B0102020203paribbājakavaggo（遊行經）c3.5s

Paribbājakavaggo
Tevijjavacchasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke paribbājakārāme paṭivasati. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – 『『atippago kho tāva vesāliyaṃ piṇḍāya carituṃ; yaṃnūnāhaṃ yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkameyya』』nti. Atha kho bhagavā yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkami. Addasā kho vacchagotto paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – 『『etu kho, bhante, bhagavā. Svāgataṃ [sāgataṃ (sī. pī.)], bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā idamāsanaṃ paññatta』』nti. Nisīdi bhagavā paññatte āsane. Vacchagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – 『『sutaṃ metaṃ, bhante – 『samaṇo gotamo sabbaññū sabbadassāvī, aparise+saṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita』nti. Ye te, bhante, evamāhaṃsu – 『samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita』nti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī』』ti? 『『Ye te, vaccha, evamāhaṃsu – 『samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita』nti, na me te vuttavādino, abbhācikkhanti ca pana maṃ asatā abhūtenā』』ti.
遊行者品
三明婆蹉經
如是我聞。一時，世尊住在毗舍離（Vesālī）大林重閣講堂。那時，婆蹉種遊行者住在一朵白蓮花遊行者園。於是，世尊在上午時分，穿好衣服，拿起缽與衣，進入毗舍離城乞食。這時，世尊心想："現在去毗舍離城乞食還太早；我何不去一朵白蓮花遊行者園拜訪婆蹉種遊行者呢？"於是世尊便前往一朵白蓮花遊行者園，去見婆蹉種遊行者。婆蹉種遊行者遠遠地看見世尊走來。看見后，對世尊說道："請來，尊者，世尊。歡迎，尊者，世尊。尊者，世尊已經很久沒有來這裡了。請坐，尊者，世尊，這裡有座位已經準備好了。"世尊便坐在準備好的座位上。婆蹉種遊行者也拿了一個低矮的座位，坐在一旁。坐在一旁的婆蹉種遊行者對世尊說道： "尊者，我聽說：'沙門喬達摩是全知者、全見者，聲稱擁有完全的知見，說："無論我行走、站立、睡眠還是清醒，知見都是持續不斷地現前的。"'尊者，那些這樣說的人：'沙門喬達摩是全知者、全見者，聲稱擁有完全的知見，說："無論我行走、站立、睡眠還是清醒，知見都是持續不斷地現前的。"'他們是否如實地陳述了世尊所說，沒有用虛假的話誹謗世尊，是否如法地解釋了法，是否有任何如法的批評會招致指責？" "婆蹉，那些這樣說的人：'沙門喬達摩是全知者、全見者，聲稱擁有完全的知見，說："無論我行走、站立、睡眠還是清醒，知見都是持續不斷地現前的。"'他們並沒有如實地陳述我所說的，而是用不真實、虛假的話誹謗我。"
『『Kathaṃ byākaramānā pana mayaṃ, bhante, vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā』』ti?

『『『Tevijjo samaṇo gotamo』ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyya. Ahañhi, vaccha, yāvadeva ākaṅkhāmi anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāmi. Ahañhi, vaccha, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.

『『『Tevijjo samaṇo gotamo』ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā』』ti.

Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca – 『『atthi nu kho, bho gotama, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro』』ti? 『『Natthi kho, vaccha, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro』』ti.

『『Atthi pana, bho gotama, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpago』』ti? 『『Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpagā』』ti [『『atthi kho vaccha koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpagoti』』. (ka.)].

『『Atthi nu kho, bho gotama, koci ājīvako [ājīviko (ka.)] kāyassa bhedā dukkhassantakaro』』ti? 『『Natthi kho, vaccha, koci ājīvako kāyassa bhedā dukkhassantakaro』』ti.

『『Atthi pana, bho gotama, koci ājīvako kāyassa bhedā saggūpago』』ti? 『『Ito kho so, vaccha, ekanavuto kappo [ito ko vaccha ekanavute kappe (ka.)] yamahaṃ anussarāmi, nābhijānāmi kañci ājīvakaṃ saggūpagaṃ aññatra ekena; sopāsi kammavādī kiriyavādī』』ti. 『『Evaṃ sante, bho gotama, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī』』ti? 『『Evaṃ, vaccha, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī』』ti.

Idamavoca bhagavā. Attamano vacchagotto paribbājako bhagavato bhāsitaṃ abhinandīti.

Tevijjavacchasuttaṃ niṭṭhitaṃ paṭhamaṃ.

Aggivacchasuttaṃ
"尊者，我們應該如何回答才能如實地陳述世尊所說，不用虛假的話誹謗世尊，如法地解釋法，使任何如法的批評不會招致指責呢？" "婆蹉，如果說'沙門喬達摩具有三明'，這樣回答就能如實地陳述我所說，不會用虛假的話誹謗我，如法地解釋法，任何如法的批評也不會招致指責。因為，婆蹉，只要我願意，我就能憶念種種宿世，如一生、二生……如是，我能憶念種種宿世的狀況和細節。婆蹉，只要我願意，我就能以清凈超人的天眼，看見眾生死時、生時，看見他們美醜、善惡、善趣、惡趣……了知眾生隨業而去。婆蹉，我已經通過滅盡諸漏，在現法中親自證知、實現、安住于無漏的心解脫、慧解脫。婆蹉，如果說'沙門喬達摩具有三明'，這樣回答就能如實地陳述我所說，不會用虛假的話誹謗我，如法地解釋法，任何如法的批評也不會招致指責。" 說完這些，婆蹉種**者對世尊說："喬達摩先生，有沒有在家人不捨棄在家系縛，身壞命終后能夠作苦的終結者？""婆蹉，沒有在家人不捨棄在家系縛，身壞命終后能夠作苦的終結者。" "喬達摩先生，有沒有在家人不捨棄在家系縛，身壞命終后能夠生天？""婆蹉，不是一百個，不是兩百個，不是三百個，不是四百個，不是五百個，而是更多的在家人不捨棄在家系縛，身壞命終后能夠生天。" "喬達摩先生，有沒有阿耆毗迦（外道苦行者）身壞命終后能夠作苦的終結者？""婆蹉，沒有阿耆毗迦身壞命終后能夠作苦的終結者。" "喬達摩先生，有沒有阿耆毗迦身壞命終后能夠生天？""婆蹉，回顧過去九十一劫，我不記得有任何阿耆毗迦能夠生天，除了一個；他也是業論者、作為論者。" "如此說來，喬達摩先生，那個教派是空虛的，連生天的人都沒有。""是的，婆蹉，那個教派是空虛的，連生天的人都沒有。" 世尊說了這些。婆蹉種遊行者滿意歡喜世尊所說。三明婆蹉經第一結束。
火婆蹉經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca –

『『Kiṃ nu kho, bho gotama, 『sassato loko, idameva saccaṃ moghamañña』nti – evaṃdiṭṭhi [evaṃdiṭṭhī (sī. syā. kaṃ. ka.)] bhavaṃ gotamo』』ti? 『『Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 『sassato loko, idameva saccaṃ moghamañña』』』nti.

『『Kiṃ pana, bho gotama, 『asassato loko, idameva saccaṃ moghamañña』nti – evaṃdiṭṭhi bhavaṃ gotamo』』ti? 『『Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 『asassato loko, idameva saccaṃ moghamañña』』』nti.

『『Kiṃ nu kho, bho gotama, 『antavā loko, idameva saccaṃ moghamañña』nti – evaṃdiṭṭhi bhavaṃ gotamo』』ti? 『『Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 『antavā loko, idameva saccaṃ moghamañña』』』nti.

『『Kiṃ pana, bho gotama, 『anantavā loko, idameva saccaṃ moghamañña』nti – evaṃdiṭṭhi bhavaṃ gotamo』』ti? 『『Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 『anantavā loko, idameva saccaṃ moghamañña』』』nti.

『『Kiṃ nu kho, bho gotama, 『taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña』nti – evaṃdiṭṭhi bhavaṃ gotamo』』ti? 『『Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 『taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña』』』nti.

『『Kiṃ pana, bho gotama, 『aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña』nti – evaṃdiṭṭhi bhavaṃ gotamo』』ti? 『『Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 『aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña』』』nti.

『『Kiṃ nu kho, bho gotama, 『hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti – evaṃdiṭṭhi bhavaṃ gotamo』』ti? 『『Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 『hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』』nti.

『『Kiṃ pana, bho gotama, 『na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti – evaṃdiṭṭhi bhavaṃ gotamo』』ti? 『『Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 『na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』』nti.

『『Kiṃ nu kho, bho gotama, 『hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti – evaṃdiṭṭhi bhavaṃ gotamo』』ti ? 『『Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 『hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』』nti.

『『Kiṃ pana, bho gotama, 『neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti – evaṃdiṭṭhi bhavaṃ gotamo』』ti? 『『Na kho ahaṃ, vaccha, evaṃdiṭṭhi – 『neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』』nti.

如是我聞。一時，世尊住在舍衛城（Sāvatthī）祇樹給孤獨園。那時，婆蹉種遊行者來到世尊處。來到后，與世尊互相問候。寒暄敘舊后，坐在一旁。坐在一旁的婆蹉種遊行者對世尊說： "喬達摩先生，您是否持有這樣的見解：'世界是常恒的，唯此為真，其他都是虛妄的'？""婆蹉，我不持有這樣的見解：'世界是常恒的，唯此為真，其他都是虛妄的'。" "那麼，喬達摩先生，您是否持有這樣的見解：'世界是非常恒的，唯此為真，其他都是虛妄的'？""婆蹉，我不持有這樣的見解：'世界是非常恒的，唯此為真，其他都是虛妄的'。" "喬達摩先生，您是否持有這樣的見解：'世界是有邊際的，唯此為真，其他都是虛妄的'？""婆蹉，我不持有這樣的見解：'世界是有邊際的，唯此為真，其他都是虛妄的'。" "那麼，喬達摩先生，您是否持有這樣的見解：'世界是無邊際的，唯此為真，其他都是虛妄的'？""婆蹉，我不持有這樣的見解：'世界是無邊際的，唯此為真，其他都是虛妄的'。" "喬達摩先生，您是否持有這樣的見解：'命即是身，唯此為真，其他都是虛妄的'？""婆蹉，我不持有這樣的見解：'命即是身，唯此為真，其他都是虛妄的'。" "那麼，喬達摩先生，您是否持有這樣的見解：'命是一回事，身是另一回事，唯此為真，其他都是虛妄的'？""婆蹉，我不持有這樣的見解：'命是一回事，身是另一回事，唯此為真，其他都是虛妄的'。" "喬達摩先生，您是否持有這樣的見解：'如來死後存在，唯此為真，其他都是虛妄的'？""婆蹉，我不持有這樣的見解：'如來死後存在，唯此為真，其他都是虛妄的'。" "那麼，喬達摩先生，您是否持有這樣的見解：'如來死後不存在，唯此為真，其他都是虛妄的'？""婆蹉，我不持有這樣的見解：'如來死後不存在，唯此為真，其他都是虛妄的'。" "喬達摩先生，您是否持有這樣的見解：'如來死後既存在又不存在，唯此為真，其他都是虛妄的'？""婆蹉，我不持有這樣的見解：'如來死後既存在又不存在，唯此為真，其他都是虛妄的'。" "那麼，喬達摩先生，您是否持有這樣的見解：'如來死後既非存在又非不存在，唯此為真，其他都是虛妄的'？""婆蹉，我不持有這樣的見解：'如來死後既非存在又非不存在，唯此為真，其他都是虛妄的'。"
『『『Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo』ti iti puṭṭho samāno 『na kho ahaṃ, vaccha, evaṃdiṭṭhi – sassato loko, idameva saccaṃ moghamañña』nti vadesi [moghamaññantīti vadesi (sī.), moghamaññanti iti vadesi (?)]. 『Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo』ti iti puṭṭho samāno 『na kho ahaṃ, vaccha , evaṃdiṭṭhi – asassato loko, idameva saccaṃ moghamañña』nti vadesi. 『Kiṃ nu kho, bho gotama, antavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo』ti iti puṭṭho samāno 『na kho ahaṃ, vaccha, evaṃdiṭṭhi – antavā loko, idameva saccaṃ moghamañña』nti vadesi. 『Kiṃ pana, bho gotama, anantavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo』ti iti puṭṭho samāno 『na kho ahaṃ, vaccha, evaṃdiṭṭhi – anantavā loko, idameva saccaṃ moghamañña』nti vadesi. 『Kiṃ nu kho, bho gotama, taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo』ti iti puṭṭho samāno 『na kho ahaṃ, vaccha, evaṃdiṭṭhi – taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamañña』nti vadesi. 『Kiṃ pana, bho gotama, aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo』ti iti puṭṭho samāno 『na kho ahaṃ, vaccha, evaṃdiṭṭhi – aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamañña』nti vadesi. 『Kiṃ nu kho, bho gotama, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo』ti iti puṭṭho samāno 『na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti vadesi.

『『『Kiṃ pana, bho gotama, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo』ti iti puṭṭho samāno 『na kho ahaṃ, vaccha, evaṃdiṭṭhi – na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti vadesi. 『Kiṃ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo』ti iti puṭṭho samāno 『na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti vadesi. 『Kiṃ pana, bho gotama, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ gotamo』ti iti puṭṭho samāno 『na kho ahaṃ, vaccha, evaṃdiṭṭhi – neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』nti vadesi.

『『Kiṃ pana bho gotamo ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato』』ti?

"喬達摩先生，當被問到'您是否持有這樣的見解：世界是常恒的，唯此為真，其他都是虛妄的'時，您回答說'婆蹉，我不持有這樣的見解：世界是常恒的，唯此為真，其他都是虛妄的'。當被問到'那麼，喬達摩先生，您是否持有這樣的見解：世界是非常恒的，唯此為真，其他都是虛妄的'時，您回答說'婆蹉，我不持有這樣的見解：世界是非常恒的，唯此為真，其他都是虛妄的'。當被問到'喬達摩先生，您是否持有這樣的見解：世界是有邊際的，唯此為真，其他都是虛妄的'時，您回答說'婆蹉，我不持有這樣的見解：世界是有邊際的，唯此為真，其他都是虛妄的'。當被問到'那麼，喬達摩先生，您是否持有這樣的見解：世界是無邊際的，唯此為真，其他都是虛妄的'時，您回答說'婆蹉，我不持有這樣的見解：世界是無邊際的，唯此為真，其他都是虛妄的'。當被問到'喬達摩先生，您是否持有這樣的見解：命即是身，唯此為真，其他都是虛妄的'時，您回答說'婆蹉，我不持有這樣的見解：命即是身，唯此為真，其他都是虛妄的'。當被問到'那麼，喬達摩先生，您是否持有這樣的見解：命是一回事，身是另一回事，唯此為真，其他都是虛妄的'時，您回答說'婆蹉，我不持有這樣的見解：命是一回事，身是另一回事，唯此為真，其他都是虛妄的'。當被問到'喬達摩先生，您是否持有這樣的見解：如來死後存在，唯此為真，其他都是虛妄的'時，您回答說'婆蹉，我不持有這樣的見解：如來死後存在，唯此為真，其他都是虛妄的'。當被問到'那麼，喬達摩先生，您是否持有這樣的見解：如來死後不存在，唯此為真，其他都是虛妄的'時，您回答說'婆蹉，我不持有這樣的見解：如來死後不存在，唯此為真，其他都是虛妄的'。當被問到'喬達摩先生，您是否持有這樣的見解：如來死後既存在又不存在，唯此為真，其他都是虛妄的'時，您回答說'婆蹉，我不持有這樣的見解：如來死後既存在又不存在，唯此為真，其他都是虛妄的'。當被問到'那麼，喬達摩先生，您是否持有這樣的見解：如來死後既非存在又非不存在，唯此為真，其他都是虛妄的'時，您回答說'婆蹉，我不持有這樣的見解：如來死後既非存在又非不存在，唯此為真，其他都是虛妄的'。喬達摩先生，您看到這些見解有什麼過患，以至於完全不接受這些見解呢？"
『『『Sassato loko』ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro [diṭṭhikantāraṃ (sī. pī.)] diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati . 『Asassato loko』ti kho, vaccha…pe… 『antavā loko』ti kho, vaccha…pe… 『anantavā loko』ti kho, vaccha…pe… 『taṃ jīvaṃ taṃ sarīra』nti kho, vaccha…pe… 『aññaṃ jīvaṃ aññaṃ sarīra』nti kho, vaccha…pe… 『hoti tathāgato paraṃ maraṇā』ti kho, vaccha …pe… 『na hoti tathāgato paraṃ maraṇā』ti kho, vaccha…pe… 『hoti ca na ca hoti tathāgato paraṃ maraṇā』ti kho, vaccha…pe… 『neva hoti na na hoti tathāgato paraṃ maraṇā』ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Imaṃ kho ahaṃ, vaccha, ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato』』ti.

『『Atthi pana bhoto gotamassa kiñci diṭṭhigata』』nti? 『『Diṭṭhigatanti kho, vaccha, apanītametaṃ tathāgatassa. Diṭṭhañhetaṃ, vaccha, tathāgatena – 『iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo』ti. Tasmā tathāgato sabbamaññitānaṃ sabbamathitānaṃ sabbaahaṃkāramamaṃkāramānānusayānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī』』ti.

『『Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī』』ti? 『『Upapajjatīti kho, vaccha, na upeti』』. 『『Tena hi, bho gotama, na upapajjatī』』ti? 『『Na upapajjatīti kho, vaccha, na upeti』』. 『『Tena hi, bho gotama, upapajjati ca na ca upapajjatī』』ti? 『『Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti』』. 『『Tena hi, bho gotama, neva upapajjati na na upapajjatī』』ti? 『『Neva upapajjati na na upapajjatīti kho, vaccha, na upeti』』.

『『『Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī』ti iti puṭṭho samāno 『upapajjatīti kho, vaccha, na upetī』ti vadesi. 『Tena hi, bho gotama, na upapajjatī』ti iti puṭṭho samāno 『na upapajjatīti kho, vaccha, na upetī』ti vadesi. 『Tena hi, bho gotama, upapajjati ca na ca upapajjatī』ti iti puṭṭho samāno 『upapajjati ca na ca upapajjatīti kho, vaccha, na upetī』ti vadesi. 『Tena hi, bho gotama, neva upapajjati na na upapajjatī』ti iti puṭṭho samāno 『neva upapajjati na na upapajjatīti kho, vaccha, na upetī』ti vadesi. Etthāhaṃ, bho gotama, aññāṇamāpādiṃ, ettha sammohamāpādiṃ. Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā』』ti. 『『Alañhi te, vaccha, aññāṇāya, alaṃ sammohāya. Gambhīro hāyaṃ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena [aññatrāyogena (dī. ni. 1.420)] aññatrācariyakena』』 [aññatthācariyakena (sī. syā. kaṃ. pī.)].

"婆蹉，'世界是常恒的'這是一種見解，是見解的叢林、見解的荒野、見解的扭曲、見解的動搖、見解的束縛，它伴隨著苦、悲傷、憂惱、熱惱，不能導向厭離、離欲、止息、平靜、證知、正覺、涅槃。'世界是非常恒的'……'世界是有邊際的'……'世界是無邊際的'……'命即是身'……'命是一回事，身是另一回事'……'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'，婆蹉，這些都是見解，是見解的叢林、見解的荒野、見解的扭曲、見解的動搖、見解的束縛，它們伴隨著苦、悲傷、憂惱、熱惱，不能導向厭離、離欲、止息、平靜、證知、正覺、涅槃。婆蹉，我看到這些過患，所以完全不接受這些見解。" "那麼，喬達摩先生有任何見解嗎？""婆蹉，'見解'這個概念已經被如來捨棄了。婆蹉，如來已經看到：'這是色，這是色的生起，這是色的消失；這是受，這是受的生起，這是受的消失；這是想，這是想的生起，這是想的消失；這是行，這是行的生起，這是行的消失；這是識，這是識的生起，這是識的消失。'因此，我說如來通過一切妄想、一切動搖、一切我執、我所執、我慢隨眠的滅盡、離欲、止息、捨棄、放下而無所執取地解脫。"
"喬達摩先生，如此心解脫的比丘會轉生到哪裡呢？""婆蹉，'轉生'這個概念不適用。""那麼，喬達摩先生，他不轉生嗎？""婆蹉，'不轉生'這個概念不適用。""那麼，喬達摩先生，他既轉生又不轉生嗎？""婆蹉，'既轉生又不轉生'這個概念不適用。""那麼，喬達摩先生，他既不轉生也不是不轉生嗎？""婆蹉，'既不轉生也不是不轉生'這個概念不適用。" "喬達摩先生，當被問到'如此心解脫的比丘會轉生到哪裡'時，您回答說'婆蹉，轉生這個概念不適用'。當被問到'那麼，他不轉生嗎'時，您回答說'婆蹉，不轉生這個概念不適用'。當被問到'那麼，他既轉生又不轉生嗎'時，您回答說'婆蹉，既轉生又不轉生這個概念不適用'。當被問到'那麼，他既不轉生也不是不轉生嗎'時，您回答說'婆蹉，既不轉生也不是不轉生這個概念不適用'。喬達摩先生，在這裡我陷入了無知，在這裡我陷入了迷惑。即使我之前通過與您的對話產生的一點信心，現在也消失了。""婆蹉，你的無知和迷惑是正常的。婆蹉，這個法是深奧的，難見、難懂、寂靜、殊勝、超越推理、微妙、只有智者才能體驗。對於你這樣持有不同見解、不同傾向、不同喜好、不同修行、不同老師的人來說，是很難理解的。"
『『Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, vaccha, sace te purato aggi jaleyya, jāneyyāsi tvaṃ – 『ayaṃ me purato aggi jalatī』』』ti? 『『Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṃ – 『ayaṃ me purato aggi jalatī』』』ti.

『『Sace pana taṃ, vaccha, evaṃ puccheyya – 『yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī』ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī』』ti? 『『Sace maṃ, bho gotama, evaṃ puccheyya – 『yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī』ti, evaṃ puṭṭho ahaṃ, bho gotama, evaṃ byākareyyaṃ – 『yo me ayaṃ purato aggi jalati ayaṃ aggi tiṇakaṭṭhupādānaṃ paṭicca jalatī』』』ti.

『『Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṃ – 『ayaṃ me purato aggi nibbuto』』』ti? 『『Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṃ – 『ayaṃ me purato aggi nibbuto』』』ti.

『『Sace pana taṃ, vaccha, evaṃ puccheyya – 『yo te ayaṃ purato aggi nibbuto so aggi ito katamaṃ disaṃ gato – puratthimaṃ vā dakkhiṇaṃ vā pacchimaṃ vā uttaraṃ vā』ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī』』ti? 『『Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṃ paṭicca ajali [jalati (syā. kaṃ. ka.)] tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbuto tveva saṅkhyaṃ gacchatī』』ti.

"那麼，婆蹉，我現在反過來問你，你覺得合適就回答。婆蹉，你怎麼認為，如果在你面前有火在燃燒，你會知道'在我面前有火在燃燒'嗎？""喬達摩先生，如果在我面前有火在燃燒，我會知道'在我面前有火在燃燒'。" "婆蹉，如果有人這樣問你：'在你面前燃燒的這個火，是依靠什麼在燃燒？'被這樣問到時，你會怎麼回答？""喬達摩先生，如果有人這樣問我：'在你面前燃燒的這個火，是依靠什麼在燃燒？'被這樣問到時，我會這樣回答：'在我面前燃燒的這個火，是依靠草木燃料在燃燒。'" "婆蹉，如果在你面前的那個火熄滅了，你會知道'在我面前的火熄滅了'嗎？""喬達摩先生，如果在我面前的那個火熄滅了，我會知道'在我面前的火熄滅了'。" "婆蹉，如果有人這樣問你：'在你面前熄滅的那個火，它去了哪個方向——東方、南方、西方還是北方？'被這樣問到時，你會怎麼回答？""喬達摩先生，這個問題不適用。因為，喬達摩先生，那個火是依靠草木燃料而燃燒的，當燃料耗盡，沒有其他燃料供應時，因為沒有了食物，就被稱為熄滅了。"
『『Evameva kho, vaccha, yena rūpena tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Rūpasaṅkhayavimutto [rūpasaṅkhāvimutto (sī. syā. kaṃ. pī.) evaṃ vedanāsaṅkhayādīsupi] kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

『『Yāya vedanāya tathāgataṃ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

『『Yāya saññāya tathāgataṃ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

『『Yehi saṅkhārehi tathāgataṃ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti , na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

『『Yena viññāṇena tathāgataṃ paññāpayamāno paññāpeyya taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti』』.

Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca – 『『seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho. Tassa aniccatā sākhāpalāsā palujjeyyuṃ [sākhāpalāsaṃ palujjeyya], tacapapaṭikā palujjeyyuṃ, pheggū palujjeyyuṃ [pheggu palujjeyya (sī. syā. kaṃ. pī.)]; so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito; evameva bhoto gotamassa pāvacanaṃ apagatasākhāpalāsaṃ apagatatacapapaṭikaṃ apagatapheggukaṃ suddhaṃ, sāre patiṭṭhitaṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.

Aggivacchasuttaṃ niṭṭhitaṃ dutiyaṃ.

Mahāvacchasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – 『『dīgharattāhaṃ bhotā gotamena sahakathī. Sādhu me bhavaṃ gotamo saṃkhittena kusalākusalaṃ desetū』』ti. 『『Saṃkhittenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ, vitthārenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ; api ca te ahaṃ, vaccha, saṃkhittena kusalākusalaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī』』ti. 『『Evaṃ, bho』』ti kho vacchagotto paribbājako bhagavato paccassosi. Bhagavā etadavoca –
"同樣地，婆蹉，如來已經捨棄了那些可用來描述如來的色，已經切斷其根，如同砍倒的棕櫚樹，使之不復存在，未來不再生起。婆蹉，如來已經從色的滅盡中解脫，深奧、不可測量、難以探究，就像大海一樣。'轉生'這個概念不適用，'不轉生'這個概念不適用，'既轉生又不轉生'這個概念不適用，'既不轉生也不是不轉生'這個概念不適用。如來已經捨棄了那些可用來描述如來的受，已經切斷其根，如同砍倒的棕櫚樹，使之不復存在，未來不再生起。婆蹉，如來已經從受的滅盡中解脫，深奧、不可測量、難以探究，就像大海一樣。'轉生'這個概念不適用，'不轉生'這個概念不適用，'既轉生又不轉生'這個概念不適用，'既不轉生也不是不轉生'這個概念不適用。如來已經捨棄了那些可用來描述如來的想，已經切斷其根，如同砍倒的棕櫚樹，使之不復存在，未來不再生起。婆蹉，如來已經從想的滅盡中解脫，深奧、不可測量、難以探究，就像大海一樣。'轉生'這個概念不適用，'不轉生'這個概念不適用，'既轉生又不轉生'這個概念不適用，'既不轉生也不是不轉生'這個概念不適用。如來已經捨棄了那些可用來描述如來的行，已經切斷其根，如同砍倒的棕櫚樹，使之不復存在，未來不再生起。婆蹉，如來已經從行的滅盡中解脫，深奧、不可測量、難以探究，就像大海一樣。'轉生'這個概念不適用，'不轉生'這個概念不適用，'既轉生又不轉生'這個概念不適用，'既不轉生也不是不轉生'這個概念不適用。如來已經捨棄了那些可用來描述如來的識，已經切斷其根，如同砍倒的棕櫚樹，使之不復存在，未來不再生起。婆蹉，如來已經從識的滅盡中解脫，深奧、不可測量、難以探究，就像大海一樣。'轉生'這個概念不適用，'不轉生'這個概念不適用，'既轉生又不轉生'這個概念不適用，'既不轉生也不是不轉生'這個概念不適用。" 說完這些，婆蹉種遊行者對世尊說："喬達摩先生，就像在村莊或城鎮附近的一棵大沙羅樹，因為無常，它的枝葉會脫落，樹皮和外層會剝落，內層也會腐爛；過了一段時間后，它失去了枝葉、樹皮、外層和內層，只剩下純凈的樹心。同樣地，喬達摩先生的教導也已經失去了枝葉、樹皮、外層和內層，只剩下純凈的核心。太奇妙了，喬達摩先生……請接受我從今天起終生皈依為優婆塞。" 火婆蹉經第二結束。
大婆蹉經
如是我聞。一時，世尊住在王舍城（Rājagaha）竹林栗鼠feeding ground。那時，婆蹉種遊行者來到世尊處。來到后，與世尊互相問候。寒暄敘舊后，坐在一旁。坐在一旁的婆蹉種遊行者對世尊說："我已經與喬達摩先生長期交談。請喬達摩先生簡要地為我講解善與不善。""婆蹉，我可以簡要地為你講解善與不善，也可以詳細地為你講解善與不善。但是，婆蹉，我現在要簡要地為你講解善與不善。仔細聽，好好思考，我要說了。""是的，先生。"婆蹉種遊行者回答世尊。世尊說：
『『Lobho kho, vaccha, akusalaṃ, alobho kusalaṃ; doso kho, vaccha, akusalaṃ, adoso kusalaṃ; moho kho, vaccha, akusalaṃ, amoho kusalaṃ. Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā.

『『Pāṇātipāto kho, vaccha, akusalaṃ, pāṇātipātā veramaṇī kusalaṃ; adinnādānaṃ kho, vaccha, akusalaṃ, adinnādānā veramaṇī kusalaṃ; kāmesumicchācāro kho, vaccha, akusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ; musāvādo kho, vaccha, akusalaṃ, musāvādā veramaṇī kusalaṃ; pisuṇā vācā kho, vaccha, akusalaṃ , pisuṇāya vācāya veramaṇī kusalaṃ; pharusā vācā kho, vaccha, akusalaṃ, pharusāya vācāya veramaṇī kusalaṃ; samphappalāpo kho, vaccha, akusalaṃ, samphappalāpā veramaṇī kusalaṃ; abhijjhā kho, vaccha, akusalaṃ, anabhijjhā kusalaṃ; byāpādo kho, vaccha, akusalaṃ, abyāpādo kusalaṃ; micchādiṭṭhi kho, vaccha, akusalaṃ sammādiṭṭhi kusalaṃ. Iti kho, vaccha, ime dasa dhammā akusalā, dasa dhammā kusalā.

『『Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, so hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto』』ti.

"婆蹉，貪慾是不善的，無貪是善的；嗔恨是不善的，無嗔是善的；愚癡是不善的，無癡是善的。因此，婆蹉，這三法是不善的，三法是善的。婆蹉，殺生是不善的，不殺生是善的；偷盜是不善的，不偷盜是善的；邪淫是不善的，不邪淫是善的；妄語是不善的，不妄語是善的；兩舌是不善的，不兩舌是善的；惡口是不善的，不惡口是善的；綺語是不善的，不綺語是善的；貪婪是不善的，不貪婪是善的；嗔恨是不善的，不嗔恨是善的；邪見是不善的，正見是善的。因此，婆蹉，這十法是不善的，十法是善的。婆蹉，當一位比丘的渴愛已經斷除，根已切斷，如同砍倒的棕櫚樹，使之不復存在，未來不再生起，這位比丘就是阿羅漢，漏已盡，所作已辦，舍下重擔，達到自己的目標，徹底斷除了存在的束縛，通過正確的了知而解脫。"
『『Tiṭṭhatu bhavaṃ gotamo. Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṃ khayā [sāvako āsavānaṃ khayā (sī. syā. kaṃ. pī.) evamuparipi] anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī』』ti? 『『Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī』』ti.

『『Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū. Atthi pana bhoto gotamassa ekā bhikkhunīpi sāvikā yā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī』』ti? 『『Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī』』ti.

『『Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano brahmacārī yo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā』』ti? 『『Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā』』ti.

『『Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano kāmabhogī sāsanakaro ovādappaṭikaro yo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī』』ti? 『『Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni , atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharantī』』ti.

『『Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā brahmacārinī yā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā』』ti? 『『Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā』』ti.

『『Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino, tiṭṭhantu upāsikā gihiniyo odātavasanā brahmacāriniyo. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā kāmabhoginī sāsanakarā ovādappaṭikarā yā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharatī』』ti? 『『Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicchikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharantī』』ti.

"請喬達摩先生暫且不論。喬達摩先生有沒有一位比丘弟子，通過漏盡而在現法中自己證知、實現、成就並安住于無漏的心解脫、慧解脫？""婆蹉，不僅是一百位，不是兩百位，不是三百位，不是四百位，不是五百位，而是更多的比丘弟子，他們通過漏盡而在現法中自己證知、實現、成就並安住于無漏的心解脫、慧解脫。" "請喬達摩先生暫且不論，請比丘們暫且不論。喬達摩先生有沒有一位比丘尼弟子，通過漏盡而在現法中自己證知、實現、成就並安住于無漏的心解脫、慧解脫？""婆蹉，不僅是一百位，不是兩百位，不是三百位，不是四百位，不是五百位，而是更多的比丘尼弟子，她們通過漏盡而在現法中自己證知、實現、成就並安住于無漏的心解脫、慧解脫。" "請喬達摩先生暫且不論，請比丘們暫且不論，請比丘尼們暫且不論。喬達摩先生有沒有一位身穿白衣的在家梵行優婆塞弟子，通過五下分結的滅盡而成為化生者，在那裡般涅槃，不再從那個世界返回？""婆蹉，不僅是一百位，不是兩百位，不是三百位，不是四百位，不是五百位，而是更多的身穿白衣的在家梵行優婆塞弟子，他們通過五下分結的滅盡而成為化生者，在那裡般涅槃，不再從那個世界返回。" "請喬達摩先生暫且不論，請比丘們暫且不論，請比丘尼們暫且不論，請身穿白衣的在家梵行優婆塞們暫且不論。喬達摩先生有沒有一位身穿白衣的享受欲樂的在家優婆塞弟子，他遵行教法，接受教誡，已度疑惑，離諸猶豫，得無所畏，不假他緣而住于師教中？""婆蹉，不僅是一百位，不是兩百位，不是三百位，不是四百位，不是五百位，而是更多的身穿白衣的享受欲樂的在家優婆塞弟子，他們遵行教法，接受教誡，已度疑惑，離諸猶豫，得無所畏，不假他緣而住于師教中。" "請喬達摩先生暫且不論，請比丘們暫且不論，請比丘尼們暫且不論，請身穿白衣的在家梵行優婆塞們暫且不論，請身穿白衣的享受欲樂的在家優婆塞們暫且不論。喬達摩先生有沒有一位身穿白衣的在家梵行優婆夷弟子，通過五下分結的滅盡而成為化生者，在那裡般涅槃，不再從那個世界返回？""婆蹉，不僅是一百位，不是兩百位，不是三百位，不是四百位，不是五百位，而是更多的身穿白衣的在家梵行優婆夷弟子，她們通過五下分結的滅盡而成為化生者，在那裡般涅槃，不再從那個世界返回。" "請喬達摩先生暫且不論，請比丘們暫且不論，請比丘尼們暫且不論，請身穿白衣的在家梵行優婆塞們暫且不論，請身穿白衣的享受欲樂的在家優婆塞們暫且不論，請身穿白衣的在家梵行優婆夷們暫且不論。喬達摩先生有沒有一位身穿白衣的享受欲樂的在家優婆夷弟子，她遵行教法，接受教誡，已度疑惑，離諸猶豫，得無所畏，不假他緣而住于師教中？""婆蹉，不僅是一百位，不是兩百位，不是三百位，不是四百位，不是五百位，而是更多的身穿白衣的享受欲樂的在家優婆夷弟子，她們遵行教法，接受教誡，已度疑惑，離諸猶豫，得無所畏，不假他緣而住于師教中。"
『『Sace hi, bho gotama, imaṃ dhammaṃ bhavaṃyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṃsu ; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako bhikkhū ca ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

『『Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, no ca kho bhikkhuniyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

『『Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

『『Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

『『Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā , upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

『『Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā kāmabhoginiyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā, upāsikā ca gihiniyo odātavasanā kāmabhoginiyo ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

"喬達摩先生，如果只有您自己成就了這個法，而比丘們沒有成就，那麼這個梵行就會在這方面不完整。正是因為您和比丘們都成就了這個法，所以這個梵行在這方面是完整的。喬達摩先生，如果只有您和比丘們成就了這個法，而比丘尼們沒有成就，那麼這個梵行就會在這方面不完整。正是因為您、比丘們和比丘尼們都成就了這個法，所以這個梵行在這方面是完整的。喬達摩先生，如果只有您、比丘們和比丘尼們成就了這個法，而身穿白衣的在家梵行優婆塞們沒有成就，那麼這個梵行就會在這方面不完整。正是因為您、比丘們、比丘尼們和身穿白衣的在家梵行優婆塞們都成就了這個法，所以這個梵行在這方面是完整的。喬達摩先生，如果只有您、比丘們、比丘尼們和身穿白衣的在家梵行優婆塞們成就了這個法，而身穿白衣的享受欲樂的在家優婆塞們沒有成就，那麼這個梵行就會在這方面不完整。正是因為您、比丘們、比丘尼們、身穿白衣的在家梵行優婆塞們和身穿白衣的享受欲樂的在家優婆塞們都成就了這個法，所以這個梵行在這方面是完整的。喬達摩先生，如果只有您、比丘們、比丘尼們、身穿白衣的在家梵行優婆塞們和身穿白衣的享受欲樂的在家優婆塞們成就了這個法，而身穿白衣的在家梵行優婆夷們沒有成就，那麼這個梵行就會在這方面不完整。正是因為您、比丘們、比丘尼們、身穿白衣的在家梵行優婆塞們、身穿白衣的享受欲樂的在家優婆塞們和身穿白衣的在家梵行優婆夷們都成就了這個法，所以這個梵行在這方面是完整的。喬達摩先生，如果只有您、比丘們、比丘尼們、身穿白衣的在家梵行優婆塞們、身穿白衣的享受欲樂的在家優婆塞們和身穿白衣的在家梵行優婆夷們成就了這個法，而身穿白衣的享受欲樂的在家優婆夷們沒有成就，那麼這個梵行就會在這方面不完整。正是因為您、比丘們、比丘尼們、身穿白衣的在家梵行優婆塞們、身穿白衣的享受欲樂的在家優婆塞們、身穿白衣的在家梵行優婆夷們和身穿白衣的享受欲樂的在家優婆夷們都成就了這個法，所以這個梵行在這方面是完整的。"
『『Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṃ āhacca tiṭṭhati, evamevāyaṃ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṃ āhacca tiṭṭhati. Abhikkantaṃ, bho gotama…pe… esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada』』nti . 『『Yo kho, vaccha, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; api ca mettha puggalavemattatā viditā』』ti. 『『Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi. Catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā』』ti. Alattha kho vacchagotto paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ.

Acirūpasampanno kho panāyasmā vacchagotto addhamāsūpasampanno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vacchagotto bhagavantaṃ etadavoca – 『『yāvatakaṃ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṃ, anuppattaṃ taṃ mayā; uttari ca me [uttariṃ me (sī. syā. kaṃ. pī.)] bhagavā dhammaṃ desetū』』ti. 『『Tena hi tvaṃ, vaccha, dve dhamme uttari bhāvehi – samathañca vipassanañca. Ime kho te, vaccha, dve dhammā uttari bhāvitā – samatho ca vipassanā ca – anekadhātupaṭivedhāya saṃvattissanti.

"喬達摩先生，就像恒河流向大海、傾向大海、趨向大海、最終到達大海，同樣地，喬達摩先生的僧團，包括在家眾和出家眾，也是流向涅槃、傾向涅槃、趨向涅槃、最終到達涅槃。太奇妙了，喬達摩先生……我皈依喬達摩先生、法和比丘僧團。請允許我在喬達摩先生座下出家，請允許我受具足戒。" "婆蹉，如果曾經屬於其他教派的人想要在這個法和律中出家，想要受具足戒，他必須經過四個月的觀察期。四個月過後，如果比丘們滿意，就會讓他出家，讓他受具足戒成為比丘。不過，我也知道在這方面要因人而異。" "尊者，如果曾經屬於其他教派的人想要在這個法和律中出家，想要受具足戒，必須經過四個月的觀察期，四個月過後，如果比丘們滿意，就會讓他出家，讓他受具足戒成為比丘；那麼我願意接受四年的觀察期。四年過後，如果比丘們滿意，就讓他們讓我出家，讓我受具足戒成為比丘。" 婆蹉種遊行者得以在世尊座下出家，得以受具足戒。受具足戒不久，大約半個月后，尊者婆蹉種來到世尊處。來到后，向世尊禮拜，然後坐在一旁。坐在一旁的尊者婆蹉種對世尊說："尊者，就有學智、有學明所能達到的，我已經達到了。請世尊為我進一步開示法。" "那麼，婆蹉，你應該進一步修習兩法——止和觀。婆蹉，當你進一步修習了這兩法——止和觀，它們將導向多種界的通達。
『『So tvaṃ, vaccha, yāvadeva [yāvade (pī.)] ākaṅkhissasi – 『anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ, parimajjeyyaṃ; yāvabrahmalokāpi kāyena vasaṃ vatteyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

『『So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – 『dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca, ye dūre santike cā』ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

『『So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – 『parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

『『So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – 『anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi; anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti; iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

『『So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – 『dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti; iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

『『So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – 『āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya』nti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane』』ti.

"婆蹉，只要你願意，你就能體驗各種神通：一身變多身，多身合一身；顯現隱形；穿墻越壁，如行空中；出沒地中，如游水中；涉水不沉，如履平地；結跏趺坐，飛騰虛空，如鳥展翅；手摸日月，有如是大神力大威德；身至梵天，隨意自在。在這方面，只要有適當的條件，你就能親身證得這種能力。婆蹉，只要你願意，你就能以清凈超人的天耳界，聽到人間和天界的聲音，無論遠近。在這方面，只要有適當的條件，你就能親身證得這種能力。婆蹉，只要你願意，你就能以他心智了知其他眾生、其他人的心：有貪的心知是有貪的心，離貪的心知是離貪的心；有嗔的心知是有嗔的心，離嗔的心知是離嗔的心；有癡的心知是有癡的心，離癡的心知是離癡的心；集中的心知是集中的心，散亂的心知是散亂的心；廣大的心知是廣大的心，不廣大的心知是不廣大的心；有上的心知是有上的心，無上的心知是無上的心；定的心知是定的心，不定的心知是不定的心；解脫的心知是解脫的心，未解脫的心知是未解脫的心。在這方面，只要有適當的條件，你就能親身證得這種能力。婆蹉，只要你願意，你就能憶念種種宿世，如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，成劫、壞劫、成壞劫，能憶念：'我曾生於某處，如是名，如是姓，如是種族，如是飲食，如是苦樂感受，如是壽命。我從那裡死後，又生於某處。在那裡又如是名，如是姓，如是種族，如是飲食，如是苦樂感受，如是壽命。我從那裡死後，又生於此處。'如是能憶念種種宿世的狀況和細節。在這方面，只要有適當的條件，你就能親身證得這種能力。婆蹉，只要你願意，你就能以清凈超人的天眼，見眾生死時生時，知眾生隨業而趣。能知這些眾生：'這些眾生身行惡、口行惡、意行惡，誹謗聖者，懷邪見，行邪見業，他們身壞命終后，生於惡趣、墮處、地獄中。這些眾生身行善、口行善、意行善，不誹謗聖者，懷正見，行正見業，他們身壞命終后，生於善趣、天界中。'如是以清凈超人的天眼，見眾生死時生時，知眾生隨業而趣。在這方面，只要有適當的條件，你就能親身證得這種能力。婆蹉，只要你願意，你就能通過漏盡，在現法中自證無漏心解脫、慧解脫，並安住其中。在這方面，只要有適當的條件，你就能親身證得這種能力。"
Atha kho āyasmā vacchagotto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā vacchagotto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti abbhaññāsi. Aññataro kho panāyasmā vacchagotto arahataṃ ahosi.
Tena kho pana samayena sambahulā bhikkhū bhagavantaṃ dassanāya gacchanti. Addasā kho āyasmā vacchagotto te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – 『『handa! Kahaṃ pana tumhe āyasmanto gacchathā』』ti? 『『Bhagavantaṃ kho mayaṃ, āvuso, dassanāya gacchāmā』』ti . 『『Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha – 『vacchagotto, bhante, bhikkhu bhagavato pāde sirasā vandati, evañca vadeti – pariciṇṇo me bhagavā, pariciṇṇo me sugato』』』ti. 『『Evamāvuso』』ti kho te bhikkhū āyasmato vacchagottassa paccassosuṃ. Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – 『『āyasmā, bhante, vacchagotto bhagavato pāde sirasā vandati, evañca vadeti – 『pariciṇṇo me bhagavā, pariciṇṇo me sugato』』』ti. 『『Pubbeva me, bhikkhave, vacchagotto bhikkhu cetasā ceto paricca vidito – 『tevijjo vacchagotto bhikkhu mahiddhiko mahānubhāvo』ti. Devatāpi me etamatthaṃ ārocesuṃ – 『tevijjo, bhante, vacchagotto bhikkhu mahiddhiko mahānubhāvo』』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāvacchasuttaṃ niṭṭhitaṃ tatiyaṃ.

Dīghanakhasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ. Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīghanakho paribbājako bhagavantaṃ etadavoca – 『『ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – 『sabbaṃ me nakkhamatī』』』ti. 『『Yāpi kho te esā, aggivessana, diṭṭhi – 『sabbaṃ me nakkhamatī』ti, esāpi te diṭṭhi nakkhamatī』』ti? 『『Esā ce [esāpi (ka.)] me, bho gotama, diṭṭhi khameyya, taṃpassa tādisameva, taṃpassa tādisamevā』』ti. 『『Ato kho te, aggivessana, bahū hi bahutarā lokasmiṃ ye evamāhaṃsu – 『taṃpassa tādisameva, taṃpassa tādisamevā』ti. Te tañceva diṭṭhiṃ nappajahanti aññañca diṭṭhiṃ upādiyanti. Ato kho te, aggivessana, tanū hi tanutarā lokasmiṃ ye evamāhaṃsu – 『taṃpassa tādisameva, taṃpassa tādisamevā』ti. Te tañceva diṭṭhiṃ pajahanti aññañca diṭṭhiṃ na upādiyanti. Santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『sabbaṃ me khamatī』ti; santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『sabbaṃ me nakkhamatī』ti; santaggivessana , eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『ekaccaṃ me khamati, ekaccaṃ me nakkhamatī』ti. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『sabbaṃ me khamatī』ti tesamayaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike ajjhosānāya santike upādānāya santike; tatraggivessana ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『sabbaṃ me nakkhamatī』ti tesamayaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike』』ti.
這時，尊者婆蹉種歡喜讚歎世尊所說，從座位起身，向世尊禮拜，右繞后離去。然後尊者婆蹉種獨處、遠離、不放逸、熱忱、專注地安住，不久就——爲了善男子正確地從在家到出家的目的，那無上的——梵行的終極，在現法中自證知、實現、成就並安住。他了知："生已盡，梵行已立，所作已辦，不受後有。"尊者婆蹉種成為阿羅漢之一。
當時，許多比丘正要去見世尊。尊者婆蹉種遠遠地看到這些比丘走來。看到后，他走向這些比丘，走近后對這些比丘說："請問，諸位尊者要去哪裡？""朋友，我們要去見世尊。""那麼請諸位尊者以我的名義向世尊頂禮，並這樣說：'尊者，比丘婆蹉種向世尊頂禮，並這樣說：我已侍奉世尊，我已侍奉善逝。'"那些比丘回答尊者婆蹉種說："好的，朋友。"然後那些比丘走向世尊。走近后，向世尊禮拜，坐在一旁。坐在一旁的那些比丘對世尊說："尊者，尊者婆蹉種向世尊頂禮，並這樣說：'我已侍奉世尊，我已侍奉善逝。'""比丘們，我早就以心智了知婆蹉種比丘的心：'三明婆蹉種比丘有大神通力、大威德。'諸天也告訴我這件事：'尊者，三明婆蹉種比丘有大神通力、大威德。'" 世尊說了這些。那些比丘滿意歡喜世尊所說。大婆蹉經第三結束。
長爪經
如是我聞。一時，世尊住在王舍城（Rājagaha）靈鷲山（Gijjhakūṭa）豬洞中。那時，長爪遊行者來到世尊處。來到后，與世尊互相問候。寒暄敘舊后，站在一旁。站在一旁的長爪遊行者對世尊說："喬達摩先生，我持這樣的論點，這樣的見解：'一切我都不接受。'" "火種，你持'一切我都不接受'這個見解，你也不接受這個見解嗎？" "喬達摩先生，如果我接受這個見解，那也是一樣，那也是一樣。" "火種，世間上有更多的人這樣說：'那也是一樣，那也是一樣。'他們不捨棄那個見解，又執取另一個見解。火種，世間上有更少的人這樣說：'那也是一樣，那也是一樣。'他們捨棄那個見解，不執取另一個見解。火種，有些沙門婆羅門持這樣的論點，這樣的見解：'一切我都接受'；火種，有些沙門婆羅門持這樣的論點，這樣的見解：'一切我都不接受'；火種，有些沙門婆羅門持這樣的論點，這樣的見解：'有些我接受，有些我不接受'。火種，其中那些沙門婆羅門持'一切我都接受'這樣的論點和見解，他們的見解接近貪慾，接近束縛，接近喜愛，接近執著，接近取著。火種，其中那些沙門婆羅門持'一切我都不接受'這樣的論點和見解，他們的見解接近無貪慾，接近無束縛，接近無喜愛，接近無執著，接近無取著。"
Evaṃ vutte, dīghanakho paribbājako bhagavantaṃ etadavoca – 『『ukkaṃseti [ukkaṃsati (sī. pī. ka.)] me bhavaṃ gotamo diṭṭhigataṃ, samukkaṃseti [sampahaṃsati (ka.)] me bhavaṃ gotamo diṭṭhigata』』nti. 『『Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『ekaccaṃ me khamati, ekaccaṃ me nakkhamatī』ti. Yā hi tesaṃ khamati sāyaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; yā hi tesaṃ nakkhamati sāyaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『sabbaṃ me khamatī』ti tattha viññū puriso iti paṭisañcikkhati – 『yā kho me ayaṃ diṭṭhi – sabbaṃ me khamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me nakkhamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā』. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
『『Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『sabbaṃ me nakkhamatī』ti tattha viññū puriso iti paṭisañcikkhati – 『yā kho me ayaṃ diṭṭhi – sabbaṃ me nakkhamatī』ti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – ekaccaṃ me khamati ekaccaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā』. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
『『Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 『ekaccaṃ me khamati, ekaccaṃ me nakkhamatī』ti tattha viññū puriso iti paṭisañcikkhati – 『yā kho me ayaṃ diṭṭhi – ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā』. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.
聽到這些，長爪遊行者對世尊說："喬達摩先生讚揚我的見解，喬達摩先生高度讚揚我的見解。" "火種，其中那些沙門婆羅門持'有些我接受，有些我不接受'這樣的論點和見解，他們所接受的見解接近貪慾，接近束縛，接近喜愛，接近執著，接近取著；他們所不接受的見解接近無貪慾，接近無束縛，接近無喜愛，接近無執著，接近無取著。火種，其中那些沙門婆羅門持'一切我都接受'這樣的論點和見解，在這裡，智者這樣思考：'我有這個見解——一切我都接受，如果我固執、執著、堅持這個見解，宣稱"只有這是真實的，其他都是虛妄的"，那麼我就會與兩種人產生爭執：一種是持"一切我都不接受"這樣論點和見解的沙門或婆羅門，另一種是持"有些我接受，有些我不接受"這樣論點和見解的沙門或婆羅門。我會與這兩種人產生爭執。有爭執就有爭論，有爭論就有傷害，有傷害就有困擾。'他看到自己會有爭執、爭論、傷害和困擾，於是捨棄那個見解，不執取另一個見解。這就是這些見解的捨棄，這就是這些見解的放下。
"火種，其中那些沙門婆羅門持'一切我都不接受'這樣的論點和見解，在這裡，智者這樣思考：'我有這個見解——一切我都不接受，如果我固執、執著、堅持這個見解，宣稱"只有這是真實的，其他都是虛妄的"，那麼我就會與兩種人產生爭執：一種是持"一切我都接受"這樣論點和見解的沙門或婆羅門，另一種是持"有些我接受，有些我不接受"這樣論點和見解的沙門或婆羅門。我會與這兩種人產生爭執。有爭執就有爭論，有爭論就有傷害，有傷害就有困擾。'他看到自己會有爭執、爭論、傷害和困擾，於是捨棄那個見解，不執取另一個見解。這就是這些見解的捨棄，這就是這些見解的放下。
"火種，其中那些沙門婆羅門持'有些我接受，有些我不接受'這樣的論點和見解，在這裡，智者這樣思考：'我有這個見解——有些我接受，有些我不接受，如果我固執、執著、堅持這個見解，宣稱"只有這是真實的，其他都是虛妄的"，那麼我就會與兩種人產生爭執：一種是持"一切我都接受"這樣論點和見解的沙門或婆羅門，另一種是持"一切我都不接受"這樣論點和見解的沙門或婆羅門。我會與這兩種人產生爭執。有爭執就有爭論，有爭論就有傷害，有傷害就有困擾。'他看到自己會有爭執、爭論、傷害和困擾，於是捨棄那個見解，不執取另一個見解。這就是這些見解的捨棄，這就是這些見解的放下。
『『Ayaṃ kho panaggivessana, kāyo rūpī cātumahābhūtiko [cātummahābhūtiko (sī. syā.)] mātāpettikasambhavo odanakummāsupacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo . Tassimaṃ kāyaṃ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṃ kāyachando kāyasneho kāyanvayatā sā pahīyati.

『『Tisso kho imā, aggivessana, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Yasmiṃ, aggivessana, samaye sukhaṃ vedanaṃ vedeti , neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti; adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Evaṃ passaṃ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati ; nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ, vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānāti. Evaṃ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṃvadati, na kenaci vivadati, yañca loke vuttaṃ tena voharati, aparāmasa』』nti.

Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno [vījayamāno (sī. pī.)]. Atha kho āyasmato sāriputtassa etadahosi – 『『tesaṃ tesaṃ kira no bhagavā dhammānaṃ abhiññā pahānamāha, tesaṃ tesaṃ kira no sugato dhammānaṃ abhiññā paṭinissaggamāhā』』ti. Iti hidaṃ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṃ vimucci. Dīghanakhassa pana paribbājakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti. Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane 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 – evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.

Dīghanakhasuttaṃ niṭṭhitaṃ catutthaṃ.

Māgaṇḍiyasuttaṃ
"火種，這個身體是由四大組成的色身，由父母所生，靠飯糰滋養，是無常的、需要塗抹擦拭、易破碎、易毀壞的法，應該被觀察為無常、苦、病、瘡、箭、禍、疾、他、敗壞、空、無我。當他如此觀察這個身體為無常、苦、病、瘡、箭、禍、疾、他、敗壞、空、無我時，對身體的慾望、愛戀、隨從就會被捨棄。火種，有這三種感受——樂受、苦受、不苦不樂受。火種，當一個人感受樂受時，他不感受苦受，也不感受不苦不樂受；那時他只感受樂受。火種，當一個人感受苦受時，他不感受樂受，也不感受不苦不樂受；那時他只感受苦受。火種，當一個人感受不苦不樂受時，他不感受樂受，也不感受苦受；那時他只感受不苦不樂受。火種，樂受是無常的、有為的、緣起的、有盡法、有滅法、有離貪法、有滅盡法；火種，苦受也是無常的、有為的、緣起的、有盡法、有滅法、有離貪法、有滅盡法；火種，不苦不樂受也是無常的、有為的、緣起的、有盡法、有滅法、有離貪法、有滅盡法。火種，多聞聖弟子如此觀察，就會厭離樂受，厭離苦受，厭離不苦不樂受；由於厭離而離貪，由於離貪而解脫。當解脫時，他知道'已解脫'。他了知：'生已盡，梵行已立，所作已辦，不受後有。'火種，如此心解脫的比丘不與任何人爭論，不與任何人爭辯，對世間所說的，他只是使用而不執著。"
那時，尊者舍利弗站在世尊身後為世尊扇涼。這時，尊者舍利弗心想："世尊說通過證知而捨棄這些法，善逝說通過證知而放下這些法。"當尊者舍利弗如此思考時，他的心通過不執取而從諸漏中解脫。長爪遊行者生起了遠塵離垢的法眼："凡是有生起的法，都是有滅盡的法。"這時，長爪遊行者已見法、得法、知法、深入法，度疑惑、離猶豫，得無所畏，不依他緣而住于師教，對世尊說："太奇妙了，喬達摩先生！太奇妙了，喬達摩先生！喬達摩先生，就像有人扶起倒下的東西，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開示法。我皈依喬達摩先生、法和比丘僧團。愿喬達摩先生接受我為優婆塞，從今日起終生皈依。" 長爪經第四結束。
摩犍提經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake [tiṇasantharake (sī. syā. kaṃ. pī.)]. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kammāsadhammaṃ piṇḍāya pāvisi. Kammāsadhammaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māgaṇḍiyo [māgandiyo (sī. pī.)] paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami. Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṃ paññattaṃ. Disvāna bhāradvājagottaṃ brāhmaṇaṃ etadavoca – 『『kassa nvayaṃ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṃ [samaṇaseyyārūpaṃ (sī. pī.)] maññe』』ti? 『『Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』ti. Tassesā bhoto gotamassa seyyā paññattā』』ti. 『『Duddiṭṭhaṃ vata, bho bhāradvāja, addasāma; duddiṭṭhaṃ vata, bho bhāradvāja, addasāma! Ye mayaṃ tassa bhoto gotamassa bhūnahuno [bhūnahanassa (syā. kaṃ.)] seyyaṃ addasāmā』』ti. 『『Rakkhassetaṃ, māgaṇḍiya, vācaṃ; rakkhassetaṃ , māgaṇḍiya, vācaṃ. Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale』』ti. 『『Sammukhā cepi mayaṃ, bho bhāradvāja, taṃ bhavantaṃ gotamaṃ passeyyāma, sammukhāpi naṃ vadeyyāma – 『bhūnahu [bhūnahano (syā. kaṃ.)] samaṇo gotamo』ti. Taṃ kissa hetu? Evañhi no sutte ocaratī』』ti. 『『Sace taṃ bhoto māgaṇḍiyassa agaru āroceyyāmi taṃ [āroceyyametaṃ (sī. pī.), ārocessāmi tassa (syā. kaṃ.)] samaṇassa gotamassā』』ti. 『『Appossukko bhavaṃ bhāradvājo vuttova naṃ vadeyyā』』ti.
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake. Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bhāradvājagottaṃ brāhmaṇaṃ bhagavā etadavoca – 『『ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṃ imaṃyeva tiṇasanthārakaṃ ārabbha kocideva kathāsallāpo』』ti? Evaṃ vutte, bhāradvājagotto brāhmaṇo saṃviggo lomahaṭṭhajāto bhagavantaṃ etadavoca – 『『etadeva kho pana mayaṃ bhoto gotamassa ārocetukāmā. Atha ca pana bhavaṃ gotamo anakkhātaṃyeva akkhāsī』』ti. Ayañca hi [ayañca hidaṃ (sī. syā. kaṃ. pī.)] bhagavato bhāradvājagottena brāhmaṇena saddhiṃ antarākathā vippakatā hoti. Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho māgaṇḍiyaṃ paribbājakaṃ bhagavā etadavoca –
如是我聞。一時，世尊住在俱盧國（Kuru）的俱盧人城鎮名叫甘馬薩曇馬（Kammāsadhamma），在婆羅豆婆遮種婆羅門的火祭堂的草蓆上。那時，世尊在上午穿好衣服，拿著缽和衣，進入甘馬薩曇馬乞食。在甘馬薩曇馬乞食完畢，飯後返回，來到一處林地以度過午後。進入那林地后，在一棵樹下坐下度過午後。這時，摩犍提遊行者在散步經行時來到婆羅豆婆遮種婆羅門的火祭堂。摩犍提遊行者看到婆羅豆婆遮種婆羅門的火祭堂里鋪設的草蓆。看到后，對婆羅豆婆遮種婆羅門說："這是為誰在婆羅豆婆遮尊者的火祭堂里鋪設的草蓆？看起來像是沙門的臥具。" "摩犍提先生，有一位沙門喬達摩，釋迦子，從釋迦族出家。關於這位喬達摩尊者，有這樣美好的名聲流傳：'這位世尊是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛陀、世尊。'這是為那位喬達摩尊者準備的臥具。" "婆羅豆婆遮先生，我們看到了不好的東西；婆羅豆婆遮先生，我們看到了不好的東西！我們看到了那位喬達摩尊者這個破壞生命者的臥具。" "摩犍提，請慎言；摩犍提，請慎言。有許多剎帝利賢者、婆羅門賢者、居士賢者、沙門賢者對那位喬達摩尊者深信不疑，已在聖道、法、善巧上受教。" "婆羅豆婆遮先生，即使我們當面見到那位喬達摩尊者，我們也會當面對他說：'沙門喬達摩是破壞生命者。'為什麼呢？因為我們的經典是這樣說的。" "如果摩犍提先生不介意，我可以把這件事告訴那位沙門喬達摩。" "請婆羅豆婆遮先生不要擔心，儘管告訴他吧。"
世尊以清凈超人的天耳聽到了婆羅豆婆遮種婆羅門與摩犍提遊行者的這段對話。傍晚時分，世尊從禪修中起來，來到婆羅豆婆遮種婆羅門的火祭堂；來到后，坐在鋪設的草蓆上。然後婆羅豆婆遮種婆羅門來到世尊處；來到后，與世尊互相問候。寒暄敘舊后，坐在一旁。世尊對坐在一旁的婆羅豆婆遮種婆羅門說："婆羅豆婆遮，你是否與摩犍提遊行者有過關於這草蓆的對話？" 聽到這話，婆羅豆婆遮種婆羅門驚恐、毛骨悚然，對世尊說："這正是我們想告訴喬達摩尊者的。然而喬達摩尊者卻說出了未被告知的事。" 世尊與婆羅豆婆遮種婆羅門的這段對話還未結束，這時摩犍提遊行者在散步經行時來到婆羅豆婆遮種婆羅門的火祭堂，來到世尊處。來到后，與世尊互相問候。寒暄敘舊后，坐在一旁。世尊對坐在一旁的摩犍提遊行者說：
『『Cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammuditaṃ. Taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – 『bhūnahu samaṇo gotamo』』』ti? 『『Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – 『bhūnahu samaṇo gotamo』ti. Taṃ kissa hetu? Evañhi no sutte ocaratī』』ti. 『『Sotaṃ kho, māgaṇḍiya, saddārāmaṃ…pe… ghānaṃ kho, māgaṇḍiya gandhārāmaṃ… jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā. Sā tathāgatassa dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – 『bhūnahu samaṇo gotamo』』』ti? 『『Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – 『bhūnahu samaṇo gotamo』ti. Taṃ kissa hetu? Evañhi no sutte ocaratī』』ti. 『『Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato…pe… mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito. So tathāgatassa danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – 『bhūnahu samaṇo gotamo』』』ti? 『『Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – 『bhūnahu samaṇo gotamo』ti. Taṃ kissa hetu? Evañhi no sutte ocaratī』』ti.
『『Taṃ kiṃ maññasi, māgaṇḍiya – 『idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena rūpānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā rūpataṇhaṃ pahāya rūpapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīya』』』nti? 『『Na kiñci, bho gotama』』. 『『Taṃ kiṃ maññasi, māgaṇḍiya – 『idhekacco sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena phoṭṭhabbānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā phoṭṭhabbataṇhaṃ pahāya phoṭṭhabbapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīya』』』nti? 『『Na kiñci, bho gotama』』.
『『Ahaṃ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. Tassa mayhaṃ, māgaṇḍiya, tayo pāsādā ahesuṃ – eko vassiko, eko hemantiko, eko gimhiko. So kho ahaṃ, māgaṇḍiya, vassike pāsāde vassike cattāro [vassike pāsāde cattāro (syā. kaṃ.)] māse nippurisehi tūriyehi [turiyehi (sī. syā. kaṃ. pī.)] paricārayamāno [paricāriyamāno (sabbattha)] na heṭṭhāpāsādaṃ orohāmi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṃ na pihemi, na tattha abhiramāmi . Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
"摩犍提，眼貪愛色、樂於色、喜於色。如來已調伏、守護、保護、約束它，併爲它的約束而說法。摩犍提，你是不是因為這個而說'沙門喬達摩是破壞生命者'？" "喬達摩先生，我正是因為這個而說'沙門喬達摩是破壞生命者'。為什麼呢？因為我們的經典是這樣說的。" "摩犍提，耳貪愛聲……鼻貪愛香……舌貪愛味、樂於味、喜于味。如來已調伏、守護、保護、約束它，併爲它的約束而說法。摩犍提，你是不是因為這個而說'沙門喬達摩是破壞生命者'？" "喬達摩先生，我正是因為這個而說'沙門喬達摩是破壞生命者'。為什麼呢？因為我們的經典是這樣說的。" "摩犍提，身貪愛觸、樂於觸……意貪愛法、樂於法、喜於法。如來已調伏、守護、保護、約束它，併爲它的約束而說法。摩犍提，你是不是因為這個而說'沙門喬達摩是破壞生命者'？" "喬達摩先生，我正是因為這個而說'沙門喬達摩是破壞生命者'。為什麼呢？因為我們的經典是這樣說的。"
"摩犍提，你怎麼認為？假如有人曾經享受過眼所識別的色，那些可愛的、可意的、令人愉悅的、可喜的、與慾望相應的、誘人的色。後來他如實了知色的生起、滅盡、味、患、離，捨棄對色的渴愛，消除對色的熱惱，無慾而內心寂靜地安住。摩犍提，對這樣的人你有什麼話要說嗎？" "喬達摩先生，沒什麼可說的。" "摩犍提，你怎麼認為？假如有人曾經享受過耳所識別的聲……鼻所識別的香……舌所識別的味……身所識別的觸，那些可愛的、可意的、令人愉悅的、可喜的、與慾望相應的、誘人的觸。後來他如實了知觸的生起、滅盡、味、患、離，捨棄對觸的渴愛，消除對觸的熱惱，無慾而內心寂靜地安住。摩犍提，對這樣的人你有什麼話要說嗎？" "喬達摩先生，沒什麼可說的。"
"摩犍提，我過去作為在家人時，曾經具足享受五種欲樂：眼所識別的色，那些可愛的、可意的、令人愉悅的、可喜的、與慾望相應的、誘人的色；耳所識別的聲……鼻所識別的香……舌所識別的味……身所識別的觸，那些可愛的、可意的、令人愉悅的、可喜的、與慾望相應的、誘人的觸。摩犍提，我有三座宮殿——一座雨季用，一座冬季用，一座夏季用。摩犍提，在雨季的四個月里，我在雨季宮殿中享受著無男性的音樂，不下樓到下面的宮殿。後來我如實了知慾望的生起、滅盡、味、患、離，捨棄對慾望的渴愛，消除對慾望的熱惱，無慾而內心寂靜地安住。我看到其他眾生未離欲貪，被慾望渴愛所吞噬，被慾望熱惱所燒灼，追求慾望。我不羨慕他們，不樂於其中。為什麼呢？摩犍提，因為我的喜樂遠離慾望，遠離不善法，甚至超越天界的快樂而安住。我以這種喜樂為樂，不羨慕低劣的，不樂於其中。
『『Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi…pe… phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya devānaṃ tāvatiṃsānaṃ sahabyataṃ. So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya. So passeyya gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.

『『Taṃ kiṃ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṃ vā pañcannaṃ kāmaguṇānaṃ mānusakehi vā kāmehi āvaṭṭeyyā』』ti? 『『No hidaṃ, bho gotama』』. Taṃ kissa hetu? Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā』』ti. 『『Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

『『Seyyathāpi , māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. So aññaṃ kuṭṭhiṃ purisaṃ passeyya arugattaṃ pakkagattaṃ kimīhi khajjamānaṃ nakhehi vaṇamukhāni vippatacchamānaṃ aṅgārakāsuyā kāyaṃ paritāpentaṃ.

『『Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṃ paṭisevanāya vā』』ti? 『『No hidaṃ, bho gotama. Taṃ kissa hetu? Roge hi, bho gotama, sati bhesajjena karaṇīyaṃ hoti, roge asati na bhesajjena karaṇīyaṃ hotī』』ti. 『『Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

"摩犍提，就像一個富有、大富、多財的居士或居士子，具足享受五種欲樂：眼所識別的色……觸，那些可愛的、可意的、令人愉悅的、可喜的、與慾望相應的、誘人的觸。他以身行善、口行善、意行善，身壞命終后，生於善趣、天界，與三十三天諸天為伍。他在那裡的歡喜園中，被天女眾圍繞，具足享受五種天界欲樂。他看到一個居士或居士子具足享受五種欲樂。摩犍提，你怎麼認為？那個天子在歡喜園中被天女眾圍繞，具足享受五種天界欲樂，他會羨慕那個居士或居士子嗎？會迴轉到人間的五種欲樂或人間的慾望嗎？" "不會的，喬達摩先生。為什麼呢？因為，喬達摩先生，天界的欲樂比人間的欲樂更殊勝、更微妙。" "摩犍提，同樣地，我過去作為在家人時，曾經具足享受五種欲樂：眼所識別的色，那些可愛的、可意的、令人愉悅的、可喜的、與慾望相應的、誘人的色；耳所識別的聲……鼻所識別的香……舌所識別的味……身所識別的觸，那些可愛的、可意的、令人愉悅的、可喜的、與慾望相應的、誘人的觸。後來我如實了知慾望的生起、滅盡、味、患、離，捨棄對慾望的渴愛，消除對慾望的熱惱，無慾而內心寂靜地安住。我看到其他眾生未離欲貪，被慾望渴愛所吞噬，被慾望熱惱所燒灼，追求慾望。我不羨慕他們，不樂於其中。為什麼呢？摩犍提，因為我的喜樂遠離慾望，遠離不善法，甚至超越天界的快樂而安住。我以這種喜樂為樂，不羨慕低劣的，不樂於其中。
"摩犍提，就像一個麻風病人，身體潰爛、腐敗，被蟲蛀食，用指甲抓撓傷口，在火坑邊烤熱身體。他的朋友、同伴、親戚、血親為他請來一位醫生外科醫生。那位醫生外科醫生為他治療。他通過那治療擺脫了麻風病，變得健康、快樂、自由、自在，想去哪裡就去哪裡。他看到另一個麻風病人，身體潰爛、腐敗，被蟲蛀食，用指甲抓撓傷口，在火坑邊烤熱身體。摩犍提，你怎麼認為？那個人會羨慕那個麻風病人的火坑或治療嗎？" "不會的，喬達摩先生。為什麼呢？因為，喬達摩先生，有病時才需要治療，沒病時就不需要治療。" "摩犍提，同樣地，我過去作為在家人時，曾經具足享受五種欲樂：眼所識別的色，那些可愛的、可意的、令人愉悅的、可喜的、與慾望相應的、誘人的色；耳所識別的聲……鼻所識別的香……舌所識別的味……身所識別的觸，那些可愛的、可意的、令人愉悅的、可喜的、與慾望相應的、誘人的觸。後來我如實了知慾望的生起、滅盡、味、患、離，捨棄對慾望的渴愛，消除對慾望的熱惱，無慾而內心寂靜地安住。我看到其他眾生未離欲貪，被慾望渴愛所吞噬，被慾望熱惱所燒灼，追求慾望。我不羨慕他們，不樂於其中。為什麼呢？摩犍提，因為我的喜樂遠離慾望，遠離不善法，甚至超越天界的快樂而安住。我以這種喜樂為樂，不羨慕低劣的，不樂於其中。
『『Seyyathāpi , māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.

『『Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso iti citiceva kāyaṃ sannāmeyyā』』ti? 『『Evaṃ, bho gotama』』. 『『Taṃ kissa hetu』』? 『『Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā』』ti. 『『Taṃ kiṃ maññasi, māgaṇḍiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā』』ti ? 『『Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. Asu ca [asu hi ca (sī. pī.)], bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṃ sukhamiti viparītasaññaṃ paccalatthā』』ti. 『『Evameva kho, māgaṇḍiya, atītampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṃ paccalatthuṃ.

『『Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti. Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti tathā tathā』ssa [tathā tathā tasseva (syā. kaṃ. ka.)] tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca , hoti ceva kāci sātamattā assādamattā – yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu; evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṃ tesaṃ sattānaṃ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā – yadidaṃ pañcakāmaguṇe paṭicca.

『『Taṃ kiṃ maññasi, māgaṇḍiya, api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā』』ti ? 『『No hidaṃ, bho gotama』』. 『『Sādhu, māgaṇḍiya! Mayāpi kho etaṃ, māgaṇḍiya, neva diṭṭhaṃ na sutaṃ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā. Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā sabbe te kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā』』ti. Atha kho bhagavā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

『『Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāmina』』nti.

『『Seyyathāpi , māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.

『『Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso iti citiceva kāyaṃ sannāmeyyā』』ti? 『『Evaṃ, bho gotama』』. 『『Taṃ kissa hetu』』? 『『Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā』』ti. 『『Taṃ kiṃ maññasi, māgaṇḍiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā』』ti ? 『『Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. Asu ca [asu hi ca (sī. pī.)], bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṃ sukhamiti viparītasaññaṃ paccalatthā』』ti. 『『Evameva kho, māgaṇḍiya, atītampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṃ paccalatthuṃ.

『『Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti. Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti tathā tathā』ssa [tathā tathā tasseva (syā. kaṃ. ka.)] tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca , hoti ceva kāci sātamattā assādamattā – yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu; evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṃ tesaṃ sattānaṃ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā – yadidaṃ pañcakāmaguṇe paṭicca.

『『Taṃ kiṃ maññasi, māgaṇḍiya, api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā』』ti ? 『『No hidaṃ, bho gotama』』. 『『Sādhu, māgaṇḍiya! Mayāpi kho etaṃ, māgaṇḍiya, neva diṭṭhaṃ na sutaṃ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā. Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā sabbe te kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā』』ti. Atha kho bhagavā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

『『Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāmina』』nti.

注意此處是斷點重試開始位置，可能需要清理此位置之前的一次翻譯

以下是完整的簡體中文直譯: 214. "就像這樣,摩犍提,一個麻風病人,身體潰爛、腐爛,被蟲子啃食,用指甲抓撓傷口,在火坑邊烤熱身體。他的朋友、同伴、親戚、血親為他請來一位醫生、外科醫生。那位醫生、外科醫生為他配製藥物。他服用那藥物后,就從麻風病中解脫出來,變得健康、快樂、自由、自主,可以隨意行走。然後兩個強壯的人抓住他的兩臂,把他拖向火坑。 "摩犍提,你怎麼認為,那個人會不會這樣那樣地扭動身體?" "是的,喬達摩先生。" "為什麼呢?" "因為,喬達摩先生,那火觸碰起來是痛苦的,而且非常熾熱,非常灼人。" "摩犍提,你怎麼看,是隻有現在那火觸碰起來是痛苦的,非常熾熱,非常灼人,還是以前那火觸碰起來也是痛苦的,非常熾熱,非常灼人?" "喬達摩先生,現在那火觸碰起來是痛苦的,非常熾熱,非常灼人,以前那火觸碰起來也是痛苦的,非常熾熱,非常灼人。但是,喬達摩先生,那個麻風病人,身體潰爛、腐爛,被蟲子啃食,用指甲抓撓傷口,感官受損,在觸碰起來痛苦的火中產生了顛倒的'快樂'想。" "同樣地,摩犍提,過去的慾望觸碰起來是痛苦的,非常熾熱,非常灼人,未來的慾望觸碰起來是痛苦的,非常熾熱,非常灼人,現在的慾望觸碰起來也是痛苦的,非常熾熱,非常灼人。而這些眾生對慾望沒有離欲,被慾望的渴愛啃食,被慾望的熱惱燒灼,感官受損,在觸碰起來痛苦的慾望中產生了顛倒的'快樂'想。 215. "就像這樣,摩犍提,一個麻風病人,身體潰爛、腐爛,被蟲子啃食,用指甲抓撓傷口,在火坑邊烤熱身體。摩犍提,那個麻風病人,身體潰爛、腐爛,被蟲子啃食,用指甲抓撓傷口,在火坑邊烤熱身體,越是這樣做,他的那些傷口就變得越不潔凈、越惡臭、越腐爛,但是由於抓撓傷口,他還是有一點點滿足感、愉悅感。同樣地,摩犍提,眾生對慾望沒有離欲,被慾望的渴愛啃食,被慾望的熱惱燒灼,追求慾望。摩犍提,眾生對慾望沒有離欲,被慾望的渴愛啃食,被慾望的熱惱燒灼,越是追求慾望,那些眾生的慾望渴愛就越增長,越被慾望的熱惱燒灼,但是由於五種慾望對像,他們還是有一點點滿足感、愉悅感。 "摩犍提,你怎麼看,你是否見過或聽說過任何國王或大臣,沉溺於、享受著五種慾望對像,但沒有捨棄慾望渴愛,沒有消除慾望熱惱,而能沒有渴望、內心平靜地生活過、正在生活或將要生活?" "沒有,喬達摩先生。" "很好,摩犍提!我也沒有見過或聽說過任何國王或大臣,沉溺於、享受著五種慾望對像,但沒有捨棄慾望渴愛,沒有消除慾望熱惱,而能沒有渴望、內心平靜地生活過、正在生活或將要生活。相反,摩犍提,任何沙門或婆羅門沒有渴望、內心平靜地生活過、正在生活或將要生活,他們都是如實了知慾望的生起、消失、味道、過患、出離,捨棄了慾望渴愛,消除了慾望熱惱,沒有渴望、內心平靜地生活過、正在生活或將要生活。"然後,世尊在那個時候說出這個自說: "健康是最大的利得,涅槃是最高的快樂; 八支聖道是諸道中最安穩的,通向不死之處。"

Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca – 『『acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – 『ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha』nti. Mayāpi kho etaṃ, bho gotama, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – 『ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha』nti; tayidaṃ, bho gotama, sametī』』ti. 『『Yaṃ pana te etaṃ, māgaṇḍiya, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – 『ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha』nti, katamaṃ taṃ ārogyaṃ, katamaṃ taṃ nibbāna』』nti? Evaṃ vutte, māgaṇḍiyo paribbājako sakāneva sudaṃ gattāni pāṇinā anomajjati – 『『idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānaṃ. Ahañhi, bho gotama, etarahi arogo sukhī, na maṃ kiñci ābādhatī』』ti.
『『Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni [mañjeṭṭhikāni (sī. syā. kaṃ. pī.), mañjeṭṭhakāni (ka.)] rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa – 『chekaṃ vata, bho , odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī』ti! So odātapariyesanaṃ careyya. Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena [telamasikatena sāhuḷacīvarena (sī. syā. kaṃ. pī.)] vañceyya – 『idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī』ti. So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – 『chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī』ti!

『『Taṃ kiṃ maññasi, māgaṇḍiya, api nu so jaccandho puriso jānanto passanto amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – 『chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī』ti udāhu cakkhumato saddhāyā』』ti? 『『Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – 『chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī』ti, cakkhumato saddhāyā』』ti. 『『Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṃ, apassantā nibbānaṃ , atha ca panimaṃ gāthaṃ bhāsanti – 『ārogyaparamā lābhā, nibbānaṃ paramaṃ sukha』nti. Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā –

『Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāmina』nti.

『『Sā etarahi anupubbena puthujjanagāthā [puthujjanagatā (sī. pī.)]. Ayaṃ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṃ imaṃ kāyaṃ rogabhūtaṃ gaṇḍabhūtaṃ sallabhūtaṃ aghabhūtaṃ ābādhabhūtaṃ – 『idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbāna』nti vadesi. Tañhi te, māgaṇḍiya, ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsī』』ti. 『『Evaṃ pasanno ahaṃ bhoto gotamassa! Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyya』』nti.

以下是完整的簡體中文直譯: 216. 當這麼說時,遊行者摩犍提對世尊說:"喬達摩先生,真是不可思議!喬達摩先生,真是奇妙!喬達摩先生所說的'健康是最大的利得,涅槃是最高的快樂'這話說得多麼好啊!喬達摩先生,我也曾聽過以前的遊行者老師們說過:'健康是最大的利得,涅槃是最高的快樂'。喬達摩先生,這與你所說的相符。" "但是,摩犍提,你所聽到的以前的遊行者老師們所說的'健康是最大的利得,涅槃是最高的快樂'中,那個健康是什麼?那個涅槃是什麼?" 當這麼說時,遊行者摩犍提用手撫摸自己的身體,說:"喬達摩先生,這就是那個健康,這就是那個涅槃。因為,喬達摩先生,我現在健康快樂,沒有任何疾病困擾我。" 217. "摩犍提,就像一個生來就盲的人;他看不見黑白色的物體,看不見藍色的物體,看不見黃色的物體,看不見紅色的物體,看不見洋紅色的物體,看不見平坦和不平坦的地方,看不見星星,看不見月亮和太陽。他聽到一個有眼睛的人說:'真好啊,朋友,白色的衣服,漂亮、乾淨、潔白!'他就去尋找白色的衣服。然後有人用油污的粗麻布欺騙他,說:'喂,朋友,這就是白色的衣服,漂亮、乾淨、潔白。'他接受了那件衣服,接受后穿上,穿上后滿心歡喜地說:'真好啊,朋友,白色的衣服,漂亮、乾淨、潔白!' "摩犍提,你怎麼看,那個生來就盲的人是否知道和看到那件油污的粗麻布就接受了,接受后穿上,穿上后滿心歡喜地說:'真好啊,朋友,白色的衣服,漂亮、乾淨、潔白!'還是因為相信有眼睛的人的話?" "喬達摩先生,那個生來就盲的人不知道也看不見,他接受那件油污的粗麻布,接受后穿上,穿上后滿心歡喜地說:'真好啊,朋友,白色的衣服,漂亮、乾淨、潔白!'這是因為相信有眼睛的人的話。" "同樣地,摩犍提,其他外道遊行者是盲目的,沒有眼睛,不知道什麼是健康,看不見涅槃,卻說出這樣的偈頌:'健康是最大的利得,涅槃是最高的快樂'。摩犍提,這個偈頌最初是由過去的阿羅漢、正等正覺者所說的: '健康是最大的利得,涅槃是最高的快樂; 八支聖道是諸道中最安穩的,通向不死之處。' 218. "現在這個偈頌逐漸變成了凡夫之語。摩犍提,這個身體是病,是瘡,是箭,是災,是疾。你對這個身體,這個病,這個瘡,這個箭,這個災,這個疾,說'喬達摩先生,這就是那個健康,這就是那個涅槃'。摩犍提,你沒有那個聖眼,憑藉那聖眼你能知道健康,能看見涅槃。" "我對喬達摩先生有信心!喬達摩先生能為我說法,使我知道健康,看見涅槃!"

『『Seyyathāpi , māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya. Taṃ kiṃ maññasi, māgaṇḍiya, nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā』』ti? 『『Evaṃ, bho gotama』』. 『『Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ – 『idantaṃ ārogyaṃ, idantaṃ nibbāna』nti, so tvaṃ ārogyaṃ na jāneyyāsi, nibbānaṃ na passeyyāsi. So mamassa kilamatho, sā mamassa vihesā』』ti. 『『Evaṃ pasanno ahaṃ bhoto gotamassa. Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyya』』nti.
『『Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa – 『chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī』ti! So odātapariyesanaṃ careyya. Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya – 『idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī』ti. So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya – uddhaṃvirecanaṃ adhovirecanaṃ añjanaṃ paccañjanaṃ natthukammaṃ. So taṃ bhesajjaṃ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. Tassa saha cakkhuppādā yo amusmiṃ telamalikate sāhuḷicīre chandarāgo so pahīyetha. Tañca naṃ purisaṃ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṃ maññeyya – 『dīgharattaṃ vata, bho, ahaṃ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho – idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī』ti. Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ – 『idantaṃ ārogyaṃ, idantaṃ nibbāna』nti. So tvaṃ ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsi. Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha; api ca te evamassa – 『dīgharattaṃ vata, bho, ahaṃ iminā cittena nikato vañcito paluddho [paladdho (sī. pī.)]. Ahañhi rūpaṃyeva upādiyamāno upādiyiṃ, vedanaṃyeva upādiyamāno upādiyiṃ, saññaṃyeva upādiyamāno upādiyiṃ, saṅkhāreyeva upādiyamāno upādiyiṃ, viññāṇaṃyeva upādiyamāno upādiyiṃ. Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hotī』』』ti. 『『Evaṃ pasanno ahaṃ bhoto gotamassa! Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ imamhā āsanā anandho vuṭṭhaheyya』』nti.
『『Tena hi tvaṃ, māgaṇḍiya, sappurise bhajeyyāsi. Yato kho tvaṃ, māgaṇḍiya, sappurise bhajissasi tato tvaṃ, māgaṇḍiya, saddhammaṃ sossasi; yato kho tvaṃ, māgaṇḍiya, saddhammaṃ sossasi tato tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi; yato kho tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi tato tvaṃ, māgaṇḍiya, sāmaṃyeva ñassasi, sāmaṃ dakkhissasi – ime rogā gaṇḍā sallā; idha rogā gaṇḍā sallā aparisesā nirujjhanti. Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti; evametassa kevalassa dukkhakkhandhassa nirodho hotī』』ti.

以下是完整的簡體中文直譯: 219. "摩犍提,就像一個生來就盲的人;他看不見黑白色的物體,看不見藍色的物體,看不見黃色的物體,看不見紅色的物體,看不見洋紅色的物體,看不見平坦和不平坦的地方,看不見星星,看不見月亮和太陽。他的朋友、同伴、親戚、血親為他請來一位醫生、外科醫生。那位醫生、外科醫生為他配製藥物。他服用那藥物后,卻不能生出眼睛,不能凈化眼睛。摩犍提,你怎麼看,那個醫生豈不是隻會得到疲勞和煩惱嗎?" "是的,喬達摩先生。" "同樣地,摩犍提,如果我為你說法:'這是健康,這是涅槃',而你不能知道健康,不能看見涅槃。那隻會使我疲勞,使我煩惱。" "我對喬達摩先生有信心!喬達摩先生能為我說法,使我知道健康,看見涅槃!" 220. "摩犍提,就像一個生來就盲的人;他看不見黑白色的物體,看不見藍色的物體,看不見黃色的物體,看不見紅色的物體,看不見洋紅色的物體,看不見平坦和不平坦的地方,看不見星星,看不見月亮和太陽。他聽到一個有眼睛的人說:'真好啊,朋友,白色的衣服,漂亮、乾淨、潔白!'他就去尋找白色的衣服。然後有人用油污的粗麻布欺騙他,說:'喂,朋友,這就是白色的衣服,漂亮、乾淨、潔白。'他接受了那件衣服,接受后穿上。他的朋友、同伴、親戚、血親為他請來一位醫生、外科醫生。那位醫生、外科醫生為他配製藥物 - 上吐下瀉、眼藥、反眼藥、鼻療。他服用那藥物后,生出了眼睛,凈化了眼睛。隨著眼睛的生出,他對那件油污的粗麻布的慾望和貪愛就消失了。他會把那個人當成敵人和對手,甚至認為應該奪去他的生命:'朋友啊,我長久以來被這個人用油污的粗麻布欺騙、愚弄、迷惑 - "喂,朋友,這就是白色的衣服,漂亮、乾淨、潔白。"'同樣地,摩犍提,如果我為你說法:'這是健康,這是涅槃',你就能知道健康,看見涅槃。隨著眼睛的生出,你對五取蘊的慾望和貪愛就會消失。你甚至會這樣想:'朋友啊,我長久以來被這個心欺騙、愚弄、迷惑。我執取色,執取受,執取想,執取行,執取識。由於我的執取,有了存在,由於存在,有了出生,由於出生,有了衰老死亡、憂愁、悲嘆、痛苦、憂鬱、絕望;這就是這整個苦蘊的生起。'" "我對喬達摩先生有信心!喬達摩先生能為我說法,使我從這座位上站起來時不再盲目!" 221. "那麼,摩犍提,你應該親近善人。摩犍提,當你親近善人時,你就會聽聞正法;摩犍提,當你聽聞正法時,你就會如法修行;摩犍提,當你如法修行時,你就會自己知道,自己看見:'這些是病、瘡、箭;在這裡,病、瘡、箭完全消失。由於我的執取的消失,存在消失,由於存在的消失,出生消失,由於出生的消失,衰老死亡、憂愁、悲嘆、痛苦、憂鬱、絕望消失;這就是這整個苦蘊的消失。'"

Evaṃ vutte, māgaṇḍiyo paribbājako 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 . Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada』』nti. 『『Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati; catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti , upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā』』ti. 『『Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā』』ti . Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā māgaṇḍiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti abbhaññāsi. Aññataro kho panāyasmā māgaṇḍiyo arahataṃ ahosīti.

Māgaṇḍiyasuttaṃ niṭṭhitaṃ pañcamaṃ.

Sandakasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṃ paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi – 『『āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā』』ti. 『『Evamāvuso』』ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena devakatasobbho tenupasaṅkami. Tena kho pana samayena sandako paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sandako paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – 『『appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati samaṇo ānando. Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro samaṇo ānando. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā』』ti. Atha kho te paribbājakā tuṇhī ahesuṃ.

以下是完整的簡體中文直譯: 222. 當這麼說時,遊行者摩犍提對世尊說:"太好了,喬達摩先生!太好了,喬達摩先生!喬達摩先生,就像有人扶起倒下的東西,揭開遮蔽的東西,為迷路者指明道路,在黑暗中舉起油燈,讓有眼睛的人能看見形色。同樣地,喬達摩先生以種種方式闡明了法。我歸依喬達摩先生、法和比丘僧團。愿我能在喬達摩先生座下出家,愿我能受具足戒。" "摩犍提,如果以前屬於其他教派的人想在這個法與律中出家,想受具足戒,他需要四個月的觀察期;四個月后,如果比丘們滿意,就讓他出家,讓他受具足戒成為比丘。不過,我知道人與人是有差別的。" "尊者,如果以前屬於其他教派的人想在這個法與律中出家,想受具足戒,需要四個月的觀察期;四個月后,如果比丘們滿意,就讓他出家,讓他受具足戒成為比丘。那麼我願意觀察四年;四年後,如果比丘們滿意,就讓我出家,讓我受具足戒成為比丘。" 遊行者摩犍提得以在世尊座下出家,得以受具足戒。受具足戒不久,尊者摩犍提獨處、遠離、不放逸、熱忱、專注地生活,不久就 - 爲了這個目的,良家子弟正確地從在家到無家的生活 - 在現法中自己證知、證悟、成就了無上的梵行的終極。他了知:"生已盡,梵行已立,所作已辦,不受後有。"尊者摩犍提成為阿羅漢之一。第五摩犍提經結束。 6. 散陀迦經 223. 如是我聞。一時,世尊住在拘睒彌(Kosambi)的瞿師多園。那時,遊行者散陀迦與大群遊行者一起,約五百人,住在榕樹洞。那時,尊者阿難在傍晚從獨處中出來,對比丘們說:"朋友們,讓我們去天作池看看洞穴吧。""好的,朋友。"那些比丘回答尊者阿難。於是尊者阿難與許多比丘一起去了天作池。那時,遊行者散陀迦正與大群遊行者一起坐著,發出嘈雜、高聲、大聲,談論著各種畜生話,即:談論國王、盜賊、大臣、軍隊、恐怖、戰爭、食物、飲料、衣服、床具、花環、香料、親戚、車乘、村莊、市鎮、城市、國家、女人、英雄、街道、井邊、祖先、瑣事、世界起源、海洋起源、有無等等。遊行者散陀迦遠遠地看見尊者阿難走來。看見后,他讓自己的群眾安靜下來:"先生們請安靜,先生們不要出聲;這是沙門喬達摩的弟子沙門阿難來了。在拘睒彌住的沙門喬達摩的弟子中,這位沙門阿難是其中之一。這些尊者喜歡安靜,受過安靜的訓練,讚美安靜;也許他看到安靜的群眾會認為值得靠近。"於是那些遊行者就安靜了。

Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami. Atha kho sandako paribbājako āyasmantaṃ ānandaṃ etadavoca – 『『etu kho bhavaṃ ānando, svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññatta』』nti. Nisīdi kho āyasmā ānando paññatte āsane. Sandakopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sandakaṃ paribbājakaṃ āyasmā ānando etadavoca – 『『kāyanuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā』』ti? 『『Tiṭṭhatesā, bho ānanda, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya. Sādhu vata bhavantaṃyeva ānandaṃ paṭibhātu sake ācariyake dhammīkathā』』ti. 『『Tena hi, sandaka, suṇāhi , sādhukaṃ manasi karohi, bhāsissāmī』』ti. 『『Evaṃ bho』』ti kho sandako paribbājako āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca – 『『cattārome , sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca [vasanto vā (sī. pī.) evamuparipi anārādhanapakkhe] nārādheyya ñāyaṃ dhammaṃ kusala』』nti. 『『Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala』』nti?

以下是完整的簡體中文直譯: 224. 於是尊者阿難走向者散陀迦。然後者散陀迦對尊者阿難說:"請來,阿難尊者,歡迎阿難尊者。阿難尊者很久沒有來這裡了。請阿難尊者坐,這裡有座位。"尊者阿難坐在準備好的座位上。者散陀迦也拿了一個低矮的座位,坐在一旁。坐在一旁的者散陀迦對尊者阿難說:"阿難先生,你們剛才坐在一起討論什麼?你們中斷了什麼話題?" "散陀迦,別管我們剛才坐在一起討論的話題了。阿難先生以後也不難聽到那個話題。不如請阿難先生就你們自己的老師的教法給我們作一次開示吧。" "那麼,散陀迦,請聽,請仔細作意,我要說了。" "好的,先生。"**者散陀迦回答尊者阿難。尊者阿難說: "散陀迦,那位知者、見者、阿羅漢、正等正覺者世尊說了四種非梵行住處,和四種不能令人滿意的梵行,在這些地方,有智之人不會故意住梵行,即使住了也不能證得正法、善法。" "阿難先生,那位知者、見者、阿羅漢、正等正覺者世尊說的四種非梵行住處是什麼,在這些地方,有智之人不會故意住梵行,即使住了也不能證得正法、善法?"

『『Idha, sandaka, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi – 『natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati , ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā』ti.

『『Tatra , sandaka, viññū puriso iti paṭisañcikkhati – 『ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā』ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi 『ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṃ maraṇā』ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ [puttasambādhavasanaṃ (sī.)] ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? 『So abrahmacariyavāso aya』nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati [nibbijjāpakkamati (sī.)]. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

以下是完整的簡體中文直譯: 225. "在這裡,散陀迦,有一位導師是這樣說、這樣見的:'沒有佈施,沒有供養,沒有祭祀,沒有善惡業的果報,沒有此世,沒有他世,沒有母親,沒有父親,沒有化生的眾生,在世上沒有正行正道的沙門婆羅門,他們自己證知、證悟此世他世后宣說。這個人由四大組成,當他死時,地迴歸地身,水迴歸水身,火迴歸火身,風迴歸風身,諸根轉入虛空。五個人抬著死者走,直到火葬場都能看到足跡。骨頭變成灰白色。祭品都成了灰燼;佈施是愚人設立的。任何說有實義的人,他們的話都是空洞、虛假、無意義的。愚者和智者,身體破壞后都斷滅、消失,死後不存在。' "在這裡,散陀迦,有智之人這樣思考:'這位尊敬的導師是這樣說、這樣見的:"沒有佈施,沒有供養,沒有祭祀,沒有善惡業的果報,沒有此世,沒有他世,沒有母親,沒有父親,沒有化生的眾生,在世上沒有正行正道的沙門婆羅門,他們自己證知、證悟此世他世后宣說。這個人由四大組成,當他死時,地迴歸地身,水迴歸水身,火迴歸火身,風迴歸風身,諸根轉入虛空。五個人抬著死者走,直到火葬場都能看到足跡。骨頭變成灰白色。祭品都成了灰燼;佈施是愚人設立的。任何說有實義的人,他們的話都是空洞、虛假、無意義的。愚者和智者,身體破壞后都斷滅、消失,死後不存在。"如果這位尊敬的導師說的是真的,那麼我在這裡不做也等於做了,我在這裡不修也等於修了。我們兩個在這裡是平等的,都達到了沙門果位,而我不說"我們兩個身體破壞后都會斷滅、消失,死後不存在"。這位尊敬的導師多餘的是裸體、剃髮、蹲踞苦行、拔毛髮,而我住在兒女擁擠的家中,享受迦尸檀香,戴著花環、香料、涂香,接受金銀,我將與這位尊敬的導師有同樣的歸宿。我知道什麼、看到什麼,才會在這位導師座下修梵行呢?'他知道'這是非梵行住處',就厭離那梵行而離開。散陀迦,這就是那位知者、見者、阿羅漢、正等正覺者世尊所說的第一種非梵行住處,在這裡,有智之人不會故意住梵行,即使住了也不能證得正法、善法。

『『Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – 『karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo』ti.

『『Tatra, sandaka, viññū puriso iti paṭisañcikkhati – 『ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo』ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi 『ubhinnaṃ kurutaṃ na karīyati pāpa』nti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? 『So abrahmacariyavāso aya』nti iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

以下是完整的簡體中文直譯: 226. "再者,散陀迦,這裡有一位導師是這樣說、這樣見的:'對於做的人、使人做的人,切割的人、使人切割的人,折磨的人、使人折磨的人,使人悲傷的人、使人使人悲傷的人,使人疲憊的人、使人使人疲憊的人,使人顫抖的人、使人使人顫抖的人,殺生的人,偷盜的人,破門而入的人,搶劫的人,做強盜的人,埋伏路邊的人,通姦的人,說謊的人,做這些事的人不造惡業。即使有人用鋒利如剃刀邊緣的輪子,把這地上的生物砍成一堆肉,也不因此而有罪,罪不會來。即使有人到恒河南岸去殺戮、屠殺、切割、使人切割、折磨、使人折磨,也不因此而有罪,罪不會來。即使有人到恒河北岸去佈施、使人佈施、祭祀、使人祭祀,也不因此而有福,福不會來。通過佈施、自製、克己、說實話,沒有福德,福德不會來。' "在這裡,散陀迦,有智之人這樣思考:'這位尊敬的導師是這樣說、這樣見的:"對於做的人、使人做的人,切割的人、使人切割的人,折磨的人、使人折磨的人,使人悲傷的人、使人使人悲傷的人,使人疲憊的人、使人使人疲憊的人,使人顫抖的人、使人使人顫抖的人,殺生的人,偷盜的人,破門而入的人,搶劫的人,做強盜的人,埋伏路邊的人,通姦的人,說謊的人,做這些事的人不造惡業。即使有人用鋒利如剃刀邊緣的輪子,把這地上的生物砍成一堆肉,也不因此而有罪,罪不會來。即使有人到恒河南岸去殺戮、屠殺、切割、使人切割、折磨、使人折磨,也不因此而有罪,罪不會來。即使有人到恒河北岸去佈施、使人佈施、祭祀、使人祭祀,也不因此而有福,福不會來。通過佈施、自製、克己、說實話,沒有福德,福德不會來。"如果這位尊敬的導師說的是真的,那麼我在這裡不做也等於做了,我在這裡不修也等於修了。我們兩個在這裡是平等的,都達到了沙門果位,而我不說"我們兩個做什麼都不造惡業"。這位尊敬的導師多餘的是裸體、剃髮、蹲踞苦行、拔毛髮,而我住在兒女擁擠的家中,享受迦尸檀香,戴著花環、香料、涂香,接受金銀,我將與這位尊敬的導師有同樣的歸宿。我知道什麼、看到什麼,才會在這位導師座下修梵行呢?'他知道'這是非梵行住處',就厭離那梵行而離開。散陀迦,這就是那位知者、見者、阿羅漢、正等正覺者世尊所說的第二種非梵行住處,在這裡,有智之人不會故意住梵行,即使住了也不能證得正法、善法。

『『Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – 『natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti; natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti; natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo , natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī』ti.

『『Tatra, sandaka, viññū puriso iti paṭisañcikkhati – 『ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi hetu, natthi paccayo sattānaṃ saṃkilesāya, ahetū appaccayā sattā saṃkilissanti. Natthi hetu natthi paccayo sattānaṃ visuddhiyā, ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī』ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi 『ubho ahetū appaccayā visujjhissāmā』ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? 『So abrahmacariyavāso aya』nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

以下是完整的簡體中文直譯: 227. "再者,散陀迦,這裡有一位導師是這樣說、這樣見的:'沒有因,沒有緣使眾生污染;眾生無因無緣而污染。沒有因,沒有緣使眾生清凈;眾生無因無緣而清凈。沒有力,沒有精進,沒有人的力量,沒有人的努力;一切眾生、一切生命、一切生物、一切生靈都無自主力,無力,無精進,受命運、環境和自然的支配,在六種不同的階層中感受苦樂。' "在這裡,散陀迦,有智之人這樣思考:'這位尊敬的導師是這樣說、這樣見的:"沒有因,沒有緣使眾生污染;眾生無因無緣而污染。沒有因,沒有緣使眾生清凈;眾生無因無緣而清凈。沒有力,沒有精進,沒有人的力量,沒有人的努力;一切眾生、一切生命、一切生物、一切生靈都無自主力,無力,無精進,受命運、環境和自然的支配,在六種不同的階層中感受苦樂。"如果這位尊敬的導師說的是真的,那麼我在這裡不做也等於做了,我在這裡不修也等於修了。我們兩個在這裡是平等的,都達到了沙門果位,而我不說"我們兩個無因無緣就會清凈"。這位尊敬的導師多餘的是裸體、剃髮、蹲踞苦行、拔毛髮,而我住在兒女擁擠的家中,享受迦尸檀香,戴著花環、香料、涂香,接受金銀,我將與這位尊敬的導師有同樣的歸宿。我知道什麼、看到什麼,才會在這位導師座下修梵行呢?'他知道'這是非梵行住處',就厭離那梵行而離開。散陀迦,這就是那位知者、見者、阿羅漢、正等正覺者世尊所說的第三種非梵行住處,在這裡,有智之人不會故意住梵行,即使住了也不能證得正法、善法。

『『Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – 『sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame – ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci [kiñci (ka.)] jīvitā voropeti. Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti [cūḷāsīti (sī. syā. kaṃ. pī.)] mahākappino [mahākappuno (sī. pī.)] satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti. Hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī』ti.

以下是完整的簡體中文直譯: 228. "再者,散陀迦,這裡有一位導師是這樣說、這樣見的:'這七種物質是非造作的、非造作所成的、非創造的、非創造者所造的、不孕的、穩固如山峰、堅立如柱子,它們不動搖、不變易、不互相妨礙,不能互相帶來快樂或痛苦或苦樂。哪七種?地界、水界、火界、風界、樂、苦和第七種生命 - 這七種物質是非造作的、非造作所成的、非創造的、非創造者所造的、不孕的、穩固如山峰、堅立如柱子。它們不動搖、不變易、不互相妨礙。不能互相帶來快樂或痛苦或苦樂。在這裡沒有殺者或使人殺者,沒有聞者或使人聞者,沒有知者或使人知者。即使有人用鋒利的刀砍下頭顱,也沒有人奪取任何人的生命,只是刀刃穿過七種物質之間的空隙而已。有一百四十萬種主要的生門,六十百種和六百種,五百種業,五種業和三種業,一個整業和半個業,六十二種行道,六十二種中劫,六種人種,八種人地,四十九百種命,四十九百種遊行者,四十九百種龍居,二十百種根,三十百種地獄,三十六種塵界,七種有想胎,七種無想胎,七種無結胎,七種天,七種人,七種鬼,七個湖,七個結,七個懸崖,七百個懸崖,七個夢,七百個夢,八百四十萬大劫,愚者和智者流轉輪迴后將到達苦的盡頭。在這裡沒有"我要以這戒律、誓言、苦行或梵行使未成熟的業成熟,或以反覆接觸使已成熟的業消失"這樣的想法。苦樂是用斗量定量的,輪迴是有限的,沒有減少或增加,沒有超越或墮落。就像拋出一團線,它會自己展開直到盡頭,同樣地,愚者和智者流轉輪迴后將到達苦的盡頭。'

『『Tatra, sandaka, viññū puriso iti paṭisañcikkhati – 『ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta ? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame – ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti . Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti, hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī』ti. Sace pana imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi. 『Ubho sandhāvitvā saṃsaritvā dukkhassantaṃ karissāmā』ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? 『So abrahmacariyavāso aya』nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

『『Ime kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala』』nti.

『『Acchariyaṃ , bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā 『abrahmacariyavāsā』ti akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalanti. Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala』』nti?

以下是完整的簡體中文直譯: "在這裡,散陀迦,有智之人這樣思考:'這位尊敬的導師是這樣說、這樣見的:"這七種物質是非造作的、非造作所成的、非創造的、非創造者所造的、不孕的、穩固如山峰、堅立如柱子。它們不動搖、不變易、不互相妨礙。不能互相帶來快樂或痛苦或苦樂。哪七種?地界、水界、火界、風界、樂、苦和第七種生命 - 這七種物質是非造作的、非造作所成的、非創造的、非創造者所造的、不孕的、穩固如山峰、堅立如柱子。它們不動搖、不變易、不互相妨礙。不能互相帶來快樂或痛苦或苦樂。在這裡沒有殺者或使人殺者,沒有聞者或使人聞者,沒有知者或使人知者。即使有人用鋒利的刀砍下頭顱,也沒有人奪取任何人的生命,只是刀刃穿過七種物質之間的空隙而已。有一百四十萬種主要的生門,六十百種和六百種,五百種業,五種業和三種業,一個整業和半個業,六十二種行道,六十二種中劫,六種人種,八種人地,四十九百種命,四十九百種**者,四十九百種龍居,二十百種根,三十百種地獄,三十六種塵界,七種有想胎,七種無想胎,七種無結胎,七種天,七種人,七種鬼,七個湖,七個結,七個懸崖,七百個懸崖,七個夢,七百個夢,八百四十萬大劫,愚者和智者流轉輪迴后將到達苦的盡頭。在這裡沒有"我要以這戒律、誓言、苦行或梵行使未成熟的業成熟,或以反覆接觸使已成熟的業消失"這樣的想法。苦樂是用斗量定量的,輪迴是有限的,沒有減少或增加,沒有超越或墮落。就像拋出一團線,它會自己展開直到盡頭,同樣地,愚者和智者流轉輪迴后將到達苦的盡頭。"如果這位尊敬的導師說的是真的,那麼我在這裡不做也等於做了,我在這裡不修也等於修了。我們兩個在這裡是平等的,都達到了沙門果位,而我不說"我們兩個流轉輪迴后將到達苦的盡頭"。這位尊敬的導師多餘的是裸體、剃髮、蹲踞苦行、拔毛髮,而我住在兒女擁擠的家中,享受迦尸檀香,戴著花環、香料、涂香,接受金銀,我將與這位尊敬的導師有同樣的歸宿。我知道什麼、看到什麼,才會在這位導師座下修梵行呢?'他知道'這是非梵行住處',就厭離那梵行而離開。散陀迦,這就是那位知者、見者、阿羅漢、正等正覺者世尊所說的第四種非梵行住處,在這裡,有智之人不會故意住梵行,即使住了也不能證得正法、善法。 "散陀迦,這就是那位知者、見者、阿羅漢、正等正覺者世尊所說的四種非梵行住處,在這裡,有智之人不會故意住梵行,即使住了也不能證得正法、善法。" "阿難先生,真是不可思議,真是奇妙!那位知者、見者、阿羅漢、正等正覺者世尊竟然把這四種梵行住處稱為'非梵行住處',在這裡,有智之人不會故意住梵行,即使住了也不能證得正法、善法。阿難先生,那位知者、見者、阿羅漢、正等正覺者世尊所說的四種不能令人滿意的梵行是什麼,在這裡,有智之人不會故意住梵行,即使住了也不能證得正法、善法?"

『『Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – 『carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita』nti. So suññampi agāraṃ pavisati, piṇḍampi na labhati, kukkuropi ḍaṃsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati. So 『kimida』nti puṭṭho samāno 『suññaṃ me agāraṃ pavisitabbaṃ ahosi』, tena pāvisiṃ; 『piṇḍampi aladdhabbaṃ ahosi』, tena nālatthaṃ ; 『kukkurena ḍaṃsitabbaṃ ahosi』, tenamhi [tena (ka.), tenāsiṃ (?)] daṭṭho; 『caṇḍena hatthinā samāgantabbaṃ ahosi』, tena samāgamiṃ; 『caṇḍena assena samāgantabbaṃ ahosi』, tena samāgamiṃ; 『caṇḍena goṇena samāgantabbaṃ ahosi』, tena samāgamiṃ; 『itthiyāpi purisassapi nāmampi gottampi pucchitabbaṃ ahosi』, tena pucchiṃ; 『gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi』, tena pucchinti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – 『ayaṃ kho bhavaṃ satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti…pe… 『gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi, tena pucchi』nti . So 『anassāsikaṃ idaṃ brahmacariya』nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
『『Puna caparaṃ, sandaka, idhekacco satthā anussaviko hoti anussavasacco. So anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana, sandaka , satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – 『ayaṃ kho bhavaṃ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti』. So 『anassāsikaṃ idaṃ brahmacariya』nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
『『Puna caparaṃ, sandaka, idhekacco satthā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana, sandaka, satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – 『ayaṃ kho bhavaṃ satthā takkī vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti』. So 『anassāsikaṃ idaṃ brahmacariya』nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

以下是完整的簡體中文直譯: 229. "在這裡,散陀迦,有一位導師自稱是全知全見者,宣稱有完全無餘的知見:'無論我行走、站立、睡眠還是清醒,知見總是持續不斷地現前。'他進入空房子,得不到食物,被狗咬,遇到兇猛的象,遇到兇猛的馬,遇到兇猛的牛,詢問男女的名字和姓氏,詢問村鎮的名字和道路。當被問到'這是怎麼回事'時,他回答說:'我必須進入空房子,所以我進去了;我必須得不到食物,所以我沒得到;我必須被狗咬,所以我被咬了;我必須遇到兇猛的象,所以我遇到了;我必須遇到兇猛的馬,所以我遇到了;我必須遇到兇猛的牛,所以我遇到了;我必須詢問男女的名字和姓氏,所以我詢問了;我必須詢問村鎮的名字和道路,所以我詢問了。'在這裡,散陀迦,有智之人這樣思考:'這位尊敬的導師自稱是全知全見者,宣稱有完全無餘的知見...我必須詢問村鎮的名字和道路,所以我詢問了。'他知道'這是不能令人滿意的梵行',就厭離那梵行而離開。散陀迦,這就是那位知者、見者、阿羅漢、正等正覺者世尊所說的第一種不能令人滿意的梵行,在這裡,有智之人不會故意住梵行,即使住了也不能證得正法、善法。 230. "再者,散陀迦,這裡有一位導師是傳聞者,以傳聞為真實。他根據傳聞、傳說、傳統和經典的完整性來教導法。散陀迦,對於傳聞者、以傳聞為真實的導師來說,有些是聽得好的,有些是聽得不好的,有些是如此,有些是不如此。在這裡,散陀迦,有智之人這樣思考:'這位尊敬的導師是傳聞者,以傳聞為真實。他根據傳聞、傳說、傳統和經典的完整性來教導法。對於傳聞者、以傳聞為真實的導師來說,有些是聽得好的,有些是聽得不好的,有些是如此,有些是不如此。'他知道'這是不能令人滿意的梵行',就厭離那梵行而離開。散陀迦,這就是那位知者、見者、阿羅漢、正等正覺者世尊所說的第二種不能令人滿意的梵行,在這裡,有智之人不會故意住梵行,即使住了也不能證得正法、善法。 231. "再者,散陀迦,這裡有一位導師是推理者,是探究者。他根據推理的結果和探究的結果,以自己的智慧來教導法。散陀迦,對於推理者、探究者的導師來說,有些推理得好,有些推理得不好,有些是如此,有些是不如此。在這裡,散陀迦,有智之人這樣思考:'這位尊敬的導師是推理者,是探究者。他根據推理的結果和探究的結果,以自己的智慧來教導法。對於推理者、探究者的導師來說,有些推理得好,有些推理得不好,有些是如此,有些是不如此。'他知道'這是不能令人滿意的梵行',就厭離那梵行而離開。散陀迦,這就是那位知者、見者、阿羅漢、正等正覺者世尊所說的第三種不能令人滿意的梵行,在這裡,有智之人不會故意住梵行,即使住了也不能證得正法、善法。

『『Puna caparaṃ, sandaka, idhekacco satthā mando hoti momūho. So mandattā momūhattā tattha tattha [tathā tathā (sī. syā. kaṃ. pī.)] pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – 『evantipi [evampi (sī. pī.)] me no, tathātipi [tathāpi (sī. pī.)] me no, aññathātipi [aññathāpi (sī. pī.) ( ) sabbattha natthi] me no, notipi me no, no notipi me no』ti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – 『ayaṃ kho bhavaṃ satthā mando momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no』ti. So 『anassāsikaṃ idaṃ brahmacariya』nti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

『『Imāni kho, (tāni sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusala』』nti.

『『Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. So pana, bho ānanda, satthā kiṃ vādī kiṃ akkhāyī yattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusala』』nti.

『『Idha, sandaka, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā…pe… [vitthāro ma. ni.

以下是完整的簡體中文直譯: 232. "再者,散陀迦,這裡有一位導師是愚鈍的、愚昧的。由於愚鈍和愚昧,當被問到這樣那樣的問題時,他陷入言語混亂,陷入鰻魚般的扭曲:'我不這樣說,我不那樣說,我不另外說,我不說不是,我不說不是不是。'在這裡,散陀迦,有智之人這樣思考:'這位尊敬的導師是愚鈍的、愚昧的。由於愚鈍和愚昧,當被問到這樣那樣的問題時,他陷入言語混亂,陷入鰻魚般的扭曲:"我不這樣說,我不那樣說,我不另外說,我不說不是,我不說不是不是。"'他知道'這是不能令人滿意的梵行',就厭離那梵行而離開。散陀迦,這就是那位知者、見者、阿羅漢、正等正覺者世尊所說的第四種不能令人滿意的梵行,在這裡,有智之人不會故意住梵行,即使住了也不能證得正法、善法。 "散陀迦,這就是那位知者、見者、阿羅漢、正等正覺者世尊所說的四種不能令人滿意的梵行,在這裡,有智之人不會故意住梵行,即使住了也不能證得正法、善法。" "阿難先生,真是不可思議,真是奇妙!那位知者、見者、阿羅漢、正等正覺者世尊竟然把這四種不能令人滿意的梵行稱為'不能令人滿意的梵行',在這裡,有智之人不會故意住梵行,即使住了也不能證得正法、善法。阿難先生,那位導師說什麼,教導什麼,在那裡有智之人會故意住梵行,住了能證得正法、善法呢?" 233. "在這裡,散陀迦,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...[詳細內容見中部]

2.9-10 kandarakasutte] so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho [yasmiṃ kho pana (syā. kaṃ. ka.)], sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

『『Puna caparaṃ, sandaka, bhikkhu vitakkavicārānaṃ vūpasamā…pe... dutiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

『『Puna caparaṃ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

『『Puna caparaṃ, sandaka, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

『『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. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

『『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. 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. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusala』』nti.

以下是完整的簡體中文直譯: ...他捨棄這五蓋,這些是心的污染,使慧力羸弱,從欲離開,從不善法離開,有尋有伺,離生喜樂,成就並住于初禪。散陀迦,當弟子在一位導師座下獲得如此殊勝的成就時,有智之人會故意住梵行,住了能證得正法、善法。 "再者,散陀迦,比丘平息尋伺...成就並住于第二禪。散陀迦,當弟子在一位導師座下獲得如此殊勝的成就時,有智之人會故意住梵行,住了能證得正法、善法。 "再者,散陀迦,比丘離喜,住于舍...成就並住于第三禪。散陀迦,當弟子在一位導師座下獲得如此殊勝的成就時,有智之人會故意住梵行,住了能證得正法、善法。 "再者,散陀迦,比丘舍斷樂...成就並住于第四禪。散陀迦,當弟子在一位導師座下獲得如此殊勝的成就時,有智之人會故意住梵行,住了能證得正法、善法。 "他以如此專注、清凈、明亮、無垢、離隨煩惱、柔軟、適業、穩固、不動搖的心,引導其心趣向宿命隨念智。他憶念種種宿世,即一生、二生...如是,他以行相、境遇憶念種種宿世。散陀迦,當弟子在一位導師座下獲得如此殊勝的成就時,有智之人會故意住梵行,住了能證得正法、善法。 "他以如此專注、清凈、明亮、無垢、離隨煩惱、柔軟、適業、穩固、不動搖的心,引導其心趣向有情死生智。他以清凈超人的天眼,見有情死時、生時,低賤的、高貴的,美麗的、醜陋的,幸福的、不幸的...了知有情隨業而行。散陀迦,當弟子在一位導師座下獲得如此殊勝的成就時,有智之人會故意住梵行,住了能證得正法、善法。 "他以如此專注、清凈、明亮、無垢、離隨煩惱、柔軟、適業、穩固、不動搖的心,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';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'。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。解脫時生起解脫智:'生已盡,梵行已立,所作已辦,不受後有。'他了知。散陀迦,當弟子在一位導師座下獲得如此殊勝的成就時,有智之人會故意住梵行,住了能證得正法、善法。"

『『Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto paribhuñjeyya so kāme』』ti? 『『Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so pañcaṭṭhānāni ajjhācarituṃ. Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevetuṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe agāriyabhūto. Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so imāni pañcaṭṭhānāni ajjhācaritu』』nti.
『『Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ – 『khīṇā me āsavā』』』ti? 『『Tena hi, sandaka, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, sandaka, purisassa hatthapādā chinnā; tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (jānāti – 『chinnā me hatthapādā』ti, udāhu paccavekkhamāno jānāti – 『chinnā me hatthapādā』』』ti? 『『Na kho, bho ānanda, so puriso satataṃ samitaṃ jānāti – 『chinnā me hatthapādā』 ti.) [(chinnāva hatthapādā,) (sī. syā. kaṃ. pī.)] Api ca kho pana naṃ paccavekkhamāno jānāti – 『chinnā me hatthapādā』』』ti. 『『Evameva kho, sandaka, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (ñāṇadassanaṃ na paccupaṭṭhitaṃ – 『khīṇā me āsavā』ti;) [(khīṇāva āsavā,) (sī. syā. kaṃ. pī.)] api ca kho pana naṃ paccavekkhamāno jānāti – 『khīṇā me āsavā』』』ti.
『『Kīvabahukā pana, bho ānanda, imasmiṃ dhammavinaye niyyātāro』』ti? 『『Na kho, sandaka, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṃ dhammavinaye niyyātāro』』ti. 『『Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Na ca nāma sadhammokkaṃsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. Ime panājīvakā puttamatāya puttā attānañceva ukkaṃsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṃ – nandaṃ vacchaṃ, kisaṃ saṃkiccaṃ, makkhaliṃ gosāla』』nti. Atha kho sandako paribbājako sakaṃ parisaṃ āmantesi – 『『carantu bhonto samaṇe gotame brahmacariyavāso. Na dāni sukaraṃ amhehi lābhasakkārasiloke pariccajitu』』nti. Iti hidaṃ sandako paribbājako sakaṃ parisaṃ uyyojesi bhagavati brahmacariyeti.

Sandakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

Mahāsakuludāyisuttaṃ

以下是完整的簡體中文直譯: 234. "阿難先生,那位阿羅漢、漏盡、梵行已立、所作已辦、卸下重擔、達到目標、盡諸有結、正智解脫的比丘,他會享受欲樂嗎?""散陀迦,那位阿羅漢、漏盡、梵行已立、所作已辦、卸下重擔、達到目標、盡諸有結、正智解脫的比丘,不可能故意做五件事。漏盡比丘不可能故意奪取生命,漏盡比丘不可能偷盜,漏盡比丘不可能行淫,漏盡比丘不可能故意妄語,漏盡比丘不可能像以前在家時那樣儲存享受欲樂。散陀迦,那位阿羅漢、漏盡、梵行已立、所作已辦、卸下重擔、達到目標、盡諸有結、正智解脫的比丘,不可能故意做這五件事。" 235. "阿難先生,那位阿羅漢、漏盡、梵行已立、所作已辦、卸下重擔、達到目標、盡諸有結、正智解脫的比丘,無論行走、站立、睡眠還是清醒,是否總是持續不斷地現前知見:'我的漏已盡'?""那麼,散陀迦,我給你打個比方;有些有智之人通過比喻能理解所說的意思。散陀迦,就像一個人的手腳被砍斷;無論他行走、站立、睡眠還是清醒,他是總是持續不斷地知道'我的手腳被砍斷了',還是在反省時才知道'我的手腳被砍斷了'?""阿難先生,那個人不是總是持續不斷地知道'我的手腳被砍斷了',而是在反省時才知道'我的手腳被砍斷了'。""同樣地,散陀迦,那位阿羅漢、漏盡、梵行已立、所作已辦、卸下重擔、達到目標、盡諸有結、正智解脫的比丘,無論行走、站立、睡眠還是清醒,不是總是持續不斷地現前知見'我的漏已盡',而是在反省時才知道'我的漏已盡'。" 236. "阿難先生,在這法與律中有多少解脫者?""散陀迦,不僅僅是一百、二百、三百、四百或五百,而是更多的人在這法與律中成為解脫者。""太不可思議了,阿難先生,太奇妙了,阿難先生!這不是自讚法,不是貶低他法,而是在適當的範圍內說法,卻有如此多的解脫者。這些阿耆毗迦派的信徒們卻自讚貶他,只說有三個解脫者,即難陀·婆蹉、吉沙·僧耆遮和末伽梨·瞿舍羅。"於是散陀迦遊行者對自己的隨眾說:"諸位可以去沙門喬達摩那裡修梵行。現在我們很難放棄利養、恭敬和名聲。"就這樣,散陀迦遊行者勸自己的隨眾去世尊那裡修梵行。散陀迦經第六結束。 7. 大薩俱羅優陀夷經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṃ – annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – 『『atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyya』』nti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami. Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpeti – 『『appasaddā bhonto hontu; mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā』』ti. Atha kho te paribbājakā tuṇhī ahesuṃ. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca – 『『etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṃ paññatta』』nti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca –
『『Kāyanuttha , udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā』』ti? 『『Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – 『lābhā vata, bho, aṅgamagadhānaṃ, suladdhalābhā vata, bho, aṅgamagadhānaṃ! Tatrime [yatthime (sī.)] samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṃ vassāvāsaṃ osaṭā. Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho makkhali gosālo…pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ko nu kho imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saṅghīnaṃ gaṇīnaṃ gaṇācariyānaṃ ñātānaṃ yasassīnaṃ titthakarānaṃ sādhusammatānaṃ bahujanassa sāvakānaṃ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṃ katvā [garukatvā (sī. syā. kaṃ. pī.)] upanissāya viharantī』』』ti?

以下是完整的簡體中文直譯: 237. 如是我聞。一時,世尊住在王舍城(現在的拉杰吉爾)竹林栗鼠feeding ground。那時,許多著名的者住在孔雀林者園,如阿那婆羅、瓦拉達羅和薩俱羅優陀夷者,以及其他著名的者。那時,世尊在上午穿好衣服,拿著缽和衣進入王舍城乞食。然後世尊想:"現在去王舍城乞食還太早。不如我去孔雀林者園見薩俱羅優陀夷者。"於是世尊往孔雀林者園走去。那時,薩俱羅優陀夷者正和一大群者坐在一起,大聲喧譁,談論各種畜生論,如國王論、盜賊論、大臣論、軍隊論、恐懼論、戰爭論、食物論、飲料論、衣服論、床具論、花環論、香料論、親戚論、車乘論、村莊論、市鎮論、城市論、國土論、女人論、英雄論、街道論、井邊論、祖先論、雜論、世界起源論、海洋起源論、有無論等。薩俱羅優陀夷者遠遠看見世尊走來,就讓他的隨眾安靜下來:"諸位請安靜,不要出聲。這位沙門喬達摩來了;這位尊者喜歡安靜,讚美安靜。也許他看到我們安靜的群眾會想要過來。"於是那些者都安靜了下來。世尊走到薩俱羅優陀夷者那裡。薩俱羅優陀夷者對世尊說:"請來,世尊。歡迎世尊。世尊很久沒有來這裡了。請坐,世尊;這裡有座位。"世尊坐在準備好的座位上。薩俱羅優陀夷者也拿了一個低座,坐在一旁。世尊對坐在一旁的薩俱羅優陀夷**者說: 238. "優陀夷,你們剛才坐在一起談論什麼?你們的談話被打斷了?" "世尊,請放下我們剛才坐在一起談論的話題。世尊以後隨時都可以聽到這個話題。世尊,前幾天,各種外道沙門婆羅門聚集在辯論堂,產生了這樣的談話:'安哥摩揭陀人真是有福氣,安哥摩揭陀人真是得到了大利益!這裡有這麼多有名的沙門婆羅門,都是僧團領袖、群眾領袖、教師,著名、有名望、開創宗派的人,被許多人認為是善人,都來到王舍城過雨安居。這位富蘭那·迦葉是僧團領袖、群眾領袖、教師,著名、有名望、開創宗派的人,被許多人認為是善人;他也來到王舍城過雨安居。這位末伽梨·瞿舍羅...阿耆多·翅舍欽婆羅...波拘陀·迦旃延...散若耶·毗羅梨子...尼干陀·若提子是僧團領袖、群眾領袖、教師,著名、有名望、開創宗派的人,被許多人認為是善人;他也來到王舍城過雨安居。這位沙門喬達摩也是僧團領袖、群眾領袖、教師,著名、有名望、開創宗派的人,被許多人認為是善人;他也來到王舍城過雨安居。這些沙門婆羅門中,誰的弟子最尊敬、崇拜、尊重、供養他們的老師,依止誰而住?'"

『『Tatrekacce evamāhaṃsu – 『ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ pūraṇo kassapo anekasatāya parisāya dhammaṃ deseti. Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi – 『『mā bhonto pūraṇaṃ kassapaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmā』』ti. Bhūtapubbaṃ pūraṇo kassapo bāhā paggayha kandanto na labhati – 『『appasaddā bhonto hontu, mā bhonto saddamakattha. Nete, bhavante, pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā』』ti. Bahū kho pana pūraṇassa kassapassa sāvakā vādaṃ āropetvā apakkantā – 『『na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi , kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī』』ti. Iti pūraṇo kassapo sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā』』』ti.

『『Ekacce evamāhaṃsu – 『ayampi kho makkhali gosālo…pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṃ deseti. Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi – mā bhonto nigaṇṭhaṃ nāṭaputtaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmāti. Bhūtapubbaṃ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati – 『『appasaddā bhonto hontu, mā bhonto saddamakattha. Nete bhavante pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā』』ti. Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṃ āropetvā apakkantā – 『『na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṃ me asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī』』ti. Iti nigaṇṭho nāṭaputto sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā』』』ti.

以下是完整的簡體中文直譯: 239. "有些人這樣說:'這位富蘭那·迦葉是僧團領袖、群眾領袖、教師,著名、有名望、開創宗派的人,被許多人認為是善人;但他不受弟子們尊敬、崇拜、尊重、供養,弟子們也不尊敬、崇拜富蘭那·迦葉而依止他住。從前,富蘭那·迦葉向幾百人的群眾說法。其中一個富蘭那·迦葉的弟子大聲說:"諸位不要問富蘭那·迦葉這個問題;他不知道這個。我們知道這個,你們問我們這個問題;我們會為諸位解答。"從前,富蘭那·迦葉舉起雙臂哭喊也得不到:"諸位請安靜,不要出聲。他們不是在問你們,他們是在問我們;我們會為他們解答。"富蘭那·迦葉的許多弟子提出異議后離開:"你不懂這個法與律,我懂這個法與律。你怎麼會懂這個法與律?你是邪行者,我是正行者。我的話有條理,你的話沒有條理。應該先說的你后說,應該后說的你先說。你的論點被駁倒了,你的論點被否定了,你被擊敗了,去解脫你的論點吧,如果你能的話就反駁吧。"就這樣,富蘭那·迦葉不受弟子們尊敬、崇拜、尊重、供養,弟子們也不尊敬、崇拜富蘭那·迦葉而依止他住。富蘭那·迦葉還受到法的譴責。' "有些人這樣說:'這位末伽梨·瞿舍羅...阿耆多·翅舍欽婆羅...波拘陀·迦旃延...散若耶·毗羅梨子...尼干陀·若提子是僧團領袖、群眾領袖、教師,著名、有名望、開創宗派的人,被許多人認為是善人;但他不受弟子們尊敬、崇拜、尊重、供養,弟子們也不尊敬、崇拜尼干陀·若提子而依止他住。從前,尼干陀·若提子向幾百人的群眾說法。其中一個尼干陀·若提子的弟子大聲說:"諸位不要問尼干陀·若提子這個問題;他不知道這個。我們知道這個,你們問我們這個問題;我們會為諸位解答。"從前,尼干陀·若提子舉起雙臂哭喊也得不到:"諸位請安靜,不要出聲。他們不是在問你們,他們是在問我們;我們會為他們解答。"尼干陀·若提子的許多弟子提出異議后離開:"你不懂這個法與律,我懂這個法與律。你怎麼會懂這個法與律?你是邪行者,我是正行者。我的話有條理,你的話沒有條理。應該先說的你后說,應該后說的你先說。你的論點被駁倒了,你的論點被否定了,你被擊敗了,去解脫你的論點吧,如果你能的話就反駁吧。"就這樣,尼干陀·若提子不受弟子們尊敬、崇拜、尊重、供養,弟子們也不尊敬、崇拜尼干陀·若提子而依止他住。尼干陀·若提子還受到法的譴責。'

『『Ekacce evamāhaṃsu – 『ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ samaṇo gotamo anekasatāya parisāya dhammaṃ desesi. Tatraññataro samaṇassa gotamassa sāvako ukkāsi. Tamenāññataro sabrahmacārī jaṇṇukena [jaṇṇuke (sī.)] ghaṭṭesi – 『『appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṃ desesī』』ti. Yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo [paccāsiṃ samānarūpo (sī. syā. kaṃ. pī.)] paccupaṭṭhito hoti – 『『yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā』』ti. Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṃ [khuddaṃ madhuṃ (sī. syā. kaṃ. pī.)] anelakaṃ pīḷeyya [uppīḷeyya (sī.)]. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa. Evameva yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti – 『『yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā』』ti. Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṃ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, 『『mayamevamhā alakkhikā mayaṃ appapuññā te mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritu』』nti. Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti. Iti samaṇo gotamo sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharantī』』』ti.

以下是完整的簡體中文直譯: 240. "有些人這樣說:'這位沙門喬達摩是僧團領袖、群眾領袖、教師,著名、有名望、開創宗派的人,被許多人認為是善人;他受到們的尊敬、崇拜、尊重、供養,們也尊敬、崇拜沙門喬達摩而依止他住。從前,沙門喬達摩向幾百人的群眾說法。其中一個沙門喬達摩的咳嗽了。另一個同修用膝蓋碰了碰他說:"尊者請安靜,尊者不要出聲,我們的導師世尊正在說法。"當沙門喬達摩向幾百人的群眾說法時,沙門喬達摩的們既不打噴嚏也不咳嗽。大眾滿懷期待地聚集著:"世尊將要說什麼法,我們要聽。"就像一個人在四衢大道上擠壓純凈的蜂蜜,大眾滿懷期待地聚集著。同樣地,當沙門喬達摩向幾百人的群眾說法時,沙門喬達摩的們既不打噴嚏也不咳嗽。大眾滿懷期待地聚集著:"世尊將要說什麼法,我們要聽。"即使那些與同修們商量後放棄學處、退回低劣生活的沙門喬達摩的們,他們也讚美導師,讚美法,讚美僧團,只責備自己而不責備他人:"我們真是不幸,我們福德淺薄,我們在如此善說的法與律中出家,卻不能終生修習圓滿清凈的梵行。"他們成為園林工人或優婆塞,受持五戒。就這樣,沙門喬達摩受到們的尊敬、崇拜、尊重、供養,們也尊敬、崇拜沙門喬達摩而依止他住。'"

『『Kati pana tvaṃ, udāyi, mayi dhamme samanupassasi, yehi mamaṃ [mama (sabbattha)] sāvakā sakkaronti garuṃ karonti [garukaronti (sī. syā. kaṃ. pī.)] mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī』』ti? 『『Pañca kho ahaṃ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī. Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṃ kho ahaṃ, bhante, bhagavati paṭhamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

『『Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati dutiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

『『Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati tatiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

『『Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati catutthaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

『『Puna caparaṃ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī . Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati pañcamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

『『Ime kho ahaṃ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī』』ti.

以下是完整的簡體中文直譯: 241. "優陀夷,你在我身上看到幾種法,使我的弟子們尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住?" "世尊,我在世尊身上看到五種法,使世尊的弟子們尊敬、崇拜、尊重、供養世尊,尊敬、崇拜世尊而依止世尊住。是哪五種?世尊,世尊少食,而且讚美少食。世尊,世尊少食,而且讚美少食,這是我在世尊身上看到的第一種法,使世尊的弟子們尊敬、崇拜、尊重、供養世尊,尊敬、崇拜世尊而依止世尊住。 "再者,世尊,世尊知足於任何衣服,而且讚美知足於任何衣服。世尊,世尊知足於任何衣服,而且讚美知足於任何衣服,這是我在世尊身上看到的第二種法,使世尊的弟子們尊敬、崇拜、尊重、供養世尊,尊敬、崇拜世尊而依止世尊住。 "再者,世尊,世尊知足於任何食物,而且讚美知足於任何食物。世尊,世尊知足於任何食物,而且讚美知足於任何食物,這是我在世尊身上看到的第三種法,使世尊的弟子們尊敬、崇拜、尊重、供養世尊,尊敬、崇拜世尊而依止世尊住。 "再者,世尊,世尊知足於任何住處,而且讚美知足於任何住處。世尊,世尊知足於任何住處,而且讚美知足於任何住處,這是我在世尊身上看到的第四種法,使世尊的弟子們尊敬、崇拜、尊重、供養世尊,尊敬、崇拜世尊而依止世尊住。 "再者,世尊,世尊遠離,而且讚美遠離。世尊,世尊遠離,而且讚美遠離,這是我在世尊身上看到的第五種法,使世尊的弟子們尊敬、崇拜、尊重、供養世尊,尊敬、崇拜世尊而依止世尊住。 "世尊,這就是我在世尊身上看到的五種法,使世尊的弟子們尊敬、崇拜、尊重、供養世尊,尊敬、崇拜世尊而依止世尊住。"

『『『Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī』ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi. Ahaṃ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi. 『Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī』ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

『『『Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī』ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni [pāpaṇikāni vā nantakāni vā (sī.)] uccinitvā [ucchinditvā (ka.)] saṅghāṭiṃ karitvā dhārenti. Ahaṃ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni. 『Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī』ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

『『『Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī』ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti. Ahaṃ kho panudāyi, appekadā nimantanepi [nimantanassāpi (ka.)] bhuñjāmi sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ. 『Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī』ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

『『『Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī』ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṃ na upenti. Ahaṃ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu [phussitaggaḷesu (sī. pī.)] pihitavātapānesu. 『Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī』ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṃ na upenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

以下是完整的簡體中文直譯: 242. "優陀夷,如果我的們因為'沙門喬達摩少食,而且讚美少食'而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住,那麼優陀夷,我有些一天只吃一科沙羅果,半科沙羅果,一個貝爾瓦果,半個貝爾瓦果。而我,優陀夷,有時用這個缽吃得滿滿的,甚至更多。優陀夷,如果我的們因為'沙門喬達摩少食,而且讚美少食'而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住,那麼優陀夷,那些一天只吃一科沙羅果,半科沙羅果,一個貝爾瓦果,半個貝爾瓦果的們就不會因為這個法而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住。 "優陀夷,如果我的們因為'沙門喬達摩知足於任何衣服,而且讚美知足於任何衣服'而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住,那麼優陀夷,我有些穿糞掃衣,穿粗糙的衣服,他們從墓地、垃圾堆或商店收集布片,做成僧伽梨穿著。而我,優陀夷,有時穿居士供養的衣服,堅固、毛髮柔軟、像葫蘆一樣光滑。優陀夷,如果我的們因為'沙門喬達摩知足於任何衣服,而且讚美知足於任何衣服'而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住,那麼優陀夷,那些穿糞掃衣,穿粗糙的衣服,從墓地、垃圾堆或商店收集布片,做成僧伽梨穿著的們就不會因為這個法而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住。 "優陀夷,如果我的們因為'沙門喬達摩知足於任何食物,而且讚美知足於任何食物'而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住,那麼優陀夷,我有些只乞食,次第乞食,喜歡拾取零碎食物的誓言,他們進入村莊時,即使被邀請坐下也不接受。而我,優陀夷,有時接受邀請吃飯,吃精米飯,去除黑粒,配有多種湯和咖喱。優陀夷,如果我的們因為'沙門喬達摩知足於任何食物,而且讚美知足於任何食物'而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住,那麼優陀夷,那些只乞食,次第乞食,喜歡拾取零碎食物的誓言,進入村莊時即使被邀請坐下也不接受的們就不會因為這個法而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住。 "優陀夷,如果我的們因為'沙門喬達摩知足於任何住處,而且讚美知足於任何住處'而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住,那麼優陀夷,我有些住在樹下或露天,他們八個月不進入有遮蔽的地方。而我,優陀夷,有時住在尖頂屋裡,內外塗抹光滑,防風,門閂牢固,窗戶關閉。優陀夷,如果我的們因為'沙門喬達摩知足於任何住處,而且讚美知足於任何住處'而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住,那麼優陀夷,那些住在樹下或露天,八個月不進入有遮蔽地方的們就不會因為這個法而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住。

『『『Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī』ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya. Ahaṃ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. 『Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī』ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

『『Iti kho, udāyi, na mamaṃ sāvakā imehi pañcahi dhammehi sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

『『Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti , sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Idhudāyi, mamaṃ sāvakā adhisīle sambhāventi – 『sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato』ti. Yampudāyi [yamudāyi (syā. ka.)], mamaṃ sāvakā adhisīle sambhāventi – 『sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato』ti, ayaṃ kho, udāyi , paṭhamo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
『『Puna caparaṃ, udāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi – 『jānaṃyevāha samaṇo gotamo – jānāmīti, passaṃyevāha samaṇo gotamo – passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriya』nti. Yampudāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi – 『jānaṃyevāha samaṇo gotamo – jānāmīti, passaṃyevāha samaṇo gotamo – passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriya』nti, ayaṃ kho, udāyi, dutiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.
『『Puna caparaṃ, udāyi, mamaṃ sāvakā adhipaññāya sambhāventi – 『paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena suniggahitaṃ niggaṇhissatīti – netaṃ ṭhānaṃ vijjati』. Taṃ kiṃ maññasi, udāyi, api nu me sāvakā evaṃ jānantā evaṃ passantā antarantarā kathaṃ opāteyyu』』nti?

『『No hetaṃ, bhante』』.

『『Na kho panāhaṃ, udāyi, sāvakesu anusāsaniṃ paccāsīsāmi [paccāsiṃsāmi (sī. syā. kaṃ. pī.)]; aññadatthu mamayeva sāvakā anusāsaniṃ paccāsīsanti.

『『Yampudāyi, mamaṃ sāvakā adhipaññāya sambhāventi – 『paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena niggahitaṃ niggaṇhissatīti – netaṃ ṭhānaṃ vijjati』. Ayaṃ kho, udāyi, tatiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

以下是完整的簡體中文直譯: "優陀夷,如果我的們因為'沙門喬達摩遠離,而且讚美遠離'而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住,那麼優陀夷,我有些住在森林,住在偏僻的住處,他們進入偏遠的森林和荒野的住處居住,他們每半月來到僧團中誦戒。而我,優陀夷,有時被比丘、比丘尼、優婆塞、優婆夷、國王、大臣、外道和外道們圍繞著住。優陀夷,如果我的們因為'沙門喬達摩遠離,而且讚美遠離'而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住,那麼優陀夷,那些住在森林,住在偏僻的住處,進入偏遠的森林和荒野的住處居住,每半月來到僧團中誦戒的們就不會因為這個法而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住。 "因此,優陀夷,我的們不是因為這五種法而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住。 243. "優陀夷,還有其他五種法,我的們因為這五種法而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住。是哪五種?優陀夷,這裡我的們在增上戒方面尊敬我:'沙門喬達摩持戒,具足最高的戒蘊。'優陀夷,我的們在增上戒方面尊敬我:'沙門喬達摩持戒,具足最高的戒蘊。'優陀夷,這是第一種法,我的們因此而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住。 244. "再者,優陀夷,我的們在殊勝的知見方面尊敬我:'沙門喬達摩知道就說知道,看到就說看到;沙門喬達摩以證智說法,不是不以證智;沙門喬達摩有因說法,不是無因;沙門喬達摩說神奇的法,不是不神奇的。'優陀夷,我的們在殊勝的知見方面尊敬我:'沙門喬達摩知道就說知道,看到就說看到;沙門喬達摩以證智說法,不是不以證智;沙門喬達摩有因說法,不是無因;沙門喬達摩說神奇的法,不是不神奇的。'優陀夷,這是第二種法,我的**們因此而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住。 245. "再者,優陀夷,我的們在增上慧方面尊敬我:'沙門喬達摩有智慧,具足最高的慧蘊;他不會看不到未來的論點,也不會不能以法善巧地駁斥已生起的他人的論點 - 這是不可能的。'優陀夷,你怎麼認為,我的們如此知、如此見,會中斷我的話嗎?" "不會,世尊。" "優陀夷,我不期望從們那裡得到教導;相反,是我的們期望從我這裡得到教導。 "優陀夷,我的們在增上慧方面尊敬我:'沙門喬達摩有智慧,具足最高的慧蘊;他不會看不到未來的論點,也不會不能以法善巧地駁斥已生起的他人的論點 - 這是不可能的。'優陀夷,這是第三種法,我的們因此而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住。

『『Puna caparaṃ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena; te maṃ dukkhasamudayaṃ… dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi , tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Te maṃ dukkhasamudayaṃ … dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti. Tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi. Tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Ayaṃ kho, udāyi, catuttho dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

以下是完整的簡體中文直譯: 246. "再者,優陀夷,我的們被苦所困,被苦所纏,他們來到我這裡詢問苦聖諦,我被問到苦聖諦就回答他們,我用回答問題來滿足他們的心;他們問我苦集...苦滅...導致苦滅的道聖諦,我被問到導致苦滅的道聖諦就回答他們,我用回答問題來滿足他們的心。優陀夷,我的們被苦所困,被苦所纏,他們來到我這裡詢問苦聖諦,我被問到苦聖諦就回答他們,我用回答問題來滿足他們的心。他們問我苦集...苦滅...導致苦滅的道聖諦。我被問到導致苦滅的道聖諦就回答他們。我用回答問題來滿足他們的心。優陀夷,這是第四種法,我的**們因此而尊敬、崇拜、尊重、供養我,尊敬、崇拜我而依止我住。

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi. Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi. Idhudāyi , bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi. Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi. Idhudāyi , bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyindriyaṃ bhāveti…pe… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi. Idhudāyi, bhikkhu saddhābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyabalaṃ bhāveti…pe… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi. Idhudāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāventi. Idhudāyi, bhikkhu sammādiṭṭhiṃ bhāveti, sammāsaṅkappaṃ bhāveti, sammāvācaṃ bhāveti , sammākammantaṃ bhāveti, sammāājīvaṃ bhāveti, sammāvāyāmaṃ bhāveti, sammāsatiṃ bhāveti, sammāsamādhiṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

以下是完整的簡體中文直譯: 247. "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法修習四念處。在這裡,優陀夷,比丘住于身隨觀身,精進、正知、正念,遠離世間的貪慾和憂惱;住于受隨觀受...住於心隨觀心...住於法隨觀法,精進、正知、正念,遠離世間的貪慾和憂惱。在這方面,我有許多已達到證智和究竟圓滿。 "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法修習四正勤。在這裡,優陀夷,比丘爲了未生起的惡不善法不生起而生欲、精進、發勤、策勵、不放逸;爲了已生起的惡不善法斷除而生欲、精進、發勤、策勵、不放逸;爲了未生起的善法生起而生欲、精進、發勤、策勵、不放逸;爲了已生起的善法住立、不忘失、增長、廣大、修習、圓滿而生欲、精進、發勤、策勵、不放逸。在這方面,我有許多已達到證智和究竟圓滿。 "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法修習四神足。在這裡,優陀夷,比丘修習欲定勤行成就神足,修習勤定勤行成就神足,修習心定勤行成就神足,修習觀定勤行成就神足。在這方面,我有許多已達到證智和究竟圓滿。 "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法修習五根。在這裡,優陀夷,比丘修習導向寂靜、導向覺悟的信根;修習...精進根...念根...定根...修習導向寂靜、導向覺悟的慧根。在這方面,我有許多已達到證智和究竟圓滿。 "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法修習五力。在這裡,優陀夷,比丘修習導向寂靜、導向覺悟的信力;修習...精進力...念力...定力...修習導向寂靜、導向覺悟的慧力。在這方面,我有許多已達到證智和究竟圓滿。 "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法修習七覺支。在這裡,優陀夷,比丘修習依遠離、依離貪、依滅盡、趣向舍離的念覺支;修習...擇法覺支...精進覺支...喜覺支...輕安覺支...定覺支...修習依遠離、依離貪、依滅盡、趣向舍離的舍覺支。在這方面,我有許多已達到證智和究竟圓滿。 "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法修習八支聖道。在這裡,優陀夷,比丘修習正見、修習正思惟、修習正語、修習正業、修習正命、修習正精進、修習正念、修習正定。在這方面,我有許多**已達到證智和究竟圓滿。

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi. Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho; ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho; subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho; sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho; sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ sattamo vimokkho; sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

以下是完整的簡體中文直譯: 248. "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法修習八解脫。有色觀色,這是第一解脫;內無色想而外觀色,這是第二解脫;專注于'凈',這是第三解脫;完全超越色想,滅除有對想,不作意種種想,思惟'虛空無邊',進入並住于空無邊處,這是第四解脫;完全超越空無邊處,思惟'識無邊',進入並住于識無邊處,這是第五解脫;完全超越識無邊處,思惟'無所有',進入並住于無所有處,這是第六解脫;完全超越無所有處,進入並住于非想非非想處,這是第七解脫;完全超越非想非非想處,進入並住于想受滅,這是第八解脫。在這方面,我有許多**已達到證智和究竟圓滿。

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi. Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. 『Tāni abhibhuyya jānāmi, passāmī』ti evaṃ saññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

『『Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. 『Tāni abhibhuyya jānāmi, passāmī』ti evaṃ saññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

『『Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. 『Tāni abhibhuyya jānāmi, passāmī』ti evaṃ saññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

『『Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. 『Tāni abhibhuyya jānāmi, passāmī』ti evaṃ saññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

『『Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. 『Tāni abhibhuyya jānāmi, passāmī』ti evaṃ saññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ .

『『Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. 『Tāni abhibhuyya jānāmi, passāmī』ti evaṃ saññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

『『Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. 『Tāni abhibhuyya jānāmi, passāmī』ti evaṃ saññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

『『Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni . 『Tāni abhibhuyya jānāmi , passāmī』ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi. Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

以下是完整的簡體中文直譯: 249. "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法修習八勝處。內有色想,外觀少量美色、丑色。'我勝知、勝見那些色',有如是想。這是第一勝處。 "內有色想,外觀無量美色、丑色。'我勝知、勝見那些色',有如是想。這是第二勝處。 "內無色想,外觀少量美色、丑色。'我勝知、勝見那些色',有如是想。這是第三勝處。 "內無色想,外觀無量美色、丑色。'我勝知、勝見那些色',有如是想。這是第四勝處。 "內無色想,外觀藍色、藍色調、藍色光澤、藍色光輝的色。譬如亞麻花,藍色、藍色調、藍色光澤、藍色光輝,或者譬如波羅奈兩面磨光的布,藍色、藍色調、藍色光澤、藍色光輝;如是內無色想,外觀藍色、藍色調、藍色光澤、藍色光輝的色。'我勝知、勝見那些色',有如是想。這是第五勝處。 "內無色想,外觀黃色、黃色調、黃色光澤、黃色光輝的色。譬如卡尼卡拉花,黃色、黃色調、黃色光澤、黃色光輝,或者譬如波羅奈兩面磨光的布,黃色、黃色調、黃色光澤、黃色光輝;如是內無色想,外觀黃色、黃色調、黃色光澤、黃色光輝的色。'我勝知、勝見那些色',有如是想。這是第六勝處。 "內無色想,外觀赤色、赤色調、赤色光澤、赤色光輝的色。譬如班度吉瓦卡花,赤色、赤色調、赤色光澤、赤色光輝,或者譬如波羅奈兩面磨光的布,赤色、赤色調、赤色光澤、赤色光輝;如是內無色想,外觀赤色、赤色調、赤色光澤、赤色光輝的色。'我勝知、勝見那些色',有如是想。這是第七勝處。 "內無色想,外觀白色、白色調、白色光澤、白色光輝的色。譬如晨星,白色、白色調、白色光澤、白色光輝,或者譬如波羅奈兩面磨光的布,白色、白色調、白色光澤、白色光輝;如是內無色想,外觀白色、白色調、白色光澤、白色光輝的色。'我勝知、勝見那些色',有如是想。這是第八勝處。在這方面,我有許多已達到證智和究竟圓滿。 250. "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法修習十遍處。一個人知地遍,上下四方無二無量;一個人知水遍...火遍...風遍...青遍...黃遍...赤遍...白遍...空遍...一個人知識遍,上下四方無二無量。在這方面,我有許多已達到證智和究竟圓滿。

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi. Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, dakkho nhāpako [nahāpako (sī. pī.)] vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni [nahānīyacuṇṇāni (sī. pī.)] ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi [sāssa nahānīyapiṇḍī (sī. syā. kaṃ.)] snehānugatā snehapareto santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, udāyi, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

『『Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti . Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako [ubbhitodako (syā. kaṃ. ka.)]. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ , na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa [na nesaṃ (sī.)] kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, udāyi, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

『『Puna caparaṃ, udāyi, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ, uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

『『Puna caparaṃ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

以下是完整的簡體中文直譯: 251. "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法修習四禪。在這裡,優陀夷,比丘離欲、離不善法,有尋有伺,由離生喜樂,進入並住于初禪。他以由離生的喜樂浸潤、遍滿、充滿、普遍這個身體,他的全身沒有任何部分不被由離生的喜樂所遍滿。優陀夷,就像熟練的澡堂師或澡堂師的學徒在銅盆裡撒上沐浴粉,用水一點一點地調和,使沐浴粉團變得濕潤、浸透,內外都被水分滲透,但不會流散。同樣地,優陀夷,比丘以由離生的喜樂浸潤、遍滿、充滿、普遍這個身體,他的全身沒有任何部分不被由離生的喜樂所遍滿。 "再者,優陀夷,比丘平息尋伺,內心安靜...進入並住于第二禪。他以由定生的喜樂浸潤、遍滿、充滿、普遍這個身體,他的全身沒有任何部分不被由定生的喜樂所遍滿。優陀夷,就像有一個深潭,其泉水從底部涌出。這個深潭既沒有從東方來的水流入口,也沒有從西方來的水流入口,也沒有從北方來的水流入口,也沒有從南方來的水流入口,天也不時時降下適量的雨水。然而,從那深潭中涌出的涼水會浸潤、遍滿、充滿、普遍整個深潭,使深潭中沒有任何部分不被涼水所遍滿。同樣地,優陀夷,比丘以由定生的喜樂浸潤、遍滿、充滿、普遍這個身體,他的全身沒有任何部分不被由定生的喜樂所遍滿。 "再者,優陀夷,比丘離喜...進入並住于第三禪。他以離喜之樂浸潤、遍滿、充滿、普遍這個身體,他的全身沒有任何部分不被離喜之樂所遍滿。優陀夷,就像在青蓮池、紅蓮池或白蓮池中,有些青蓮、紅蓮或白蓮生在水中、長在水中,浸沒在水下,從根到梢都被涼水浸透、遍滿、充滿、普遍,使它們沒有任何部分不被涼水所遍滿。同樣地,優陀夷,比丘以離喜之樂浸潤、遍滿、充滿、普遍這個身體,他的全身沒有任何部分不被離喜之樂所遍滿。 "再者,優陀夷,比丘舍樂舍苦,先前的喜憂已滅,不苦不樂,舍念清凈,進入並住于第四禪。他以清凈、皎潔的心遍滿全身而坐,他的全身沒有任何部分不被清凈、皎潔的心所遍滿。優陀夷,就像有人全身包裹白布而坐,他的全身沒有任何部分不被白布所覆蓋。同樣地,優陀夷,比丘以清凈、皎潔的心遍滿全身而坐,他的全身沒有任何部分不被清凈、皎潔的心所遍滿。在這方面,我有許多**已達到證智和究竟圓滿。

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti – 『ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhaṃ』. Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – 『ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā』ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti – 『ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha』nti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi, udāyi, puriso muñjamhā īsikaṃ pabbāheyya; tassa evamassa – 『ayaṃ muñjo, ayaṃ īsikā; añño muñjo, aññā īsikā; muñjamhātveva īsikā pabbāḷhā』ti. Seyyathā vā panudāyi, puriso asiṃ kosiyā pabbāheyya; tassa evamassa – 『ayaṃ asi, ayaṃ kosi; añño asi aññā kosi; kosiyātveva asi pabbāḷho』ti. Seyyathā vā, panudāyi , puriso ahiṃ karaṇḍā uddhareyya; tassa evamassa – 『ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍātveva ahi ubbhato』ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne [abhijjamānā (ka.)] gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti , seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

以下是完整的簡體中文直譯: 252. "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法如此了知:'這是我的身體,有色,由四大組成,父母所生,由飯糰等滋養,是無常的、需要塗抹、按摩、會破碎、會消散的法;而這是我的識,依止於此,繫縛於此。'優陀夷,就像有一顆美麗的毗琉璃寶石,八面體,精工琢磨,清澈透明,具備一切優良品質;其中穿有一根線,或藍色、或黃色、或紅色、或白色、或淡黃色。有眼之人把它拿在手中觀察:'這是一顆美麗的毗琉璃寶石,八面體,精工琢磨,清澈透明,具備一切優良品質;其中穿有一根線,或藍色、或黃色、或紅色、或白色、或淡黃色。'同樣地,優陀夷,我為們宣說了修行方法,我的們按照這個方法如此了知:'這是我的身體,有色,由四大組成,父母所生,由飯糰等滋養,是無常的、需要塗抹、按摩、會破碎、會消散的法;而這是我的識,依止於此,繫縛於此。'在這方面,我有許多已達到證智和究竟圓滿。 253. "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法從這個身體變化出另一個有色的、意生的、具有一切肢節的、諸根完具的身體。優陀夷,就像有人從文竹中抽出莖稈,他會這樣想:'這是文竹,這是莖稈;文竹是一回事,莖稈是另一回事;但這莖稈是從文竹中抽出來的。'或者,優陀夷,就像有人從劍鞘中拔出劍,他會這樣想:'這是劍,這是劍鞘;劍是一回事,劍鞘是另一回事;但這劍是從劍鞘中拔出來的。'或者,優陀夷,就像有人從蛇簍中取出蛇,他會這樣想:'這是蛇,這是蛇簍;蛇是一回事,蛇簍是另一回事;但這蛇是從蛇簍中取出來的。'同樣地,優陀夷,我為們宣說了修行方法,我的們按照這個方法從這個身體變化出另一個有色的、意生的、具有一切肢節的、諸根完具的身體。在這方面,我有許多已達到證智和究竟圓滿。 254. "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法體驗各種神通:一身變多身,多身變一身;顯現、隱形;穿墻、穿壁、穿山而過,無有障礙,如行空中;出沒于地,如在水中;履水如地;結跏趺坐,飛行虛空,如有翼鳥;手摸撫日月,有如是大神力、大威德;身自在轉,乃至梵天界。優陀夷,就像熟練的陶師或陶師的學徒,用精製的黏土可以製作、生產他想要的任何種類的陶器;或者,優陀夷,就像熟練的象牙工匠或象牙工匠的學徒,用精製的象牙可以製作、生產他想要的任何種類的象牙製品;或者,優陀夷,就像熟練的金匠或金匠的學徒,用精製的黃金可以製作、生產他想要的任何種類的金飾。同樣地,優陀夷,我為們宣說了修行方法,我的們按照這個方法體驗各種神通:一身變多身,多身變一身;顯現、隱形;穿墻、穿壁、穿山而過,無有障礙,如行空中;出沒于地,如在水中;履水如地;結跏趺坐,飛行虛空,如有翼鳥;手摸撫日月,有如是大神力、大威德;身自在轉,乃至梵天界。在這方面,我有許多**已達到證智和究竟圓滿。

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti – dibbe ca mānuse ca, ye dūre santike ca. Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti – dibbe ca mānuse ca, ye dūre santike ca. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti – sarāgaṃ vā cittaṃ 『sarāgaṃ citta』nti pajānanti, vītarāgaṃ vā cittaṃ 『vītarāgaṃ citta』nti pajānanti; sadosaṃ vā cittaṃ 『sadosaṃ citta』nti pajānanti, vītadosaṃ vā cittaṃ 『vītadosaṃ citta』nti pajānanti; samohaṃ vā cittaṃ 『samohaṃ citta』nti pajānanti, vītamohaṃ vā cittaṃ 『vītamohaṃ citta』nti pajānanti; saṃkhittaṃ vā cittaṃ 『saṅkhittaṃ citta』nti pajānanti, vikkhittaṃ vā cittaṃ 『vikkhittaṃ citta』nti pajānanti; mahaggataṃ vā cittaṃ 『mahaggataṃ citta』nti pajānanti, amahaggataṃ vā cittaṃ 『amahaggataṃ citta』nti pajānanti; sauttaraṃ vā cittaṃ 『sauttaraṃ citta』nti pajānanti, anuttaraṃ vā cittaṃ 『anuttaraṃ citta』nti pajānanti; samāhitaṃ vā cittaṃ 『samāhitaṃ citta』nti pajānanti, asamāhitaṃ vā cittaṃ 『asamāhitaṃ citta』nti pajānanti; vimuttaṃ vā cittaṃ 『vimuttaṃ citta』nti pajānanti, avimuttaṃ vā cittaṃ 『avimuttaṃ citta』nti pajānanti. Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā 『sakaṇika』nti [sakaṇikaṅgaṃ vā sakaṇikaṅganti (sī.)] jāneyya , akaṇikaṃ vā 『akaṇika』nti [akaṇikaṅgaṃ vā akaṇikaṅganti (sī.)] jāneyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti – sarāgaṃ vā cittaṃ 『sarāgaṃ citta』nti pajānanti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṅkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ 『avimuttaṃ citta』nti pajānanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

以下是完整的簡體中文直譯: 255. "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法以清凈、超人的天耳界聽聞兩種聲音——天界的和人間的,無論遠近。優陀夷,就像一個有力的吹螺者不費吹力就能使四方都聽到;同樣地,優陀夷,我為們宣說了修行方法,我的們按照這個方法以清凈、超人的天耳界聽聞兩種聲音——天界的和人間的,無論遠近。在這方面,我有許多已達到證智和究竟圓滿。 256. "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法以心識遍知其他眾生、其他個人的心:有貪慾的心知道是'有貪慾的心',離貪慾的心知道是'離貪慾的心';有嗔恚的心知道是'有嗔恚的心',離嗔恚的心知道是'離嗔恚的心';有愚癡的心知道是'有愚癡的心',離愚癡的心知道是'離愚癡的心';收縮的心知道是'收縮的心',散亂的心知道是'散亂的心';廣大的心知道是'廣大的心',不廣大的心知道是'不廣大的心';有上的心知道是'有上的心',無上的心知道是'無上的心';定的心知道是'定的心',不定的心知道是'不定的心';解脫的心知道是'解脫的心',未解脫的心知道是'未解脫的心'。優陀夷,就像一個年輕、愛美的男子或女子,在清凈明亮的鏡子里或清澈的水盆中觀察自己的面容,如果有斑點就知道'有斑點',如果沒有斑點就知道'沒有斑點';同樣地,優陀夷,我為們宣說了修行方法,我的們按照這個方法以心識遍知其他眾生、其他個人的心:有貪慾的心知道是'有貪慾的心',離貪慾的心...有嗔恚的心...離嗔恚的心...有愚癡的心...離愚癡的心...收縮的心...散亂的心...廣大的心...不廣大的心...有上的心...無上的心...定的心...不定的心...解脫的心...未解脫的心知道是'未解脫的心'。在這方面,我有許多已達到證智和究竟圓滿。

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – 『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno』ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya; tassa evamassa – 『ahaṃ kho sakamhā gāmā aññaṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato』ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaranti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti – 『ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā』ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti. Seyyathāpi, udāyi, dve agārā sadvārā [sannadvārā (ka.)]. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti…pe… tatra ca pa me sāvakā bahū abhiññāvosānapāramippattā viharanti.

以下是完整的簡體中文直譯: 257. "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法憶念種種宿世,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,許多壞劫、許多成劫、許多壞成劫:'我曾生於某處,如是名,如是姓,如是容貌,如是飲食,如是感受苦樂,如是壽命;我從那裡死後,又生於某處;在那裡我又如是名,如是姓,如是容貌,如是飲食,如是感受苦樂,如是壽命;我從那裡死後,又生於此處。'如是憶念種種宿世,及其狀況、特徵。優陀夷,就像一個人從自己的村莊到另一個村莊,又從那個村莊到另一個村莊,然後從那個村莊回到自己的村莊;他會這樣想:'我從自己的村莊到了某個村莊,在那裡我這樣站著,這樣坐著,這樣說話,這樣保持沉默;從那個村莊我又到了某個村莊,在那裡我也這樣站著,這樣坐著,這樣說話,這樣保持沉默;現在我從那個村莊回到了自己的村莊。'同樣地,優陀夷,我為們宣說了修行方法,我的們按照這個方法憶念種種宿世,即:一生...如是憶念種種宿世,及其狀況、特徵。在這方面,我有許多已達到證智和究竟圓滿。 258. "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法以清凈、超人的天眼觀察眾生的死亡和再生,了知眾生隨業而趣——卑賤的、高貴的,美麗的、醜陋的,幸運的、不幸的:'這些眾生具足身惡行、語惡行、意惡行,誹謗聖者,持邪見,行邪見業,他們身壞命終後生于惡趣、惡道、墮處、地獄;或者這些眾生具足身善行、語善行、意善行,不誹謗聖者,持正見,行正見業,他們身壞命終後生于善趣、天界。'如是以清凈、超人的天眼觀察眾生的死亡和再生,了知眾生隨業而趣——卑賤的、高貴的,美麗的、醜陋的,幸運的、不幸的。優陀夷,就像有兩座房子,都有門;一個有眼之人站在中間,能看見人們進出房子,在房子里走動;同樣地,優陀夷,我為們宣說了修行方法,我的們按照這個方法以清凈、超人的天眼觀察眾生的死亡和再生,了知眾生隨業而趣...在這方面,我有許多已達到證智和究竟圓滿。

『『Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi [sippikasambukampi (syā. kaṃ. ka.)] sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – 『ayaṃ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī』ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. Ayaṃ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

『『Ime kho, udāyi, pañca dhammā yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī』』ti.

Idamavoca bhagavā. Attamano sakuludāyī paribbājako bhagavato bhāsitaṃ abhinandīti.

Mahāsakuludāyisuttaṃ niṭṭhitaṃ sattamaṃ.

Samaṇamuṇḍikasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto [samaṇamaṇḍikāputto (sī. pī.)] samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho pañcakaṅgo thapati sāvatthiyā nikkhami divā divassa bhagavantaṃ dassanāya. Atha kho pañcakaṅgassa thapatissa etadahosi – 『『akālo kho tāva bhagavantaṃ dassanāya; paṭisallīno bhagavā. Manobhāvaniyānampi bhikkhūnaṃ asamayo dassanāya; paṭisallīnā manobhāvaniyā bhikkhū. Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkameyya』』nti. Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami.

Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.

Addasā kho uggāhamāno paribbājako samaṇamuṇḍikāputto pañcakaṅgaṃ thapatiṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – 『『appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati pañcakaṅgo thapati. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti ayaṃ tesaṃ aññataro pañcakaṅgo thapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā』』ti. Atha kho te paribbājakā tuṇhī ahesuṃ.

以下是完整的簡體中文直譯: 259. "再者,優陀夷,我為們宣說了修行方法,我的們按照這個方法通過諸漏盡,于現法中自知自證,證得無漏心解脫、慧解脫,並安住其中。優陀夷,就像在山間有一個清澈、明凈、無濁的水池,一個有眼之人站在岸邊能看見貝殼、礫石、魚群遊動或靜止。他會這樣想:'這個水池清澈、明凈、無濁,其中有這些貝殼、礫石、魚群在遊動或靜止。'同樣地,優陀夷,我為們宣說了修行方法,我的們按照這個方法通過諸漏盡,于現法中自知自證,證得無漏心解脫、慧解脫,並安住其中。在這方面,我有許多已達到證智和究竟圓滿。優陀夷,這是第五種法,因此我的們恭敬、尊重、尊敬、供養我,恭敬、尊重后依止我而住。 "優陀夷,這就是五種法,因此我的**們恭敬、尊重、尊敬、供養我,恭敬、尊重后依止我而住。" 世尊如是說。薩庫盧達依遊行者歡喜,隨喜世尊之所說。大薩庫盧達依經第七終。 8. 沙門文荼經 260. 如是我聞。一時,世尊住舍衛城祇樹給孤獨園。那時,優伽訶摩那遊行者沙門文荼子與大眾遊行者約五百人一起住在瑪利迦園的辯論堂單樹園。那時,五支工匠在日中從舍衛城出來,想要見世尊。然後五支工匠想:"現在去見世尊還不是時候,世尊在禪修。去見值得尊敬的比丘們也不是時候,值得尊敬的比丘們也在禪修。我何不去瑪利迦園的辯論堂單樹園見優伽訶摩那遊行者沙門文荼子呢?"於是五支工匠就往瑪利迦園的辯論堂單樹園,去見優伽訶摩那遊行者沙門文荼子。當時,優伽訶摩那遊行者沙門文荼子正與大眾遊行者坐在一起,高聲喧譁,大聲談論各種畜生論,即:談論國王、盜賊、大臣、軍隊、恐怖、戰爭、食物、飲料、衣服、臥具、花鬘、香料、親屬、車乘、村莊、市鎮、城市、國土、婦女、英雄、街道、井邊、祖先、雜談、世界起源、海洋起源、有無有論等。優伽訶摩那遊行者沙門文荼子遠遠地看見五支工匠走來。看見后,他讓自己的會眾安靜下來:"諸位請安靜,不要出聲;這是沙門喬達摩的五支工匠來了。凡是沙門喬達摩在舍衛城的白衣中,這位五支工匠是其中之一。這些尊者喜歡安靜,訓練于安靜,讚歎安靜;也許他看到會眾安靜就會認為值得接近。"於是那些遊行者都保持沉默。

Atha kho pañcakaṅgo thapati yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami; upasaṅkamitvā uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ sammodi . Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho pañcakaṅgaṃ thapatiṃ uggāhamāno paribbājako samaṇamuṇḍikāputto etadavoca – 『『catūhi kho ahaṃ, gahapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati – imehi kho ahaṃ, gahapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjha』』nti.

Atha kho pañcakaṅgo thapati uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa bhāsitaṃ neva abhinandi nappaṭikkosi. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi – 『『bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī』』ti. Atha kho pañcakaṅgo thapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati yāvatako ahosi uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

Evaṃ vutte, bhagavā pañcakaṅgaṃ thapatiṃ etadavoca – 『『evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ. Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṃ karissati, aññatra phanditamattā! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṃ vācaṃ bhāsissati, aññatra roditamattā ! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṃ saṅkappaṃ saṅkappissati, aññatra vikūjitamattā [vikujjitamattā (sī. syā. kaṃ. pī.)]! Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṃ ājīvaṃ ājīvissati, aññatra mātuthaññā! Evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ.

以下是完整的簡體中文直譯: 261. 然後,五支工匠走近優伽訶摩那者沙門文荼子;走近后,與優伽訶摩那者沙門文荼子互相問候。寒暄禮節過後,坐在一旁。優伽訶摩那**者沙門文荼子對坐在一旁的五支工匠說:"居士,我宣稱具足四法的人是圓滿善巧、最高善巧、已達最高成就、不可戰勝的沙門。哪四法?在此,居士,他不以身造惡業,不說惡語,不起惡念,不以邪命謀生——居士,我宣稱具足這四法的人是圓滿善巧、最高善巧、已達最高成就、不可戰勝的沙門。" 然後,五支工匠對優伽訶摩那者沙門文荼子所說既不贊同也不反對。既不贊同也不反對后,他從座位起身離開,心想:"我要從世尊那裡瞭解這番話的意思。"於是五支工匠走近世尊;走近后,禮敬世尊,然後坐在一旁。坐在一旁后,五支工匠將與優伽訶摩那者沙門文荼子的全部談話內容告訴了世尊。 262. 世尊聽后對五支工匠說:"工匠啊,如果按照優伽訶摩那者沙門文荼子所說,那麼一個仰臥的嬰兒就是圓滿善巧、最高善巧、已達最高成就、不可戰勝的沙門了。工匠啊,仰臥的嬰兒甚至沒有'身'的概念,更何況會以身造惡業呢?除了些微動作外!工匠啊,仰臥的嬰兒甚至沒有'語'的概念,更何況會說惡語呢?除了啼哭外!工匠啊,仰臥的嬰兒甚至沒有'思'的概念,更何況會起惡念呢?除了咿呀學語外!工匠啊,仰臥的嬰兒甚至沒有'生計'的概念,更何況會以邪命謀生呢?除了吃母乳外!工匠啊,如果按照優伽訶摩那者沙門文荼子所說,那麼一個仰臥的嬰兒就是圓滿善巧、最高善巧、已達最高成就、不可戰勝的沙門了。

『『Catūhi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati. Katamehi catūhi? Idha, thapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati – imehi kho ahaṃ, thapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati.

『『Dasahi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Ime akusalā sīlā; tamahaṃ [kahaṃ (sī.), tahaṃ (pī.)], thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Idha akusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

『『Ime kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi. Idha kusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

『『Ime akusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā akusalā saṅkappā ; tamahaṃ, thapati, veditabbanti vadāmi. Idha akusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

『『Ime kusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi. Itosamuṭṭhānā kusalā saṅkappā ; tamahaṃ, thapati, veditabbanti vadāmi. Idha kusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi. Evaṃ paṭipanno kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

『『Katame ca, thapati, akusalā sīlā? Akusalaṃ kāyakammaṃ, akusalaṃ vacīkammaṃ, pāpako ājīvo – ime vuccanti, thapati, akusalā sīlā.

『『Ime ca, thapati, akusalā sīlā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. 『Cittasamuṭṭhānā』tissa vacanīyaṃ. Katamaṃ cittaṃ? Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ. Yaṃ cittaṃ sarāgaṃ sadosaṃ samohaṃ, itosamuṭṭhānā akusalā sīlā.

『『Ime ca, thapati, akusalā sīlā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, micchājīvaṃ pahāya sammājīvena jīvitaṃ kappeti – etthete akusalā sīlā aparisesā nirujjhanti.

『『Kathaṃ paṭipanno, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.

以下是完整的簡體中文直譯: 263. "工匠啊,我宣稱具足四法的人既不是圓滿善巧,也不是最高善巧,也不是已達最高成就、不可戰勝的沙門,而且這個人甚至不如那個仰臥的嬰兒。哪四法?在此,工匠啊,他不以身造惡業,不說惡語,不起惡念,不以邪命謀生——工匠啊,我宣稱具足這四法的人既不是圓滿善巧,也不是最高善巧,也不是已達最高成就、不可戰勝的沙門,而且這個人甚至不如那個仰臥的嬰兒。 "工匠啊,我宣稱具足十法的人才是圓滿善巧、最高善巧、已達最高成就、不可戰勝的沙門。這些是不善戒;工匠啊,我說這應當被了知。不善戒從這裡生起;工匠啊,我說這應當被了知。在這裡,不善戒完全止息;工匠啊,我說這應當被了知。如是修行者是爲了止息不善戒而修行;工匠啊,我說這應當被了知。 "這些是善戒;工匠啊,我說這應當被了知。善戒從這裡生起;工匠啊,我說這應當被了知。在這裡,善戒完全止息;工匠啊,我說這應當被了知。如是修行者是爲了止息善戒而修行;工匠啊,我說這應當被了知。 "這些是不善思惟;工匠啊,我說這應當被了知。不善思惟從這裡生起;工匠啊,我說這應當被了知。在這裡,不善思惟完全止息;工匠啊,我說這應當被了知。如是修行者是爲了止息不善思惟而修行;工匠啊,我說這應當被了知。 "這些是善思惟;工匠啊,我說這應當被了知。善思惟從這裡生起;工匠啊,我說這應當被了知。在這裡,善思惟完全止息;工匠啊,我說這應當被了知。如是修行者是爲了止息善思惟而修行;工匠啊,我說這應當被了知。 264. "工匠啊,什麼是不善戒?不善身業、不善語業、邪命——工匠啊,這些被稱為不善戒。 "工匠啊,這些不善戒從何處生起?它們的生起已經說過。應該說它們'從心生起'。哪種心?心有多種、多樣、各種不同。有貪心、有嗔心、有癡心,不善戒從這裡生起。 "工匠啊,這些不善戒在哪裡完全止息?它們的止息已經說過。在此,工匠啊,比丘捨棄身惡行而修習身善行,捨棄語惡行而修習語善行,捨棄意惡行而修習意善行,捨棄邪命而以正命度日——在這裡,這些不善戒完全止息。 "工匠啊,如何修行才是爲了止息不善戒而修行?在此,工匠啊,比丘爲了未生起的惡不善法不生起而生起欲求、精進、發勤、策勵其心、努力;爲了已生起的惡不善法斷除而生起欲求、精進、發勤、策勵其心、努力;爲了未生起的善法生起而生起欲求、精進、發勤、策勵其心、努力;爲了已生起的善法住立、不忘失、增長、廣大、修習、圓滿而生起欲求、精進、發勤、策勵其心、努力。工匠啊,如是修行才是爲了止息不善戒而修行。

『『Katame ca, thapati, kusalā sīlā? Kusalaṃ kāyakammaṃ, kusalaṃ vacīkammaṃ, ājīvaparisuddhampi kho ahaṃ, thapati, sīlasmiṃ vadāmi. Ime vuccanti, thapati, kusalā sīlā.

『『Ime ca, thapati, kusalā sīlā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. 『Cittasamuṭṭhānā』tissa vacanīyaṃ. Katamaṃ cittaṃ? Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ. Yaṃ cittaṃ vītarāgaṃ vītadosaṃ vītamohaṃ, itosamuṭṭhānā kusalā sīlā.

『『Ime ca, thapati, kusalā sīlā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu sīlavā hoti no ca sīlamayo, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti; yatthassa te kusalā sīlā aparisesā nirujjhanti.

『『Kathaṃ paṭipanno ca, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati ; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.

『『Katame ca, thapati, akusalā saṅkappā? Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo – ime vuccanti, thapati, akusalā saṅkappā.

『『Ime ca, thapati, akusalā saṅkappā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. 『Saññāsamuṭṭhānā』tissa vacanīyaṃ. Katamā saññā? Saññāpi hi bahū anekavidhā nānappakārakā. Kāmasaññā, byāpādasaññā, vihiṃsāsaññā – itosamuṭṭhānā akusalā saṅkappā.

『『Ime ca, thapati, akusalā saṅkappā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; etthete akusalā saṅkappā aparisesā nirujjhanti.

『『Kathaṃ paṭipanno ca, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.

『『Katame ca, thapati, kusalā saṅkappā? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ime vuccanti, thapati, kusalā saṅkappā.

『『Ime ca, thapati, kusalā saṅkappā kiṃsamuṭṭhānā? Samuṭṭhānampi nesaṃ vuttaṃ. 『Saññāsamuṭṭhānā』tissa vacanīyaṃ. Katamā saññā? Saññāpi hi bahū anekavidhā nānappakārakā. Nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā – itosamuṭṭhānā kusalā saṅkappā.

『『Ime ca, thapati, kusalā saṅkappā kuhiṃ aparisesā nirujjhanti? Nirodhopi nesaṃ vutto. Idha, thapati, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; etthete kusalā saṅkappā aparisesā nirujjhanti.

『『Kathaṃ paṭipanno ca, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti? Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ paṭipanno kho, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.

以下是完整的簡體中文直譯: 265. "工匠啊,什麼是善戒?善身業、善語業,我也說清凈生活是戒——工匠啊,這些被稱為善戒。 "工匠啊,這些善戒從何處生起?它們的生起已經說過。應該說它們'從心生起'。哪種心?心有多種、多樣、各種不同。離貪心、離嗔心、離癡心,善戒從這裡生起。 "工匠啊,這些善戒在哪裡完全止息?它們的止息已經說過。在此,工匠啊,比丘有戒但不執著于戒,如實了知那心解脫、慧解脫;在那裡,這些善戒完全止息。 "工匠啊,如何修行才是爲了止息善戒而修行?在此,工匠啊,比丘爲了未生起的惡不善法不生起而生起欲求、精進、發勤、策勵其心、努力;爲了已生起的惡不善法斷除而...爲了未生起的善法生起而...爲了已生起的善法住立、不忘失、增長、廣大、修習、圓滿而生起欲求、精進、發勤、策勵其心、努力。工匠啊,如是修行才是爲了止息善戒而修行。 266. "工匠啊,什麼是不善思惟?欲思惟、恚思惟、害思惟——工匠啊,這些被稱為不善思惟。 "工匠啊,這些不善思惟從何處生起?它們的生起已經說過。應該說它們'從想生起'。什麼是想?想有多種、多樣、各種不同。欲想、恚想、害想——不善思惟從這裡生起。 "工匠啊,這些不善思惟在哪裡完全止息?它們的止息已經說過。在此,工匠啊,比丘離欲...證得初禪而住;在這裡,這些不善思惟完全止息。 "工匠啊,如何修行才是爲了止息不善思惟而修行?在此,工匠啊,比丘爲了未生起的惡不善法不生起而生起欲求、精進、發勤、策勵其心、努力;爲了已生起的惡不善法斷除而...爲了未生起的善法生起而...爲了已生起的善法住立、不忘失、增長、廣大、修習、圓滿而生起欲求、精進、發勤、策勵其心、努力。工匠啊,如是修行才是爲了止息不善思惟而修行。 267. "工匠啊,什麼是善思惟?出離思惟、無恚思惟、無害思惟——工匠啊,這些被稱為善思惟。 "工匠啊,這些善思惟從何處生起?它們的生起已經說過。應該說它們'從想生起'。什麼是想?想有多種、多樣、各種不同。出離想、無恚想、無害想——善思惟從這裡生起。 "工匠啊,這些善思惟在哪裡完全止息?它們的止息已經說過。在此,工匠啊,比丘尋伺平息...證得第二禪而住;在這裡,這些善思惟完全止息。 "工匠啊,如何修行才是爲了止息善思惟而修行?在此,工匠啊,比丘爲了未生起的惡不善法不生起而生起欲求、精進、發勤、策勵其心、努力;爲了已生起的惡不善法斷除而...爲了未生起的善法生起而...爲了已生起的善法住立、不忘失、增長、廣大、修習、圓滿而生起欲求、精進、發勤、策勵其心、努力。工匠啊,如是修行才是爲了止息善思惟而修行。

『『Katamehi cāhaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ? Idha, thapati, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti – imehi kho ahaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjha』』nti.

Idamavoca bhagavā. Attamano pañcakaṅgo thapati bhagavato bhāsitaṃ abhinandīti.

Samaṇamuṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

Cūḷasakuludāyisuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sakuludāyī paribbājako moranivāpe paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – 『『atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyya』』nti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.

Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – 『『appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā』』ti. Atha kho te paribbājakā tuṇhī ahesuṃ .

Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca – 『『etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṃ paññatta』』nti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca – 『『kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā』』ti? 『『Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Yadāhaṃ, bhante, imaṃ parisaṃ anupasaṅkanto homi athāyaṃ parisā anekavihitaṃ tiracchānakathaṃ kathentī nisinnā hoti; yadā ca kho ahaṃ, bhante, imaṃ parisaṃ upasaṅkanto homi athāyaṃ parisā mamaññeva mukhaṃ ullokentī nisinnā hoti – 『yaṃ no samaṇo udāyī dhammaṃ bhāsissati taṃ [taṃ no (sī. syā. kaṃ. pī.)] sossāmā』ti; yadā pana , bhante, bhagavā imaṃ parisaṃ upasaṅkanto hoti athāhañceva ayañca parisā bhagavato mukhaṃ ullokentā [olokentī (syā. kaṃ. ka.)] nisinnā homa – 『yaṃ no bhagavā dhammaṃ bhāsissati taṃ sossāmā』』』ti.

以下是完整的簡體中文直譯: 268. "工匠啊,我宣稱具足哪十法的人是圓滿善巧、最高善巧、已達最高成就、不可戰勝的沙門?在此,工匠啊,比丘具足無學正見,具足無學正思惟,具足無學正語,具足無學正業,具足無學正命,具足無學正精進,具足無學正念,具足無學正定,具足無學正智,具足無學正解脫——工匠啊,我宣稱具足這十法的人是圓滿善巧、最高善巧、已達最高成就、不可戰勝的沙門。" 世尊如是說。五支工匠歡喜,隨喜世尊之所說。沙門文荼經第八終。 9. 小薩庫盧達依經 269. 如是我聞。一時,世尊住王舍城(現在的拉杰吉爾)竹林栗鼠feeding ground。那時,薩庫盧達依遊行者與大眾遊行者一起住在孔雀林遊行者園。那時,世尊在上午穿好衣服,拿著缽和衣進入王舍城乞食。然後世尊想:"現在進入王舍城乞食還太早。我何不去孔雀林遊行者園見薩庫盧達依遊行者呢?"於是世尊往孔雀林遊行者園去。那時,薩庫盧達依遊行者正與大眾遊行者坐在一起,高聲喧譁,大聲談論各種畜生論,即:談論國王、盜賊、大臣、軍隊、恐怖、戰爭、食物、飲料、衣服、臥具、花鬘、香料、親屬、車乘、村莊、市鎮、城市、國土、婦女、英雄、街道、井邊、祖先、雜談、世界起源、海洋起源、有無有論等。薩庫盧達依遊行者遠遠地看見世尊走來。看見后,他讓自己的會眾安靜下來:"諸位請安靜,不要出聲;這位沙門喬達摩來了;這位尊者喜歡安靜,讚歎安靜;也許他看到會眾安靜就會認為值得接近。"於是那些遊行者都保持沉默。 270. 然後世尊走近薩庫盧達依遊行者。薩庫盧達依遊行者對世尊說:"尊者,請來!尊者,歡迎世尊!尊者,世尊很久沒來這裡了。請坐,尊者,這是為您準備的座位。"世尊坐在準備好的座位上。薩庫盧達依遊行者也拿了一個低座,坐在一旁。世尊對坐在一旁的薩庫盧達依遊行者說:"優陀夷,你們剛才坐在一起談論什麼?你們的談話被打斷了?" "尊者,請放下我們剛才坐在一起談論的話題。尊者,世尊以後還會有機會聽到的。尊者,當我不在這個會眾中時,這個會眾就坐在這裡談論各種畜生論;當我來到這個會眾中時,這個會眾就坐在這裡看著我的臉說:'我們要聽沙門優陀夷講法';當世尊來到這個會眾中時,我和這個會眾就坐在這裡看著世尊的臉說:'我們要聽世尊講法'。"

『『Tenahudāyi, taṃyevettha paṭibhātu yathā maṃ paṭibhāseyyā』』si. 『『Purimāni , bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno 『carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita』nti. So mayā [paccupaṭṭhita』』nti mayā (?)] pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi – 『aho nūna bhagavā, aho nūna sugato! Yo imesaṃ dhammānaṃ sukusalo』』』ti. 『『Ko pana so, udāyi, sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno 『carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhita』nti, yo tayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi kopañca dosañca appaccayañca pātvākāsī』』ti? 『Nigaṇṭho, bhante, nāṭaputto』ti.

『『Yo kho, udāyi, anekavihitaṃ pubbenivāsaṃ anussareyya, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya, so vā maṃ pubbantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ pubbantaṃ ārabbha pañhaṃ puccheyyaṃ; so vā me pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.

『『Yo [so (sī. pī.)] kho, udāyi, dibbena cakkhunā visuddhena atikkantamānusakena satte passeyya cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya, so vā maṃ aparantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ aparantaṃ ārabbha pañhaṃ puccheyyaṃ; so vā me aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.

『『Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Dhammaṃ te desessāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī』』ti.

『『Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṃ tampi nappahomi sākāraṃ sauddesaṃ anussarituṃ, kuto panāhaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathāpi bhagavā? Ahañhi, bhante, etarahi paṃsupisācakampi na passāmi, kuto panāhaṃ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā? Yaṃ pana maṃ, bhante, bhagavā evamāha – 『api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto; dhammaṃ te desessāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī』ti tañca pana me bhiyyosomattāya na pakkhāyati. Appeva nāmāhaṃ, bhante, sake ācariyake bhagavato cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā』』ti.

以下是完整的簡體中文直譯: 271. "那麼優陀夷,就請你說說你想對我說的話吧。""尊者,前幾天,有人宣稱自己是全知全見者,聲稱'無論行、住、睡、醒,我都時時刻刻具足知見'。我問他關於過去的問題,他卻答非所問,轉移話題,顯露出憤怒、嗔恨和不悅。尊者,那時我想起了世尊:'啊,世尊!啊,善逝!他才是這些法的善巧者啊!'" "優陀夷,那個宣稱自己是全知全見者,聲稱'無論行、住、睡、醒,我都時時刻刻具足知見',當你問他關於過去的問題時,卻答非所問,轉移話題,顯露出憤怒、嗔恨和不悅的人是誰?""尊者,是尼乾子。" "優陀夷,如果有人能憶念種種宿世,即:一生、兩生...如是憶念種種宿世及其狀況、特徵,他可以問我關於過去的問題,我也可以問他關於過去的問題;他可以用回答關於過去的問題來使我滿意,我也可以用回答關於過去的問題來使他滿意。 "優陀夷,如果有人能以清凈、超人的天眼觀察眾生的死亡和再生,了知眾生隨業而趣——卑賤的、高貴的,美麗的、醜陋的,幸運的、不幸的,他可以問我關於未來的問題,我也可以問他關於未來的問題;他可以用回答關於未來的問題來使我滿意,我也可以用回答關於未來的問題來使他滿意。 "不過,優陀夷,放下過去,放下未來。我為你說法:此有故彼有,此生故彼生;此無故彼無,此滅故彼滅。" "尊者,我連今生經歷過的事都不能完整地憶念,更何況能像世尊那樣憶念種種宿世,即:一生、兩生...如是憶念種種宿世及其狀況、特徵呢?尊者,我現在連塵土鬼都看不見,更何況能像世尊那樣以清凈、超人的天眼觀察眾生的死亡和再生,了知眾生隨業而趣——卑賤的、高貴的,美麗的、醜陋的,幸運的、不幸的呢?尊者,您剛才對我說:'不過,優陀夷,放下過去,放下未來。我為你說法:此有故彼有,此生故彼生;此無故彼無,此滅故彼滅。'這對我來說更加不清楚了。尊者,也許我能用回答關於我自己的老師的問題來使世尊滿意。"

『『Kinti pana te, udāyi, sake ācariyake hotī』』ti? 『『Amhākaṃ, bhante, sake ācariyake evaṃ hoti – 『ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo』』』ti.

『『Yaṃ pana te etaṃ, udāyi, sake ācariyake evaṃ hoti – 『ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo』ti, katamo so paramo vaṇṇo』』ti? 『『Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo』』ti.

『『Katamo pana so paramo vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī』』ti? 『『Yasmā , bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo』』ti.

『『Dīghāpi kho te esā, udāyi, phareyya – 『yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo』ti vadesi, tañca vaṇṇaṃ na paññapesi. Seyyathāpi, udāyi, puriso evaṃ vadeyya – 『ahaṃ yā imasmiṃ janapade janapadakalyāṇī taṃ icchāmi, taṃ kāmemī』ti. Tamenaṃ evaṃ vadeyyuṃ – 『ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – khattiyī vā brāhmaṇī vā vessī vā suddī vā』』ti? Iti puṭṭho 『no』ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – 『ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – evaṃnāmā evaṃgottāti vāti…pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti… amukasmiṃ gāme vā nigame vā nagare vā』ti? Iti puṭṭho 『no』ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – 『ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī』』』ti? Iti puṭṭho 『āmā』ti vadeyya.

『『Taṃ kiṃ maññasi, udāyi – nanu evaṃ sante, tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī』』ti? 『『Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī』』ti.

『『Evameva kho tvaṃ, udāyi, 『yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo』ti vadesi, tañca vaṇṇaṃ na paññapesī』』ti.

『『Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā』』ti.

以下是完整的簡體中文直譯: 272. "優陀夷,你自己的老師是怎麼說的呢?""尊者,我們自己的老師是這樣說的:'這是最高的色,這是最高的色'。" "優陀夷,你自己的老師說'這是最高的色,這是最高的色',那麼什麼是最高的色呢?""尊者,沒有比這色更高或更殊勝的色,所以這是最高的色。" "那麼,什麼是沒有比它更高或更殊勝的最高的色呢?""尊者,沒有比這色更高或更殊勝的色,所以這是最高的色。" "優陀夷,你可能會一直這樣說下去:'尊者,沒有比這色更高或更殊勝的色,所以這是最高的色',但你並沒有解釋那個色是什麼。優陀夷,就像一個人說:'我愛慕這個國家裡最美麗的女人,我想要她。'人們會問他:'喂,朋友,你愛慕想要的那個國色天香,你知道她是剎帝利、婆羅門、吠舍還是首陀羅嗎?'他回答說:'不知道。'人們又問他:'喂,朋友,你愛慕想要的那個國色天香,你知道她叫什麼名字、屬於哪個家族嗎?...她是高個子、矮個子還是中等身材?她是黑面板、褐色面板還是金色面板?她住在哪個村莊、市鎮或城市?'他回答說:'不知道。'人們就會說:'喂,朋友,你愛慕想要的是你不知道也沒見過的人嗎?'他回答說:'是的。' "優陀夷,你怎麼看?這樣的話,這個人的話不是毫無意義嗎?""確實如此,尊者,這樣的話,這個人的話確實毫無意義。" "同樣地,優陀夷,你說'尊者,沒有比這色更高或更殊勝的色,所以這是最高的色',但你並沒有解釋那個色是什麼。" "尊者,就像一顆美麗的、上等的、八棱的、精工雕琢的琉璃寶石放在黃色毛毯上會發光、閃耀、光彩奪目,自我的色就是這樣,死後無病。"

『『Taṃ kiṃ maññasi, udāyi, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā』』ti? 『『Yvāyaṃ, bhante, rattandhakāratimisāya kimi khajjopanako – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā』』ti.

『『Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā』』ti? 『『Yvāyaṃ, bhante, rattandhakāratimisāya telappadīpo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā』』ti.

『『Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā』』ti? 『『Yvāyaṃ, bhante, rattandhakāratimisāya mahāaggikkhandho – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā』』ti.

『『Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā』』ti? 『『Yvāyaṃ, bhante, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā』』ti.

『『Taṃ kiṃ maññasi, udāyi, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido [abhide (ka. sī.), abhidosaṃ (ka.) abhidoti abhisaddena samānatthanipātapadaṃ (chakkaṅguttaraṭīkā mahāvagga aṭṭhamasuttavaṇṇanā)] aḍḍharattasamayaṃ cando – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā』』ti? 『『Yvāyaṃ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā』』ti.

『『Taṃ kiṃ maññasi, udāyi, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā』』ti? 『『Yvāyaṃ, bhante, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā』』ti.

『『Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi. Atha ca panāhaṃ na vadāmi – 『yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī』ti. Atha ca pana tvaṃ, udāyi, 『yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro [hīnataro (sī. pī.)] ca patikiṭṭhataro ca so paramo vaṇṇo』ti vadesi, tañca vaṇṇaṃ na paññapesī』』ti. 『『Acchidaṃ [acchira (ka.), acchida (?)] bhagavā kathaṃ, acchidaṃ sugato katha』』nti!

『『Kiṃ pana tvaṃ, udāyi, evaṃ vadesi – 『acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathaṃ』』』ti? 『『Amhākaṃ, bhante, sake ācariyake evaṃ hoti – 『ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo』ti. Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā』』ti.

以下是完整的簡體中文直譯: 273. "優陀夷,你怎麼看?一顆美麗的、上等的、八棱的、精工雕琢的琉璃寶石放在黃色毛毯上發光、閃耀、光彩奪目,和漆黑夜裡的螢火蟲相比,哪一個的色更殊勝、更高貴?""尊者,漆黑夜裡的螢火蟲的色更殊勝、更高貴。" "優陀夷,你怎麼看?漆黑夜裡的螢火蟲和漆黑夜裡的油燈相比,哪一個的色更殊勝、更高貴?""尊者,漆黑夜裡的油燈的色更殊勝、更高貴。" "優陀夷,你怎麼看?漆黑夜裡的油燈和漆黑夜裡的大火堆相比,哪一個的色更殊勝、更高貴?""尊者,漆黑夜裡的大火堆的色更殊勝、更高貴。" "優陀夷,你怎麼看?漆黑夜裡的大火堆和黎明時分晴朗無雲的天空中的晨星相比,哪一個的色更殊勝、更高貴?""尊者,黎明時分晴朗無雲的天空中的晨星的色更殊勝、更高貴。" "優陀夷,你怎麼看?黎明時分晴朗無雲的天空中的晨星和十五日布薩日半夜時分晴朗無雲的天空中的滿月相比,哪一個的色更殊勝、更高貴?""尊者,十五日布薩日半夜時分晴朗無雲的天空中的滿月的色更殊勝、更高貴。" "優陀夷,你怎麼看?十五日布薩日半夜時分晴朗無雲的天空中的滿月和雨季最後一個月秋天晴朗無雲的正午時分的太陽相比,哪一個的色更殊勝、更高貴?""尊者,雨季最後一個月秋天晴朗無雲的正午時分的太陽的色更殊勝、更高貴。" "優陀夷,我知道有許多天神的光明超過日月的光明。但我不說'沒有比這色更高或更殊勝的色'。而你卻說'比螢火蟲的色還要低劣、還要卑賤的色才是最高的色',卻又不解釋那個色是什麼。""世尊切斷了論點!善逝切斷了論點!" "優陀夷,你為什麼說'世尊切斷了論點!善逝切斷了論點!'?""尊者,我們自己的老師是這樣說的:'這是最高的色,這是最高的色'。尊者,當我們被世尊盤問、追究、責難時,我們就顯得空虛、無用、錯誤了。"

『『Kiṃ panudāyi, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā』』ti? 『『Amhākaṃ, bhante, sake ācariyake evaṃ hoti – 『atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā』』』ti.

『『Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā』』ti? 『『Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, aññataraṃ vā pana tapoguṇaṃ samādāya vattati. Ayaṃ kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā』』ti.

『『Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā』』ti? 『『Sukhadukkhī, bhante』』.

『『Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye adinnādānaṃ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā』』ti? 『『Sukhadukkhī, bhante』』.

『『Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā』』ti? 『『Sukhadukkhī, bhante』』.

『『Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye musāvādaṃ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā』』ti? 『『Sukhadukkhī, bhante』』.

『『Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye aññataraṃ tapoguṇaṃ samādāya vattati, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā』』ti? 『『Sukhadukkhī, bhante』』.

『『Taṃ kiṃ maññasi, udāyi, api nu kho vokiṇṇasukhadukkhaṃ paṭipadaṃ āgamma ekantasukhassa lokassa sacchikiriyā hotī』』ti [sacchikiriyāyāti (ka.)]? 『『Acchidaṃ bhagavā kathaṃ, acchidaṃ sugato katha』』nti!

『『Kiṃ pana tvaṃ, udāyi, vadesi – 『acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathaṃ』』』ti? 『『Amhākaṃ, bhante, sake ācariyake evaṃ hoti – 『atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā』ti. Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā』』ti [aparaddhā (sī.), aparaddhāpi (syā. kaṃ. pī.)].

『『Kiṃ pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā』』ti? 『『Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā』』ti.

『『Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā』』ti? 『『Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati – ayaṃ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā』』ti.

『『Na [kiṃ nu (syā. kaṃ. ka.)] kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī』』ti. 『『Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti; ākāravatītveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā』』ti.

Evaṃ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi – 『『ettha mayaṃ anassāma sācariyakā, ettha mayaṃ anassāma [panassāma (sī.)] sācariyakā! Na mayaṃ ito bhiyyo uttaritaraṃ pajānāmā』』ti.

Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṃ etadavoca – 『『kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī』』ti? 『『Idhudāyi, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ… upasampajja viharati. Yā tā devatā ekantasukhaṃ lokaṃ upapannā tāhi devatāhi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati. Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī』』ti.

以下是完整的簡體中文直譯: 274. "優陀夷,有純樂世界嗎?有實現純樂世界的有效方法嗎?""尊者,我們自己的老師是這樣說的:'有純樂世界,有實現純樂世界的有效方法'。" "優陀夷,那麼什麼是實現純樂世界的有效方法呢?""尊者,在此,有人捨棄殺生,遠離殺生;捨棄不與取,遠離不與取;捨棄欲邪行,遠離欲邪行;捨棄妄語,遠離妄語;或者遵行某種苦行。尊者,這就是實現純樂世界的有效方法。" "優陀夷,你怎麼看?當一個人捨棄殺生,遠離殺生時,他是純粹快樂還是苦樂參半?""尊者,是苦樂參半。" "優陀夷,你怎麼看?當一個人捨棄不與取,遠離不與取時,他是純粹快樂還是苦樂參半?""尊者,是苦樂參半。" "優陀夷,你怎麼看?當一個人捨棄欲邪行,遠離欲邪行時,他是純粹快樂還是苦樂參半?""尊者,是苦樂參半。" "優陀夷,你怎麼看?當一個人捨棄妄語,遠離妄語時,他是純粹快樂還是苦樂參半?""尊者,是苦樂參半。" "優陀夷,你怎麼看?當一個人遵行某種苦行時,他是純粹快樂還是苦樂參半?""尊者,是苦樂參半。" "優陀夷,你怎麼看?通過這種苦樂交織的方法能實現純樂世界嗎?""世尊切斷了論點!善逝切斷了論點!" "優陀夷,你為什麼說'世尊切斷了論點!善逝切斷了論點!'?""尊者,我們自己的老師是這樣說的:'有純樂世界,有實現純樂世界的有效方法'。尊者,當我們被世尊盤問、追究、責難時,我們就顯得空虛、無用、錯誤了。" 275. "尊者,有純樂世界嗎?有實現純樂世界的有效方法嗎?""優陀夷,有純樂世界,有實現純樂世界的有效方法。" "尊者,那麼什麼是實現純樂世界的有效方法呢?""優陀夷,在此,比丘遠離欲樂...證得初禪而住;尋伺平息...證得第二禪而住;離喜...證得第三禪而住——優陀夷,這就是實現純樂世界的有效方法。" "尊者,這不是實現純樂世界的有效方法,因為這樣只是部分實現了純樂世界。""優陀夷,這樣並不是完全實現了純樂世界;這只是實現純樂世界的有效方法。" 說到這裡,薩庫盧達依遊行者的會眾變得喧鬧、高聲大叫:"我們和我們的老師在這裡迷失了!我們和我們的老師在這裡迷失了!我們不知道比這更高的了!" 然後薩庫盧達依遊行者讓那些遊行者安靜下來,對世尊說:"尊者,怎樣才算是完全實現了純樂世界呢?""優陀夷,在此,比丘舍樂...證得第四禪...而住。他與那些生於純樂世界的天神站在一起,交談,討論。優陀夷,這樣就算是完全實現了純樂世界。"

『『Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī』』ti? 『『Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Atthi kho, udāyi , aññeva dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī』』ti.

『『Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī』』ti? 『『Idhudāyi, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti』』.

『『Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

『『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. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

『『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…pe… 『ayaṃ dukkhanirodho』ti… 『ayaṃ dukkhanirodhagāminī paṭipadā』ti… 『ime āsavā』ti yathābhūtaṃ pajānāti, 『ayaṃ āsavasamudayo』ti… 『ayaṃ āsavanirodho』ti… 『ayaṃ āsavanirodhagāminī paṭipadā』ti yathābhūtaṃ pajānāti. 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. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Ime kho, udāyi, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī』』ti.

以下是完整的簡體中文直譯: 276. "尊者,比丘們是爲了實現這個純樂世界而在世尊處修梵行的嗎?""優陀夷,比丘們不是爲了實現純樂世界而在我這裡修梵行的。優陀夷,還有其他更高尚、更殊勝的法,比丘們是爲了證悟這些法而在我這裡修梵行的。" "尊者,那些比丘們爲了證悟而在世尊處修梵行的更高尚、更殊勝的法是什麼呢?""優陀夷,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...他捨棄這五蓋,心的污垢使慧力羸弱,遠離欲樂...證得初禪而住。優陀夷,這就是比丘們爲了證悟而在我這裡修梵行的更高尚、更殊勝的法。" "再者,優陀夷,比丘尋伺平息...證得第二禪...第三禪...第四禪而住。優陀夷,這也是比丘們爲了證悟而在我這裡修梵行的更高尚、更殊勝的法。" "他以如此寂靜、清凈、無垢、離染、柔軟、適業、穩固、不動的心,引導其心趣向宿命隨念智。他憶念種種宿世,即:一生、兩生...如是憶念種種宿世及其狀況、特徵。優陀夷,這也是比丘們爲了證悟而在我這裡修梵行的更高尚、更殊勝的法。" "他以如此寂靜、清凈、無垢、離染、柔軟、適業、穩固、不動的心,引導其心趣向眾生死生智。他以清凈、超人的天眼觀察眾生的死亡和再生,了知眾生隨業而趣——卑賤的、高貴的,美麗的、醜陋的,幸運的、不幸的...了知眾生隨業而趣。優陀夷,這也是比丘們爲了證悟而在我這裡修梵行的更高尚、更殊勝的法。" "他以如此寂靜、清凈、無垢、離染、柔軟、適業、穩固、不動的心,引導其心趣向漏盡智。他如實了知'這是苦'、'這是苦集'、'這是苦滅'、'這是趣向苦滅之道'、'這些是漏'、'這是漏集'、'這是漏滅'、'這是趣向漏滅之道'。當他如是知、如是見時,他的心從欲漏、有漏、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'。優陀夷,這也是比丘們爲了證悟而在我這裡修梵行的更高尚、更殊勝的法。優陀夷,這些就是比丘們爲了證悟而在我這裡修梵行的更高尚、更殊勝的法。"

Evaṃ vutte, sakuludāyī paribbājako bhagavantaṃ etadavoca – 『『abhikkantaṃ, bhante , abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – 『cakkhumanto rūpāni dakkhantī』ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada』』nti.

Evaṃ vutte, sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ etadavocuṃ – 『『mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari; mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasi. Seyyathāpi nāma udakamaṇiko [maṇiko (sī. pī. ka.)] hutvā udañcaniko [uddekaniko (sī. syā. kaṃ. pī.)] assa, evaṃ sampadamidaṃ [evaṃ sampadametaṃ (sī. pī.)] bhoto udāyissa bhavissati. Mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari; mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasī』』ti. Iti hidaṃ sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ antarāyamakāsi bhagavati brahmacariyeti.

Cūḷasakuludāyisuttaṃ niṭṭhitaṃ navamaṃ.

Vekhanasasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vekhanaso [vekhanasso (sī. pī.)] paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṃ udānesi – 『『ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo』』ti.

『『Kiṃ pana tvaṃ, kaccāna, evaṃ vadesi – 『ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo』ti? Katamo, kaccāna, so paramo vaṇṇo』』ti?

『『Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo』』ti.

『『Katamo pana so, kaccāna, vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī』』ti?

『『Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo』』ti.

『『Dīghāpi kho te esā, kaccāna, phareyya – 『yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo』ti vadesi, tañca vaṇṇaṃ na paññapesi. Seyyathāpi, kaccāna, puriso evaṃ vadeyya – 『ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi taṃ kāmemī』ti. Tamenaṃ evaṃ vadeyyuṃ – 『ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – khattiyī vā brāhmaṇī vā vessī vā suddī vā』ti? Iti puṭṭho 『no』ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – 『ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ 『evaṃnāmā evaṃgottāti vāti…pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti… amukasmiṃ gāme vā nigame vā nagare vā』ti? Iti puṭṭho 『no』ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – 『ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī』』』ti? Iti puṭṭho 『āmā』ti vadeyya.

『『Taṃ kiṃ maññasi, kaccāna, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī』』ti? 『『Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī』』ti. 『『Evameva kho tvaṃ, kaccāna, 『yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo』ti vadesi; tañca vaṇṇaṃ na paññapesī』』ti. 『『Seyyathāpi, bho gotama, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā』』ti.

以下是完整的簡體中文直譯: 277. 說到這裡,薩庫盧達依遊行者對世尊說:"殊勝啊,尊者!殊勝啊,尊者!就像有人扶起倒翻的東西,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,世尊以種種方便闡明了法。尊者,我歸依世尊、法和比丘僧團。尊者,愿我能在世尊座下出家,受具足戒。" 說到這裡,薩庫盧達依遊行者的會眾對薩庫盧達依遊行者說:"尊者優陀夷,不要在沙門喬達摩處修梵行;尊者優陀夷,不要從老師變成學生。就像從水罐變成水瓢一樣,這將是尊者優陀夷的下場。尊者優陀夷,不要在沙門喬達摩處修梵行;尊者優陀夷,不要從老師變成學生。"就這樣,薩庫盧達依遊行者的會眾阻止薩庫盧達依遊行者在世尊處修梵行。小薩庫盧達依經第九終。 10. 韋卡納薩經 278. 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,韋卡納薩遊行者來到世尊處。來到后,與世尊互相問候。寒暄敘禮后,站在一旁。站在一旁的韋卡納薩遊行者在世尊面前自說:"這是最高的色,這是最高的色。" "迦旃延,你為什麼說'這是最高的色,這是最高的色'?迦旃延,什麼是最高的色?" "喬達摩先生,沒有比這色更高或更殊勝的色,所以這是最高的色。" "迦旃延,那麼什麼是沒有比它更高或更殊勝的色?" "喬達摩先生,沒有比這色更高或更殊勝的色,所以這是最高的色。" "迦旃延,你可能會一直這樣說下去:'喬達摩先生,沒有比這色更高或更殊勝的色,所以這是最高的色',但你並沒有解釋那個色是什麼。迦旃延,就像一個人說:'我愛慕這個國家裡最美麗的女人,我想要她。'人們會問他:'朋友,你愛慕想要的那個國色天香,你知道她是剎帝利、婆羅門、吠舍還是首陀羅嗎?'他回答說:'不知道。'人們又問他:'朋友,你愛慕想要的那個國色天香,你知道她叫什麼名字、屬於哪個家族嗎?...她是高個子、矮個子還是中等身材?她是黑面板、褐色面板還是金色面板?她住在哪個村莊、市鎮或城市?'他回答說:'不知道。'人們就會說:'朋友,你愛慕想要的是你不知道也沒見過的人嗎?'他回答說:'是的。'" "迦旃延,你怎麼看?這樣的話,這個人的話不是毫無意義嗎?""確實如此,喬達摩先生,這樣的話,這個人的話確實毫無意義。" "同樣地,迦旃延,你說'喬達摩先生,沒有比這色更高或更殊勝的色,所以這是最高的色',但你並沒有解釋那個色是什麼。""喬達摩先生,就像一顆美麗的、上等的、八棱的、精工雕琢的琉璃寶石放在黃色毛毯上會發光、閃耀、光彩奪目,自我的色就是這樣,死後無病。"

『『Taṃ kiṃ maññasi, kaccāna, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā』』ti? 『『Yvāyaṃ, bho gotama, rattandhakāratimisāya kimi khajjopanako, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā』』ti.

『『Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā』』ti? 『『Yvāyaṃ, bho gotama, rattandhakāratimisāya telappadīpo, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā』』ti.

『『Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā』』ti? 『『Yvāyaṃ, bho gotama, rattandhakāratimisāya mahāaggikkhandho, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā』』ti.

『『Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā』』ti? 『『Yvāyaṃ, bho gotama, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā』』ti. 『『Taṃ kiṃ maññasi, kaccāna, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā』』ti? 『『Yvāyaṃ, bho gotama, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā』』ti. 『『Taṃ kiṃ maññasi, kaccāna, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā』』ti? 『『Yvāyaṃ, bho gotama, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā』』ti. 『『Ato kho te, kaccāna, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi. Atha ca panāhaṃ na vadāmi – 『yasmā vaṇṇā añño vaṇṇo uttaritaro ca paṇītataro ca natthī』ti. Atha ca pana tvaṃ, kaccāna, 『yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo』ti vadesi; tañca vaṇṇaṃ na paññapesi』』.

以下是完整的簡體中文直譯: 279. "迦旃延,你怎麼看?一顆美麗的、上等的、八棱的、精工雕琢的琉璃寶石放在黃色毛毯上發光、閃耀、光彩奪目,和漆黑夜裡的螢火蟲相比,哪一個的色更殊勝、更高貴?""喬達摩先生,漆黑夜裡的螢火蟲的色更殊勝、更高貴。" "迦旃延,你怎麼看?漆黑夜裡的螢火蟲和漆黑夜裡的油燈相比,哪一個的色更殊勝、更高貴?""喬達摩先生,漆黑夜裡的油燈的色更殊勝、更高貴。" "迦旃延,你怎麼看?漆黑夜裡的油燈和漆黑夜裡的大火堆相比,哪一個的色更殊勝、更高貴?""喬達摩先生,漆黑夜裡的大火堆的色更殊勝、更高貴。" "迦旃延,你怎麼看?漆黑夜裡的大火堆和黎明時分晴朗無雲的天空中的晨星相比,哪一個的色更殊勝、更高貴?""喬達摩先生,黎明時分晴朗無雲的天空中的晨星的色更殊勝、更高貴。" "迦旃延,你怎麼看?黎明時分晴朗無雲的天空中的晨星和十五日布薩日半夜時分晴朗無雲的天空中的滿月相比,哪一個的色更殊勝、更高貴?""喬達摩先生,十五日布薩日半夜時分晴朗無雲的天空中的滿月的色更殊勝、更高貴。" "迦旃延,你怎麼看?十五日布薩日半夜時分晴朗無雲的天空中的滿月和雨季最後一個月秋天晴朗無雲的正午時分的太陽相比,哪一個的色更殊勝、更高貴?""喬達摩先生,雨季最後一個月秋天晴朗無雲的正午時分的太陽的色更殊勝、更高貴。" "迦旃延,我知道有許多天神的光明超過日月的光明。但我不說'沒有比這色更高或更殊勝的色'。而你卻說'比螢火蟲的色還要低劣、還要卑賤的色才是最高的色',卻又不解釋那個色是什麼。"

『『Pañca kho ime, kaccāna, 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, kaccāna, pañca kāmaguṇā. Yaṃ kho, kaccāna, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ. Iti kāmehi kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ tattha aggamakkhāyatī』』ti.

Evaṃ vutte, vekhanaso paribbājako bhagavantaṃ etadavoca – 『『acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – 『kāmehi kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ tattha aggamakkhāyatī』ti. (『Kāmehi, bho gotama, kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ, tattha aggamakkhāyatī』ti) [( ) sī. syā. kaṃ. pī. potthakesu natthi] – 『『dujjānaṃ kho etaṃ, kaccāna, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena – kāmā [kāmaṃ (sī. syā. kaṃ. pī.)] vā kāmasukhaṃ vā kāmaggasukhaṃ vā. Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā te kho etaṃ jāneyyuṃ – kāmā vā kāmasukhaṃ vā kāmaggasukhaṃ vā』』ti.

以下是完整的簡體中文直譯: 280. "迦旃延,有這五種欲樂。哪五種?眼識可識別的色,是可愛的、可喜的、悅意的、可愛的形態,與慾望相關,能引起貪愛;耳識可識別的聲...鼻識可識別的香...舌識可識別的味...身識可識別的觸,是可愛的、可喜的、悅意的、可愛的形態,與慾望相關,能引起貪愛——迦旃延,這就是五種欲樂。迦旃延,緣于這五種欲樂而生起的快樂和喜悅,這被稱為欲樂之樂。因此,從欲樂而來欲樂之樂,從欲樂之樂而來最高欲樂之樂,這被稱為其中最高的。" 說到這裡,韋卡納薩遊行者對世尊說:"喬達摩先生,真是不可思議!喬達摩先生,真是奇妙!喬達摩先生說得多麼好啊:'從欲樂而來欲樂之樂,從欲樂之樂而來最高欲樂之樂,這被稱為其中最高的。'" "迦旃延,對於你這樣一個持有不同見解、不同信念、不同愛好、不同修行、不同老師的人來說,很難理解欲樂、欲樂之樂或最高欲樂之樂。迦旃延,那些阿羅漢、漏盡、梵行已立、所作已辦、卸下重擔、達到目標、徹底斷除有結、正智解脫的比丘,他們才能知道欲樂、欲樂之樂或最高欲樂之樂。"

Evaṃ vutte, vekhanaso paribbājako kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno 『『samaṇo [samaṇo ca (sī. pī.)] gotamo pāpito bhavissatī』』ti bhagavantaṃ etadavoca – 『『evameva panidhekacce [panidheke (sī. pī.), panimeke (uparisubhasutte)] samaṇabrāhmaṇā ajānantā pubbantaṃ, apassantā aparantaṃ atha ca pana 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti – pajānāmā』ti – paṭijānanti [itthattāyāti paṭijānanti (pī.)]. Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjatī』』ti. 『『Ye kho te, kaccāna, samaṇabrāhmaṇā ajānantā pubbantaṃ , apassantā aparantaṃ, 『khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti – pajānāmā』ti – paṭijānanti; tesaṃ soyeva [tesaṃ tesāyaṃ (sī.), tesaṃyeva so (?)] sahadhammiko niggaho hoti. Api ca, kaccāna, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno [yathānusiṭṭhaṃ paṭipajjamāno (?)] nacirasseva sāmaññeva ñassati sāmaṃ dakkhiti – evaṃ kira sammā [evaṃ kirāyasmā (syā. ka.)] bandhanā vippamokkho hoti, yadidaṃ avijjā bandhanā. Seyyathāpi, kaccāna, daharo kumāro mando uttānaseyyako kaṇṭhapañcamehi bandhanehi baddho assa suttabandhanehi; tassa vuddhimanvāya indriyānaṃ paripākamanvāya tāni bandhanāni mucceyyuṃ; so mokkhomhīti kho jāneyya no ca bandhanaṃ . Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṃ dhammaṃ desemi; yathānusiṭṭhaṃ tathā paṭipajjamāno nacirasseva sāmaññe ñassati , sāmaṃ dakkhiti – 『evaṃ kira sammā bandhanā vippamokkho hoti, yadidaṃ avijjā bandhanā』』』ti.

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

Vekhanasasuttaṃ niṭṭhitaṃ dasamaṃ.

Paribbājakavaggo niṭṭhito tatiyo.

Tassuddānaṃ –

Puṇḍarī-aggisaha-kathināmo, dīghanakho puna bhāradvājagotto;

Sandakaudāyimuṇḍikaputto, maṇiko tathākaccāno varavaggo.

以下是完整的簡體中文直譯: 281. 說到這裡,韋卡納薩遊行者生氣不悅,辱罵、誹謗、責難世尊,說"沙門喬達摩將是邪惡的",對世尊說:"正是這樣,有些沙門婆羅門不知前際,不見后際,卻自稱'我們知道:生已盡,梵行已立,所作已辦,不受後有'。他們的這種說法成為笑柄,只是空洞無物的言語。""迦旃延,那些不知前際,不見后際,卻自稱'我們知道:生已盡,梵行已立,所作已辦,不受後有'的沙門婆羅門,對他們來說這正是如法的責難。但是,迦旃延,且不說前際,且不說后際。讓一個聰明、誠實、正直、坦率的人來,我來教導,我來說法。如果他按照指導修行,不久就能自己知道,自己看到:'原來這樣就是從束縛中解脫,也就是從無明的束縛中解脫。'迦旃延,就像一個幼小、愚昧、仰臥的嬰兒被五種繩索綁住,那是柔軟的繩索;隨著他的成長,隨著他感官的成熟,那些繩索就會鬆開;他會知道'我解脫了',但不知道繩索。同樣地,迦旃延,讓一個聰明、誠實、正直、坦率的人來,我來教導,我來說法;如果他按照指導修行,不久就能自己知道,自己看到:'原來這樣就是從束縛中解脫,也就是從無明的束縛中解脫。'" 說到這裡,韋卡納薩遊行者對世尊說:"殊勝啊,喬達摩先生...愿喬達摩先生記住我從今天起終生歸依的優婆塞。" 韋卡納薩經第十終。遊行者品第三終。其摘要如下: 蓮花、阿耆毗、迦底那、長爪, 再有婆羅豆婆遮種; 珊達迦、優陀夷、文荼迦子, 寶石以及迦旃延,此為殊勝品。