B0102020205brāhmaṇavaggo（婆羅門經）c3.5s

Brāhmaṇavaggo
Brahmāyusuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṃ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ [bedānaṃ (ka.)] pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Assosi kho brahmāyu brāhmaṇo – 『『samaṇo khalu bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī』』』ti.
Tena kho pana samayena brahmāyussa brāhmaṇassa uttaro nāma māṇavo antevāsī hoti tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho brahmāyu brāhmaṇo uttaraṃ māṇavaṃ āmantesi – 『『ayaṃ, tāta uttara, samaṇo gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā arahaṃ sammāsambuddho…pe… sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī』ti. Ehi tvaṃ, tāta uttara, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso. Tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā』』ti. 『『Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso』』ti. 『『Āgatāni kho, tāta uttara, amhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā . Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena [dhammena samena (ka.)] abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṃ kho pana, tāta uttara, mantānaṃ dātā; tvaṃ mantānaṃ paṭiggahetā』』ti.
婆羅門品
梵摩經
如是我聞。一時，世尊與大比丘眾約五百人一同在毗提訶國（現代比哈爾邦）遊行。當時，婆羅門梵摩住在彌絺羅城（現代尼泊爾境內），年老衰邁，壽命已盡，年齡已到一百二十歲。他精通三吠陀，通曉詞義學和音韻學，精通古傳說為第五的典籍，通曉詞句分析、文法，對順世論和大人相無所不知。婆羅門梵摩聽說："沙門喬達摩，釋迦族人，從釋迦族出家，與大比丘眾約五百人一同在毗提訶國遊行。關於這位喬達摩尊者，有如此美好的名聲傳開：'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、世尊。'他以自己的智慧證悟並宣說了這個包括天、魔、梵、沙門、婆羅門、人、天的世界。他宣說的法，初善、中善、后善，有義有文，顯示完全圓滿清凈的梵行。見到這樣的阿羅漢是很好的。"
當時，婆羅門梵摩有一個名叫優多羅的學生，精通三吠陀，通曉詞義學和音韻學，精通古傳說為第五的典籍，通曉詞句分析、文法，對順世論和大人相無所不知。於是，婆羅門梵摩對優多羅學生說："親愛的優多羅，這位沙門喬達摩，釋迦族人，從釋迦族出家，與大比丘眾約五百人一同在毗提訶國遊行。關於這位喬達摩尊者，有如此美好的名聲傳開：'這位世尊是阿羅漢、正等正覺......見到這樣的阿羅漢是很好的。'親愛的優多羅，你去見沙門喬達摩。見到后，瞭解一下這位喬達摩尊者是否如傳聞所說那樣，是否真的如此，是否就是那樣的人。這樣我們就能瞭解這位喬達摩尊者了。""先生，我怎麼能知道這位喬達摩尊者是否如傳聞所說那樣，是否真的如此，是否就是那樣的人呢？""親愛的優多羅，我們的典籍中記載了三十二大人相。具備這些相的大人只有兩種去處，別無其他。如果居家，他將成為轉輪聖王，以正法治國，統治四方，使國土安定，具足七寶。他將擁有這七寶，即：輪寶、象寶、馬寶、摩尼寶、女寶、居士寶，第七是主兵臣寶。他將有一千多個勇猛善戰、能摧毀敵軍的兒子。他將以非暴力、非武力的正法征服這個大地直至海邊而統治。如果他從在家出家，他將成為阿羅漢、正等正覺者，揭開世間的遮蔽。親愛的優多羅，我是傳授咒語的人，你是接受咒語的人。"
『『Evaṃ, bho』』ti kho uttaro māṇavo brahmāyussa brāhmaṇassa paṭissutvā uṭṭhāyāsanā brahmāyuṃ brāhmaṇaṃ abhivādetvā padakkhiṇaṃ katvā videhesu yena bhagavā tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho bhagavato etadahosi – 『『passati kho me ayaṃ uttaro māṇavo dvattiṃsamahāpurisalakkhaṇāni , yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā』』ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi [parimasi (sī. ka.)]; ubhopi nāsikasotāni [nāsikāsotāni (sī.)] anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho uttarassa māṇavassa etadahosi – 『『samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ anubandheyyaṃ, iriyāpathamassa passeyya』』nti. Atha kho uttaro māṇavo sattamāsāni bhagavantaṃ anubandhi chāyāva anapāyinī [anupāyinī (syā. kaṃ. ka.)].
"好的，先生。"優多羅學生回答婆羅門梵摩后，從座位上起身，向婆羅門梵摩行禮，右繞三匝后，出發前往毗提訶國**去見世尊。他逐步遊行，最後來到世尊所在之處。來到后，與世尊互相問候。寒暄敘舊后，坐在一旁。坐在一旁的優多羅學生仔細觀察世尊身上的三十二大人相。優多羅學生看到世尊身上的三十二大人相，除了兩相之外大部分都看到了。對於這兩種大人相，他懷疑、猶豫、不確信、不滿意——即陰馬藏相和廣長舌相。這時，世尊心想："這個優多羅學生看到我身上的三十二大人相，除了兩相之外大部分都看到了。對於這兩種大人相，他懷疑、猶豫、不確信、不滿意——即陰馬藏相和廣長舌相。"於是，世尊施展神通，讓優多羅學生看到世尊的陰馬藏相。然後，世尊伸出舌頭，觸控並舔舐兩耳孔；觸控並舔舐兩鼻孔；用舌頭覆蓋整個前額。這時，優多羅學生心想："沙門喬達摩確實具備三十二大人相。我不如跟隨沙門喬達摩，觀察他的威儀。"於是，優多羅學生跟隨世尊七個月，如影隨形，從不離開。
Atha kho uttaro māṇavo sattannaṃ māsānaṃ accayena videhesu yena mithilā tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ brahmāyu brāhmaṇo etadavoca – 『『kacci, tāta uttara, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato , no aññathā? Kacci pana so bhavaṃ gotamo tādiso, no aññādiso』』ti? 『『Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato, no aññathā; tādisova [tādisova bho (sī. pī.), tādiso ca kho (syā. kaṃ. ka.)] so bhavaṃ gotamo, no aññādiso. Samannāgato ca [samannāgato ca bho (sabbattha)] so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi.

『『Suppatiṭṭhitapādo kho pana bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

『『Heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni…

『『Āyatapaṇhi kho pana so bhavaṃ gotamo…

『『Dīghaṅguli kho pana so bhavaṃ gotamo…

『『Mudutalunahatthapādo kho pana so bhavaṃ gotamo…

『『Jālahatthapādo kho pana so bhavaṃ gotamo…

『『Ussaṅkhapādo kho pana so bhavaṃ gotamo…

『『Eṇijaṅgho kho pana so bhavaṃ gotamo…

『『Ṭhitako kho pana so bhavaṃ gotamo anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati…

『『Kosohitavatthaguyho kho pana so bhavaṃ gotamo…

『『Suvaṇṇavaṇṇo kho pana so bhavaṃ gotamo kañcanasannibhattaco…

『『Sukhumacchavi kho pana so bhavaṃ gotamo. Sukhumattā chaviyā rajojallaṃ kāye na upalimpati…

『『Ekekalomo kho pana so bhavaṃ gotamo; ekekāni lomāni lomakūpesu jātāni…

『『Uddhaggalomo kho pana so bhavaṃ gotamo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni…

『『Brahmujugatto kho pana so bhavaṃ gotamo…

『『Sattussado kho pana so bhavaṃ gotamo…

『『Sīhapubbaddhakāyo kho pana so bhavaṃ gotamo…

『『Citantaraṃso kho pana so bhavaṃ gotamo…

『『Nigrodhaparimaṇḍalo kho pana so bhavaṃ gotamo; yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo…

『『Samavaṭṭakkhandho kho pana so bhavaṃ gotamo…

『『Rasaggasaggī kho pana so bhavaṃ gotamo…

『『Sīhahanu kho pana so bhavaṃ gotamo…

『『Cattālīsadanto kho pana so bhavaṃ gotamo…

『『Samadanto kho pana so bhavaṃ gotamo…

『『Aviraḷadanto kho pana so bhavaṃ gotamo…

『『Susukkadāṭho kho pana so bhavaṃ gotamo…

『『Pahūtajivho kho pana so bhavaṃ gotamo…

『『Brahmassaro kho pana so bhavaṃ gotamo karavikabhāṇī…

『『Abhinīlanetto kho pana so bhavaṃ gotamo…

『『Gopakhumo kho pana so bhavaṃ gotamo…

『『Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā…

『『Uṇhīsasīso kho pana so bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

『『Imehi kho, bho, so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato.

七個月過後，優多羅學生從毗提訶國出發前往彌絺羅城。他逐步旅行，最後來到彌絺羅城婆羅門梵摩所在之處。來到后，向婆羅門梵摩行禮，然後坐在一旁。婆羅門梵摩對坐在一旁的優多羅學生說："親愛的優多羅，那位喬達摩尊者是否如傳聞所說那樣，而不是別的樣子？那位喬達摩尊者是否就是那樣的人，而不是別的樣子？""先生，那位喬達摩尊者確實如傳聞所說那樣，而不是別的樣子；那位喬達摩尊者就是那樣的人，而不是別的樣子。那位喬達摩尊者確實具備三十二大人相。 "那位喬達摩尊者足下平坦；這是那位喬達摩尊者大人相之一。 "那位喬達摩尊者足底有千輻輪相，具備輪緣、輪轂，各方面都很完美... "那位喬達摩尊者足跟修長... "那位喬達摩尊者手指纖長... "那位喬達摩尊者手足柔軟... "那位喬達摩尊者手足有網縵... "那位喬達摩尊者足踝高聳... "那位喬達摩尊者小腿如羚羊... "那位喬達摩尊者站立時不彎腰就能用雙手撫摸膝蓋... "那位喬達摩尊者陰馬藏相... "那位喬達摩尊者膚色金黃，面板如黃金... "那位喬達摩尊者面板細膩。因面板細膩，塵垢不粘附身體... "那位喬達摩尊者一一毛孔生一毫毛... "那位喬達摩尊者毫毛向上生長，呈藍黑色，如塗抹眼藥，向右旋捲... "那位喬達摩尊者身體挺直如梵天... "那位喬達摩尊者七處豐滿... "那位喬達摩尊者上身如獅子... "那位喬達摩尊者兩肩之間飽滿... "那位喬達摩尊者身體圓滿如尼拘律樹；他的身高等於他的臂展，他的臂展等於他的身高... "那位喬達摩尊者頸部圓滿... "那位喬達摩尊者味覺敏銳... "那位喬達摩尊者顎如獅子... "那位喬達摩尊者有四十顆牙... "那位喬達摩尊者牙齒整齊... "那位喬達摩尊者牙齒緊密... "那位喬達摩尊者牙齒潔白... "那位喬達摩尊者舌頭寬廣... "那位喬達摩尊者聲音如梵天，如迦陵頻伽鳥... "那位喬達摩尊者眼睛湛藍... "那位喬達摩尊者眼睫如牛王... "那位喬達摩尊者兩眉之間生有白毫，柔軟如棉絮... "那位喬達摩尊者頭頂有肉髻；這也是那位喬達摩尊者大人相之一。 "先生，那位喬達摩尊者具備這三十二大人相。
『『Gacchanto kho pana so bhavaṃ gotamo dakkhiṇeneva pādena paṭhamaṃ pakkamati. So nātidūre pādaṃ uddharati, nāccāsanne pādaṃ nikkhipati; so nātisīghaṃ gacchati, nātisaṇikaṃ gacchati; na ca adduvena adduvaṃ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṃ saṅghaṭṭento gacchati. So gacchanto na satthiṃ unnāmeti, na satthiṃ onāmeti; na satthiṃ sannāmeti, na satthiṃ vināmeti. Gacchato kho pana tassa bhoto gotamassa adharakāyova [aḍḍhakāyova (ka.), āraddhakāyova (syā. kaṃ.)] iñjati, na ca kāyabalena gacchati. Apalokento kho pana so bhavaṃ gotamo sabbakāyeneva apaloketi; so na uddhaṃ ulloketi, na adho oloketi; na ca vipekkhamāno gacchati, yugamattañca pekkhati; tato cassa uttari anāvaṭaṃ ñāṇadassanaṃ bhavati. So antaragharaṃ pavisanto na kāyaṃ unnāmeti , na kāyaṃ onāmeti; na kāyaṃ sannāmeti, na kāyaṃ vināmeti. So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṃ kāyaṃ pakkhipati. So antaraghare nisinno samāno na hatthakukkuccaṃ āpajjati, na pādakukkuccaṃ āpajjati; na adduvena adduvaṃ āropetvā nisīdati; na ca gopphakena gopphakaṃ āropetvā nisīdati; na ca pāṇinā hanukaṃ upadahitvā [upādiyitvā (sī. pī.)] nisīdati. So antaraghare nisinno samāno na chambhati na kampati na vedhati na paritassati. So achambhī akampī avedhī aparitassī vigatalomahaṃso. Vivekavatto ca so bhavaṃ gotamo antaraghare nisinno hoti. So pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. So na khulukhulukārakaṃ [bulubulukārakaṃ (sī.)] pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. So odanaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So odanaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. Byañjanaṃ kho pana bhavaṃ gotamo byañjanamattāya āhāreti, na ca byañjanena ālopaṃ atināmeti. Dvattikkhattuṃ kho bhavaṃ gotamo mukhe ālopaṃ samparivattetvā ajjhoharati; na cassa kāci odanamiñjā asambhinnā kāyaṃ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti; athāparaṃ ālopaṃ upanāmeti. Rasapaṭisaṃvedī kho pana so bhavaṃ gotamo āhāraṃ āhāreti, no ca rasarāgapaṭisaṃvedī.
"那位喬達摩尊者行走時，總是先邁出右腳。他抬腳不會太高，也不會太低；他行走不會太快，也不會太慢；他行走時大腿不會相互碰撞，小腿也不會相互碰撞。他行走時不會抬高大腿，不會壓低大腿，不會內收大腿，也不會外展大腿。那位喬達摩尊者行走時，只有下半身在移動，而不是靠身體的力量行走。當他回顧時，會全身轉向；他不會向上看，也不會向下看；他不會東張西望地行走，只是看前方一牛軛的距離；超過這個距離的，他有無礙的知見。他進入室內時，不會抬高身體，不會壓低身體，不會內收身體，也不會外展身體。他轉身坐下時，不會離座位太遠或太近，也不會用手扶著座位坐下，更不會把身體扔到座位上。他坐在室內時，不會做手部小動作，不會做腳部小動作；他不會以大腿交叉坐著，也不會以小腿交叉坐著；他不會用手托著下巴坐著。他坐在室內時，不會恐懼、不會顫抖、不會發抖、不會驚慌。他無恐懼、無顫抖、無發抖、無驚慌、無毛骨悚然。那位喬達摩尊者坐在室內時傾向於獨處。他接受缽中的水時，不會抬高缽，不會壓低缽，不會內收缽，也不會外展缽。他接受適量的水，不會太少也不會太多。他洗缽時不會發出嘩啦嘩啦的聲音，不會轉動缽，不會把缽放在地上然後洗手；他洗完手后缽也洗好了，缽洗好後手也洗好了。他倒掉缽中的水時，不會倒得太遠也不會太近，也不會隨意潑灑。他接受飯食時，不會抬高缽，不會壓低缽，不會內收缽，也不會外展缽。他接受適量的飯食，不會太少也不會太多。那位喬達摩尊者食用配菜時恰到好處，不會用配菜裹住飯糰。那位喬達摩尊者在口中咀嚼飯糰兩三次後才吞下；沒有任何未嚼碎的飯粒進入他的身體，也沒有任何飯粒留在他的口中；然後他才送入下一口。那位喬達摩尊者品嚐食物的味道，但不會貪著味道。

『『Aṭṭhaṅgasamannāgataṃ [aṭṭhaṅgasamannāgato (ka.)] kho pana so bhavaṃ gotamo āhāraṃ āhāreti – neva davāya, na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā brahmacariyānuggahāya – 『iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā』ti . So bhuttāvī pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. So na khulukhulukārakaṃ pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. So bhuttāvī na pattaṃ bhūmiyaṃ nikkhipati nātidūre nāccāsanne, na ca anatthiko pattena hoti, na ca ativelānurakkhī pattasmiṃ. So bhuttāvī muhuttaṃ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti. So bhuttāvī anumodati, na taṃ bhattaṃ garahati, na aññaṃ bhattaṃ paṭikaṅkhati; aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti. So taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkamati. So nātisīghaṃ gacchati, nātisaṇikaṃ gacchati, na ca muccitukāmo gacchati; na ca tassa bhoto gotamassa kāye cīvaraṃ accukkaṭṭhaṃ hoti na ca accokkaṭṭhaṃ, na ca kāyasmiṃ allīnaṃ na ca kāyasmā apakaṭṭhaṃ; na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṃ apavahati; na ca tassa bhoto gotamassa kāye rajojallaṃ upalimpati . So ārāmagato nisīdati paññatte āsane. Nisajja pāde pakkhāleti; na ca so bhavaṃ gotamo pādamaṇḍanānuyogamanuyutto viharati. So pāde pakkhāletvā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti; attahitaparahitaubhayahitasabbalokahitameva so bhavaṃ gotamo cintento nisinno hoti. So ārāmagato parisati dhammaṃ deseti, na taṃ parisaṃ ussādeti, na taṃ parisaṃ apasādeti; aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti.

『『Aṭṭhaṅgasamannāgato kho panassa bhoto gotamassa mukhato ghoso niccharati – vissaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādī ca. Yathāparisaṃ kho pana so bhavaṃ gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. Te tena bhotā gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā pakkamanti avalokayamānāyeva [apalokayamānāyeva (sī. ka.)] avijahitattā [avijahantābhāvena (sī. syā. kaṃ. pī.)]. Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotamaṃ gacchantaṃ, addasāma ṭhitaṃ, addasāma antaragharaṃ pavisantaṃ, addasāma antaraghare nisinnaṃ tuṇhībhūtaṃ, addasāma antaraghare bhuñjantaṃ, addasāma bhuttāviṃ nisinnaṃ tuṇhībhūtaṃ, addasāma bhuttāviṃ anumodantaṃ, addasāma ārāmaṃ gacchantaṃ, addasāma ārāmagataṃ nisinnaṃ tuṇhībhūtaṃ, addasāma ārāmagataṃ parisati dhammaṃ desentaṃ. Ediso ca ediso ca so bhavaṃ gotamo, tato ca bhiyyo』』ti.

Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udāneti –

『『Namo tassa bhagavato arahato sammāsambuddhassa.

『『Namo tassa bhagavato arahato sammāsambuddhassā』』ti.

『『Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena samāgaccheyyāma? Appeva nāma siyā kocideva kathāsallāpo』』ti!

"那位喬達摩尊者進食時具備八種特質：不為嬉戲、不為驕慢、不為裝飾、不為美化，只是爲了維持這個身體的存續和生活，爲了止息傷害，爲了支援梵行，想著'這樣我將消除舊的痛苦感受，不產生新的痛苦感受，我將得以生存，無過且安樂'。他用完餐後接受缽中的水時，不會抬高缽，不會壓低缽，不會內收缽，也不會外展缽。他接受適量的水，不會太少也不會太多。他洗缽時不會發出嘩啦嘩啦的聲音，不會轉動缽，不會把缽放在地上然後洗手；他洗完手后缽也洗好了，缽洗好後手也洗好了。他倒掉缽中的水時，不會倒得太遠也不會太近，也不會隨意潑灑。他用完餐后不會把缽放在離自己太遠或太近的地方，他不會對缽漠不關心，也不會過分愛護缽。他用完餐後會靜坐片刻，不會錯過隨喜的時機。他用完餐後會隨喜，不會責備那頓飯，也不會期待其他的飯；相反，他會用法義開示、教導、鼓勵、鼓舞那群人。他用法義開示、教導、鼓勵、鼓舞那群人後，就從座位上起身離開。他走路不會太快，也不會太慢，不會表現出想要逃離的樣子；那位喬達摩尊者的衣服不會離身體太遠，也不會太貼身，不會粘在身上，也不會離身體太遠；風不會吹動那位喬達摩尊者身上的衣服；塵土不會粘附在那位喬達摩尊者的身上。他到精舍后，坐在準備好的座位上。坐下後洗腳；那位喬達摩尊者不會沉迷於裝飾腳。他洗完腳后，結跏趺坐，保持身體正直，在面前建立正念。他不會想要傷害自己，不會想要傷害他人，不會想要傷害雙方；那位喬達摩尊者坐著時只思考有利於自己、有利於他人、有利於雙方、有利於全世界的事。他到精舍後向眾人說法時，不會抬舉那群人，也不會貶低那群人；相反，他會用法義開示、教導、鼓勵、鼓舞那群人。 "那位喬達摩尊者口中發出的聲音具備八種特質：清晰、易懂、悅耳、動聽、圓潤、不散亂、深沉、迴響。當那位喬達摩尊者用聲音向眾人說法時，他的聲音不會傳到眾人之外。那些被那位喬達摩尊者用法義開示、教導、鼓勵、鼓舞的人從座位上起身離開時，都依依不捨地回頭觀望。先生，我們看到那位喬達摩尊者行走，看到他站立，看到他進入室內，看到他在室內靜坐，看到他在室內用餐，看到他用完餐后靜坐，看到他用完餐后隨喜，看到他去精舍，看到他到精舍后靜坐，看到他在精舍向眾人說法。那位喬達摩尊者就是這樣這樣的，甚至比這更殊勝。" 388. 聽了這些話，婆羅門梵摩從座位上起身，把上衣搭在一肩，向世尊合掌，三次歡呼道： "禮敬世尊、阿羅漢、正等正覺者！ "禮敬世尊、阿羅漢、正等正覺者！ "禮敬世尊、阿羅漢、正等正覺者！ "也許我們有朝一日能與那位喬達摩尊者相見？也許能有機會與他交談？"

Atha kho bhagavā videhesu anupubbena cārikaṃ caramāno yena mithilā tadavasari. Tatra sudaṃ bhagavā mithilāyaṃ viharati maghadevambavane. Assosuṃ kho mithileyyakā [methileyyakā (sī. pī.)] brāhmaṇagahapatikā – 『『samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi mithilaṃ anuppatto, mithilāyaṃ viharati maghadevambavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti . So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī』』』ti.

Atha kho mithileyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

那時，世尊在毗提訶國（Videha）逐步遊行，來到了彌絺羅城（Mithilā）。在那裡，世尊住在彌絺羅城的摩伽提婆芒果園中。彌絺羅城的婆羅門和居士們聽說："尊敬的喬達摩沙門，釋迦族之子，從釋迦族出家，在毗提訶國遊行，與大比丘僧團一起，約五百位比丘，已經到達彌絺羅城，住在摩伽提婆芒果園中。關於這位尊敬的喬達摩，有如此美好的名聲傳開：'他是世尊、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。'他以自己的智慧證悟並宣說這個世界，包括天界、魔界、梵天界、沙門婆羅門、天人。他宣說的法，初善、中善、后善，有義理，有文采，顯示完全圓滿清凈的梵行。見到這樣的阿羅漢是很好的。" 於是，彌絺羅城的婆羅門和居士們前往世尊所在之處。到達后，有些人向世尊禮拜，然後坐在一旁；有些人與世尊互相問候，寒暄後坐在一旁；有些人向世尊合掌，然後坐在一旁；有些人在世尊面前報上自己的姓名，然後坐在一旁；有些人默默地坐在一旁。
Assosi kho brahmāyu brāhmaṇo – 『『samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mithilaṃ anuppatto, mithilāyaṃ viharati maghadevambavane』』ti. Atha kho brahmāyu brāhmaṇo sambahulehi sāvakehi saddhiṃ yena maghadevambavanaṃ tenupasaṅkami. Atha kho brahmāyuno brāhmaṇassa avidūre ambavanassa etadahosi – 『『na kho metaṃ patirūpaṃ yohaṃ pubbe appaṭisaṃvidito samaṇaṃ gotamaṃ dassanāya upasaṅkameyya』』nti. Atha kho brahmāyu brāhmaṇo aññataraṃ māṇavakaṃ āmantesi – 『『ehi tvaṃ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – 『brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī』ti. Evañca vadehi – 『brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ bhogehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ mantehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ āyunā ceva yasasā ca. So bhoto gotamassa dassanakāmo』』』ti.

『『Evaṃ , bho』』ti kho so māṇavako brahmāyussa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so māṇavako bhagavantaṃ etadavoca – 『『brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – 『brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ bhogehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ mantehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ āyunā ceva yasasā ca. So bhoto gotamassa dassanakāmo』』』ti. 『『Yassadāni, māṇava, brahmāyu brāhmaṇo kālaṃ maññatī』』ti. Atha kho so māṇavako yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ etadavoca – 『『katāvakāso khomhi bhavatā samaṇena gotamena. Yassadāni bhavaṃ kālaṃ maññatī』』ti.

婆羅門梵摩渝聽說:"尊者,釋迦族出身的沙門喬達摩,從釋迦族出家,已經到達彌希羅(現尼泊爾境內),住在彌希羅的摩訶提婆芒果園。"於是婆羅門梵摩渝與眾多弟子一起前往摩訶提婆芒果園。當婆羅門梵摩渝離芒果園不遠時,心想:"我之前未曾拜訪過沙門喬達摩,現在貿然前去拜見是不恰當的。"於是婆羅門梵摩渝叫來一個年輕人說:"來吧,年輕人,你去見沙門喬達摩;見到后,以我的名義問候沙門喬達摩少病、少惱、輕安、有力、安樂住,說:'尊者喬達摩,婆羅門梵摩渝問候您少病、少惱、輕安、有力、安樂住。'還要這樣說:'尊者喬達摩,婆羅門梵摩渝年邁衰老,已到暮年,年齡已高,出生一百二十歲,精通三吠陀,通曉詞義學和語源學,精通古傳說為第五的典籍,通曉詞句,精通文法,於世間學說和大人相無所不通。尊者,在彌希羅居住的婆羅門和居士中,梵摩渝被公認為婆羅門中最富有的;梵摩渝被公認為婆羅門中咒語最精通的;梵摩渝被公認為婆羅門中年齡最長、名聲最大的。他想要拜見尊者喬達摩。'" "遵命,先生。"那個年輕人回答婆羅門梵摩渝后,就前往世尊所在之處;到達后與世尊互相問候。寒暄已畢,他站在一旁。站在一旁的年輕人對世尊說:"尊者喬達摩,婆羅門梵摩渝問候您少病、少惱、輕安、有力、安樂住;他還這樣說:'尊者喬達摩,婆羅門梵摩渝年邁衰老,已到暮年,年齡已高,出生一百二十歲,精通三吠陀,通曉詞義學和語源學,精通古傳說為第五的典籍,通曉詞句,精通文法,於世間學說和大人相無所不通。尊者,在彌希羅居住的婆羅門和居士中,梵摩渝被公認為婆羅門中最富有的;梵摩渝被公認為婆羅門中咒語最精通的;梵摩渝被公認為婆羅門中年齡最長、名聲最大的。他想要拜見尊者喬達摩。'" "年輕人,那就讓婆羅門梵摩渝選擇合適的時間吧。"於是那個年輕人回到婆羅門梵摩渝那裡,對他說:"尊者,沙門喬達摩已經允許我們拜訪。現在請您選擇合適的時間。"
Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami. Addasā kho sā parisā brahmāyuṃ brāhmaṇaṃ dūratova āgacchantaṃ. Disvāna oramiya [oramattha (syā. kaṃ. pī.), oramatha, oramati (ka.), atha naṃ (sī.), oramiyāti pana tvāpaccayantatathasaṃvaṇṇanānurūpaṃ visodhitapadaṃ] okāsamakāsi yathā taṃ ñātassa yasassino. Atha kho brahmāyu brāhmaṇo taṃ parisaṃ etadavoca – 『『alaṃ, bho! Nisīdatha tumhe sake āsane. Idhāhaṃ samaṇassa gotamassa santike nisīdissāmī』』ti.

Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi –

『『Ye me dvattiṃsāti sutā, mahāpurisalakkhaṇā;

Duve tesaṃ na passāmi, bhoto kāyasmiṃ gotama.

『『Kacci kosohitaṃ bhoto, vatthaguyhaṃ naruttama;

Nārīsamānasavhayā, kacci jivhā na dassakā [nārīsahanāma savhayā, kacci jivhā narassikā; (sī. syā. kaṃ. pī.)].

『『Kacci pahūtajivhosi, yathā taṃ jāniyāmase;

Ninnāmayetaṃ pahūtaṃ, kaṅkhaṃ vinaya no ise.

『『Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Katāvakāsā pucchāma, yaṃ kiñci abhipatthita』』nti.

Atha kho bhagavato etadahosi – 『『passati kho me ayaṃ brahmāyu brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā』』ti . Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa brahmāyu brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi –

『『Ye te dvattiṃsāti sutā, mahāpurisalakkhaṇā;

Sabbe te mama kāyasmiṃ, mā te [mā vo (ka.)] kaṅkhāhu brāhmaṇa.

『『Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.

『『Diṭṭhadhammahitatthāya , samparāyasukhāya ca;

Katāvakāso pucchassu, yaṃ kiñci abhipatthita』』nti.

Atha kho brahmāyussa brāhmaṇassa etadahosi – 『『katāvakāso khomhi samaṇena gotamena. Kiṃ nu kho ahaṃ samaṇaṃ gotamaṃ puccheyyaṃ – 『diṭṭhadhammikaṃ vā atthaṃ samparāyikaṃ vā』』』ti. Atha kho brahmāyussa brāhmaṇassa etadahosi – 『『kusalo kho ahaṃ diṭṭhadhammikānaṃ atthānaṃ. Aññepi maṃ diṭṭhadhammikaṃ atthaṃ pucchanti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ samparāyikaṃyeva atthaṃ puccheyya』』nti. Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi –

『『Kathaṃ kho brāhmaṇo hoti, kathaṃ bhavati vedagū;

Tevijjo bho kathaṃ hoti, sotthiyo kinti vuccati.

『『Arahaṃ bho kathaṃ hoti, kathaṃ bhavati kevalī;

Muni ca bho kathaṃ hoti, buddho kinti pavuccatī』』ti.

於是婆羅門梵摩渝前往世尊所在之處。那群眾從遠處就看到婆羅門梵摩渝走來。看到后,他們退讓並給他讓出空間,如同對待有名望的人一樣。然後婆羅門梵摩渝對那群眾說:"夠了,諸位!請你們坐在自己的座位上。我要在沙門喬達摩身邊坐下。" 於是婆羅門梵摩渝走向世尊;走近后與世尊互相問候。寒暄已畢,他坐在一旁。坐在一旁的婆羅門梵摩渝仔細觀察世尊身上的三十二大人相。婆羅門梵摩渝看到世尊身上的三十二大人相,除了兩相之外大部分都看到了。對於這兩個大人相他懷疑、猶豫、不確定、不滿意 - 即隱密處和廣長舌。於是婆羅門梵摩渝用偈頌對世尊說: "我聽說有三十二種,大人之相; 其中有兩相我未見,在您身上,喬達摩尊者。是否您的隱密處,至高無上者, 如女性般隱蔽,舌頭是否不可見。是否您有廣長舌,如我們所知; 請伸出您的廣長舌,消除我們的疑惑,聖者。爲了現世的利益,和來世的安樂, 我們獲準提問,任何想問的事。"
這時世尊心想:"這個婆羅門梵摩渝看到我身上的三十二大人相,除了兩相之外大部分都看到了。對於這兩個大人相他懷疑、猶豫、不確定、不滿意 - 即隱密處和廣長舌。"於是世尊施展神通,使婆羅門梵摩渝看到世尊的隱密處。然後世尊伸出舌頭,舔了舔兩耳,舔了舔兩鼻孔;甚至用舌頭覆蓋整個前額。然後世尊用偈頌回答婆羅門梵摩渝: "你聽說的那三十二種,大人之相; 它們全都在我身上,不要懷疑,婆羅門。應知的已知,應修的已修, 應斷的已斷,因此我是佛,婆羅門。爲了現世的利益,和來世的安樂, 你已獲準提問,任何想問的事。"
這時婆羅門梵摩渝心想:"我已獲得沙門喬達摩的允許。我應該問沙門喬達摩什麼呢 - 現世的利益還是來世的利益?"然後婆羅門梵摩渝又想:"我精通現世的利益。其他人也向我詢問現世的利益。不如我問沙門喬達摩來世的利益吧。"於是婆羅門梵摩渝用偈頌對世尊說: "如何成為婆羅門,如何成為明行足; 怎樣成為三明者,如何稱為精通吠陀。如何成為阿羅漢,如何成為完全者; 如何成為牟尼,如何稱為佛陀?"
Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi –

『『Pubbenivāsaṃ yo vedi, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññā vosito muni.

『『Cittaṃ visuddhaṃ jānāti, muttaṃ rāgehi sabbaso;

Pahīnajātimaraṇo, brahmacariyassa kevalī;

Pāragū sabbadhammānaṃ, buddho tādī pavuccatī』』ti.

Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti – 『『brahmāyu ahaṃ, bho gotama, brāhmaṇo; brahmāyu ahaṃ, bho gotama, brāhmaṇo』』ti. Atha kho sā parisā acchariyabbhutacittajātā ahosi – 『『acchariyaṃ vata, bho, abbhutaṃ vata, bho! Yatra hi nāmāyaṃ brahmāyu brāhmaṇo ñāto yasassī evarūpaṃ paramanipaccakāraṃ karissatī』』ti. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ etadavoca – 『『alaṃ, brāhmaṇa, uṭṭhaha nisīda tvaṃ sake āsane yato te mayi cittaṃ pasanna』』nti. Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi.

Atha kho bhagavā brahmāyussa brāhmaṇassa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ, sīlakathaṃ, saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi brahmāyuṃ brāhmaṇaṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva brahmāyussa brāhmaṇassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti. Atha kho brahmāyu brāhmaṇo 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 – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Adhivāsetu ca me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā』』ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho brahmāyu brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi . Atha kho brahmāyu brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – 『『kālo, bho gotama, niṭṭhitaṃ bhatta』』nti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena brahmāyussa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho brahmāyu brāhmaṇo sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bhagavā tassa sattāhassa accayena videhesu cārikaṃ pakkāmi. Atha kho brahmāyu brāhmaṇo acirapakkantassa bhagavato kālamakāsi. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – 『『brahmāyu, bhante, brāhmaṇo kālaṅkato. Tassa kā gati, ko abhisamparāyo』』ti? 『『Paṇḍito, bhikkhave, brahmāyu brāhmaṇo paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi. Brahmāyu, bhikkhave, brāhmaṇo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Brahmāyusuttaṃ niṭṭhitaṃ paṭhamaṃ.

Selasuttaṃ
於是世尊用偈頌回答婆羅門梵摩渝: "誰知曉宿命,能見天界與惡趣, 又達到生命盡頭,具足神通的牟尼。誰知道心已清凈,完全解脫諸貪慾, 捨棄生死,梵行圓滿; 通達一切法,如是稱為佛陀。" 聽到這些,婆羅門梵摩渝從座位上站起來,將上衣偏覆一肩,以頭頂禮世尊雙足,用嘴親吻世尊的雙足,用手撫摸,並說出自己的名字:"尊者喬達摩,我是婆羅門梵摩渝;尊者喬達摩,我是婆羅門梵摩渝。"這時,那群眾感到驚訝和奇異:"真是不可思議啊,真是奇妙啊!這位有名望的婆羅門梵摩渝竟然會做出如此極度恭敬的行為!"於是世尊對婆羅門梵摩渝說:"夠了,婆羅門,請起來坐在你自己的座位上,因為你對我已生起信心。"於是婆羅門梵摩渝起身,坐回自己的座位。
然後世尊為婆羅門梵摩渝循序漸進地說法,即:說佈施,說持戒,說生天;說慾望的過患、卑賤、污穢,說出離的功德。當世尊知道婆羅門梵摩渝的心已柔軟、無障礙、喜悅、明凈時,便開示諸佛獨特的教法 - 苦、集、滅、道。就像一塊乾淨的白布很容易染上顏色,同樣地,婆羅門梵摩渝就在那個座位上生起了遠塵離垢的法眼:"凡是有生起的性質,那一切都是有滅盡的性質。" 這時,婆羅門梵摩渝已見法、得法、知法、深入法,度疑惑、斷猶豫、得無畏,不依賴他人而瞭解佛陀的教導,他對世尊說:"太妙了,喬達摩尊者!太妙了,喬達摩尊者!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,喬達摩尊者以種種方便闡明了法義。我今皈依喬達摩尊者、法和比丘僧團。愿喬達摩尊者接受我為優婆塞,從今日起終生皈依。請世尊和比丘僧團明天接受我的供養。"世尊以沉默表示接受。這時,婆羅門梵摩渝知道世尊已經接受,就從座位上站起來,向世尊禮拜,右繞后離去。婆羅門梵摩渝在那天夜裡,在自己家中準備了美味的硬食軟食,然後派人告訴世尊時間已到:"喬達摩尊者,時間已到,飯食已備。" 是世尊在上午時分穿好衣服,拿著衣缽,前往婆羅門梵摩渝的住處;到達后,和比丘僧團一起坐在準備好的座位上。然後婆羅門梵摩渝親手以美味的硬食軟食供養以佛陀為首的比丘僧團七天,使他們滿足。七天過後,世尊離開毗提訶國(現印度比哈爾邦)繼續遊行。婆羅門梵摩渝在世尊離開不久後去世了。這時,許多比丘來到世尊那裡,禮拜後坐在一旁。坐在一旁的那些比丘對世尊說:"尊者,婆羅門梵摩渝已經去世。他的去處如何,未來如何?"世尊說:"比丘們,婆羅門梵摩渝是智者,他依法而行,沒有因法而煩擾我。比丘們,婆羅門梵摩渝已斷盡五下分結,是化生者,將在那裡般涅槃,不再從那個世界回來。" 世尊說了這些。那些比丘對世尊的話感到滿意和歡喜。梵摩渝經結束,第一。施羅經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṃ nāma aṅguttarāpānaṃ nigamo tadavasari. Assosi kho keṇiyo jaṭilo – 『『samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī』』』ti.

Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi . Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca – 『『adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā』』ti. Evaṃ vutte, bhagavā keṇiyaṃ jaṭilaṃ etadavoca – 『『mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno』』ti. Dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – 『『kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā』』ti. Dutiyampi kho bhagavā keṇiyaṃ jaṭilaṃ etadavoca – 『『mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno』』ti. Tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – 『『kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā』』ti . Adhivāsesi bhagavā tuṇhībhāvena. Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi – 『『suṇantu me bhonto, mittāmaccā ñātisālohitā; samaṇo me gotamo nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghena. Yena me kāyaveyyāvaṭikaṃ [kāyaveyāvaṭṭikaṃ (sī. syā. kaṃ.), kāyaveyyāvatikaṃ (ka.)] kareyyāthā』』ti. 『『Evaṃ, bho』』ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṃ patiṭṭhāpenti, appekacce āsanāni paññapenti. Keṇiyo pana jaṭilo sāmaṃyeva maṇḍalamālaṃ paṭiyādeti.

這是我聽到的： 396. 有一次，世尊與一千二百五十位比丘組成的大比丘僧團一起，在安古塔拉帕地區遊行，來到了安古塔拉帕人的一個名叫阿帕納的集鎮。結髮苦行者凱尼耶聽說："據說，尊敬的喬達摩沙門，釋迦族人，從釋迦族出家，與一千二百五十位比丘組成的大比丘僧團一起，在安古塔拉帕地區遊行，已經到達了阿帕納。關於這位喬達摩尊者，有這樣美好的名聲傳開：'他是世尊、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。'他以自己的智慧證悟並宣說這個包括天、魔、梵天、沙門婆羅門、天人的世界。他宣說的法，初善、中善、后善，有義有文，宣示完全圓滿清凈的梵行。見到這樣的阿羅漢確實是好事。" 於是，結髮苦行者凱尼耶來到世尊所在的地方。來到后，與世尊互相問候。寒暄敘舊后，坐在一旁。世尊以法義開示、教導、鼓勵、令歡喜坐在一旁的結髮苦行者凱尼耶。然後，被世尊以法義開示、教導、鼓勵、令歡喜的結髮苦行者凱尼耶對世尊說："愿喬達摩尊者與比丘僧團接受我明天的供養。" 世尊這樣說時，對結髮苦行者凱尼耶說："凱尼耶啊，比丘僧團很大，有一千二百五十位比丘，而你信奉婆羅門。" 結髮苦行者凱尼耶第二次對世尊說："尊敬的喬達摩啊，雖然比丘僧團很大，有一千二百五十位比丘，而我信奉婆羅門；但願喬達摩尊者與比丘僧團接受我明天的供養。" 世尊第二次對結髮苦行者凱尼耶說："凱尼耶啊，比丘僧團很大，有一千二百五十位比丘，而你信奉婆羅門。" 結髮苦行者凱尼耶第三次對世尊說："尊敬的喬達摩啊，雖然比丘僧團很大，有一千二百五十位比丘，而我信奉婆羅門；但願喬達摩尊者與比丘僧團接受我明天的供養。" 世尊以沉默表示同意。於是，結髮苦行者凱尼耶知道世尊同意后，從座位上起身，回到自己的苦行所。回到后，召集朋友、同伴、親戚、血親說："請聽我說，朋友們、同伴們、親戚們、血親們；我邀請了喬達摩沙門與比丘僧團明天接受供養。請你們為我做些幫助。" "好的，先生。"結髮苦行者凱尼耶的朋友、同伴、親戚、血親回答后，有的挖灶，有的劈柴，有的洗器皿，有的擺放水罐，有的準備座位。而結髮苦行者凱尼耶親自準備圓形帳篷。

Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ , padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti. Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṃ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṃ pana jaṭilaṃ sāmaṃyeva maṇḍalamālaṃ paṭiyādentaṃ. Disvāna keṇiyaṃ jaṭilaṃ etadavoca – 『『kiṃ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyenā』』ti? 『『Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』ti. So me nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā』』ti.

『『Buddhoti – bho keṇiya, vadesi』』?

『『Buddhoti – bho sela, vadāmi』』.

『『Buddhoti – bho keṇiya, vadesi』』?

『『Buddhoti – bho sela, vadāmī』』ti.

那時，婆羅門謝羅住在阿帕納，精通三吠陀，通曉詞彙學和音韻學，通曉古傳記為第五部分的歷史，精通語法，善於解釋，對世俗學說和大人相無所不知，正在教導三百個學生背誦咒語。那時，結髮苦行者凱尼耶對婆羅門謝羅非常信服。然後，婆羅門謝羅帶著三百個學生散步時來到結髮苦行者凱尼耶的苦行所。婆羅門謝羅看到在結髮苦行者凱尼耶的苦行所里，有些人在挖灶，有些人在劈柴，有些人在洗器皿，有些人在擺放水罐，有些人在準備座位，而結髮苦行者凱尼耶自己則在準備圓形帳篷。看到這一切后，他對結髮苦行者凱尼耶說："尊敬的凱尼耶是要舉行婚禮嗎？還是要舉行嫁女儀式？還是要舉行大祭祀？還是邀請了摩揭陀國王頻毗娑羅明天帶軍隊來？" "尊敬的謝羅啊，我不是要舉行婚禮，也不是要舉行嫁女儀式，也沒有邀請摩揭陀國王頻毗娑羅明天帶軍隊來；但我確實要舉行一場大祭祀。有一位名叫喬達摩的沙門，釋迦族人，從釋迦族出家，與一千二百五十位比丘組成的大比丘僧團一起，在安古塔拉帕地區**，已經到達了阿帕納。關於這位喬達摩尊者，有這樣美好的名聲傳開：'他是世尊、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。'我邀請了他和比丘僧團明天接受供養。" "凱尼耶先生，你說'佛陀'嗎？" "謝羅先生，我說'佛陀'。" "凱尼耶先生，你說'佛陀'嗎？" "謝羅先生，我說'佛陀'。"
Atha kho selassa brāhmaṇassa etadahosi – 『『ghosopi kho eso dullabho lokasmiṃ – yadidaṃ 『buddho』ti [yadidaṃ buddho buddhoti (ka.)]. Āgatāni kho panamhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado』』.

『『Kahaṃ pana, bho keṇiya, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho』』ti? Evaṃ vutte, keṇiyo jaṭilo dakkhiṇaṃ bāhuṃ paggahetvā selaṃ brāhmaṇaṃ etadavoca – 『『yenesā, bho sela, nīlavanarājī』』ti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṃ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi – 『『appasaddā bhonto āgacchantu pade padaṃ [pāde pādaṃ (sī.)] nikkhipantā; durāsadā [dūrasaddā (ka.)] hi te bhagavanto sīhāva ekacarā. Yadā cāhaṃ, bho, samaṇena gotamena saddhiṃ manteyyaṃ, mā me bhonto antarantarā kathaṃ opātetha. Kathāpariyosānaṃ me bhavanto āgamentū』』ti. Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi.

Addasā kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho bhagavato etadahosi – 『『passati kho me ayaṃ selo brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā』』ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho selassa brāhmaṇassa etadahosi – 『『samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi; no ca kho naṃ jānāmi buddho vā no vā. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – 『ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṃ pātukarontī』ti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyya』』nti.

然後，婆羅門謝羅想到："'佛陀'這個稱號在世間是很難聽到的。在我們的咒語中提到有三十二大人相，具備這些相的大人只有兩種去向，沒有其他可能。如果他居家生活，就會成為轉輪王，是正法之王，統治四方，征服四方，使國土安定，具備七寶。他將擁有這七寶，即：輪寶、象寶、馬寶、摩尼寶、女寶、居士寶，第七是主兵臣寶。他將有超過一千個兒子，勇猛有力，能擊敗敵軍。他以非暴力、非武力、以正法征服這個大地直至海邊，並統治它。但如果他從在家生活出家，他將成為阿羅漢、正等正覺，揭開世間的帷幕。" "凱尼耶先生，那位喬達摩尊者，阿羅漢、正等正覺，現在住在哪裡？" 當這樣說時，結髮苦行者凱尼耶舉起右臂對婆羅門謝羅說："謝羅先生，就在那片藍色森林的方向。" 然後，婆羅門謝羅與三百個學生一起向世尊所在的地方走去。婆羅門謝羅對那些學生說："諸位請安靜地來，一步一步地走；那些世尊們像獨行的獅子一樣難以接近。當我與沙門喬達摩交談時，諸位請不要打斷我的話。請等我們談話結束。" 然後，婆羅門謝羅來到世尊所在的地方。來到后，與世尊互相問候。寒暄敘舊后，坐在一旁。坐在一旁的婆羅門謝羅觀察世尊身上的三十二大人相。婆羅門謝羅看到世尊身上的三十二大人相，除了兩個之外大部分都看到了。對於這兩個大人相，他懷疑、猶豫、不確定、不滿意——即陰馬藏相和廣長舌相。然後，世尊想到："這個婆羅門謝羅看到我身上的三十二大人相，除了兩個之外大部分都看到了。對於這兩個大人相，他懷疑、猶豫、不確定、不滿意——即陰馬藏相和廣長舌相。" 於是，世尊施展神通，使婆羅門謝羅看到了世尊的陰馬藏相。然後，世尊伸出舌頭，觸控並舔了兩耳孔；觸控並舔了兩鼻孔；用舌頭覆蓋了整個前額。然後，婆羅門謝羅想到："沙門喬達摩確實具備完整的三十二大人相，而不是不完整的。但我不知道他是否是佛陀。我曾聽老年婆羅門、長者、師長們說過：'那些阿羅漢、正等正覺者，當他們的美德被讚頌時，會顯現自己。'我何不當面用適當的偈頌讚美沙門喬達摩呢？"
Atha kho selo brāhmaṇo bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

『『Paripuṇṇakāyo suruci, sujāto cārudassano;

Suvaṇṇavaṇṇosi bhagavā, susukkadāṭhosi vīriyavā [viriyavā (sī. syā. kaṃ. pī.)].

『『Narassa hi sujātassa, ye bhavanti viyañjanā;

Sabbe te tava kāyasmiṃ, mahāpurisalakkhaṇā.

『『Pasannanetto sumukho, brahā [brahmā (syā. kaṃ. ka.)] uju patāpavā;

Majjhe samaṇasaṅghassa, ādiccova virocasi.

『『Kalyāṇadassano bhikkhu, kañcanasannibhattaco;

Kiṃ te samaṇabhāvena, evaṃ uttamavaṇṇino.

『『Rājā arahasi bhavituṃ, cakkavattī rathesabho;

Cāturanto vijitāvī, jambusaṇḍassa [jambumaṇḍassa (ka.)] issaro.

『『Khattiyā bhogirājāno, anuyantā [anuyuttā (sī. syā. kaṃ. pī.)] bhavantu te;

Rājābhirājā manujindo, rajjaṃ kārehi gotama』』.

『『Rājāhamasmi selāti, dhammarājā anuttaro;

Dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyaṃ』』.

『『Sambuddho paṭijānāsi, dhammarājā anuttaro;

『Dhammena cakkaṃ vattemi』, iti bhāsasi gotama.

『『Ko nu senāpati bhoto, sāvako satthuranvayo;

Ko te tamanuvatteti, dhammacakkaṃ pavattitaṃ』』.

『『Mayā pavattitaṃ cakkaṃ, (selāti bhagavā dhammacakkaṃ anuttaraṃ;

Sāriputto anuvatteti, anujāto tathāgataṃ.

『『Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.

『『Vinayassu mayi kaṅkhaṃ, adhimuccassu brāhmaṇa;

Dullabhaṃ dassanaṃ hoti, sambuddhānaṃ abhiṇhaso.

『『Yesaṃ ve dullabho loke, pātubhāvo abhiṇhaso;

Sohaṃ brāhmaṇa sambuddho, sallakatto anuttaro.

『『Brahmabhūto atitulo, mārasenappamaddano;

Sabbāmitte vasī katvā, modāmi akutobhayo』』.

『『Imaṃ bhonto nisāmetha, yathā bhāsati cakkhumā;

Sallakatto mahāvīro, sīhova nadatī vane.

『『Brahmabhūtaṃ atitulaṃ, mārasenappamaddanaṃ;

Ko disvā nappasīdeyya, api kaṇhābhijātiko.

『『Yo maṃ icchati anvetu, yo vā nicchati gacchatu;

Idhāhaṃ pabbajissāmi, varapaññassa santike』』.

『『Etañce [evañce (syā. kaṃ.)] ruccati bhoto, sammāsambuddhasāsanaṃ [sammāsambuddhasāsane (katthaci suttanipāte)];

Mayampi pabbajissāma, varapaññassa santike』』.

『『Brāhmaṇā tisatā ime, yācanti pañjalīkatā;

Brahmacariyaṃ carissāma, bhagavā tava santike』』.

『『Svākkhātaṃ brahmacariyaṃ, (selāti bhagavā sandiṭṭhikamakālikaṃ;

Yattha amoghā pabbajjā, appamattassa sikkhato』』ti.

Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṃ, alattha upasampadaṃ.

然後，婆羅門謝羅當面用適當的偈頌讚美世尊： "身體完美光彩照人，生來高貴令人喜悅；世尊您金色容顏，牙齒潔白充滿活力。對於高貴出生之人，應有的特徵標記；這些全都在您身上，大人之相盡顯現。目光清澈面容和善，高大挺拔威嚴莊重；在沙門僧團中間，如同太陽般光芒四射。容貌美好的比丘啊，膚色如同黃金閃耀；以如此崇高的外表，何需做個沙門呢？您應該成為國王，成為車乘中最優秀的轉輪王；征服四方成為統治者，成為瞻部洲的主宰。剎帝利和富有的王，都應該成為您的隨從；成為諸王之王人中之主，請您統治王國吧，喬達摩。" "謝羅啊，我就是國王，無上的法王；我以正法轉動法輪，這法輪無人能逆轉。" "您自稱為正覺者，無上的法王； '我以正法轉動法輪'，喬達摩，您如是說。誰是尊者的將軍，追隨導師的弟子；誰能跟隨您轉動，已經轉起的法輪？" "謝羅啊，（世尊說）我所轉動的法輪，是無上的法輪；舍利弗跟隨我轉動，他是如來的嫡系弟子。應證知的已證知，應修習的已修習；應斷除的我已斷除，因此，婆羅門啊，我是佛陀。請放下對我的疑慮，請相信我，婆羅門；見到正等正覺者，是非常難得的事。他們在世間出現，是極其罕見的；我，婆羅門啊，就是正等正覺者，無上的外科醫生。我成為梵天般的存在，無可比擬；擊敗魔羅的軍隊，降服一切敵人，我無所畏懼地歡喜。" "諸位請聽，具眼者如何說話；外科醫生，大英雄，如獅子在林中吼叫。見到這梵天般的存在，無可比擬，擊敗魔羅軍隊的他，誰能不生信仰，即便是最低賤種姓的人。誰想跟隨我就來，誰不想就離開；我要在這裡出家，跟隨這位具最上智慧者。" "如果尊者喜歡正等正覺者的教導，我們也要出家，跟隨這位具最上智慧者。" "這三百位婆羅門，合掌請求： '我們要在世尊您身邊修習梵行。'" "謝羅啊，（世尊說）梵行已被善說，是現見的、即時的，在此出家不會徒勞，只要勤奮學習。" 婆羅門謝羅和他的隨從在世尊面前獲得了出家和具足戒。
Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – 『『kālo, bho gotama, niṭṭhitaṃ bhatta』』nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi –

『『Aggihuttamukhā yaññā, sāvittī chandaso mukhaṃ;

Rājā mukhaṃ manussānaṃ, nadīnaṃ sāgaro mukhaṃ.

『『Nakkhattānaṃ mukhaṃ cando, ādicco tapataṃ mukhaṃ;

Puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukha』』nti.

Atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

Atha kho āyasmā selo sapariso 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 selo sapariso arahataṃ ahosi. Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāhi ajjhabhāsi –

『『Yaṃ taṃ saraṇamāgamma, ito aṭṭhami cakkhumā;

Sattarattena [anuttarena (ka.)] bhagavā, dantamha tava sāsane.

『『Tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni;

Tuvaṃ anusaye chetvā, tiṇṇo tāresimaṃ pajaṃ.

『『Upadhī te samatikkantā, āsavā te padālitā;

Sīhova anupādāno, pahīnabhayabheravo.

『『Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā;

Pāde vīra pasārehi, nāgā vandantu satthuno』』ti.

Selasuttaṃ niṭṭhitaṃ dutiyaṃ.

Assalāyanasuttaṃ
那時，結髮苦行者凱尼耶在那夜過後，在自己的苦行所準備了精美的硬食和軟食，然後派人告知世尊說："尊敬的喬達摩，時間到了，飯食已經準備好了。" 於是，世尊在上午穿好衣服，拿著缽和袈裟，來到結髮苦行者凱尼耶的苦行所。來到后，和比丘僧團一起坐在準備好的座位上。然後，結髮苦行者凱尼耶親自用精美的硬食和軟食供養以佛陀為首的比丘僧團，使他們滿足。當世尊用完餐，放下手中的缽時，結髮苦行者凱尼耶拿了一個低矮的座位，坐在一旁。世尊用這些偈頌隨喜坐在一旁的結髮苦行者凱尼耶： "祭祀以火祭為首，詩歌以娑毗底為首，人類以國王為首，河流以海洋為首。星宿以月亮為首，發光者以太陽為首，對於希求福德者，僧團實為祭祀之首。" 然後，世尊用這些偈頌隨喜結髮苦行者凱尼耶后，從座位上起身離開。之後，尊者謝羅和他的隨從獨自隱居，精進、熱忱、專注地生活，不久就——爲了善男子正確地從在家生活出家而追求的那個無上目標——在現生中親自證知、實現並安住于梵行的終極。他了知："生已盡，梵行已立，應作已作，不受後有。"尊者謝羅和他的隨從成為阿羅漢之一。然後，尊者謝羅和他的隨從來到世尊所在的地方。來到后，把袈裟偏覆一肩，向著世尊合掌，用偈頌對世尊說： "具眼者啊，從我們皈依您，到今天是第八天；世尊啊，在七夜之內，我們在您的教導中得到調伏。您是佛陀，您是導師，您是戰勝魔羅的牟尼；您切斷了潛在煩惱，渡過後又度化眾生。您已超越執著，您已摧毀煩惱；如獅子無所執著，已斷除恐懼和畏怯。這三百位比丘，站立合掌；英雄啊，請伸出您的腳，讓這些龍象禮敬導師。" 第二篇謝羅經結束。
阿說羅衍那經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena. Atha kho tesaṃ brāhmaṇānaṃ etadahosi – 『『ayaṃ kho samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Ko nu kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu』』nti? Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho tesaṃ brāhmaṇānaṃ etadahosi – 『『ayaṃ kho assalāyano māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū…pe… anavayo. So kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu』』nti.

Atha kho te brāhmaṇā yena assalāyano māṇavo tenupaṅkamiṃsu; upasaṅkamitvā assalāyanaṃ māṇavaṃ etadavocuṃ – 『『ayaṃ, bho assalāyana , samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetū』』ti [paṭimantetunti (pī. ka.)].

Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca – 『『samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu』』nti. Dutiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ – 『『ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu [paṭimantetuṃ (sī. pī. ka.)]. Caritaṃ kho pana bhotā assalāyanena paribbājaka』』nti. Dutiyampi kho assalāyano māṇavo te brāhmaṇe etadavoca – 『『samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti . Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu』』nti. Tatiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ – 『『ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu [paṭimantetuṃ (sī. pī. ka.)]. Caritaṃ kho pana bhotā assalāyanena paribbājakaṃ. Mā bhavaṃ assalāyano ayuddhaparājitaṃ parājayī』』ti.

Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca – 『『addhā kho ahaṃ bhavanto na labhāmi. Samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetunti. Api cāhaṃ bhavantānaṃ vacanena gamissāmī』』ti.

Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho assalāyano māṇavo bhagavantaṃ etadavoca – 『『brāhmaṇā, bho gotama, evamāhaṃsu – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇova sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā』ti. Idha bhavaṃ gotamo kimāhā』』ti? 『『Dissanti [dissante (sī. syā. kaṃ. pī.)] kho pana, assalāyana, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇiyonijāva samānā evamāhaṃsu – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā』』』ti. 『『Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā』』』ti.
我是這樣聽說的：有一次，世尊住在舍衛城(Sāvatthī)的祇樹給孤獨園。那時，來自不同國家的約五百位婆羅門因某些事務住在舍衛城。這些婆羅門想到："這位沙門喬達摩宣稱四種姓都可以清凈。誰能和沙門喬達摩就這個說法進行辯論呢？" 當時，有一個名叫阿說羅衍那的年輕人住在舍衛城。他年輕、剃髮、十六歲，精通三吠陀，通曉詞彙學和音韻學，通曉古傳記為第五部分的歷史，精通語法，善於解釋，對世俗學說和大人相無所不知。那些婆羅門想到："這個阿說羅衍那年輕人住在舍衛城。他年輕、剃髮、十六歲，精通三吠陀......對世俗學說和大人相無所不知。他能和沙門喬達摩就這個說法進行辯論。" 於是，那些婆羅門來到阿說羅衍那年輕人那裡，對他說："阿說羅衍那先生，這位沙門喬達摩宣稱四種姓都可以清凈。請阿說羅衍那先生去和沙門喬達摩就這個說法進行辯論。" 阿說羅衍那年輕人對那些婆羅門說："先生們，沙門喬達摩是說法者；和說法者辯論是很困難的。我不能和沙門喬達摩就這個說法進行辯論。" 那些婆羅門第二次對阿說羅衍那年輕人說："阿說羅衍那先生，這位沙門喬達摩宣稱四種姓都可以清凈。請阿說羅衍那先生去和沙門喬達摩就這個說法進行辯論。阿說羅衍那先生已經修行了遊行者的生活。" 阿說羅衍那年輕人第二次對那些婆羅門說："先生們，沙門喬達摩是說法者；和說法者辯論是很困難的。我不能和沙門喬達摩就這個說法進行辯論。" 那些婆羅門第三次對阿說羅衍那年輕人說："阿說羅衍那先生，這位沙門喬達摩宣稱四種姓都可以清凈。請阿說羅衍那先生去和沙門喬達摩就這個說法進行辯論。阿說羅衍那先生已經修行了遊行者的生活。請阿說羅衍那先生不要在沒有戰鬥的情況下就認輸。" 阿說羅衍那年輕人對那些婆羅門說："先生們，我確實無法推辭。沙門喬達摩是說法者；和說法者辯論是很困難的。我不能和沙門喬達摩就這個說法進行辯論。但我會按照諸位的話去做。"
於是，阿說羅衍那年輕人和一大群婆羅門一起來到世尊所在的地方。來到后，與世尊互相問候。寒暄敘舊后，坐在一旁。坐在一旁的阿說羅衍那年輕人對世尊說："喬達摩先生，婆羅門們這樣說：'只有婆羅門是最高貴的種姓，其他種姓低劣；只有婆羅門是白色種姓，其他種姓是黑色；只有婆羅門能夠清凈，非婆羅門不能；婆羅門是梵天之子，從梵天口中生出，由梵天所生，由梵天所造，是梵天的繼承人。'喬達摩先生對此有何看法？" "阿說羅衍那啊，我們可以看到婆羅門的妻子們有月經、懷孕、生產、哺乳。雖然他們是從婆羅門女人的子宮中生出的，卻這樣說：'只有婆羅門是最高貴的種姓，其他種姓低劣；只有婆羅門是白色種姓，其他種姓是黑色；只有婆羅門能夠清凈，非婆羅門不能；婆羅門是梵天之子，從梵天口中生出，由梵天所生，由梵天所造，是梵天的繼承人。'" "雖然喬達摩先生這樣說，但婆羅門們仍然認為：'只有婆羅門是最高貴的種姓，其他種姓低劣......是梵天的繼承人。'"
『『Taṃ kiṃ maññasi, assalāyana, sutaṃ te – 『yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā – ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī』』』ti ? 『『Evaṃ, bho, sutaṃ taṃ me – 『yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā – ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī』』』ti. 『『Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā』』』ti? 『『Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā』』』ti.
『『Taṃ kiṃ maññasi, assalāyana, khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo? Vessova nu kho…pe… suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo』』ti? 『『No hidaṃ, bho gotama. Khattiyopi hi, bho gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Brāhmaṇopi hi, bho gotama…pe… vessopi hi, bho gotama…pe… suddopi hi, bho gotama…pe… sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino pisuṇavācā pharusavācā samphappalāpino abhijjhālū byāpannacittā micchādiṭṭhī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyu』』nti. 『『Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā』』』ti? 『『Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā』』』ti.
『『Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, no [no ca (ka.)] khattiyo no vesso, no suddo』』ti? 『『No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Brāhmaṇopi hi, bho gotama…pe… vessopi hi, bho gotama…pe… suddopi hi, bho gotama…pe… sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyu』』nti. 『『Ettha, assalāyana , brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā』』』ti? 『『Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā』』』ti.
"阿說羅衍那，你怎麼認為?你聽說過在希臘、甘菩遮(Kamboja)和其他邊遠地區只有兩個種姓——主人和奴隸,而且主人可以變成奴隸,奴隸也可以變成主人嗎?" "是的,先生,我聽說過在希臘、甘菩遮和其他邊遠地區只有兩個種姓——主人和奴隸,而且主人可以變成奴隸,奴隸也可以變成主人。" "阿說羅衍那,在這種情況下,婆羅門有什麼力量,有什麼依靠,使他們說'只有婆羅門是最高貴的種姓,其他種姓低劣......是梵天的繼承人'?" "雖然喬達摩先生這樣說,但婆羅門們仍然認為:'只有婆羅門是最高貴的種姓,其他種姓低劣......是梵天的繼承人。'"
"阿說羅衍那,你怎麼認為?是不是隻有剎帝利殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見,死後會墮入惡趣、惡道、地獄,而婆羅門不會?是不是隻有吠舍......只有首陀羅殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見,死後會墮入惡趣、惡道、地獄,而婆羅門不會?" "不是的,喬達摩先生。剎帝利如果殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見,死後也會墮入惡趣、惡道、地獄。婆羅門......吠舍......首陀羅......所有四個種姓如果殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見,死後都會墮入惡趣、惡道、地獄。" "阿說羅衍那,在這種情況下,婆羅門有什麼力量,有什麼依靠,使他們說'只有婆羅門是最高貴的種姓,其他種姓低劣......是梵天的繼承人'?" "雖然喬達摩先生這樣說,但婆羅門們仍然認為:'只有婆羅門是最高貴的種姓,其他種姓低劣......是梵天的繼承人。'"
"阿說羅衍那,你怎麼認為?是不是隻有婆羅門能夠遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語,不貪婪、不嗔恨、具正見,死後能生天界,而剎帝利、吠舍、首陀羅不能?" "不是的,喬達摩先生。剎帝利如果遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語,不貪婪、不嗔恨、具正見,死後也能生天界。婆羅門......吠舍......首陀羅......所有四個種姓如果遠離殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語,不貪婪、不嗔恨、具正見,死後都能生天界。" "阿說羅衍那,在這種情況下,婆羅門有什麼力量,有什麼依靠,使他們說'只有婆羅門是最高貴的種姓,其他種姓低劣......是梵天的繼承人'?" "雖然喬達摩先生這樣說,但婆羅門們仍然認為:'只有婆羅門是最高貴的種姓,其他種姓低劣......是梵天的繼承人。'"
『『Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo, no vesso no suddo』』ti? 『『No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi , bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetu』』nti. 『『Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā』』』ti? 『『Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā』』』ti.
『『Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo, no vesso, no suddo』』ti? 『『No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetu』』nti. 『『Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā』』』ti? 『『Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā』』』ti.
"阿說羅衍那，你怎麼認為？是不是隻有婆羅門能夠在這個地方修習無怨恨、無惡意的慈心，而剎帝利、吠舍、首陀羅不能？" "不是的，喬達摩先生！剎帝利也能夠在這個地方修習無怨恨、無惡意的慈心；婆羅門也能......吠舍也能......首陀羅也能......所有四個種姓都能夠在這個地方修習無怨恨、無惡意的慈心。" "阿說羅衍那，在這種情況下，婆羅門有什麼力量，有什麼依靠，使他們說'只有婆羅門是最高貴的種姓，其他種姓低劣......是梵天的繼承人'？" "雖然喬達摩先生這樣說，但婆羅門們仍然認為：'只有婆羅門是最高貴的種姓，其他種姓低劣......是梵天的繼承人。'"
"阿說羅衍那，你怎麼認為？是不是隻有婆羅門能夠拿著沐浴粉去河邊洗掉身上的塵垢，而剎帝利、吠舍、首陀羅不能？" "不是的，喬達摩先生！剎帝利也能夠拿著沐浴粉去河邊洗掉身上的塵垢，婆羅門也能......吠舍也能......首陀羅也能......所有四個種姓都能夠拿著沐浴粉去河邊洗掉身上的塵垢。" "阿說羅衍那，在這種情況下，婆羅門有什麼力量，有什麼依靠，使他們說'只有婆羅門是最高貴的種姓，其他種姓低劣......是梵天的繼承人'？" "雖然喬達摩先生這樣說，但婆羅門們仍然認為：'只有婆羅門是最高貴的種姓，其他種姓低劣......是梵天的繼承人。'"
『『Taṃ kiṃ maññasi, assalāyana, idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya – 『āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā [uppannā sālassa vā (sī. pī.)] salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontu. Āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā [veṇakulā (sī. pī.), veṇukulā (syā. kaṃ.)] rathakārakulā pukkusakulā uppannā, sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontū』ti.

『『Taṃ kiṃ maññasi, assalāyana, yo evaṃ nu kho so [yo ca nu kho (syā. kaṃ. ka.)] khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva [ca (sī. pī.)] vaṇṇavā [vaṇṇimā (syā. kaṃ. pī. ka.)] ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṃ kātu』』nti? 『『No hidaṃ, bho gotama! Yopi hi so [yo so (sī. pī.)], bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa [so cassa (sī. pī.), sopissa (syā. kaṃ.)] aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā agginā aggikaraṇīyaṃ kātu』』nti. 『『Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā』』』ti? 『『Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā』』』ti.

"阿說羅衍那，你怎麼認為？假如有一位灌頂的剎帝利王召集了一百個不同出身的人，對他們說：'請來吧，諸位從剎帝利家族、婆羅門家族、王族出身的人，拿著柚木、娑羅樹木、檀香木、蓮花木的鉆木取火棒，生火併產生火焰。請來吧，諸位從旃陀羅家族、獵人家族、竹匠家族、車匠家族、清潔工家族出身的人，拿著狗食槽、豬食槽、洗衣槽或蓖麻木的鉆木取火棒，生火併產生火焰。' 阿說羅衍那，你怎麼認為？是不是那些從剎帝利家族、婆羅門家族、王族出身的人用柚木、娑羅樹木、檀香木、蓮花木的鉆木取火棒生出的火才有火焰、有顏色、有光亮，只有用這種火才能做需要用火做的事；而那些從旃陀羅家族、獵人家族、竹匠家族、車匠家族、清潔工家族出身的人用狗食槽、豬食槽、洗衣槽或蓖麻木的鉆木取火棒生出的火沒有火焰、沒有顏色、沒有光亮，不能用這種火做需要用火做的事？" "不是的，喬達摩先生！無論是從剎帝利家族、婆羅門家族、王族出身的人用柚木、娑羅樹木、檀香木、蓮花木的鉆木取火棒生出的火，還是從旃陀羅家族、獵人家族、竹匠家族、車匠家族、清潔工家族出身的人用狗食槽、豬食槽、洗衣槽或蓖麻木的鉆木取火棒生出的火，都有火焰、有顏色、有光亮，都能用來做需要用火做的事。喬達摩先生，所有的火都有火焰、有顏色、有光亮，都能用來做需要用火做的事。" "阿說羅衍那，在這種情況下，婆羅門有什麼力量，有什麼依靠，使他們說'只有婆羅門是最高貴的種姓，其他種姓低劣；只有婆羅門是白色種姓，其他種姓是黑色；只有婆羅門能夠清凈，非婆羅門不能；婆羅門是梵天之子，從梵天口中生出，由梵天所生，由梵天所造，是梵天的繼承人'？" "雖然喬達摩先生這樣說，但婆羅門們仍然認為：'只有婆羅門是最高貴的種姓，其他種姓低劣......是梵天的繼承人。'"
『『Taṃ kiṃ maññasi, assalāyana, idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha; yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, 『khattiyo』tipi vattabbo 『brāhmaṇo』tipi vattabbo』』ti? 『『Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, 『khattiyo』tipi vattabbo 『brāhmaṇo』tipi vattabbo』』ti.

『『Taṃ kiṃ maññasi, assalāyana, idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha; yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, 『khattiyo』tipi vattabbo 『brāhmaṇo』tipi vattabbo』』ti? 『『Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, 『khattiyo』tipi vattabbo 『brāhmaṇo』tipi vattabbo』』ti.

『『Taṃ kiṃ maññasi, assalāyana idha vaḷavaṃ gadrabhena sampayojeyyuṃ [saṃyojeyya (ka.)], tesaṃ sampayogamanvāya kisoro jāyetha; yo so vaḷavāya gadrabhena kisoro uppanno, siyā so mātupi sadiso pitupi sadiso, 『asso』tipi vattabbo 『gadrabho』tipi vattabbo』』ti? 『『Kuṇḍañhi so [vekurañjāya hi so (sī. pī.), so kumāraṇḍupi so (syā. kaṃ.), vekulajo hi so (?)], bho gotama, assataro hoti. Idaṃ hissa , bho gotama, nānākaraṇaṃ passāmi; amutra ca panesānaṃ na kiñci nānākaraṇaṃ passāmī』』ti.

『『Taṃ kiṃ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro saudariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto. Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā』』ti? 『『Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṃ mahapphalaṃ bhavissatī』』ti?

『『Taṃ kiṃ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro saudariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo. Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā』』ti? 『『Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, dussīle pāpadhamme dinnaṃ mahapphalaṃ bhavissatī』』ti?

『『Pubbe kho tvaṃ, assalāyana, jātiṃ agamāsi; jātiṃ gantvā mante agamāsi; mante gantvā tape agamāsi; tape gantvā [mante gantvā tametaṃ tvaṃ (sī. pī.), mante gantvā tameva ṭhapetvā (syā. kaṃ.)] cātuvaṇṇiṃ suddhiṃ paccāgato, yamahaṃ paññapemī』』ti. Evaṃ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

"阿說羅衍那，你怎麼認為？假如一個剎帝利青年與一個婆羅門少女同居，他們生了一個兒子。這個由剎帝利青年和婆羅門少女所生的兒子，會像母親也像父親，應該被稱為'剎帝利'還是'婆羅門'？" "喬達摩先生，這個由剎帝利青年和婆羅門少女所生的兒子，會像母親也像父親，既可以被稱為'剎帝利'也可以被稱為'婆羅門'。" "阿說羅衍那，你怎麼認為？假如一個婆羅門青年與一個剎帝利少女同居，他們生了一個兒子。這個由婆羅門青年和剎帝利少女所生的兒子，會像母親也像父親，應該被稱為'剎帝利'還是'婆羅門'？" "喬達摩先生，這個由婆羅門青年和剎帝利少女所生的兒子，會像母親也像父親，既可以被稱為'剎帝利'也可以被稱為'婆羅門'。" "阿說羅衍那，你怎麼認為？假如把一匹母馬和一頭公驢配種，它們生了一頭小駒。這頭由母馬和公驢所生的小駒，會像母親也像父親，應該被稱為'馬'還是'驢'？" "喬達摩先生，那是一頭騾子。這就是我看到的它們之間的區別，而在前面那些例子中我看不到任何區別。" "阿說羅衍那，你怎麼認為？假如有兩個同母異父的兄弟，一個精通吠陀並受過入門儀式，另一個不精通吠陀也沒有受過入門儀式。在這種情況下，婆羅門會先給誰食物，無論是在祭祀、供養、宴會還是招待客人的時候？" "喬達摩先生，婆羅門會先給那個精通吠陀並受過入門儀式的人食物，無論是在祭祀、供養、宴會還是招待客人的時候。因為，喬達摩先生，給不精通吠陀也沒有受過入門儀式的人食物怎麼會有大果報呢？" "阿說羅衍那，你怎麼認為？假如有兩個同母異父的兄弟，一個精通吠陀並受過入門儀式，但品行不端、行為惡劣，另一個不精通吠陀也沒有受過入門儀式，但品行端正、行為良善。在這種情況下，婆羅門會先給誰食物，無論是在祭祀、供養、宴會還是招待客人的時候？" "喬達摩先生，婆羅門會先給那個不精通吠陀也沒有受過入門儀式，但品行端正、行為良善的人食物，無論是在祭祀、供養、宴會還是招待客人的時候。因為，喬達摩先生，給品行不端、行為惡劣的人食物怎麼會有大果報呢？" "阿說羅衍那，你先是談到出身，然後談到吠陀，再談到苦行，最後又回到我所說的四種姓的清凈。" 說到這裡，阿說羅衍那年輕人沉默不語，感到羞愧，垂頭喪氣，低頭沉思，無言以對。
Atha kho bhagavā assalāyanaṃ māṇavaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā assalāyanaṃ māṇavaṃ etadavoca – 『『bhūtapubbaṃ, assalāyana, sattannaṃ brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ [vasantānaṃ (sī.)] evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – 『brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā』ti. Assosi kho , assalāyana, asito devalo isi – 『sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – brāhmaṇova seṭṭho vaṇṇo…pe… brahmadāyādā』ti. Atha kho, assalāyana, asito devalo isi kesamassuṃ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo [aṭaliyo (sī. pī.), agaliyo (syā. kaṃ.)] upāhanā āruhitvā jātarūpamayaṃ daṇḍaṃ gahetvā sattannaṃ brāhmaṇisīnaṃ patthaṇḍile pāturahosi. Atha kho, assalāyana, asito devalo isi sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha – 『handa, ko nu kho ime bhavanto brāhmaṇisayo gatā [gantā (syā. kaṃ. ka.)]; handa, ko nu kho ime bhavanto brāhmaṇisayo gatā』ti? Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi – 『ko nāyaṃ gāmaṇḍalarūpo viya sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha – 『handa, ko nu kho ime bhavanto brāhmaṇisayo gatā; handa, ko nu kho ime bhavanto brāhmaṇisayo gatāti? Handa, naṃ abhisapāmā』ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu – 『bhasmā, vasala [vasalī (pī.), vasali (ka.), capalī (syā. kaṃ.)], hohi; bhasmā, vasala, hohī』ti [bhasmā vasala hohīti abhisapavacanaṃ sī. pī. potthakesu sakideva āgataṃ]. Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca. Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi – 『moghaṃ vata no tapo, aphalaṃ brahmacariyaṃ. Mayañhi pubbe yaṃ abhisapāma – bhasmā, vasala, hohi; bhasmā, vasala, hohīti bhasmāva bhavati ekacco. Imaṃ pana mayaṃ yathā yathā abhisapāma tathā tathā abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cā』ti. 『Na bhavantānaṃ moghaṃ tapo, nāphalaṃ brahmacariyaṃ. Iṅgha bhavanto, yo mayi manopadoso taṃ pajahathā』ti. 『Yo bhavati manopadoso taṃ pajahāma. Ko nu bhavaṃ hotī』ti? 『Suto nu bhavataṃ – asito devalo isī』ti? 『Evaṃ, bho』. 『So khvāhaṃ, bho, homī』ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhivādetuṃ upakkamiṃsu.
這時，世尊看到阿說羅衍那年輕人沉默不語，感到羞愧，垂頭喪氣，低頭沉思，無言以對，就對他說： "阿說羅衍那，從前有七位婆羅門仙人住在森林中的葉屋裡，他們產生了這樣一種邪見：'只有婆羅門是最高貴的種姓，其他種姓低劣......是梵天的繼承人。'阿說羅衍那，仙人阿西陀·提婆羅聽說：'七位婆羅門仙人住在森林中的葉屋裡，產生了這樣一種邪見：只有婆羅門是最高貴的種姓......是梵天的繼承人。' 阿說羅衍那，於是仙人阿西陀·提婆羅修剪了頭髮和鬍鬚，穿上深紅色的衣服，穿上平底鞋，拿著金製的手杖，出現在七位婆羅門仙人的空地上。阿說羅衍那，仙人阿西陀·提婆羅在七位婆羅門仙人的空地上走來走去，說：'這些尊貴的婆羅門仙人們到哪裡去了？這些尊貴的婆羅門仙人們到哪裡去了？' 阿說羅衍那，七位婆羅門仙人想：'這個看起來像個鄉下人的傢伙是誰，在我們七位婆羅門仙人的空地上走來走去，說"這些尊貴的婆羅門仙人們到哪裡去了？這些尊貴的婆羅門仙人們到哪裡去了？"讓我們詛咒他吧。' 阿說羅衍那，於是七位婆羅門仙人詛咒仙人阿西陀·提婆羅說：'賤民啊，變成灰吧！賤民啊，變成灰吧！'但是，阿說羅衍那，七位婆羅門仙人越是詛咒仙人阿西陀·提婆羅，仙人阿西陀·提婆羅就變得越發英俊、可愛、令人愉悅。阿說羅衍那，七位婆羅門仙人想：'我們的苦行是徒勞的，我們的梵行是無果的。以前我們詛咒別人說"賤民啊，變成灰吧！賤民啊，變成灰吧！"他們就真的變成灰。但是我們越是詛咒這個人，他就變得越發英俊、可愛、令人愉悅。' '諸位的苦行不是徒勞的，你們的梵行不是無果的。來吧，諸位，放下對我的敵意吧。' '我們放下對您的敵意。您是誰？' '諸位聽說過仙人阿西陀·提婆羅嗎？' '是的，先生。' '我就是他。' 阿說羅衍那，於是七位婆羅門仙人上前向仙人阿西陀·提婆羅行禮。
『『Atha kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca – 『sutaṃ metaṃ, bho, sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo , kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā』ti. 『Evaṃ, bho』.

『『『Jānanti pana bhonto – yā janikā mātā [janimātā (sī. syā. kaṃ. pī.)] brāhmaṇaṃyeva agamāsi, no abrāhmaṇa』nti? 『No hidaṃ, bho』.

『『『Jānanti pana bhonto – yā janikāmātu [janimātu (sī. syā. kaṃ. pī.)] mātā yāva sattamā mātumātāmahayugā brāhmaṇaṃyeva agamāsi, no abrāhmaṇa』nti? 『No hidaṃ, bho』.

『『『Jānanti pana bhonto – yo janako pitā [janipitā (sī. syā. kaṃ. pī.)] brāhmaṇiṃyeva agamāsi, no abrāhmaṇi』nti? 『No hidaṃ, bho』.

『『『Jānanti pana bhonto – yo janakapitu [janipitu (sī. syā. kaṃ. pī.)] pitā yāva sattamā pitupitāmahayugā brāhmaṇiṃyeva agamāsi, no abrāhmaṇi』nti? 『No hidaṃ, bho』.

『『『Jānanti pana bhonto – yathā gabbhassa avakkanti hotī』ti [na mayaṃ jānāma bho yathā gabbhassa avakkanti hotīti. yathā kathaṃ pana bho gabbhassa avakkanti hotīti. (ka.)]? 『Jānāma mayaṃ, bho – yathā gabbhassa avakkanti hoti [na mayaṃ jānāma bho yathā gabbhassa avakkanti hotīti. yathā kathaṃ pana bho gabbhassa avakkanti hotīti. (ka.)]. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṃ tiṇṇaṃ sannipātā gabbhassa avakkanti hotī』ti.

『『『Jānanti pana bhonto – taggha [yagghe (sī. syā. kaṃ. pī.)], so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā』ti? 『Na mayaṃ, bho, jānāma – taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā』ti. 『Evaṃ sante, bho, jānātha – ke tumhe hothā』ti? 『Evaṃ sante, bho , na mayaṃ jānāma – ke mayaṃ homā』ti. Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti; kiṃ pana tvaṃ etarahi mayā sakasmiṃ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṃ tvaṃ sācariyako na puṇṇo dabbigāho』』ti.

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

Assalāyanasuttaṃ niṭṭhitaṃ tatiyaṃ.

Ghoṭamukhasuttaṃ
"阿說羅衍那，然後仙人阿西陀·提婆羅對七位婆羅門仙人說：'先生們，我聽說七位婆羅門仙人住在森林中的葉屋裡，產生了這樣一種邪見：只有婆羅門是最高貴的種姓，其他種姓低劣；只有婆羅門是白色種姓，其他種姓是黑色；只有婆羅門能夠清凈，非婆羅門不能；婆羅門是梵天之子，從梵天口中生出，由梵天所生，由梵天所造，是梵天的繼承人。''是的，先生。' '諸位知道你們的生母是否只與婆羅門交往，而不與非婆羅門交往嗎？''不知道，先生。' '諸位知道你們的生母的母親，乃至第七代祖母是否只與婆羅門交往，而不與非婆羅門交往嗎？''不知道，先生。' '諸位知道你們的生父是否只與婆羅門女子交往，而不與非婆羅門女子交往嗎？''不知道，先生。' '諸位知道你們的生父的父親，乃至第七代祖父是否只與婆羅門女子交往，而不與非婆羅門女子交往嗎？''不知道，先生。' '諸位知道受胎是如何發生的嗎？''我們知道受胎是如何發生的，先生。這裡，父母相會，母親適時，gandhabba（中陰身）現前，這三者相會，受胎就發生了。' '諸位知道那個gandhabba是剎帝利、婆羅門、吠舍還是首陀羅嗎？''我們不知道那個gandhabba是剎帝利、婆羅門、吠舍還是首陀羅，先生。''既然如此，諸位知道你們是誰嗎？''既然如此，我們不知道我們是誰，先生。' 阿說羅衍那，那七位婆羅門仙人被仙人阿西陀·提婆羅在他們自己的種姓論上質問、追究、詰難時都無法回答；你現在被我在你自己的種姓論上質問、追究、詰難時又怎麼能回答呢？你和你的老師連一勺都裝不滿。" 聽了這番話，阿說羅衍那年輕人對世尊說："太奇妙了，喬達摩先生......請喬達摩先生接受我為優婆塞，從今天起終生皈依。" 阿說羅衍那經第三終。
瞿曇經
Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā udeno bārāṇasiyaṃ viharati khemiyambavane. Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṃ anuppatto hoti kenacideva karaṇīyena. Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṃ tenupasaṅkami. Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā āyasmantaṃ udenaṃ caṅkamantaṃ anucaṅkamamāno evamāha – 『『ambho samaṇa, 『natthi dhammiko paribbajo』 [paribbājo (sī. pī.)] – evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo』』ti.

Evaṃ vutte, āyasmā udeno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi. Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṃ pavisitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ghoṭamukhaṃ brāhmaṇaṃ āyasmā udeno etadavoca – 『『saṃvijjanti [saṃvijjante (bahūsu)] kho, brāhmaṇa, āsanāni. Sace ākaṅkhasi, nisīdā』』ti. 『『Etadeva kho pana mayaṃ bhoto udenassa āgamayamānā (na) nisīdāma. Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṃ maññeyyā』』ti? Atha kho ghoṭamukho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca – 『『ambho samaṇa, 『natthi dhammiko paribbajo』 – evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo』』ti. 『『Sace kho pana me tvaṃ, brāhmaṇa, anuññeyyaṃ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṃ na jāneyyāsi, mamaṃyeva tattha uttari paṭipuccheyyāsi – 『idaṃ, bho udena, kathaṃ, imassa kvattho』ti? Evaṃ katvā siyā no ettha kathāsallāpo』』ti. 『『Anuññeyyaṃ khvāhaṃ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṃ bhoto udenassa bhāsitassa atthaṃ na jānissāmi, bhavantaṃyeva tattha udenaṃ uttari paṭipucchissāmi – 『idaṃ, bho udena, kathaṃ, imassa kvattho』ti? Evaṃ katvā hotu no ettha kathāsallāpo』』ti.

如是我聞：一時，尊者優陀夷住在波羅奈城的凱米亞芒果園中。那時，瞿曇摩迦婆羅門因某些事務來到波羅奈城。瞿曇摩迦婆羅門在散步遊逛時來到凱米亞芒果園。當時，尊者優陀夷正在露天處行走。瞿曇摩迦婆羅門走近尊者優陀夷，與他互相問候。寒暄過後，瞿曇摩迦婆羅門一邊跟隨尊者優陀夷行走，一邊說："喂，沙門，'沒有如法的出家'——我是這麼認為的。這是因為我沒有見過像您這樣的人，或者是因為這裡的法。" 聽到這話，尊者優陀夷停止行走，進入精舍，坐在準備好的座位上。瞿曇摩迦婆羅門也停止行走，進入精舍，站在一旁。尊者優陀夷對站在一旁的瞿曇摩迦婆羅門說："婆羅門，這裡有座位。如果你願意的話，請坐。" "我們正是等待優陀夷尊者這樣說才坐下。像我這樣的人，如果不被邀請，怎麼能認為應該坐在座位上呢？"於是瞿曇摩迦婆羅門拿了一個低矮的座位，坐在一旁。坐下後，瞿曇摩迦婆羅門對尊者優陀夷說："喂，沙門，'沒有如法的出家'——我是這麼認為的。這是因為我沒有見過像您這樣的人，或者是因為這裡的法。" "婆羅門，如果你同意我說的應該同意的，反對我說的應該反對的；如果你不理解我所說的意思，就進一步問我：'優陀夷先生，這是什麼意思？這是什麼含義？'如果這樣做，我們就可以進行討論。" "我會同意優陀夷尊者說的應該同意的，反對應該反對的；如果我不理解優陀夷尊者所說的意思，我會進一步問優陀夷尊者：'優陀夷先生，這是什麼意思？這是什麼含義？'讓我們這樣進行討論吧。"
『『Cattārome, brāhmaṇa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa , ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, brāhmaṇa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī』』ti?

『『Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṃ me puggalo cittaṃ nārādheti; yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti; yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti; yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Ayameva me puggalo cittaṃ ārādhetī』』ti.

『『Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṃ nārādhentī』』ti? 『『Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ , bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti; iminā me ayaṃ puggalo cittaṃ ārādhetī』』ti.

"婆羅門，這個世界上存在四種人。哪四種？在這裡，婆羅門，有些人折磨自己，專注于折磨自己的修行。在這裡，婆羅門，有些人折磨他人，專注于折磨他人的修行。在這裡，婆羅門，有些人既折磨自己又折磨他人，專注于折磨自己和他人的修行。在這裡，婆羅門，有些人既不折磨自己也不折磨他人，不專注于折磨自己和他人的修行。他不折磨自己，不折磨他人，現世就能無慾、寂靜、清涼、感受快樂，以梵性自住。婆羅門，這四種人中，哪一種人讓你滿意？" "優陀夷先生，那個折磨自己，專注于折磨自己修行的人不讓我滿意；那個折磨他人，專注于折磨他人修行的人也不讓我滿意；那個既折磨自己又折磨他人，專注于折磨自己和他人修行的人也不讓我滿意；但是那個既不折磨自己也不折磨他人，不專注于折磨自己和他人修行的人，他不折磨自己，不折磨他人，現世就能無慾、寂靜、清涼、感受快樂，以梵性自住，這個人讓我滿意。" "婆羅門，為什麼那三種人不讓你滿意呢？" "優陀夷先生，那個折磨自己，專注于折磨自己修行的人，他折磨和痛苦渴望快樂厭惡痛苦的自己；因此這個人不讓我滿意。那個折磨他人，專注于折磨他人修行的人，他折磨和痛苦渴望快樂厭惡痛苦的他人；因此這個人不讓我滿意。那個既折磨自己又折磨他人，專注于折磨自己和他人修行的人，他折磨和痛苦渴望快樂厭惡痛苦的自己和他人；因此這個人不讓我滿意。但是那個既不折磨自己也不折磨他人，不專注于折磨自己和他人修行的人，他不折磨自己，不折磨他人，現世就能無慾、寂靜、清涼、感受快樂，以梵性自住，他既不折磨也不痛苦渴望快樂厭惡痛苦的自己和他人；因此這個人讓我滿意。"
『『Dvemā, brāhmaṇa, parisā. Katamā dve? Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati, dāsidāsaṃ pariyesati, khettavatthuṃ pariyesati, jātarūparajataṃ pariyesati.

『『Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya, dāsidāsaṃ pahāya, khettavatthuṃ pahāya, jātarūparajataṃ pahāya, agārasmā anagāriyaṃ pabbajitā. Svāyaṃ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Idha katamaṃ tvaṃ, brāhmaṇa, puggalaṃ katamāya parisāya bahulaṃ samanupassasi – yā cāyaṃ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati dāsidāsaṃ pariyesati khettavatthuṃ pariyesati jātarūparajataṃ pariyesati, yā cāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā』』ti?

『『Yvāyaṃ , bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati; imāhaṃ puggalaṃ yāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā imissaṃ parisāyaṃ bahulaṃ samanupassāmī』』ti.

『『Idāneva kho pana te, brāhmaṇa, bhāsitaṃ – 『mayaṃ evaṃ ājānāma – ambho samaṇa, natthi dhammiko paribbajo, evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo』』』ti. 『『Addhā mesā, bho udena, sānuggahā vācā bhāsitā. 『Atthi dhammiko paribbajo』 – evaṃ me ettha hoti. Evañca pana maṃ bhavaṃ udeno dhāretu. Ye ca me bhotā udenena cattāro puggalā saṃkhittena vuttā vitthārena avibhattā, sādhu me bhavaṃ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṃ upādāyā』』ti. 『『Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī』』ti. 『『Evaṃ, bho』』ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi. Āyasmā udeno etadavoca –

"婆羅門，有兩種集會。哪兩種？在這裡，婆羅門，有些集會熱衷於珠寶和耳環，尋求妻子和兒子，尋求奴僕，尋求田地和房產，尋求金銀。 "在這裡，婆羅門，有些集會不熱衷於珠寶和耳環，捨棄妻子和兒子，捨棄奴僕，捨棄田地和房產，捨棄金銀，從家庭生活出家成為無家者。婆羅門，這個人既不折磨自己也不專注于折磨自己的修行，不折磨他人也不專注于折磨他人的修行。他不折磨自己，不折磨他人，現世就能無慾、寂靜、清涼、感受快樂，以梵性自住。婆羅門，你在哪種集會中看到更多這樣的人——是在那個熱衷於珠寶和耳環，尋求妻子和兒子，尋求奴僕，尋求田地和房產，尋求金銀的集會中，還是在那個不熱衷於珠寶和耳環，捨棄妻子和兒子，捨棄奴僕，捨棄田地和房產，捨棄金銀，從家庭生活出家成為無家者的集會中？" "優陀夷先生，那個既不折磨自己也不專注于折磨自己的修行，不折磨他人也不專注于折磨他人的修行，不折磨自己，不折磨他人，現世就能無慾、寂靜、清涼、感受快樂，以梵性自住的人；我在那個不熱衷於珠寶和耳環，捨棄妻子和兒子，捨棄奴僕，捨棄田地和房產，捨棄金銀，從家庭生活出家成為無家者的集會中看到更多這樣的人。" "婆羅門，你剛才不是說過'我們是這樣理解的——喂，沙門，沒有如法的出家，我是這麼認為的。這是因為我沒有見過像您這樣的人，或者是因為這裡的法'嗎？" "確實，優陀夷先生，我說那話是出於無知。'有如法的出家'——我現在是這麼認為的。請優陀夷先生就這樣記住我。優陀夷先生簡要地提到了四種人，但沒有詳細解釋。請優陀夷先生出于慈悲，詳細地解釋這四種人。" "那麼，婆羅門，請聽，仔細注意，我要說了。""是的，先生。"瞿曇摩迦婆羅門回答道。尊者優陀夷說：
『『Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya , na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ, na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ addhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti , haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto , ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.
『『Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko – ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.
『『Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – 『ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya』, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā』ti. Yepissa te honti 『dāsā』ti vā 『pessā』ti vā 『kammakarā』ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto , parantapo ca paraparitāpanānuyogamanuyutto.
『『Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya , na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ, na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ addhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti , haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto , ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.
『『Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko – ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.
『『Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – 『ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya』, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā』ti. Yepissa te honti 『dāsā』ti vā 『pessā』ti vā 『kammakarā』ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto , parantapo ca paraparitāpanānuyogamanuyutto.
"婆羅門啊,什麼樣的人是自我折磨、從事自我折磨的修行呢?婆羅門啊,這裡有一些人是裸體修行者,不遵守禮儀,用手擦拭(排泄物),不接受'來這裡'的邀請,不接受'站在這裡'的邀請,不接受為他準備的食物,不接受特意為他準備的食物,不接受邀請。他不接受從鍋口遞來的食物,不接受從碗口遞來的食物,不接受門檻上的食物,不接受棍棒間的食物,不接受杵臼間的食物,不接受兩個人正在吃飯時(給予的食物),不接受孕婦(給予的食物),不接受哺乳的婦女(給予的食物),不接受與男子同居的婦女(給予的食物),不接受集體募集的食物,不接受狗站立處的食物,不接受有成群蒼蠅處的食物,不吃魚,不吃肉,不喝酒,不喝果酒,不喝穀物釀造的酒。他或者是一戶施食者、一口食者,或者是兩戶施食者、兩口食者......乃至......或者是七戶施食者、七口食者;他靠一次佈施而活,靠兩次佈施而活......乃至......靠七次佈施而活;他或者一天吃一餐,或者兩天吃一餐......乃至......或者七天吃一餐 - 如此這般,他遵行半月一餐的輪食方式而生活。他或者以蔬菜為食,或者以小米為食,或者以野米為食,或者以皮屑為食,或者以水苔為食,或者以糠為食,或者以鍋巴為食,或者以油渣為食,或者以草為食,或者以牛糞為食,或者以樹根果實為食,以自然掉落的果實為食。他穿麻布衣,穿粗麻布衣,穿裹屍布,穿糞掃衣,穿樹皮衣,穿羚羊皮,穿羚羊皮條,穿吉祥草衣,穿樹皮纖維衣,穿木板條衣,穿頭髮衣,穿馬尾毛衣,穿貓頭鷹翅膀;他也是拔除鬚髮者,從事拔除鬚髮的修行,他也是常立者,拒絕坐具,他也是蹲踞者,從事蹲踞的精進,他也是臥荊棘者,以荊棘為床;他也從事每天三次下水沐浴的修行 - 如此這般,他從事多種使身體受苦受難的修行而生活。婆羅門啊,這就稱為自我折磨、從事自我折磨修行的人。
"婆羅門啊,什麼樣的人是折磨他人、從事折磨他人的修行呢?婆羅門啊,這裡有一些人是屠羊者、屠豬者、捕鳥者、捕獸者、殘忍者、漁夫、盜賊、劊子手、屠牛者、獄卒,或者其他任何從事殘酷行為的人。婆羅門啊,這就稱為折磨他人、從事折磨他人修行的人。
"婆羅門啊,什麼樣的人既是自我折磨、從事自我折磨的修行,又是折磨他人、從事折磨他人的修行呢?婆羅門啊,這裡有一些人是已灌頂的剎帝利王,或者是大富的婆羅門。他在城東建造新的祭祀堂,剃除鬚髮,穿上粗糙的鹿皮衣,用酥油塗抹身體,用鹿角搔背,與王后和祭司婆羅門一起進入新的祭祀堂。他在那裡鋪設青草的光滑地面上臥息。一頭母牛與小牛同色,國王以其一乳頭的乳汁為生,王后以第二個乳頭的乳汁為生,祭司婆羅門以第三個乳頭的乳汁為生,以第四個乳頭的乳汁祭火,剩下的乳汁小牛飲用。他這樣說:'為祭祀殺這麼多公牛,為祭祀殺這麼多小公牛,為祭祀殺這麼多小母牛,為祭祀殺這麼多山羊,為祭祀殺這麼多綿羊,為祭祀殺這麼多馬,為祭柱砍伐這麼多樹,為祭壇割取這麼多吉祥草。'那些被稱為'奴隸'、'僕人'、'工人'的人也在鞭打威脅下,在恐懼威脅下,淚流滿面地哭泣著做準備工作。婆羅門啊,這就稱為既是自我折磨、從事自我折磨的修行,又是折磨他人、從事折磨他人修行的人。"
『『Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – 『sambādho gharāvāso rajopatho abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya』nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

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

『『Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

『『Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

『『Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

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

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

『『So bījagāmabhūtagāmasamārambhā paṭivirato hoti . Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

『『So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

"婆羅門啊,什麼樣的人既不是自我折磨、不從事自我折磨的修行,也不是折磨他人、不從事折磨他人的修行;他既不自我折磨也不折磨他人,在現世中無慾無求,寂靜冷卻,體驗快樂,以梵我的狀態而住?婆羅門啊,這裡如來出現於世間,是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他以自己的智慧證悟並宣說這個世間,包括天、魔、梵、沙門、婆羅門、天、人。他宣說法,開始善、中間善、結尾善,有義有文,宣示完全圓滿清凈的梵行。居士或居士子或生於其他種姓的人聽聞此法。他聽聞此法后對如來生起信心。他具足此信心后如此思考:'在家生活擁擠,是塵垢之道;出家生活空曠。在家居住難以完全圓滿、完全清凈地實踐如同貝殼般光潔的梵行。我何不剃除鬚髮,披上袈裟,從在家生活出家,進入無家生活?'他後來捨棄少量或大量的財富,捨棄少量或大量的親屬,剃除鬚髮,披上袈裟,從在家生活出家,進入無家生活。他如此出家后,遵守比丘的學處和生活,舍離殺生,遠離殺生,放下棍杖,放下武器,有慚有愧,對一切生命懷有同情而住。 "舍離不與取,遠離不與取,只取所給予,期待所給予。以不偷盜、清凈的自我而住。 "舍離非梵行,成為梵行者,遠離淫慾,遠離俗世的性行為。 "舍離妄語,遠離妄語,說真實語,誠實可靠,可信賴,不欺騙世間。 "舍離離間語,遠離離間語;不會聽到這裡后在那裡說以離間這些人,也不會聽到那裡后在這裡說以離間那些人。他是分裂者的調解者,團結者的支持者,喜愛和諧,樂於和諧,歡喜和諧,說能帶來和諧的話。 "舍離粗惡語,遠離粗惡語。他說的話柔和悅耳,令人喜愛,動人,文雅,令眾人喜歡,令眾人愉悅。 "舍離綺語,遠離綺語,說適時語,說真實語,說有義語,說法語,說律語,說有價值的話,適時而言,有理有據,適度,與義相應。 "他遠離損害種子和植物。他一日一食,不夜食,遠離非時食。他遠離觀看跳舞、歌唱、音樂和表演。他遠離戴花環、使用香料、塗抹香油、裝飾和裝扮。他遠離高床大床。他遠離接受金銀。他遠離接受生谷。他遠離接受生肉。他遠離接受婦女和少女。他遠離接受奴僕。他遠離接受山羊和綿羊。他遠離接受雞和豬。他遠離接受象、牛、馬、騾。他遠離接受田地和土地。他遠離從事信使工作。他遠離買賣。他遠離用秤欺詐、用錢幣欺詐、用度量欺詐。他遠離賄賂、欺騙、詐騙和不誠實的行為。他遠離傷害、殺戮、囚禁、搶劫、掠奪和暴力行為。 "他滿足於蔽體的袈裟,滿足於果腹的托缽食。無論去往何處,只攜帶這些而行。就像有翼的鳥兒飛往何處,只以羽翼為負擔;同樣地,比丘滿足於蔽體的袈裟,滿足於果腹的托缽食。無論去往何處,只攜帶這些而行。他具足此聖潔的戒蘊,內心體驗無過失的快樂。
『『So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāyana na nimittaggāhī hoti nānubyañjanaggāhī . Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

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

『『So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) [passa ma. ni. 1.296] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

『『So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti , yaṃ taṃ ariyā ācikkhanti – 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

"他以眼見色后,不執取相,不執取細相。因為如果他住于不防護眼根,貪憂等惡不善法就會流入,所以他實行防護,守護眼根,成就眼根的防護。以耳聞聲后......以鼻嗅香后......以舌嘗味后......以身觸所觸后......以意識法后,不執取相,不執取細相。因為如果他住于不防護意根,貪憂等惡不善法就會流入,所以他實行防護,守護意根,成就意根的防護。他具足此聖潔的根律儀,內心體驗無染污的快樂。 "他在前進後退時保持正知,在觀看周圍時保持正知,在屈伸肢體時保持正知,在穿著袈裟、持缽和衣時保持正知,在吃喝咀嚼品嚐時保持正知,在大小便時保持正知,在行走、站立、坐臥、睡眠、醒覺、說話、沉默時保持正知。 "他具足此聖潔的戒蘊,(具足此聖潔的知足,)具足此聖潔的根律儀,具足此聖潔的正念正知,他親近寂靜的住處 - 林野、樹下、山嶽、幽谷、山洞、墳場、叢林、露地、草堆。他在飯後,從乞食回來,結跏趺坐,保持身體正直,安立正念在面前。他舍離對世間的貪慾,以離貪的心而住,從貪慾中凈化心;舍離瞋恚,以無瞋的心而住,對一切眾生懷有慈悲,從瞋恚中凈化心;舍離昏沉睡眠,遠離昏沉睡眠而住,具光明想,正念正知,從昏沉睡眠中凈化心;舍離掉舉惡作,不掉舉而住,內心寂靜,從掉舉惡作中凈化心;舍離疑惑,超越疑惑而住,對善法無疑,從疑惑中凈化心。 "他舍離這五蓋,心的隨煩惱,削弱智慧,從慾望分離,從不善法分離,有尋有伺,離生喜樂,成就並安住于初禪。尋伺寂止,內心安靜,心一境性,無尋無伺,定生喜樂,成就並安住于第二禪。離喜而住,保持舍心,正念正知,以身感受樂,正如聖者們所說的'舍念樂住',成就並安住于第三禪。舍樂離苦,先前的喜憂已滅,不苦不樂,舍念清凈,成就並安住于第四禪。
『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, 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.

『『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 yathākammūpage satte pajānāti – 『ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā , te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā…pe… ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā』ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

『『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.

『『Ayaṃ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī』』ti.

『『So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo 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.

『『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 yathākammūpage satte pajānāti – 『ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā , te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā…pe… ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā』ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

『『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.

『『Ayaṃ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī』』ti.

"當他的心如此專注、純凈、明澈、無瑕、離垢、柔軟、適業、穩固、不動搖時，他引導其心趨向宿命隨念智。他回憶起許多前世，即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，許多成劫、許多壞劫、許多成壞劫:'在那裡我有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽命；從那裡死後，我又生在那裡；在那裡我又有如是名、如是姓、如是容貌、如是食物、如是苦樂感受、如是壽命；從那裡死後，我又生在這裡。'如是他回憶起許多前世的狀況和細節。 "當他的心如此專注、純凈、明澈、無瑕、離垢、柔軟、適業、穩固、不動搖時，他引導其心趨向眾生死生智。他以清凈超人的天眼，看見眾生死時、生時，低賤的、高貴的，美麗的、醜陋的，幸運的、不幸的，了知眾生隨業而去:'這些尊貴的眾生具足身惡行......誹謗聖者，持邪見，受持邪見業，他們身壞命終后，生於惡趣、惡道、墮處、地獄。而這些尊貴的眾生具足身善行......不誹謗聖者，持正見，受持正見業，他們身壞命終后，生於善趣、天界。'如是他以清凈超人的天眼，看見眾生死時、生時，低賤的、高貴的，美麗的、醜陋的，幸運的、不幸的，了知眾生隨業而去。 "當他的心如此專注、純凈、明澈、無瑕、離垢、柔軟、適業、穩固、不動搖時，他引導其心趨向漏盡智。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。 "婆羅門啊，這就是所謂既不折磨自己也不專注于折磨自己的實踐，不折磨他人也不專注于折磨他人的實踐的人。他不折磨自己也不折磨他人，現法中無慾、寂滅、清涼，感受快樂，以成為梵的自己而住。"
Evaṃ vutte, ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca – 『『abhikkantaṃ, bho udena, abhikkantaṃ, bho udena! Seyyathāpi, bho udena, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā udenena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ udenaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti. 『『Mā kho maṃ tvaṃ, brāhmaṇa, saraṇaṃ agamāsi. Tameva bhagavantaṃ saraṇaṃ gacchāhi yamahaṃ saraṇaṃ gato』』ti. 『『Kahaṃ pana, bho udena, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho』』ti? 『『Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṃ sammāsambuddho』』ti.

『『Sacepi [sace hi (sī. syā. kaṃ. pī.)] mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ dasasu yojanesu, dasapi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Sacepi [sace (sī. pī.), sace hi (syā. kaṃ.)] mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ vīsatiyā yojanesu… tiṃsāya yojanesu… cattārīsāya yojanesu… paññāsāya yojanesu, paññāsampi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Yojanasate cepi [yojanasatepi (sī. syā. kaṃ. pī.)] mayaṃ , bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ, yojanasatampi mayaṃ gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ.

『『Yato ca kho, bho udena, parinibbuto so bhavaṃ gotamo, parinibbutampi mayaṃ taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Atthi ca me, bho udena, aṅgarājā devasikaṃ niccabhikkhaṃ dadāti , tato ahaṃ bhoto udenassa ekaṃ niccabhikkhaṃ dadāmī』』ti. 『『Kiṃ pana te, brāhmaṇa, aṅgarājā devasikaṃ niccabhikkhaṃ dadātī』』ti? 『『Pañca, bho udena, kahāpaṇasatānī』』ti. 『『Na kho no, brāhmaṇa, kappati jātarūparajataṃ paṭiggahetu』』nti. 『『Sace taṃ bhoto udenassa na kappati vihāraṃ bhoto udenassa kārāpessāmī』』ti. 『『Sace kho me tvaṃ, brāhmaṇa, vihāraṃ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpehī』』ti. 『『Imināpāhaṃ bhoto udenassa bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhavaṃ udeno saṅghe dāne samādapeti. Esāhaṃ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpessāmī』』ti. Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpesi. Sā etarahi 『ghoṭamukhī』ti vuccatīti.

Ghoṭamukhasuttaṃ niṭṭhitaṃ catutthaṃ.

Caṅkīsuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena opāsādaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā opāsāde viharati uttarena opāsādaṃ devavane sālavane. Tena kho pana samayena caṅkī brāhmaṇo opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosuṃ kho opāsādakā brāhmaṇagahapatikā – 『『samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī』』ti.
聽聞此言后，喬達摩庫婆羅門對尊者優陀那說道："太好了,尊者優陀那!太好了,尊者優陀那!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,讓有眼者得見色形。同樣地,尊者優陀那以種種方便闡明了法。我今歸依尊者優陀那、法和比丘僧團。愿尊者優陀那記住我是從今天起終生歸依的優婆塞。" "婆羅門啊,你不要歸依我。你應該歸依我所歸依的那位世尊。" "尊者優陀那,那位尊貴的喬達摩,阿羅漢、正等正覺者,現在住在哪裡?" "婆羅門啊,那位世尊、阿羅漢、正等正覺者現在已經般涅槃了。" "尊者優陀那,如果我們聽說那位尊貴的喬達摩在十由旬之內,我們會走十由旬去見那位尊貴的喬達摩、阿羅漢、正等正覺者。如果我們聽說那位尊貴的喬達摩在二十由旬...三十由旬...四十由旬...五十由旬之內,我們會走五十由旬去見那位尊貴的喬達摩、阿羅漢、正等正覺者。即使我們聽說那位尊貴的喬達摩在一百由旬之內,我們也會走一百由旬去見那位尊貴的喬達摩、阿羅漢、正等正覺者。 "尊者優陀那,既然那位尊貴的喬達摩已經般涅槃,我們也歸依已般涅槃的那位尊貴的喬達摩、法和比丘僧團。愿尊者優陀那記住我是從今天起終生歸依的優婆塞。尊者優陀那,我從安伽王那裡每天得到一份固定的供養,我將把其中一份給予尊者優陀那。" "婆羅門啊,安伽王每天給你多少固定供養?" "尊者優陀那,五百迦利沙邦那。" "婆羅門啊,我們不可以接受金銀。" "如果尊者優陀那不可以接受,那麼我將為尊者優陀那建造一座精舍。" "婆羅門啊,如果你想為我建造精舍,那就在巴連弗城(Pāṭaliputta)為僧團建造一座集會堂吧。" "尊者優陀那這樣勸導我向僧團佈施,我更加歡喜滿意了。尊者優陀那,我將用這份固定供養和另一份固定供養在巴連弗城為僧團建造一座集會堂。" 於是喬達摩庫婆羅門用這份固定供養和另一份固定供養在巴連弗城為僧團建造了一座集會堂。現在那座集會堂被稱為"喬達摩庫堂"。喬達摩庫經第四結束。商祇經
如是我聞。一時,世尊與大比丘僧團一起在憍薩羅國遊行,來到了憍薩羅國的一個名叫奧波薩陀的婆羅門村。那時,世尊住在奧波薩陀北邊的天園沙羅林中。當時,商祇婆羅門統治著奧波薩陀。這是一個人口稠密、草木茂盛、水源充足、穀物豐饒的地方,是憍薩羅國王波斯匿賜予的王領封地,作為梵施。奧波薩陀的婆羅門居士們聽說:"據說,沙門喬達摩,釋迦族人,從釋迦族出家,與大比丘僧團一起在憍薩羅國遊行,已經到達奧波薩陀,住在奧波薩陀北邊的天園沙羅林中。關於這位尊貴的喬達摩,有這樣的美名廣為流傳:'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、世尊。'他以自己的智慧證悟並宣說了這個有天、魔、梵的世界,這個有沙門、婆羅門、天、人的眾生界。他宣說的法初善、中善、后善,有義有文,顯示完全圓滿清凈的梵行。見到這樣的阿羅漢是很好的。"
Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanaṃ. Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṃ upagato. Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarena mukhaṃ yena devavanaṃ sālavanaṃ tenupasaṅkamante. Disvā khattaṃ āmantesi – 『『kiṃ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavana』』nti? 『『Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』ti. Tamete bhavantaṃ gotamaṃ dassanāya gacchantī』』ti. 『『Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṃ vadehi – 『caṅkī, bho, brāhmaṇo evamāha – āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī』』』ti. 『『Evaṃ, bho』』ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca – 『『caṅkī, bho, brāhmaṇo evamāha – 『āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī』』』ti.
於是，歐帕薩達的婆羅門和居士們從歐帕薩達出發，成群結隊地向北方走去，前往天園沙羅林。恰在那時，婆羅門旃基登上高樓午休。婆羅門旃基看見歐帕薩達的婆羅門和居士們從歐帕薩達出發，成群結隊地向北方走去，朝著天園沙羅林前進。看到后，他召喚侍從說："侍從先生啊，為什麼歐帕薩達的婆羅門和居士們從歐帕薩達出發，成群結隊地向北方走去，前往天園沙羅林呢？""旃基先生，有一位沙門喬達摩，釋迦族之子，從釋迦族出家，與大比丘僧團一起在憍薩羅國遊行，來到了歐帕薩達，住在歐帕薩達北方的天園沙羅林中。關於這位喬達摩尊者，有如此美好的名聲傳開：'這位世尊是阿羅漢、正等正覺、明行具足、善逝、世間解、無上士、調御丈夫、天人師、佛陀、世尊。'他們去見這位喬達摩尊者。""那麼，侍從先生，你去歐帕薩達的婆羅門和居士們那裡，到了之後對歐帕薩達的婆羅門和居士們這樣說：'婆羅門旃基這樣說：請諸位稍等，婆羅門旃基也將去見沙門喬達摩。'""是的，先生。"那位侍從答應了婆羅門旃基，就去歐帕薩達的婆羅門和居士們那裡，到了之後對歐帕薩達的婆羅門和居士們這樣說："婆羅門旃基這樣說：'請諸位稍等，婆羅門旃基也將去見沙門喬達摩。'"
Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te brāhmaṇā – 『『caṅkī kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī』』ti. Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā caṅkiṃ brāhmaṇaṃ etadavocuṃ – 『『saccaṃ kira bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī』』ti? 『『Evaṃ kho me, bho, hoti – 『ahaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī』』』ti. 『『Mā bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo…pe… bhavañhi caṅkī tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo…pe… bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī [brahmavaccasī (sī. pī.)] akhuddāvakāso dassanāya…pe… bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato…pe… bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… bhavañhi caṅkī bahūnaṃ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti…pe… bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito…pe… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe… bhavañhi caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamitu』』nti.
Evaṃ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca – 『『tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; natveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ [ettha dī. ni.
那時，來自不同國家的約五百位婆羅門因某些事務住在歐帕薩達。這些婆羅門聽說："據說婆羅門旃基將去見沙門喬達摩。"於是這些婆羅門來到婆羅門旃基那裡，到了之後對婆羅門旃基這樣說："是真的嗎？據說尊敬的旃基將去見沙門喬達摩？""諸位，我確實有這樣的想法：'我將去見沙門喬達摩。'""尊敬的旃基不要去見沙門喬達摩。尊敬的旃基不應該去見沙門喬達摩；反而是沙門喬達摩應該來見尊敬的旃基。因為尊敬的旃基是雙方血統純正，母系父系都血統清凈，追溯到第七代祖先都沒有受到出身的指責和批評。正因為尊敬的旃基是雙方血統純正，母系父系都血統清凈，追溯到第七代祖先都沒有受到出身的指責和批評，基於這一點，尊敬的旃基不應該去見沙門喬達摩；反而是沙門喬達摩應該來見尊敬的旃基。因為尊敬的旃基富有、大富、多財...因為尊敬的旃基精通三吠陀，通曉詞義學和音韻學，通曉古傳說為第五的典籍，精通詞句，通曉文法，對世間學說和大人相沒有不通曉的...因為尊敬的旃基相貌端正，令人喜悅，具有最高等的膚色，有梵天般的容貌，不失威儀，值得一見...因為尊敬的旃基有德行，具有成熟的德行...因為尊敬的旃基言語優雅，言辭優美，具有高貴的言語，清晰、流暢、能表達意義...因為尊敬的旃基是許多人的老師和老師的老師，教導三百學生咒語...因為尊敬的旃基受到憍薩羅國王波斯匿的尊重、敬重、尊敬、崇拜、禮遇...因為尊敬的旃基受到婆羅門布庫拉沙提的尊重、敬重、尊敬、崇拜、禮遇...因為尊敬的旃基統治歐帕薩達，這是一個人口稠密、草木茂盛、水源充足、穀物豐富的王室封地，是憍薩羅國王波斯匿賜予的王賜之地、梵賜之地。正因為尊敬的旃基統治歐帕薩達，這是一個人口稠密、草木茂盛、水源充足、穀物豐富的王室封地，是憍薩羅國王波斯匿賜予的王賜之地、梵賜之地，基於這一點，尊敬的旃基不應該去見沙門喬達摩；反而是沙門喬達摩應該來見尊敬的旃基。"
當這樣說時，婆羅門旃基對那些婆羅門這樣說："那麼，諸位，也請聽我說，為什麼我們應該去見那位沙門喬達摩；而那位尊敬的喬達摩不應該來見我們。諸位，沙門喬達摩確實是雙方血統純正，母系父系都血統清凈，追溯到第七代祖先都沒有受到出身的指責和批評。諸位，正因為沙門喬達摩是雙方血統純正，母系父系都血統清凈，追溯到第七代祖先都沒有受到出身的指責和批評，基於這一點，那位尊敬的喬達摩不應該來見我們；反而是我們應該去見那位尊敬的喬達摩。

1.304 aññampi guṇapadaṃ dissati]. Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca…pe… samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito…pe… samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito…pe… samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato…pe… samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo…pe… samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo…pe… samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya…pe… samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā…pe… samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā…pe… samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā saṃpucchituṃ āgacchanti…pe… samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni…pe… samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』ti…pe… samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato…pe… [etthāpi dī. ni. 1.304 aññānipi guṇapadānaṃ dissanti] samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇo khalu, bho, gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane. Ye kho te samaṇā vā brāhmaṇā vā amhākaṃ gāmakkhettaṃ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. Yampi samaṇo gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane, atithimhākaṃ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo; aparimāṇavaṇṇo hi so bhavaṃ gotamo. Ekamekenapi tena [ekamekenapi bho (sī. syā. kaṃ. pī.)] aṅgena samannāgato na arahati, so, bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamitunti. Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā』』ti.

諸位，沙門喬達摩捨棄了大量的金銀財寶而出家，無論是地上的還是空中的...諸位，沙門喬達摩年輕時正值青春，烏黑秀髮，正當壯年，在人生的第一階段就從在家生活出家為無家者...諸位，沙門喬達摩違背父母的意願，在他們淚流滿面、哭泣時剃除鬚髮，披上袈裟衣，從在家生活出家為無家者...諸位，沙門喬達摩相貌端正，令人喜悅，具有最高等的膚色，有梵天般的容貌，不失威儀，值得一見...諸位，沙門喬達摩有德行，具有聖潔的德行，善良的德行，具有善良的德行...諸位，沙門喬達摩言語優雅，言辭優美，具有高貴的言語，清晰、流暢、能表達意義...諸位，沙門喬達摩是許多人的老師和老師的老師...諸位，沙門喬達摩已滅盡欲貪，遠離浮躁...諸位，沙門喬達摩主張業力，主張行為，不以惡為先導，對婆羅門種姓...諸位，沙門喬達摩出身高貴家族，從未受污染的剎帝利家族出家...諸位，沙門喬達摩出身富裕家族，大富、多財...諸位，人們從外國、外邦來請教沙門喬達摩...諸位，數以千計的神靈皈依沙門喬達摩...諸位，關於沙門喬達摩有如此美好的名聲傳開：'這位世尊是阿羅漢、正等正覺、明行具足、善逝、世間解、無上士、調御丈夫、天人師、佛陀、世尊'...諸位，沙門喬達摩具有三十二大人相...諸位，摩揭陀國王頻毗娑羅和他的妻子兒女皈依沙門喬達摩...諸位，憍薩羅國王波斯匿和他的妻子兒女皈依沙門喬達摩...諸位，婆羅門布庫拉沙提和他的妻子兒女皈依沙門喬達摩...諸位，沙門喬達摩已到達歐帕薩達，住在歐帕薩達北方的天園沙羅林中。凡是來到我們村莊領地的沙門或婆羅門，都是我們的客人。客人應當受到我們的尊重、敬重、尊敬、崇拜。既然沙門喬達摩已到達歐帕薩達，住在歐帕薩達北方的天園沙羅林中，沙門喬達摩就是我們的客人。客人應當受到我們的尊重、敬重、尊敬、崇拜。基於這一點，那位尊敬的喬達摩不應該來見我們；反而是我們應該去見那位尊敬的喬達摩。諸位，我只知道這位尊敬的喬達摩的這些美德，但那位尊敬的喬達摩的美德並不僅限於此；那位尊敬的喬達摩實際上具有無量的美德。即使只具備其中一項美德，那位尊敬的喬達摩也不應該來見我們；反而是我們應該去見那位尊敬的喬達摩。"因此，諸位，讓我們一起去見沙門喬達摩吧。"

Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṃ kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretvā nisinno hoti. Tena kho pana samayena kāpaṭiko [kāpaṭhiko (sī. pī.), kāpadiko (syā. kaṃ.)] nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṃ parisāyaṃ nisinno hoti. So vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ bhagavatā saddhiṃ mantayamānānaṃ antarantarā kathaṃ opāteti. Atha kho bhagavā kāpaṭikaṃ māṇavaṃ apasādeti – 『『māyasmā bhāradvājo vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ mantayamānānaṃ antarantarā kathaṃ opātetu. Kathāpariyosānaṃ āyasmā bhāradvājo āgametū』』ti. Evaṃ vutte, caṅkī brāhmaṇo bhagavantaṃ etadavoca – 『『mā bhavaṃ gotamo kāpaṭikaṃ māṇavaṃ apasādesi. Kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetu』』nti. Atha kho bhagavato etadahosi – 『『addhā kho kāpaṭikassa [etadahosi 『『kāpaṭikassa (ka.)] māṇavassa tevijjake pāvacane kathā [kathaṃ (sī. ka.), kathaṃ (syā. kaṃ. pī.)] bhavissati. Tathā hi naṃ brāhmaṇā saṃpurekkharontī』』ti. Atha kho kāpaṭikassa māṇavassa etadahosi – 『『yadā me samaṇo gotamo cakkhuṃ upasaṃharissati, athāhaṃ samaṇaṃ gotamaṃ pañhaṃ pucchissāmī』』ti. Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṃhāsi.
Atha kho kāpaṭikassa māṇavassa etadahosi – 『『samannāharati kho maṃ samaṇo gotamo. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ pañhaṃ puccheyya』』nti. Atha kho kāpaṭiko māṇavo bhagavantaṃ etadavoca – 『『yadidaṃ, bho gotama, brāhmaṇānaṃ porāṇaṃ mantapadaṃ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṃsena niṭṭhaṃ gacchanti – 『idameva saccaṃ, moghamañña』nti. Idha bhavaṃ gotamo kimāhā』』ti? 『『Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – 『ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña』』』nti? 『『No hidaṃ, bho gotama』』. 『『Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekācariyopi , ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – 『ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña』』』nti? 『『No hidaṃ, bho gotama』』. 『『Kiṃ pana, bhāradvāja, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṃsu – 『mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamañña』』』nti? 『『No hidaṃ, bho gotama』』.

『『Iti kira, bhāradvāja, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – 『ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña』nti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – 『ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamañña』nti; yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – 『mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamañña』nti.

於是，婆羅門旃基與一大群婆羅門一起來到世尊那裡。到了之後，與世尊互相問候。寒暄完畢后，坐在一旁。那時，世尊正與一些年長的婆羅門進行著友好的交談。當時，有一位名叫卡帕提卡的年輕學生，年僅十六歲，剃髮，精通三吠陀，通曉詞義學和音韻學，通曉古傳說為第五的典籍，精通詞句，通曉文法，對世間學說和大人相沒有不通曉的，也坐在那個集會中。他不斷打斷世尊與年長婆羅門們的談話。於是世尊責備卡帕提卡學生說："尊敬的婆羅墮阇不要不斷打斷年長婆羅門們與我的談話。請尊敬的婆羅墮阇等到談話結束。"當這樣說時，婆羅門旃基對世尊說："請尊敬的喬達摩不要責備卡帕提卡學生。卡帕提卡學生是良家子弟，多聞博學，聰明智慧，善於言辭，能夠與尊敬的喬達摩在這個話題上進行討論。"這時，世尊心想："卡帕提卡學生一定會談論三吠陀的教義。所以婆羅門們如此尊重他。"這時，卡帕提卡學生心想："當沙門喬達摩注視我時，我就要向沙門喬達摩提問。"於是世尊知道了卡帕提卡學生的心念，就將目光轉向卡帕提卡學生。
這時，卡帕提卡學生心想："沙門喬達摩注意到我了。我不如向沙門喬達摩提問。"於是卡帕提卡學生對世尊說："喬達摩先生，關於婆羅門古老的咒語，通過口耳相傳、代代相承，通過典籍傳承下來的，婆羅門們對此堅信'只有這是真實的，其他都是虛妄的'。在這一點上，尊敬的喬達摩怎麼看？""那麼，婆羅墮阇，婆羅門中有哪怕一個婆羅門這樣說過：'我知道這個，我看到這個。只有這是真實的，其他都是虛妄的'嗎？""沒有，喬達摩先生。""那麼，婆羅墮阇，婆羅門中有哪怕一位老師，或者老師的老師，乃至第七代的老師，這樣說過：'我知道這個，我看到這個。只有這是真實的，其他都是虛妄的'嗎？""沒有，喬達摩先生。""那麼，婆羅墮阇，那些婆羅門的古代仙人，咒語的創作者，咒語的傳播者，現在的婆羅門仍在誦唱、傳誦、複述他們創作和傳播的古老咒語，比如阿塔卡、瓦馬卡、瓦馬德瓦、維沙密特拉、亞瑪塔吉、安吉拉薩、婆羅墮阇、婆私咤、迦葉、婆咕，他們也這樣說過：'我們知道這個，我們看到這個。只有這是真實的，其他都是虛妄的'嗎？""沒有，喬達摩先生。" "這麼說來，婆羅墮阇，婆羅門中沒有一個婆羅門這樣說過：'我知道這個，我看到這個。只有這是真實的，其他都是虛妄的'；沒有一位老師，或者老師的老師，乃至第七代的老師，這樣說過：'我知道這個，我看到這個。只有這是真實的，其他都是虛妄的'；那些婆羅門的古代仙人，咒語的創作者，咒語的傳播者，現在的婆羅門仍在誦唱、傳誦、複述他們創作和傳播的古老咒語，比如阿塔卡、瓦馬卡、瓦馬德瓦、維沙密特拉、亞瑪塔吉、安吉拉薩、婆羅墮阇、婆私咤、迦葉、婆咕，他們也沒有這樣說過：'我們知道這個，我們看到這個。只有這是真實的，其他都是虛妄的'。
『『Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, bhāradvāja, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati – purimopi na passati majjhimopi na passati pacchimopi na passati. Taṃ kiṃ maññasi, bhāradvāja , nanu evaṃ sante brāhmaṇānaṃ amūlikā saddhā sampajjatī』』ti? 『『Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī』』ti. 『『Pubbeva kho tvaṃ, bhāradvāja, saddhaṃ agamāsi, anussavaṃ idāni vadesi. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti – ime kho, bhāradvāja , pañca dhammā diṭṭheva dhamme dvedhā vipākā. Api ca, bhāradvāja, susaddahitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi susaddahitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Api ca, bhāradvāja , surucitaṃyeva hoti…pe… svānussutaṃyeva hoti…pe… suparivitakkitaṃyeva hoti…pe… sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ – 『idameva saccaṃ, moghamañña』』』nti.
『『Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti. 『『Saddhā cepi, bhāradvāja, purisassa hoti; 『evaṃ me saddhā』ti – iti vadaṃ saccamanurakkhati [evameva sijjhatīti iti vā, taṃ saccamanurakkhati (ka.)], natveva tāva ekaṃsena niṭṭhaṃ gacchati – 『idameva saccaṃ, moghamañña』nti ( ) [(ettāvatā kho bhāradvāja saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññāpema, na tveva tāva saccānubodho hoti) (sī. syā. kaṃ. pī.)]. Ruci cepi, bhāradvāja, purisassa hoti…pe… anussavo cepi, bhāradvāja, purisassa hoti…pe… ākāraparivitakko cepi, bhāradvāja, purisassa hoti…pe… diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; 『evaṃ me diṭṭhinijjhānakkhantī』ti – iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati – 『idameva saccaṃ, moghamañña』nti. Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññapema; na tveva tāva saccānubodho hotī』』ti.
『『Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti. 『『Idha [idha kira (syā. kaṃ. ka.)], bhāradvāja, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati – lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – 『natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya [dukkhāyāti (sabbattha)]. Tathārūpo [tathā (sī. syā. kaṃ. pī.)] kho panimassāyasmato kāyasamācāro tathārūpo [tathā (sī. syā. kaṃ. pī.)] vacīsamācāro yathā taṃ aluddhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo luddhenā』』』ti.
"婆羅墮阇啊,就像一串盲人相互扶持,前面的看不見,中間的看不見,後面的也看不見。同樣地,婆羅墮阇,我認為婆羅門的言論就像盲人串一樣 - 前面的看不見,中間的看不見,後面的也看不見。婆羅墮阇,你怎麼看?既然如此,婆羅門的信仰豈不是沒有根據的嗎?""喬達摩先生,在這一點上,婆羅門不僅僅依靠信仰,婆羅門也依靠傳統。""婆羅墮阇,你先前談到信仰,現在又說傳統。婆羅墮阇,有五種事物在現世就有兩種結果。哪五種?信仰、喜好、傳統、推理和見解的接受 - 婆羅墮阇,這五種事物在現世就有兩種結果。而且,婆羅墮阇,即使是深信不疑的,也可能是空洞、虛假、錯誤的;即使不是深信不疑的,也可能是真實、正確、如實的。婆羅墮阇,即使是非常喜歡的...即使是廣為流傳的...即使是深思熟慮的...即使是仔細考慮的,也可能是空洞、虛假、錯誤的;即使不是仔細考慮的,也可能是真實、正確、如實的。婆羅墮阇,對於一個明智的人來說,爲了維護真理,不應該在這一點上下定論說:'只有這是真實的,其他都是虛妄的'。"
"但是,喬達摩先生,在多大程度上是維護真理?在多大程度上一個人維護真理?我們向尊敬的喬達摩請教關於維護真理的問題。""婆羅墮阇,如果一個人有信仰,他說'這是我的信仰',這樣說就是在維護真理,但他還不應該下定論說:'只有這是真實的,其他都是虛妄的'。婆羅墮阇,如果一個人有喜好...如果一個人有傳統...如果一個人有推理...如果一個人有見解的接受,他說'這是我的見解的接受',這樣說就是在維護真理,但他還不應該下定論說:'只有這是真實的,其他都是虛妄的'。婆羅墮阇,在這種程度上是維護真理,在這種程度上一個人維護真理,在這種程度上我們說明維護真理;但這還不是真理的覺悟。"
"喬達摩先生,在這種程度上是維護真理,在這種程度上一個人維護真理,在這種程度上我們看到維護真理。但是,喬達摩先生,在多大程度上是真理的覺悟?在多大程度上一個人覺悟真理?我們向尊敬的喬達摩請教關於真理覺悟的問題。""婆羅墮阇,在這裡,一位比丘依靠某個村莊或城鎮而住。一位居士或居士之子來到他那裡,在三種情況下觀察他 - 在貪慾的情況下,在嗔恨的情況下,在愚癡的情況下。他觀察:'這位尊者是否有這樣的貪慾,以至於他的心被貪慾所控制,會不知而說知,不見而說見,或者會勸導他人做對他人長期不利、痛苦的事?'在觀察他時,他知道:'這位尊者沒有這樣的貪慾,以至於他的心被貪慾所控制,會不知而說知,不見而說見,或者會勸導他人做對他人長期不利、痛苦的事。這位尊者的身行和語行就像一個無貪者的行為。這位尊者所教導的法是深奧的,難見難懂,寂靜、崇高,超越推理,精妙,只有智者才能體會;這樣的法不是一個有貪者所能善巧宣說的。'"
『『Yato naṃ samannesamāno visuddhaṃ lobhanīyehi dhammehi samanupassati tato naṃ uttari samannesati dosanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – 『natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aduṭṭhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo duṭṭhenā』』』ti.
『『Yato naṃ samannesamāno visuddhaṃ dosanīyehi dhammehi samanupassati , tato naṃ uttari samannesati mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – 『natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ amūḷhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo mūḷhenā』』』ti.

『『Yato naṃ samannesamāno visuddhaṃ mohanīyehi dhammehi samanupassati ; atha tamhi saddhaṃ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ [dhāritānaṃ (ka.)] dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti paññāya ca naṃ ativijjha passati. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ paññapema; na tveva tāva saccānuppatti hotī』』ti.

『『Ettāvattā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti. 『『Tesaṃye , bhāradvāja, dhammānaṃ āsevanā bhāvanā bahulīkammaṃ saccānuppatti hoti. Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ paññapemā』』ti.
"當他觀察到他在貪慾方面是清凈的,然後他進一步觀察他在嗔恨的情況下。這位尊者是否有這樣的嗔恨,以至於他的心被嗔恨所控制,會不知而說知,不見而說見,或者會勸導他人做對他人長期不利、痛苦的事?在觀察他時,他知道:'這位尊者沒有這樣的嗔恨,以至於他的心被嗔恨所控制,會不知而說知,不見而說見,或者會勸導他人做對他人長期不利、痛苦的事。這位尊者的身行和語行就像一個無嗔者的行為。這位尊者所教導的法是深奧的,難見難懂,寂靜、崇高,超越推理,精妙,只有智者才能體會;這樣的法不是一個有嗔者所能善巧宣說的。'"
"當他觀察到他在嗔恨方面是清凈的,然後他進一步觀察他在愚癡的情況下。這位尊者是否有這樣的愚癡,以至於他的心被愚癡所控制,會不知而說知,不見而說見,或者會勸導他人做對他人長期不利、痛苦的事?在觀察他時,他知道:'這位尊者沒有這樣的愚癡,以至於他的心被愚癡所控制,會不知而說知,不見而說見,或者會勸導他人做對他人長期不利、痛苦的事。這位尊者的身行和語行就像一個無癡者的行為。這位尊者所教導的法是深奧的,難見難懂,寂靜、崇高,超越推理,精妙,只有智者才能體會;這樣的法不是一個愚癡者所能善巧宣說的。' "當他觀察到他在愚癡方面是清凈的,他就對他生起信心。有了信心,他就親近;親近后,他恭敬;恭敬后,他傾耳而聽;傾耳而聽后,他聽法;聽法后,他記住法;記住法后,他思考法義;思考法義后,他接受法;接受法后,生起願望;生起願望后,他努力;努力后,他權衡;權衡后,他精進;精進后,他以身體證悟最高真理,以智慧透徹地看見它。婆羅墮阇,在這種程度上是真理的覺悟,在這種程度上一個人覺悟真理,在這種程度上我們說明真理的覺悟;但這還不是真理的證悟。"
"喬達摩先生,在這種程度上是真理的覺悟,在這種程度上一個人覺悟真理,在這種程度上我們看到真理的覺悟。但是,喬達摩先生,在多大程度上是真理的證悟?在多大程度上一個人證悟真理?我們向尊敬的喬達摩請教關於真理證悟的問題。""婆羅墮阇,對這些法的修習、培養和多作,就是真理的證悟。婆羅墮阇,在這種程度上是真理的證悟,在這種程度上一個人證悟真理,在這種程度上我們說明真理的證悟。"
『『Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ pekkhāma. Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti. 『『Saccānuppattiyā kho, bhāradvāja, padhānaṃ bahukāraṃ. No cetaṃ padaheyya, nayidaṃ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṃ bahukāra』』nti.

『『Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti. 『『Padhānassa kho, bhāradvāja, tulanā bahukārā. No cetaṃ tuleyya, nayidaṃ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā』』ti.

『『Tulanāya pana, bho gotama, katamo dhammo bahukāro? Tulanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti. 『『Tulanāya kho, bhāradvāja, ussāho bahukāro. No cetaṃ ussaheyya, nayidaṃ tuleyya. Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro』』ti.

『『Ussāhassa pana, bho gotama, katamo dhammo bahukāro? Ussāhassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti. 『『Ussāhassa kho, bhāradvāja, chando bahukāro. No cetaṃ chando jāyetha, nayidaṃ ussaheyya. Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro』』ti.

『『Chandassa pana, bho gotama, katamo dhammo bahukāro ? Chandassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti. 『『Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. No cete dhammā nijjhānaṃ khameyyuṃ, nayidaṃ chando jāyetha. Yasmā ca kho dhammā nijjhānaṃ khamanti tasmā chando jāyati. Tasmā chandassa dhammanijjhānakkhanti bahukārā』』ti.

『『Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? Dhammanijjhānakkhantiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti. 『『Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. No cetaṃ atthaṃ upaparikkheyya, nayidaṃ dhammā nijjhānaṃ khameyyuṃ. Yasmā ca kho atthaṃ upaparikkhati tasmā dhammā nijjhānaṃ khamanti. Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā』』ti.

『『Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? Atthūpaparikkhāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti. 『『Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. No cetaṃ dhammaṃ dhāreyya, nayidaṃ atthaṃ upaparikkheyya. Yasmā ca kho dhammaṃ dhāreti tasmā atthaṃ upaparikkhati. Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā』』ti.

『『Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? Dhammadhāraṇāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti. 『『Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṃ bahukāraṃ. No cetaṃ dhammaṃ suṇeyya, nayidaṃ dhammaṃ dhāreyya. Yasmā ca kho dhammaṃ suṇāti tasmā dhammaṃ dhāreti. Tasmā dhammadhāraṇāya dhammassavanaṃ bahukāra』』nti.

『『Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? Dhammassavanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti . 『『Dhammassavanassa kho, bhāradvāja, sotāvadhānaṃ bahukāraṃ . No cetaṃ sotaṃ odaheyya, nayidaṃ dhammaṃ suṇeyya. Yasmā ca kho sotaṃ odahati tasmā dhammaṃ suṇāti. Tasmā dhammassavanassa sotāvadhānaṃ bahukāra』』nti.

『『Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? Sotāvadhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti. 『『Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. No cetaṃ payirupāseyya, nayidaṃ sotaṃ odaheyya. Yasmā ca kho payirupāsati tasmā sotaṃ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā』』ti.

『『Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? Payirupāsanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti. 『『Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṃ bahukāraṃ. No cetaṃ upasaṅkameyya, nayidaṃ payirupāseyya. Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṃ bahukāra』』nti.

"喬達摩先生,在這種程度上是真理的證悟,在這種程度上一個人證悟真理,在這種程度上我們看到真理的證悟。但是,喬達摩先生,對於真理的證悟,哪種法最有幫助?我們向尊敬的喬達摩請教對真理證悟最有幫助的法。""婆羅墮阇,對於真理的證悟,精進最有幫助。如果不精進,就不能證悟這個真理。因為他精進,所以他證悟真理。因此,對於真理的證悟,精進最有幫助。" "但是,喬達摩先生,對於精進,哪種法最有幫助?我們向尊敬的喬達摩請教對精進最有幫助的法。""婆羅墮阇,對於精進,權衡最有幫助。如果不權衡,就不會精進。因為他權衡,所以他精進。因此,對於精進,權衡最有幫助。" "但是,喬達摩先生,對於權衡,哪種法最有幫助?我們向尊敬的喬達摩請教對權衡最有幫助的法。""婆羅墮阇,對於權衡,努力最有幫助。如果不努力,就不會權衡。因為他努力,所以他權衡。因此,對於權衡,努力最有幫助。" "但是,喬達摩先生,對於努力,哪種法最有幫助?我們向尊敬的喬達摩請教對努力最有幫助的法。""婆羅墮阇,對於努力,願望最有幫助。如果不生起願望,就不會努力。因為生起願望,所以他努力。因此,對於努力,願望最有幫助。" "但是,喬達摩先生,對於願望,哪種法最有幫助?我們向尊敬的喬達摩請教對願望最有幫助的法。""婆羅墮阇,對於願望,接受法最有幫助。如果不接受這些法,就不會生起願望。因為接受法,所以生起願望。因此,對於願望,接受法最有幫助。" "但是,喬達摩先生,對於接受法,哪種法最有幫助?我們向尊敬的喬達摩請教對接受法最有幫助的法。""婆羅墮阇,對於接受法,思考法義最有幫助。如果不思考法義,就不會接受這些法。因為思考法義,所以接受這些法。因此,對於接受法,思考法義最有幫助。" "但是,喬達摩先生,對於思考法義,哪種法最有幫助?我們向尊敬的喬達摩請教對思考法義最有幫助的法。""婆羅墮阇,對於思考法義,記住法最有幫助。如果不記住法,就不會思考法義。因為記住法,所以思考法義。因此,對於思考法義,記住法最有幫助。" "但是,喬達摩先生,對於記住法,哪種法最有幫助?我們向尊敬的喬達摩請教對記住法最有幫助的法。""婆羅墮阇,對於記住法,聽法最有幫助。如果不聽法,就不會記住法。因為聽法,所以記住法。因此,對於記住法,聽法最有幫助。" "但是,喬達摩先生,對於聽法,哪種法最有幫助?我們向尊敬的喬達摩請教對聽法最有幫助的法。""婆羅墮阇,對於聽法,傾耳而聽最有幫助。如果不傾耳而聽,就不會聽法。因為傾耳而聽,所以聽法。因此,對於聽法,傾耳而聽最有幫助。" "但是,喬達摩先生,對於傾耳而聽,哪種法最有幫助?我們向尊敬的喬達摩請教對傾耳而聽最有幫助的法。""婆羅墮阇,對於傾耳而聽,恭敬最有幫助。如果不恭敬,就不會傾耳而聽。因為恭敬,所以傾耳而聽。因此,對於傾耳而聽,恭敬最有幫助。" "但是,喬達摩先生,對於恭敬,哪種法最有幫助?我們向尊敬的喬達摩請教對恭敬最有幫助的法。""婆羅墮阇,對於恭敬,親近最有幫助。如果不親近,就不會恭敬。因為親近,所以恭敬。因此,對於恭敬,親近最有幫助。"

『『Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? Upasaṅkamanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā』』ti. 『『Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. No cetaṃ saddhā jāyetha, nayidaṃ upasaṅkameyya. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. Tasmā upasaṅkamanassa saddhā bahukārā』』ti.

『『Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānurakkhaṇaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānubodhaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā . Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiyā bahukāraṃ dhammaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Yaṃyadeva ca mayaṃ bhavantaṃ gotamaṃ apucchimha taṃtadeva bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Mayañhi, bho gotama, pubbe evaṃ jānāma – 『ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro』ti? Ajanesi vata me bhavaṃ gotamo samaṇesu samaṇapemaṃ, samaṇesu samaṇapasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata』』nti.

Caṅkīsuttaṃ niṭṭhitaṃ pañcamaṃ.

Esukārīsuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho esukārī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho esukārī brāhmaṇo bhagavantaṃ etadavoca – 『『brāhmaṇā, bho gotama, catasso pāricariyā paññapenti – brāhmaṇassa pāricariyaṃ paññapenti, khattiyassa pāricariyaṃ paññapenti, vessassa pāricariyaṃ paññapenti, suddassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti – 『brāhmaṇo vā brāhmaṇaṃ paricareyya, khattiyo vā brāhmaṇaṃ paricareyya, vesso vā brāhmaṇaṃ paricareyya, suddo vā brāhmaṇaṃ paricareyyā』ti. Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti – 『khattiyo vā khattiyaṃ paricareyya, vesso vā khattiyaṃ paricareyya, suddo vā khattiyaṃ paricareyyā』ti. Idaṃ kho, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti – 『vesso vā vessaṃ paricareyya, suddo vā vessaṃ paricareyyā』ti. Idaṃ kho, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti . Tatridaṃ, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti – 『suddova suddaṃ paricareyya. Ko panañño suddaṃ paricarissatī』ti? Idaṃ kho, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti. Brāhmaṇā, bho gotama, imā catasso pāricariyā paññapenti. Idha bhavaṃ gotamo kimāhā』』ti?

"但是,喬達摩先生,對於親近,哪種法最有幫助?我們向尊敬的喬達摩請教對親近最有幫助的法。""婆羅墮阇,對於親近,信心最有幫助。如果不生起信心,就不會親近。因為生起信心,所以親近。因此,對於親近,信心最有幫助。" 435. "我們向尊敬的喬達摩請教了維護真理的問題,尊敬的喬達摩解答了維護真理的問題;我們對此感到滿意、接受,並因此而歡喜。我們向尊敬的喬達摩請教了覺悟真理的問題,尊敬的喬達摩解答了覺悟真理的問題;我們對此感到滿意、接受,並因此而歡喜。我們向尊敬的喬達摩請教了證悟真理的問題,尊敬的喬達摩解答了證悟真理的問題;我們對此感到滿意、接受,並因此而歡喜。我們向尊敬的喬達摩請教了對真理證悟最有幫助的法,尊敬的喬達摩解答了對真理證悟最有幫助的法;我們對此感到滿意、接受,並因此而歡喜。無論我們向尊敬的喬達摩請教什麼,尊敬的喬達摩都解答了;我們對此感到滿意、接受,並因此而歡喜。喬達摩先生,我們以前認為:'這些剃頭的沙門,卑賤的黑種人,從梵天足下生出的,他們怎麼能了知法呢?'但是尊敬的喬達摩讓我對沙門生起了愛好,對沙門生起了信心,對沙門生起了尊敬。太好了,喬達摩先生...請尊敬的喬達摩接受我為優婆塞,從今天起終生皈依。" 旃基經結束,第五。 6. 伊蘇迦利經 436. 如是我聞。一時,世尊住在舍衛城(今尼泊爾邊境的沙赫特-馬赫特遺址)祇樹給孤獨園。那時,伊蘇迦利婆羅門來到世尊那裡。到了之後,與世尊互相問候。寒暄完畢后,坐在一旁。坐在一旁的伊蘇迦利婆羅門對世尊這樣說:"喬達摩先生,婆羅門規定四種服侍 - 規定對婆羅門的服侍,規定對剎帝利的服侍,規定對吠舍的服侍,規定對首陀羅的服侍。在這裡,喬達摩先生,婆羅門規定對婆羅門的服侍是這樣的:'婆羅門應該服侍婆羅門,剎帝利應該服侍婆羅門,吠舍應該服侍婆羅門,首陀羅應該服侍婆羅門。'喬達摩先生,這就是婆羅門規定的對婆羅門的服侍。在這裡,喬達摩先生,婆羅門規定對剎帝利的服侍是這樣的:'剎帝利應該服侍剎帝利,吠舍應該服侍剎帝利,首陀羅應該服侍剎帝利。'喬達摩先生,這就是婆羅門規定的對剎帝利的服侍。在這裡,喬達摩先生,婆羅門規定對吠舍的服侍是這樣的:'吠舍應該服侍吠舍,首陀羅應該服侍吠舍。'喬達摩先生,這就是婆羅門規定的對吠舍的服侍。在這裡,喬達摩先生,婆羅門規定對首陀羅的服侍是這樣的:'只有首陀羅應該服侍首陀羅。還有誰會服侍首陀羅呢?'喬達摩先生,這就是婆羅門規定的對首陀羅的服侍。喬達摩先生,婆羅門規定這四種服侍。在這一點上,尊敬的喬達摩怎麼看?"

『『Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti – 『imā catasso pāricariyā paññapentū』』』ti [paññapentīti (sī. ka.)]? 『『No hidaṃ, bho gotama』』. 『『Seyyathāpi, brāhmaṇa, puriso daliddo [daḷiddo (sī. syā. kaṃ. pī.)] assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ – 『idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabba』nti. Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimā catasso pāricariyā paññapenti. Nāhaṃ, brāhmaṇa, 『sabbaṃ paricaritabba』nti vadāmi; nāhaṃ, brāhmaṇa, 『sabbaṃ na paricaritabba』nti vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ 『paricaritabba』nti vadāmi; yañca khvāssa, brāhmaṇa, paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ 『paricaritabba』nti vadāmi. Khattiyaṃ cepi, brāhmaṇa, evaṃ puccheyyuṃ – 『yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī』ti, khattiyopi hi, brāhmaṇa , sammā byākaramāno evaṃ byākareyya – 『yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyya』nti. Brāhmaṇaṃ cepi, brāhmaṇa…pe… vessaṃ cepi, brāhmaṇa…pe… suddaṃ cepi, brāhmaṇa, evaṃ puccheyyuṃ – 『yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī』ti, suddopi hi, brāhmaṇa, sammā byākaramāno evaṃ byākareyya – 『yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyya』nti. Nāhaṃ, brāhmaṇa, 『uccākulīnatā seyyaṃso』ti vadāmi, na panāhaṃ, brāhmaṇa, 『uccākulīnatā pāpiyaṃso』ti vadāmi; nāhaṃ, brāhmaṇa, 『uḷāravaṇṇatā seyyaṃso』ti vadāmi, na panāhaṃ, brāhmaṇa, 『uḷāravaṇṇatā pāpiyaṃso』ti vadāmi; nāhaṃ, brāhmaṇa, 『uḷārabhogatā seyyaṃso』ti vadāmi, na panāhaṃ, brāhmaṇa, 『uḷārabhogatā pāpiyaṃso』ti vadāmi.
『『Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇāvāco hoti, pharusāvāco hoti, samphappalāpī hoti, abhijjhālu hoti , byāpannacitto hoti, micchādiṭṭhi hoti. Tasmā 『na uccākulīnatā seyyaṃso』ti vadāmi. Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. Tasmā 『na uccākulīnatā pāpiyaṃso』ti vadāmi.
『『Uḷāravaṇṇopi hi, brāhmaṇa…pe… uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti…pe… micchādiṭṭhi hoti. Tasmā 『na uḷārabhogatā seyyaṃso』ti vadāmi. Uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti. Tasmā 『na uḷārabhogatā pāpiyaṃso』ti vadāmi. Nāhaṃ, brāhmaṇa, 『sabbaṃ paricaritabba』nti vadāmi, na panāhaṃ, brāhmaṇa, 『sabbaṃ na paricaritabba』nti vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṃ vaḍḍhati, sutaṃ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṃ 『paricaritabba』nti (vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu na saddhā vaḍḍhati, na sīlaṃ vaḍḍhati, na sutaṃ vaḍḍhati, na cāgo vaḍḍhati, na paññā vaḍḍhati, nāhaṃ taṃ 『paricaritabba』nti) [( ) etthantare pāṭho sī. syā. kaṃ. pī. potthakesu natthi] vadāmī』』ti.
"婆羅門,難道全世界都同意婆羅門規定這四種服侍嗎?""不是的,喬達摩先生。""婆羅門,就像有一個貧窮、無財產、貧困的人。他們會強迫這個不情願的人說:'先生,你必須吃這塊肉,而且還要付錢。'同樣地,婆羅門,沒有得到那些沙門和婆羅門的同意,婆羅門就規定了這四種服侍。婆羅門,我不說'應該服侍所有人',我也不說'不應該服侍任何人'。婆羅門,如果因為服侍某人而變得更壞而不是更好,我不說'應該服侍'這樣的人;婆羅門,如果因為服侍某人而變得更好而不是更壞,我說'應該服侍'這樣的人。婆羅門,如果這樣問一個剎帝利:'你服侍某人會變得更壞還是更好,你會服侍哪一個?'婆羅門,一個剎帝利如果回答得正確,會這樣回答:'如果服侍某人會讓我變得更壞而不是更好,我不會服侍他;如果服侍某人會讓我變得更好而不是更壞,我會服侍他。'婆羅門,如果這樣問一個婆羅門...如果這樣問一個吠舍...如果這樣問一個首陀羅:'你服侍某人會變得更壞還是更好,你會服侍哪一個?'婆羅門,一個首陀羅如果回答得正確,會這樣回答:'如果服侍某人會讓我變得更壞而不是更好,我不會服侍他;如果服侍某人會讓我變得更好而不是更壞,我會服侍他。'婆羅門,我不說'高貴出身是更好的',我也不說'高貴出身是更壞的';婆羅門,我不說'美好的外表是更好的',我也不說'美好的外表是更壞的';婆羅門,我不說'巨大的財富是更好的',我也不說'巨大的財富是更壞的'。
"婆羅門,因為即使是高貴出身的人,在這裡有些人殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見。因此我說'高貴出身不是更好的'。婆羅門,因為即使是高貴出身的人,在這裡有些人遠離殺生、遠離偷盜、遠離邪淫、遠離妄語、遠離兩舌、遠離惡口、遠離綺語、不貪婪、不嗔恨、具有正見。因此我說'高貴出身不是更壞的'。
"婆羅門,因為即使是美好外表的人...即使是巨大財富的人,在這裡有些人殺生...具有邪見。因此我說'巨大的財富不是更好的'。婆羅門,因為即使是巨大財富的人,在這裡有些人遠離殺生...具有正見。因此我說'巨大的財富不是更壞的'。婆羅門,我不說'應該服侍所有人',我也不說'不應該服侍任何人'。婆羅門,如果因為服侍某人而信心增長、戒行增長、學問增長、慷慨增長、智慧增長,我說'應該服侍'這樣的人。婆羅門,如果因為服侍某人而信心不增長、戒行不增長、學問不增長、慷慨不增長、智慧不增長,我不說'應該服侍'這樣的人。"
Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca – 『『brāhmaṇā, bho gotama, cattāri dhanāni paññapenti – brāhmaṇassa sandhanaṃ paññapenti, khattiyassa sandhanaṃ paññapenti, vessassa sandhanaṃ paññapenti, suddassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti bhikkhācariyaṃ; bhikkhācariyañca pana brāhmaṇo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti dhanukalāpaṃ; dhanukalāpañca pana khattiyo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti kasigorakkhaṃ; kasigorakkhañca pana vesso sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti asitabyābhaṅgiṃ; asitabyābhaṅgiñca pana suddo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti. Brāhmaṇā, bho gotama, imāni cattāri dhanāni paññapenti. Idha bhavaṃ gotamo kimāhā』』ti?
當這樣說時,伊蘇迦利婆羅門對世尊這樣說:"喬達摩先生,婆羅門規定四種財富 - 規定婆羅門的固有財富,規定剎帝利的固有財富,規定吠舍的固有財富,規定首陀羅的固有財富。在這裡,喬達摩先生,婆羅門規定婆羅門的固有財富是乞食;如果婆羅門輕視乞食這種固有財富,他就是不履行職責,就像一個偷竊未給予之物的牧牛人。喬達摩先生,這就是婆羅門規定的婆羅門的固有財富。在這裡,喬達摩先生,婆羅門規定剎帝利的固有財富是弓箭;如果剎帝利輕視弓箭這種固有財富,他就是不履行職責,就像一個偷竊未給予之物的牧牛人。喬達摩先生,這就是婆羅門規定的剎帝利的固有財富。在這裡,喬達摩先生,婆羅門規定吠舍的固有財富是農業和畜牧;如果吠舍輕視農業和畜牧這種固有財富,他就是不履行職責,就像一個偷竊未給予之物的牧牛人。喬達摩先生,這就是婆羅門規定的吠舍的固有財富。在這裡,喬達摩先生,婆羅門規定首陀羅的固有財富是鐮刀和扁擔;如果首陀羅輕視鐮刀和扁擔這種固有財富,他就是不履行職責,就像一個偷竊未給予之物的牧牛人。喬達摩先生,這就是婆羅門規定的首陀羅的固有財富。喬達摩先生,婆羅門規定這四種財富。在這一點上,尊敬的喬達摩怎麼看?"
『『Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti – 『imāni cattāri dhanāni paññapentū』』』ti? 『『No hidaṃ, bho gotama』』. 『『Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ – 『idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabba』nti. Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimāni cattāri dhanāni paññapenti. Ariyaṃ kho ahaṃ, brāhmaṇa, lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi. Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati. Khattiyakule ce attabhāvassa abhinibbatti hoti 『khattiyo』tveva saṅkhyaṃ gacchati; brāhmaṇakule ce attabhāvassa abhinibbatti hoti 『brāhmaṇo』tveva saṅkhyaṃ gacchati; vessakule ce attabhāvassa abhinibbatti hoti 『vesso』tveva saṅkhyaṃ gacchati; suddakule ce attabhāvassa abhinibbatti hoti 『suddo』tveva saṅkhyaṃ gacchati. Seyyathāpi, brāhmaṇa, yaṃyadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati. Kaṭṭhañce paṭicca aggi jalati 『kaṭṭhaggi』tveva saṅkhyaṃ gacchati; sakalikañce paṭicca aggi jalati 『sakalikaggi』tveva saṅkhyaṃ gacchati; tiṇañce paṭicca aggi jalati 『tiṇaggi』tveva saṅkhyaṃ gacchati; gomayañce paṭicca aggi jalati 『gomayaggi』tveva saṅkhyaṃ gacchati. Evameva kho ahaṃ, brāhmaṇa, ariyaṃ lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi. Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati.

『『Khattiyakule ce attabhāvassa abhinibbatti hoti 『khattiyo』tveva saṅkhyaṃ gacchati; brāhmaṇakule ce attabhāvassa abhinibbatti hoti 『brāhmaṇo』tveva saṅkhyaṃ gacchati; vessakule ce attabhāvassa abhinibbatti hoti 『vesso』tveva saṅkhyaṃ gacchati; suddakule ce attabhāvassa abhinibbatti hoti 『suddo』tveva saṅkhyaṃ gacchati.

『『Khattiyakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

『『Brāhmaṇakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

『『Vessakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

『『Suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

『『Taṃ kiṃ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo no vesso no suddo』』ti? 『『No hidaṃ, bho gotama. Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetu』』nti. 『『Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

『『Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

"婆羅門,難道全世界都同意婆羅門規定這四種財富嗎?""不是的,喬達摩先生。""婆羅門,就像有一個貧窮、無財產、貧困的人。他們會強迫這個不情願的人說:'先生,你必須吃這塊肉,而且還要付錢。'同樣地,婆羅門,沒有得到那些沙門和婆羅門的同意,婆羅門就規定了這四種財富。婆羅門,我規定聖者出世間法是人的固有財富。但是當回憶起他古老的父母家族血統時,無論他的自體在哪裡出生,就以那個稱呼來稱呼他。如果自體出生在剎帝利家族,就稱為'剎帝利';如果自體出生在婆羅門家族,就稱為'婆羅門';如果自體出生在吠舍家族,就稱為'吠舍';如果自體出生在首陀羅家族,就稱為'首陀羅'。婆羅門,就像火依靠什麼燃料而燃燒,就以那個名稱來稱呼。如果依靠木柴而燃燒,就稱為'木火';如果依靠木屑而燃燒,就稱為'木屑火';如果依靠草而燃燒,就稱為'草火';如果依靠牛糞而燃燒,就稱為'牛糞火'。同樣地,婆羅門,我規定聖者出世間法是人的固有財富。但是當回憶起他古老的父母家族血統時,無論他的自體在哪裡出生,就以那個稱呼來稱呼他。 "如果自體出生在剎帝利家族,就稱為'剎帝利';如果自體出生在婆羅門家族,就稱為'婆羅門';如果自體出生在吠舍家族,就稱為'吠舍';如果自體出生在首陀羅家族,就稱為'首陀羅'。 "婆羅門,即使是從剎帝利家族出家為無家者,如果他來到如來所宣說的法和律中,遠離殺生、遠離偷盜、遠離非梵行、遠離妄語、遠離兩舌、遠離惡口、遠離綺語、不貪婪、不嗔恨、具有正見,他就是成就了正法、善法。 "婆羅門,即使是從婆羅門家族出家為無家者,如果他來到如來所宣說的法和律中,遠離殺生...具有正見,他就是成就了正法、善法。 "婆羅門,即使是從吠舍家族出家為無家者,如果他來到如來所宣說的法和律中,遠離殺生...具有正見,他就是成就了正法、善法。 "婆羅門,即使是從首陀羅家族出家為無家者,如果他來到如來所宣說的法和律中,遠離殺生...具有正見,他就是成就了正法、善法。
"婆羅門,你怎麼看?是不是隻有婆羅門能在這個地方修習無怨恨、無惱害、慈愛的心,而剎帝利、吠舍、首陀羅不能?""不是的,喬達摩先生。喬達摩先生,剎帝利也能在這個地方修習無怨恨、無惱害、慈愛的心;喬達摩先生,婆羅門也能...喬達摩先生,吠舍也能...喬達摩先生,首陀羅也能...喬達摩先生,所有四個種姓都能在這個地方修習無怨恨、無惱害、慈愛的心。""同樣地,婆羅門,即使是從剎帝利家族出家為無家者,如果他來到如來所宣說的法和律中,遠離殺生...具有正見,他就是成就了正法、善法。 "婆羅門,即使是從婆羅門家族...從吠舍家族...從首陀羅家族出家為無家者,如果他來到如來所宣說的法和律中,遠離殺生...具有正見,他就是成就了正法、善法。
『『Taṃ kiṃ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo no vesso no suddo』』ti? 『『No hidaṃ, bho gotama . Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama … suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetu』』nti. 『『Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

『『Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi , brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

『『Taṃ kiṃ maññasi, brāhmaṇa, idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya – 『āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontu; āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontū』』』ti?

『『Taṃ kiṃ maññasi, brāhmaṇa, yo evaṃ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro na ca tena sakkā agginā aggikaraṇīyaṃ kātu』』nti? 『『No hidaṃ, bho gotama. Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca sabbenapi sakkā agginā aggikaraṇīyaṃ kātu』』nti.

『『Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusala』』nti.

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

Esukārīsuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

Dhanañjānisuttaṃ
"婆羅門,你怎麼看?是不是隻有婆羅門能拿著沐浴粉去河邊洗去塵垢,而剎帝利、吠舍、首陀羅不能?""不是的,喬達摩先生。喬達摩先生,剎帝利也能拿著沐浴粉去河邊洗去塵垢;喬達摩先生,婆羅門也能...喬達摩先生,吠舍也能...喬達摩先生,首陀羅也能...喬達摩先生,所有四個種姓都能拿著沐浴粉去河邊洗去塵垢。""同樣地,婆羅門,即使是從剎帝利家族出家為無家者,如果他來到如來所宣說的法和律中,遠離殺生...具有正見,他就是成就了正法、善法。 "婆羅門,即使是從婆羅門家族...從吠舍家族...從首陀羅家族出家為無家者,如果他來到如來所宣說的法和律中,遠離殺生...具有正見,他就是成就了正法、善法。
"婆羅門,你怎麼看?假如這裡有一位灌頂的剎帝利王召集了一百個不同出身的人,說:'請來,諸位,凡是出生于剎帝利家族、婆羅門家族、王族的人,請拿著柚木、沙羅樹木、沙羅拉樹木、檀香木或蓮花木的鉆木取火,生火,顯示火焰;請來,諸位,凡是出生于旃陀羅家族、獵人家族、竹匠家族、車匠家族、清道夫家族的人,請拿著狗食槽、豬食槽、洗衣槽或蓖麻木的鉆木取火,生火,顯示火焰。' "婆羅門,你怎麼看?是不是那些出生于剎帝利家族、婆羅門家族、王族的人,用柚木、沙羅樹木、沙羅拉樹木、檀香木或蓮花木的鉆木取火所生的火,才有火焰、有顏色、有光明,才能用那火來做火所應做的事;而那些出生于旃陀羅家族、獵人家族、竹匠家族、車匠家族、清道夫家族的人,用狗食槽、豬食槽、洗衣槽或蓖麻木的鉆木取火所生的火,沒有火焰、沒有顏色、沒有光明,不能用那火來做火所應做的事?""不是的,喬達摩先生。喬達摩先生,即使是那些出生于剎帝利家族、婆羅門家族、王族的人,用柚木、沙羅樹木、沙羅拉樹木、檀香木或蓮花木的鉆木取火所生的火,也有火焰、有顏色、有光明,能用那火來做火所應做的事;即使是那些出生于旃陀羅家族、獵人家族、竹匠家族、車匠家族、清道夫家族的人,用狗食槽、豬食槽、洗衣槽或蓖麻木的鉆木取火所生的火,也有火焰、有顏色、有光明,能用那火來做火所應做的事。喬達摩先生,所有的火都有火焰、有顏色、有光明,都能用來做火所應做的事。" "同樣地,婆羅門,即使是從剎帝利家族出家為無家者,如果他來到如來所宣說的法和律中,遠離殺生...具有正見,他就是成就了正法、善法。婆羅門,即使是從婆羅門家族...從吠舍家族...從首陀羅家族出家為無家者,如果他來到如來所宣說的法和律中,遠離殺生、遠離偷盜、遠離非梵行、遠離妄語、遠離兩舌、遠離惡口、遠離綺語、不貪婪、不嗔恨、具有正見,他就是成就了正法、善法。" 當這樣說時,伊蘇迦利婆羅門對世尊這樣說:"太好了,喬達摩先生,太好了,喬達摩先生...請尊敬的喬達摩接受我為優婆塞,從今天起終生皈依。" 伊蘇迦利經結束,第六。
陀然若迦尼經
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṃ cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Atha kho aññataro bhikkhu rājagahe vassaṃvuṭṭho [vassaṃvuttho (sī. syā. kaṃ. pī.)] yena dakkhiṇāgiri yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ bhikkhuṃ āyasmā sāriputto etadavoca – 『『kaccāvuso, bhagavā arogo ca balavā cā』』ti? 『『Arogo cāvuso, bhagavā balavā cā』』ti. 『『Kacci panāvuso, bhikkhusaṅgho arogo ca balavā cā』』ti? 『『Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā』』ti. 『『Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni [dhānañjāni (sī. pī.)] nāma brāhmaṇo atthi. Kaccāvuso , dhanañjāni brāhmaṇo arogo ca balavā cā』』ti? 『『Dhanañjānipi kho, āvuso, brāhmaṇo arogo ca balavā cā』』ti. 『『Kacci panāvuso, dhanañjāni brāhmaṇo appamatto』』ti? 『『Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo? Dhanañjāni, āvuso, brāhmaṇo rājānaṃ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṃ vilumpati . Yāpissa bhariyā saddhā saddhakulā ānītā sāpi kālaṅkatā; aññāssa bhariyā assaddhā assaddhakulā ānītā』』. 『『Dussutaṃ vatāvuso, assumha, dussutaṃ vatāvuso, assumha; ye mayaṃ dhanañjāniṃ brāhmaṇaṃ pamattaṃ assumha. Appeva ca nāma mayaṃ kadāci karahaci dhanañjāninā brāhmaṇena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo』』ti?
Atha kho āyasmā sāriputto dakkhiṇāgirismiṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. Tatra sudaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi . Tena kho pana samayena dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe duhāpeti. Atha kho āyasmā sāriputto rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena dhanañjāni brāhmaṇo tenupasaṅkami. Addasā kho dhanañjāni brāhmaṇo āyasmantaṃ sāriputtaṃ dūratova āgacchantaṃ. Disvāna yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – 『『ito, bho sāriputta, payo, pīyataṃ tāva bhattassa kālo bhavissatī』』ti. 『『Alaṃ, brāhmaṇa. Kataṃ me ajja bhattakiccaṃ. Amukasmiṃ me rukkhamūle divāvihāro bhavissati. Tattha āgaccheyyāsī』』ti. 『『Evaṃ, bho』』ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Atha kho dhanañjāni brāhmaṇo pacchābhattaṃ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dhanañjāniṃ brāhmaṇaṃ āyasmā sāriputto etadavoca – 『『kaccāsi, dhanañjāni, appamatto』』ti? 『『Kuto, bho sāriputta, amhākaṃ appamādo yesaṃ no mātāpitaro posetabbā, puttadāro posetabbo, dāsakammakarā posetabbā, mittāmaccānaṃ mittāmaccakaraṇīyaṃ kātabbaṃ, ñātisālohitānaṃ ñātisālohitakaraṇīyaṃ kātabbaṃ, atithīnaṃ atithikaraṇīyaṃ kātabbaṃ, pubbapetānaṃ pubbapetakaraṇīyaṃ kātabbaṃ, devatānaṃ devatākaraṇīyaṃ kātabbaṃ, rañño rājakaraṇīyaṃ kātabbaṃ, ayampi kāyo pīṇetabbo brūhetabbo』』ti?
如是我聞。一時,世尊住在王舍城(今印度比哈爾邦巴特那市附近)竹林栗鼠feeding ground。那時,尊者舍利弗與大比丘僧團一起在南山遊行。有一位比丘在王舍城度過雨安居后,來到南山尊者舍利弗那裡。到了之後,與尊者舍利弗互相問候。寒暄完畢后,坐在一旁。坐在一旁的那位比丘,尊者舍利弗這樣問他:"朋友,世尊健康、強壯嗎?""朋友,世尊健康、強壯。""朋友,比丘僧團健康、強壯嗎?""朋友,比丘僧團也健康、強壯。""朋友,在那裡,在穀倉門附近,有一位名叫陀然若迦尼的婆羅門。朋友,陀然若迦尼婆羅門健康、強壯嗎?""朋友,陀然若迦尼婆羅門也健康、強壯。""朋友,陀然若迦尼婆羅門是否不放逸?""朋友,陀然若迦尼婆羅門怎麼會不放逸呢?朋友,陀然若迦尼婆羅門依靠國王掠奪婆羅門和居士,依靠婆羅門和居士掠奪國王。他那位有信仰、來自有信仰家庭的妻子已經去世;他又娶了一位沒有信仰、來自沒有信仰家庭的妻子。""朋友,我們聽到了不好的訊息,朋友,我們聽到了不好的訊息;我們聽說陀然若迦尼婆羅門放逸。也許有一天我們能遇到陀然若迦尼婆羅門,也許能有一些交談。"
然後尊者舍利弗在南山隨意住了一段時間后,向王舍城出發遊行。漸次遊行,到達了王舍城。尊者舍利弗住在王舍城竹林栗鼠feeding ground。然後尊者舍利弗在上午穿好衣服,拿著缽和外衣,進入王舍城乞食。那時,陀然若迦尼婆羅門在城外牛棚擠牛奶。尊者舍利弗在王舍城乞食完畢,飯後返回,來到陀然若迦尼婆羅門那裡。陀然若迦尼婆羅門遠遠地看見尊者舍利弗走來。看見后,走向尊者舍利弗,走近后對尊者舍利弗這樣說:"舍利弗先生,這裡有牛奶,請喝吧,現在正是吃飯的時候。""夠了,婆羅門。我今天已經吃過了。我將在某棵樹下度過午後。你可以到那裡來。""好的,先生。"陀然若迦尼婆羅門回答尊者舍利弗。然後陀然若迦尼婆羅門吃過午飯後,來到尊者舍利弗那裡。到了之後,與尊者舍利弗互相問候。寒暄完畢后,坐在一旁。坐在一旁的陀然若迦尼婆羅門,尊者舍利弗這樣問他:"陀然若迦尼,你是否不放逸?""舍利弗先生,我們怎麼能不放逸呢?我們必須贍養父母,必須養育妻兒,必須養活奴僕,必須為朋友做朋友應做的事,必須為親戚做親戚應做的事,必須為客人做客人應做的事,必須為祖先做祖先應做的事,必須為神祇做神祇應做的事,必須為國王做國王應做的事,這個身體也必須滋養、增長。"
『『Taṃ kiṃ maññasi, dhanañjāni, idhekacco mātāpitūnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so 『ahaṃ kho mātāpitūnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā』ti , mātāpitaro vā panassa labheyyuṃ 『eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā』』』ti? 『『No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ』』.

『『Taṃ kiṃ maññasi, dhanañjāni, idhekacco puttadārassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so 『ahaṃ kho puttadārassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā』ti, puttadāro vā panassa labheyya 『eso kho amhākaṃ hetu adhammacārī visamacārī ahosi mā naṃ nirayaṃ nirayapālā』』』ti? 『『No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ』』.

『『Taṃ kiṃ maññasi, dhanañjāni, idhekacco dāsakammakaraporisassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so 『ahaṃ kho dāsakammakaraporisassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā』ti, dāsakammakaraporisā vā panassa labheyyuṃ 『eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā』』』ti? 『『No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ』』.

『『Taṃ kiṃ maññasi, dhanañjāni, idhekacco mittāmaccānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so 『ahaṃ kho mittāmaccānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā』ti, mittāmaccā vā panassa labheyyuṃ 『eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā』』』ti? 『『No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ』』.

『『Taṃ kiṃ maññasi, dhanañjāni, idhekacco ñātisālohitānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so 『ahaṃ kho ñātisālohitānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā』ti, ñātisālohitā vā panassa labheyyuṃ 『eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā』』』ti? 『『No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ』』.

『『Taṃ kiṃ maññasi, dhanañjāni, idhekacco atithīnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so 『ahaṃ kho atithīnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā』ti, atithī vā panassa labheyyuṃ 『eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā』』』ti? 『『No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ』』.

『『Taṃ kiṃ maññasi, dhanañjāni, idhekacco pubbapetānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so 『ahaṃ kho pubbapetānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā』ti, pubbapetā vā panassa labheyyuṃ 『eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā』』』ti? 『『No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ』』.

"陀然若迦尼,你怎麼看?如果有人爲了父母而行非法、行不正,因為非法行為和不正行為,地獄守衛把他拖到地獄。他能說'我是爲了父母才行非法、行不正的,地獄守衛請不要把我拖到地獄'嗎?或者他的父母能說'他是爲了我們才行非法、行不正的,地獄守衛請不要把他拖到地獄'嗎?""不能,舍利弗先生。相反,地獄守衛會把他哭喊著扔進地獄。" "陀然若迦尼,你怎麼看?如果有人爲了妻兒而行非法、行不正,因為非法行為和不正行為,地獄守衛把他拖到地獄。他能說'我是爲了妻兒才行非法、行不正的,地獄守衛請不要把我拖到地獄'嗎?或者他的妻兒能說'他是爲了我們才行非法、行不正的,地獄守衛請不要把他拖到地獄'嗎?""不能,舍利弗先生。相反,地獄守衛會把他哭喊著扔進地獄。" "陀然若迦尼,你怎麼看?如果有人爲了奴僕而行非法、行不正,因為非法行為和不正行為,地獄守衛把他拖到地獄。他能說'我是爲了奴僕才行非法、行不正的,地獄守衛請不要把我拖到地獄'嗎?或者他的奴僕能說'他是爲了我們才行非法、行不正的,地獄守衛請不要把他拖到地獄'嗎?""不能,舍利弗先生。相反,地獄守衛會把他哭喊著扔進地獄。" "陀然若迦尼,你怎麼看?如果有人爲了朋友而行非法、行不正,因為非法行為和不正行為,地獄守衛把他拖到地獄。他能說'我是爲了朋友才行非法、行不正的,地獄守衛請不要把我拖到地獄'嗎?或者他的朋友能說'他是爲了我們才行非法、行不正的,地獄守衛請不要把他拖到地獄'嗎?""不能,舍利弗先生。相反,地獄守衛會把他哭喊著扔進地獄。" "陀然若迦尼,你怎麼看?如果有人爲了親戚而行非法、行不正,因為非法行為和不正行為,地獄守衛把他拖到地獄。他能說'我是爲了親戚才行非法、行不正的,地獄守衛請不要把我拖到地獄'嗎?或者他的親戚能說'他是爲了我們才行非法、行不正的,地獄守衛請不要把他拖到地獄'嗎?""不能,舍利弗先生。相反,地獄守衛會把他哭喊著扔進地獄。" "陀然若迦尼,你怎麼看?如果有人爲了客人而行非法、行不正,因為非法行為和不正行為,地獄守衛把他拖到地獄。他能說'我是爲了客人才行非法、行不正的,地獄守衛請不要把我拖到地獄'嗎?或者他的客人能說'他是爲了我們才行非法、行不正的,地獄守衛請不要把他拖到地獄'嗎?""不能,舍利弗先生。相反,地獄守衛會把他哭喊著扔進地獄。" "陀然若迦尼,你怎麼看?如果有人爲了祖先而行非法、行不正,因為非法行為和不正行為,地獄守衛把他拖到地獄。他能說'我是爲了祖先才行非法、行不正的,地獄守衛請不要把我拖到地獄'嗎?或者他的祖先能說'他是爲了我們才行非法、行不正的,地獄守衛請不要把他拖到地獄'嗎?""不能,舍利弗先生。相反,地獄守衛會把他哭喊著扔進地獄。"

『『Taṃ kiṃ maññasi, dhanañjāni, idhekacco devatānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so 『ahaṃ kho devatānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā』ti, devatā vā panassa labheyyuṃ 『eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā』』』ti? 『『No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ』』.

『『Taṃ kiṃ maññasi, dhanañjāni, idhekacco rañño hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so 『ahaṃ kho rañño hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā』ti, rājā vā panassa labheyya 『eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā』』』ti? 『『No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ』』.

『『Taṃ kiṃ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so 『ahaṃ kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā』ti, pare vā panassa labheyyuṃ 『eso kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā』』』ti? 『『No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ』』.

『『Taṃ kiṃ maññasi, dhanañjāni, yo vā mātāpitūnaṃ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo』』ti? 『『Yo hi, bho sāriputta, mātāpitūnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, mātāpitūnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo』』ti. 『『Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā mātāpitaro ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

『『Taṃ kiṃ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa; katamaṃ seyyo』』ti? 『『Yo hi, bho sāriputta, puttadārassa hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, puttadārassa hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo』』ti. 『『Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā yehi sakkā puttadārañceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

『『Taṃ kiṃ maññasi, dhanañjāni, yo vā dāsakammakaraporisassa hetu adhammacārī visamacārī assa, yo vā dāsakammakaraporisassa hetu dhammacārī samacārī assa; katamaṃ seyyo』』ti? 『『Yo hi, bho sāriputta, dāsakammakaraporisassa hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, dāsakammakaraporisassa hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo』』ti. 『『Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā dāsakammakaraporise ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

『『Taṃ kiṃ maññasi, dhanañjāni, yo vā mittāmaccānaṃ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo』』ti? 『『Yo hi , bho sāriputta, mittāmaccānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, mittāmaccānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo』』ti. 『『Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā mittāmaccānañceva mittāmaccakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

『『Taṃ kiṃ maññasi, dhanañjāni, yo vā ñātisālohitānaṃ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo』』ti? 『『Yo hi, bho sāriputta, ñātisālohitānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, ñātisālohitānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo』』ti. 『『Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā ñātisālohitānañceva ñātisālohitakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

『『Taṃ kiṃ maññasi, dhanañjāni, yo vā atithīnaṃ hetu adhammacārī visamacārī assa, yo vā atithīnaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo』』ti? 『『Yo hi, bho sāriputta, atithīnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, atithīnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo』』ti. 『『Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā atithīnañceva atithikaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

"陀難阇尼啊，你怎麼認為，爲了父母而行非法不正之事，還是爲了父母而行正法正直之事，哪個更好呢？""舍利弗尊者啊，爲了父母而行非法不正之事，那是不好的；而爲了父母行正法正直之事，那才是更好的。舍利弗尊者啊，非法不正行為比不上正法正直行為好。""陀難阇尼啊，還有其他合法的事業，既能養活父母，又不會造惡業，還能修習善行。 "陀難阇尼啊，你怎麼認為，爲了妻子兒女而行非法不正之事，還是爲了妻子兒女而行正法正直之事，哪個更好呢？""舍利弗尊者啊，爲了妻子兒女而行非法不正之事，那是不好的；而爲了妻子兒女行正法正直之事，那才是更好的。舍利弗尊者啊，非法不正行為比不上正法正直行為好。""陀難阇尼啊，還有其他合法的事業，既能養活妻子兒女，又不會造惡業，還能修習善行。 "陀難阇尼啊，你怎麼認為，爲了奴僕工人而行非法不正之事，還是爲了奴僕工人而行正法正直之事，哪個更好呢？""舍利弗尊者啊，爲了奴僕工人而行非法不正之事，那是不好的；而爲了奴僕工人行正法正直之事，那才是更好的。舍利弗尊者啊，非法不正行為比不上正法正直行為好。""陀難阇尼啊，還有其他合法的事業，既能養活奴僕工人，又不會造惡業，還能修習善行。 "陀難阇尼啊，你怎麼認為，爲了朋友親信而行非法不正之事，還是爲了朋友親信而行正法正直之事，哪個更好呢？""舍利弗尊者啊，爲了朋友親信而行非法不正之事，那是不好的；而爲了朋友親信行正法正直之事，那才是更好的。舍利弗尊者啊，非法不正行為比不上正法正直行為好。""陀難阇尼啊，還有其他合法的事業，既能完成朋友親信之事，又不會造惡業，還能修習善行。 "陀難阇尼啊，你怎麼認為，爲了親戚血親而行非法不正之事，還是爲了親戚血親而行正法正直之事，哪個更好呢？""舍利弗尊者啊，爲了親戚血親而行非法不正之事，那是不好的；而爲了親戚血親行正法正直之事，那才是更好的。舍利弗尊者啊，非法不正行為比不上正法正直行為好。""陀難阇尼啊，還有其他合法的事業，既能完成親戚血親之事，又不會造惡業，還能修習善行。 "陀難阇尼啊，你怎麼認為，爲了客人而行非法不正之事，還是爲了客人而行正法正直之事，哪個更好呢？""舍利弗尊者啊，爲了客人而行非法不正之事，那是不好的；而爲了客人行正法正直之事，那才是更好的。舍利弗尊者啊，非法不正行為比不上正法正直行為好。""陀難阇尼啊，還有其他合法的事業，既能完成客人之事，又不會造惡業，還能修習善行。

『『Taṃ kiṃ maññasi, dhanañjāni, yo vā pubbapetānaṃ hetu adhammacārī visamacārī assa, yo vā pubbapetānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo』』ti? 『『Yo hi, bho sāriputta, pubbapetānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, pubbapetānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi , bho sāriputta, dhammacariyāsamacariyā seyyo』』ti. 『『Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā pubbapetānañceva pubbapetakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

『『Taṃ kiṃ maññasi, dhanañjāni, yo vā devatānaṃ hetu adhammacārī visamacārī assa, yo vā devatānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo』』ti? 『『Yo hi, bho sāriputta, devatānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, devatānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo . Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo』』ti. 『『Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā devatānañceva devatākaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

『『Taṃ kiṃ maññasi, dhanañjāni, yo vā rañño hetu adhammacārī visamacārī assa, yo vā rañño hetu dhammacārī samacārī assa; katamaṃ seyyo』』ti? 『『Yo hi, bho sāriputta, rañño hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, rañño hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo』』ti. 『『Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā rañño ceva rājakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

『『Taṃ kiṃ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa; katamaṃ seyyo』』ti? 『『Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo』』ti. 『『Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā , yehi sakkā kāyañceva pīṇetuṃ brūhetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjitu』』nti.

"陀難阇尼啊，你怎麼認為，爲了祖先而行非法不正之事，還是爲了祖先而行正直之事，哪個更好呢？""舍利弗尊者啊，爲了祖先而行非法不正之事，那是不好的；而爲了祖先行正直之事，那才是更好的。舍利弗尊者啊，非法不正行為比不上正直行為好。""陀難阇尼啊，還有其他合法的事業，既能完成祖先之事，又不會造惡業，還能修習善行。 "陀難阇尼啊，你怎麼認為，爲了天神而行非法不正之事，還是爲了天神而行正直之事，哪個更好呢？""舍利弗尊者啊，爲了天神而行非法不正之事，那是不好的；而爲了天神行正直之事，那才是更好的。舍利弗尊者啊，非法不正行為比不上正直行為好。""陀難阇尼啊，還有其他合法的事業，既能完成天神之事，又不會造惡業，還能修習善行。 "陀難阇尼啊，你怎麼認為，爲了國王而行非法不正之事，還是爲了國王而行正直之事，哪個更好呢？""舍利弗尊者啊，爲了國王而行非法不正之事，那是不好的；而爲了國王行正直之事，那才是更好的。舍利弗尊者啊，非法不正行為比不上正直行為好。""陀難阇尼啊，還有其他合法的事業，既能完成國王之事，又不會造惡業，還能修習善行。 "陀難阇尼啊，你怎麼認為，爲了滋養身體、增長體力而行非法不正之事，還是爲了滋養身體、增長體力而行正直之事，哪個更好呢？""舍利弗尊者啊，爲了滋養身體、增長體力而行非法不正之事，那是不好的；而爲了滋養身體、增長體力行正直之事，那才是更好的。舍利弗尊者啊，非法不正行為比不上正直行為好。""陀難阇尼啊，還有其他合法的事業，既能滋養身體、增長體力，又不會造惡業，還能修習善行。"

Atha kho dhanañjāni brāhmaṇo āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno. Atha kho dhanañjāni brāhmaṇo aññataraṃ purisaṃ āmantesi – 『『ehi tvaṃ, ambho purisa , yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi – 『dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī』ti. Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi – 『dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī』ti. Evañca vadehi – 『sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā』』』ti. 『『Evaṃ , bhante』』ti kho so puriso dhanañjānissa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca – 『『dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī』』ti. Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca – 『『dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandati, evañca vadeti – 『sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā』』』ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.
Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ etadavoca – 『『kacci te, dhanañjāni, khamanīyaṃ, kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? Paṭikkamosānaṃ paññāyati , no abhikkamo』』ti? 『『Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta , balavā puriso tiṇhena sikharena muddhani [muddhānaṃ (sī. syā. kaṃ. pī.)] abhimattheyya; evameva kho , bho sāriputta, adhimattā vātā muddhani ca ūhananti. Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena [varattabandhanena (sī. pī.)] sīse sīsaveṭhaṃ dadeyya; evameva kho, bho sāriputta, adhimattā sīse sīsavedanā. Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho, bho sāriputta, adhimattā vātā kucchiṃ parikantanti. Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, bho sāriputta, adhimatto kāyasmiṃ ḍāho. Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati , no paṭikkamo』』ti.
這時，陀難阇尼婆羅門對尊者舍利弗的話表示歡喜贊同，從座位上起身離去。後來，陀難阇尼婆羅門生病了，痛苦嚴重。於是陀難阇尼婆羅門召喚一個人說："來吧，好人，你去世尊那裡，到了之後，以我的名義向世尊頂禮說：'尊者，陀難阇尼婆羅門生病了，痛苦嚴重。他向世尊頂禮。'然後去尊者舍利弗那裡，到了之後，以我的名義向尊者舍利弗頂禮說：'尊者，陀難阇尼婆羅門生病了，痛苦嚴重。他向尊者舍利弗頂禮。'還要這樣說：'尊者，請尊者舍利弗慈悲前來陀難阇尼婆羅門的住處。'"那人回答說："好的，先生。"他聽從陀難阇尼婆羅門的吩咐，前往世尊處。到了之後，向世尊行禮，坐在一旁。坐下後，他對世尊說："尊者，陀難阇尼婆羅門生病了，痛苦嚴重。他向世尊頂禮。"然後他去尊者舍利弗那裡，到了之後，向尊者舍利弗行禮，坐在一旁。坐下後，他對尊者舍利弗說："尊者，陀難阇尼婆羅門生病了，痛苦嚴重。他向尊者舍利弗頂禮，並且這樣說：'尊者，請尊者舍利弗慈悲前來陀難阇尼婆羅門的住處。'"尊者舍利弗默然應允。
於是尊者舍利弗穿好衣服，拿著缽和外衣，前往陀難阇尼婆羅門的住處。到了之後，坐在準備好的座位上。坐下後，尊者舍利弗對陀難阇尼婆羅門說："陀難阇尼，你還好嗎？能忍受嗎？痛苦在減輕而不是加重嗎？有減輕的跡象而不是加重嗎？""舍利弗尊者，我不好，不能忍受。劇烈的痛苦在加重，不是減輕。有加重的跡象，不是減輕。舍利弗尊者，就像有力氣的人用鋒利的刀尖刺我的頭頂；舍利弗尊者，同樣地，劇烈的風在我頭頂上翻騰。舍利弗尊者，我不好，不能忍受。劇烈的痛苦在加重，不是減輕。有加重的跡象，不是減輕。舍利弗尊者，就像有力氣的人用結實的皮帶緊緊纏繞我的頭；舍利弗尊者，同樣地，我頭部劇烈疼痛。舍利弗尊者，我不好，不能忍受。劇烈的痛苦在加重，不是減輕。有加重的跡象，不是減輕。舍利弗尊者，就像熟練的屠夫或屠夫的學徒用鋒利的屠刀剖開腹部；舍利弗尊者，同樣地，劇烈的風在剖開我的腹部。舍利弗尊者，我不好，不能忍受。劇烈的痛苦在加重，不是減輕。有加重的跡象，不是減輕。舍利弗尊者，就像兩個強壯的人抓住一個較弱的人的手臂，在炭火坑上烤他；舍利弗尊者，同樣地，我身體里有劇烈的灼熱。舍利弗尊者，我不好，不能忍受。劇烈的痛苦在加重，不是減輕。有加重的跡象，不是減輕。"
『『Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – nirayo vā tiracchānayoni vā』』ti? 『『Nirayā, bho sāriputta, tiracchānayoni seyyo』』ti. 『『Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tiracchānayoni vā pettivisayo vā』』ti? 『『Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo』』ti. 『『Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – pettivisayo vā manussā vā』』ti? 『『Pettivisayā, bho sāriputta, manussā seyyo』』ti. 『『Taṃ kiṃ maññasi, dhanañjāni , katamaṃ seyyo – manussā vā cātumahārājikā [cātummahārājikā (sī. syā. kaṃ. pī.)] vā devā』』ti? 『『Manussehi , bho sāriputta, cātumahārājikā devā seyyo』』ti. 『『Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – cātumahārājikā vā devā tāvatiṃsā vā devā』』ti? 『『Cātumahārājikehi, bho sāriputta, devehi tāvatiṃsā devā seyyo』』ti. 『『Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tāvatiṃsā vā devā yāmā vā devā』』ti? 『『Tāvatiṃsehi, bho sāriputta, devehi yāmā devā seyyo』』ti. 『『Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – yāmā vā devā tusitā vā devā』』ti? 『『Yāmehi, bho sāriputta, devehi tusitā devā seyyo』』ti. 『『Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tusitā vā devā nimmānaratī vā devā』』ti? 『『Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo』』ti. 『『Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – nimmānaratī vā devā paranimmitavasavattī vā devā』』ti? 『『Nimmānaratīhi , bho sāriputta, devehi paranimmitavasavattī devā seyyo』』ti. 『『Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo paranimmitavasavattī vā devā brahmaloko vā』』ti? 『『『Brahmaloko』ti [bhavaṃ sāriputto āhāti, katamaṃ sāriputto āha brahmalokoti. (ka.)] – bhavaṃ sāriputto āha; 『brahmaloko』ti – bhavaṃ sāriputto āhā』』ti [bhavaṃ sāriputto āhāti, katamaṃ sāriputto āha brahmalokoti. (ka.)].

Atha kho āyasmato sāriputtassa etadahosi – 『『ime kho brāhmaṇā brahmalokādhimuttā. Yaṃnūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyya』』nti. 『『Brahmānaṃ te, dhanañjāni, sahabyatāya maggaṃ desessāmi; taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī』』ti. 『『Evaṃ, bho』』ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca – 『『katamo ca, dhanañjāni, brahmānaṃ sahabyatāya maggo? Idha, dhanañjāni, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo』』.

『『Puna caparaṃ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo』』ti. Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi – 『dhanañjāni , bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī』ti. Atha kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji.
"陀難阇尼啊，你怎麼認為，地獄和畜生道哪個更好？""舍利弗尊者，比起地獄，畜生道更好。""陀難阇尼啊，你怎麼認為，畜生道和餓鬼道哪個更好？""舍利弗尊者，比起畜生道，餓鬼道更好。""陀難阇尼啊，你怎麼認為，餓鬼道和人道哪個更好？""舍利弗尊者，比起餓鬼道，人道更好。""陀難阇尼啊，你怎麼認為，人道和四大王天哪個更好？""舍利弗尊者，比起人道，四大王天更好。""陀難阇尼啊，你怎麼認為，四大王天和三十三天哪個更好？""舍利弗尊者，比起四大王天，三十三天更好。""陀難阇尼啊，你怎麼認為，三十三天和夜摩天哪個更好？""舍利弗尊者，比起三十三天，夜摩天更好。""陀難阇尼啊，你怎麼認為，夜摩天和兜率天哪個更好？""舍利弗尊者，比起夜摩天，兜率天更好。""陀難阇尼啊，你怎麼認為，兜率天和化樂天哪個更好？""舍利弗尊者，比起兜率天，化樂天更好。""陀難阇尼啊，你怎麼認為，化樂天和他化自在天哪個更好？""舍利弗尊者，比起化樂天，他化自在天更好。""陀難阇尼啊，你怎麼認為，他化自在天和梵天界哪個更好？""'梵天界'——尊者舍利弗說；'梵天界'——尊者舍利弗說。" 這時，尊者舍利弗心想："這些婆羅門都傾心於梵天界。我不如為陀難阇尼婆羅門講解往生梵天的道路。""陀難阇尼啊，我將為你講解往生梵天的道路。你仔細聽，好好思考，我要開始講了。""好的，尊者。"陀難阇尼婆羅門回答尊者舍利弗。尊者舍利弗說："陀難阇尼啊，什麼是往生梵天的道路呢？在這裡，陀難阇尼，比丘以慈心遍滿一方而住，如是第二方，如是第三方，如是第四方。如是上下四維，普遍一切處，心與慈俱，廣大、無量、無怨、無害，遍滿而住。陀難阇尼啊，這就是往生梵天的道路。"
"再者，陀難阇尼啊，比丘以悲心⋯⋯以喜心⋯⋯以舍心遍滿一方而住，如是第二方，如是第三方，如是第四方。如是上下四維，普遍一切處，心與舍俱，廣大、無量、無怨、無害，遍滿而住。陀難阇尼啊，這就是往生梵天的道路。""那麼，舍利弗尊者，請以我的名義向世尊頂禮說：'尊者，陀難阇尼婆羅門生病了，痛苦嚴重。他向世尊頂禮。'"於是尊者舍利弗在還有更高境界可證的情況下，卻將陀難阇尼婆羅門安置於低劣的梵天界中，然後從座位起身離去。不久之後，陀難阇尼婆羅門去世了，往生到梵天界。
Atha kho bhagavā bhikkhū āmantesi – 『『eso, bhikkhave, sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto』』ti. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – 『『dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī』』ti. 『『Kiṃ pana tvaṃ sāriputta dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto』』ti? 『『Mayhaṃ kho, bhante, evaṃ ahosi – 『ime kho brāhmaṇā brahmalokādhimuttā, yaṃnūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyya』nti. 『『Kālaṅkatoca [kālaṅkatova (syā. kaṃ. ka.)], sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno』』ti.

Dhanañjānisuttaṃ niṭṭhitaṃ sattamaṃ.

Vāseṭṭhasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā icchānaṅgale [icchānaṅkale (sī. pī.)] viharati icchānaṅgalavanasaṇḍe. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṃ – caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi [jāṇussoṇī (pī.), jāṇusoṇī (ka.)] brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghāvihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ [anucaṅkamamānānaṃ anuvicaramānānaṃ (sī. pī.)] ayamantarākathā udapādi – 『『kathaṃ, bho, brāhmaṇo hotī』』ti? Bhāradvājo māṇavo evamāha – 『『yato kho, bho, ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena – ettāvatā kho, bho, brāhmaṇo hotī』』ti. Vāseṭṭho māṇavo evamāha – 『『yato kho, bho, sīlavā ca hoti vattasampanno [vatasampanno (pī.)] ca – ettāvatā kho, bho, brāhmaṇo hotī』』ti. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ. Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi – 『『ayaṃ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṃ gotamaṃ etamatthaṃ pucchissāma. Yathā no samaṇo gotamo byākarissati tathā naṃ dhāressāmā』』ti. 『『Evaṃ, bho』』ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.
Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ gāthāhi ajjhabhāsi –

『『Anuññātapaṭiññātā, tevijjā mayamasmubho;

Ahaṃ pokkharasātissa, tārukkhassāyaṃ māṇavo.

『『Tevijjānaṃ yadakkhātaṃ, tatra kevalinosmase;

Padakasmā veyyākaraṇā [no byākaraṇā (syā. kaṃ. ka.)], jappe ācariyasādisā;

Tesaṃ no jātivādasmiṃ, vivādo atthi gotama.

『『Jātiyā brāhmaṇo hoti, bhāradvājo iti bhāsati;

Ahañca kammunā [kammanā (sī. pī.)] brūmi, evaṃ jānāhi cakkhuma.

『『Te na sakkoma ñāpetuṃ [saññattuṃ (pī.), saññāpetuṃ (ka.)], aññamaññaṃ mayaṃ ubho;

Bhavantaṃ puṭṭhumāgamā, sambuddhaṃ iti vissutaṃ.

『『Candaṃ yathā khayātītaṃ, pecca pañjalikā janā;

Vandamānā namassanti, lokasmiṃ gotamaṃ.

『『Cakkhuṃ loke samuppannaṃ, mayaṃ pucchāma gotamaṃ;

Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā [kammanā (sī. pī.)];

Ajānataṃ no pabrūhi, yathā jānemu brāhmaṇa』』nti.

這時，世尊對比丘們說："比丘們，舍利弗在還有更高境界可證的情況下，卻將陀難阇尼婆羅門安置於低劣的梵天界中，然後從座位起身離去。"隨後，尊者舍利弗來到世尊處，向世尊行禮後坐在一旁。坐下後，尊者舍利弗對世尊說："尊者，陀難阇尼婆羅門生病了，痛苦嚴重。他向世尊頂禮。""舍利弗，你為什麼在還有更高境界可證的情況下，卻將陀難阇尼婆羅門安置於低劣的梵天界中，然後離開呢？""尊者，我是這樣想的：'這些婆羅門都傾心於梵天界，我不如為陀難阇尼婆羅門講解往生梵天的道路。'""舍利弗，陀難阇尼婆羅門已經去世，往生到梵天界了。" 陀難阇尼經第七結束。
婆私吒經
如是我聞。一時，世尊住在伊車能伽羅的伊車能伽羅林中。當時，許多著名的大富婆羅門住在伊車能伽羅，如：旃基婆羅門、多樓迦婆羅門、波卡羅娑提婆羅門、阇努索尼婆羅門、多提耶婆羅門，以及其他著名的大富婆羅門。這時，婆私吒和婆羅墮阇兩位青年在散步時，產生了這樣的談話："朋友，如何才能成為婆羅門呢？"婆羅墮阇青年說："朋友，如果一個人父母雙方都出身高貴，七代以來血統純正，沒有受到出身的指責——這樣就成為婆羅門。"婆私吒青年說："朋友，如果一個人有德行，遵守誓言——這樣就成為婆羅門。"婆羅墮阇青年無法說服婆私吒青年，婆私吒青年也無法說服婆羅墮阇青年。於是婆私吒青年對婆羅墮阇青年說："朋友婆羅墮阇，有一位沙門喬達摩，釋迦族人，從釋迦族出家，現在住在伊車能伽羅的伊車能伽羅林中。關於這位喬達摩尊者，有這樣的美譽流傳：'他是阿羅漢、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。'朋友婆羅墮阇，我們去見沙門喬達摩吧。見到后，我們就這個問題請教他。他怎麼回答，我們就怎麼接受。""好的，朋友。"婆羅墮阇青年回答婆私吒青年。
於是婆私吒和婆羅墮阇兩位青年來到世尊處。到了之後，與世尊互相問候。寒暄之後，坐在一旁。坐下後，婆私吒青年用偈頌對世尊說： "我們二人都被認可，自稱通曉三吠陀；我是波卡羅娑提的弟子，他是多樓迦的學生。三吠陀所教導的，我們都已精通；我們是文法和詞源學專家，在誦讀上堪比老師。但是在出身問題上，我們有爭議，喬達摩。婆羅墮阇說婆羅門靠出身，我說靠行為，請明眼者知曉。我們兩人無法說服對方，所以來請教您，被稱為正覺者。如人對滿月合掌，世人敬拜禮讚喬達摩。世間生起慧眼者，我們請問喬達摩：婆羅門是靠出身還是行為？請為我們無知者開示，使我們瞭解婆羅門。"

456.

『『Tesaṃ vo ahaṃ byakkhissaṃ, (vāseṭṭhāti bhagavā)

Anupubbaṃ yathātathaṃ;

Jātivibhaṅgaṃ pāṇānaṃ, aññamaññāhi jātiyo.

『『Tiṇarukkhepi jānātha, na cāpi paṭijānare;