名聲的利益,不是爲了獲得戒行成就的利益,不是爲了獲得定力成就的利益,不是爲了獲得知見的利益。婆羅門,這不動心解脫才是這梵行的目的,這是其精髓,這是其終極。" 當這樣說時,平伽拉科查婆羅門對世尊說:"太奇妙了,喬達摩先生!太奇妙了,喬達摩先生!...請喬達摩先生記住我是從今天起終生歸依的優婆塞。" 小心材喻經第十結束。譬喻品第三結束。其摘要如下: 摩利耶·帕古那和阿利塔,名為盲林的,迦提和富樓那,誘餌, 堆、象牙、大象的名字,心材喻和平伽拉科查。