中部14经/苦蕴小经(狮子吼品[2])

这是我亲身听闻到的，有个时候，佛陀住在释迦族的迦毗罗卫城尼拘律园。那时，释迦族的摩诃男来到佛陀处，礼敬佛陀后坐在一旁。坐下后，摩诃男对佛陀说："世尊，我长期以来了解世尊所教导的法：'贪是心的污染，嗔是心的污染（嗔解释：愤怒），痴是心的污染（痴解释：愚痴）。'虽然我如此了解世尊所教导的法，但有时贪法仍会控制我的心，嗔法仍会控制我的心，痴法仍会控制我的心。我就想：'我内心还有什么法没有断除，以致于有时贪法、嗔法、痴法仍会控制我的心呢?'"

佛陀说："摩诃男，正是因为你内心还有这个法没有断除，所以有时贪法、嗔法、痴法才会控制你的心。摩诃男，如果你内心已经断除了这个法，你就不会住在家里，不会享受欲乐。正因为你内心还没有断除这个法，所以你才会住在家里，享受欲乐。"

"摩诃男，即使圣弟子以正慧如实了知：'欲乐乐少苦多，患难众多，过患更大'，但如果他除了欲乐和不善法之外，还没有获得更殊胜、更寂静的喜乐，那么他还是不能超越欲乐。摩诃男，当圣弟子以正慧如实了知：'欲乐乐少苦多，患难众多，过患更大'，而且他除了欲乐和不善法之外，还获得了更殊胜、更寂静的喜乐，那时他才能超越欲乐。"

"摩诃男，如来在未觉悟前，还是菩萨时（菩萨：最初是佛陀还未成佛之前的专属称谓，菩萨，觉有情，教导引导大众觉悟的众生，后来称有大心，大行的众生为菩萨），也以正慧如实了知：'欲乐乐少苦多，患难众多，过患更大'，但如来除了欲乐和不善法之外，还没有获得更殊胜、更寂静的喜乐，所以如来那时还不能超越欲乐。摩诃男，后来如来以正慧如实了知：'欲乐乐少苦多，患难众多，过患更大'，而且如来除了欲乐和不善法之外，还获得了更殊胜、更寂静的喜乐，那时如来才能超越欲乐。"

"摩诃男，什么是欲乐的味?有五种欲望对象：眼所见的色相（色解释：物质身体，物质事物）、耳所闻的声音、鼻所嗅的气味、舌所尝的味道、身所触的触感，这些都是令人喜爱、合意、想要、可爱、与欲相应、令人贪染的。摩诃男，因这五种欲望对象而生起的快乐和喜悦，这就是欲乐的味。"

"摩诃男，什么是欲乐的过患?在这里，一个善男子靠某种技能谋生——无论是算术、计数、计量、耕种、经商、牧牛、射箭、为王服务，还是其他技能——他要忍受寒热，遭受虻、蚊、风、日、爬虫的侵扰，忍受饥渴的折磨。摩诃男，这是欲乐的现世过患，是因欲而生的苦蕴（苦蕴解释：谓人身也。人身自五蕴而成，不免三苦八苦等苦，故云苦蕴；五蕴解释：物质身体，感受，念想思想，行为，认识分别判断）。"

"摩诃男，如果这个善男子辛勤努力却无法获得财富，他就会悲伤、苦恼、哀叹、捶胸痛哭、陷入迷乱，说：'我的努力白费了，我的辛劳没有结果!'摩诃男，这也是欲乐的现世过患，是因欲而生的苦蕴。"

"摩诃男，如果这个善男子辛勤努力获得了财富，他为了保护财富而感到痛苦忧愁：'怎样才能使我的财富不被国王夺走，不被盗贼偷走，不被火烧毁，不被水冲走，不被不喜欢的继承人拿走?'即使他这样保护守护，他的财富还是被国王夺走，或被盗贼偷走，或被火烧毁，或被水冲走，或被不喜欢的继承人拿走。他就会悲伤、苦恼、哀叹、捶胸痛哭、陷入迷乱，说：'我曾经拥有的东西，现在没有了!'摩诃男，这也是欲乐的现世过患，是因欲而生的苦蕴。"

"再者，摩诃男，因为欲望，国王与国王争斗，刹帝利贵族与刹帝利贵族争斗，婆罗门与婆罗门争斗，居士与居士争斗，母亲与儿子争斗，儿子与母亲争斗，父亲与儿子争斗，儿子与父亲争斗，兄弟与兄弟争斗，兄弟与姐妹争斗，姐妹与兄弟争斗，朋友与朋友争斗。他们争斗时会用拳头互殴，用土块互掷，用棍棒互打，用刀剑互砍。他们因此丧生或遭受堪比死亡的痛苦。摩诃男，这也是欲乐的现世过患，是因欲而生的苦蕴。"

"再者，摩诃男，因为欲望，人们拿起刀剑，背上弓箭，双方列阵参与战斗。他们在箭如雨下、矛如雨落、刀光剑影中冲锋。他们被箭射中，被矛刺穿，被刀剑砍头。他们因此丧生或遭受堪比死亡的痛苦。摩诃男，这也是欲乐的现世过患，是因欲而生的苦蕴。"

"再者，摩诃男，因为欲望，人们拿起刀剑，背上弓箭，攻打滑腻的城墙。他们在箭如雨下、矛如雨落、刀光剑影中冲锋。他们被箭射中，被矛刺穿，被泼粪浇身，被重物压倒，被刀剑砍头。他们因此丧生或遭受堪比死亡的痛苦。摩诃男，这也是欲乐的现世过患，是因欲而生的苦蕴。"

"再者，摩诃男，因为欲望，人们入室盗窃，抢劫财物，干出偷盗的勾当，埋伏路旁拦路抢劫，与他人妻子通奸。国王抓住他们后，会施以各种刑罚：鞭打、棍打、杖打;砍断手脚，割掉耳鼻;施以锅刑、贝壳刑、罗喉口刑、火鬘刑、蜡烛手刑、剥皮衣刑、羚羊刑、钩肉刑、钱币刑、碱浴刑、扭木刑、草席刑;浇热油，让狗咬，活活钉在木桩上，用刀剑砍头。他们因此丧生或遭受堪比死亡的痛苦。摩诃男，这也是欲乐的现世过患，是因欲而生的苦蕴。"

"再者，摩诃男，因为欲望，人们身做恶行，口说恶语，内心生起恶念。他们身做恶行，口说恶语，内心生起恶念后，身坏命终，会堕入恶趣、恶道、地狱（恶趣解释：恶劣的地方，不幸受苦的地方）。摩诃男，这是欲乐的来世过患，是因欲而生的苦蕴。"

"摩诃男，有一次如来住在王舍城的灵鹫山。当时，许多尼干子在仙人山黑石上保持站立姿势，拒绝坐下，忍受剧烈、尖锐辛辣、猛烈的痛苦（尼干子解释：佛经记载其名为尼干若提子、尼乾陀若提子，其弟子被称为尼干子。尼犍教是他所领导的宗教的名称，意为离系、无系，其名为若提子，意思是他乃若提氏族出身。筏驮摩那本为尼犍教教内的尼乾陀派的修炼者，后来革新教义，开创了耆那教）。摩诃男，如来在傍晚结束独处后，走向仙人山黑石那些尼干子。到了那里，如来问那些尼干子：'朋友们，你们为什么要保持站立姿势，拒绝坐下，忍受剧烈、尖锐辛辣、猛烈的痛苦呢?'

摩诃男，那些尼干子听了这话回答如来说：'朋友，尼干子若提子自称是全知者、全见者，声称有完全的知见："无论我行走、站立、睡眠还是清醒，我的知见都持续不断地现前。"他这样说："尼干子们，你们过去造了恶业（业解释，见第四百四十六章），现在要用这种苦行来消除。现在你们身、口、意都受约束，这是为了将来不再造作恶业。这样，通过苦行销毁旧业，不再造作新业，未来就不会有业的影响。没有业的影响就会导致业的灭尽，业灭尽就会导致苦的灭尽，苦灭尽就会导致感受的灭尽，感受灭尽就会导致一切苦的完全消除。"我们接受并认同这种说法，所以心满意足。'"

"摩诃男，听了这话，如来对那些尼干子说：'朋友们，你们知道自己过去是否存在吗?''

这些尼干子回答：''不知道，朋友。''

''朋友们，你们知道自己过去是否造作了恶业吗?''

''不知道，朋友。''

''朋友们，你们知道自己造作了什么样的恶业吗?''

''不知道，朋友。''

''朋友们，你们知道已经消除了多少苦，还有多少苦需要消除，消除了多少苦后一切苦就会完全消除吗?''

''不知道，朋友。''

''朋友们，你们知道在现世中如何断除不善法、成就善法吗?''

''不知道，朋友。"

"朋友们，这么说来，你们不知道自己过去是否存在，不知道自己过去是否造作了恶业，不知道自己造作了什么样的恶业，不知道已经消除了多少苦、还有多少苦需要消除、消除了多少苦后一切苦就会完全消除，不知道在现世中如何断除不善法、成就善法。既然如此，朋友们，那些在世间以残忍、嗜血、作恶的人重生为人后，是不是都会到尼干子中出家?''

''朋友乔达摩，快乐不是通过快乐获得的，快乐是通过痛苦获得的。如果快乐是通过快乐获得的，那么摩揭陀国王频婆娑罗就能获得快乐，摩揭陀国王频婆娑罗就比尊者乔达摩更快乐了。"

"'朋友们，你们尼干子真是仓促轻率地说出这样的话："朋友乔达摩，快乐不是通过快乐获得的，快乐是通过痛苦获得的。如果快乐是通过快乐获得的，那么摩揭陀国王频婆娑罗就能获得快乐，摩揭陀国王频婆娑罗就比尊者乔达摩更快乐了。"其实应该反问你们：谁更快乐，是摩揭陀国王频婆娑罗还是尊者乔达摩?''

''朋友乔达摩，我们确实仓促轻率地说出那样的话。不过，请搁置这个问题。我们现在问尊者乔达摩：谁更快乐，是摩揭陀国王频婆娑罗还是尊者乔达摩?'"

"'那么，朋友们，如来就反问你们，你们觉得如何就如何回答。朋友们，你们觉得摩揭陀国王频婆娑罗能否七天七夜身体不动、不说话，只感受纯粹的快乐?''

''不能，朋友。''

''朋友们，你们觉得摩揭陀国王频婆娑罗能否六天六夜...五天五夜...四天四夜...三天三夜...两天两夜...一天一夜身体不动、不说话，只感受纯粹的快乐?''

''不能，朋友。"

"'朋友们，如来能一天一夜身体不动、不说话，只感受纯粹的快乐。如来能两天两夜...三天三夜...四天四夜...五天五夜...六天六夜...七天七夜身体不动、不说话，只感受纯粹的快乐。朋友们，你们觉得既然如此，谁更快乐，是摩揭陀国王频婆娑罗还是如来?''

''既然如此，尊者乔达摩比摩揭陀国王频婆娑罗更快乐。"

佛陀说了这番话。摩诃男满意欢喜的随喜佛陀所说。

小苦蕴经结束。

巴利语原版经文

MN.14/(4) Cūḷadukkhakkhandhasuttaṃ

　　 175. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca– “dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi– ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Evañcāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi– ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Atha ca pana me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti. Tassa mayhaṃ, bhante, evaṃ hoti– ‘kosu nāma me dhammo ajjhattaṃ appahīno yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhantī’”ti.

　　 176. “So eva kho te, mahānāma, dhammo ajjhattaṃ appahīno yena te ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti. So ca hi te, mahānāma, dhammo ajjhattaṃ pahīno abhavissa, na tvaṃ agāraṃ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi. Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṃ appahīno tasmā tvaṃ agāraṃ ajjhāvasasi, kāme paribhuñjasi.

　　 177. “‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti– iti cepi, mahānāma, ariyasāvakassa yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nādhigacchati, aññaṃ vā tato santataraṃ; atha kho so neva tāva anāvaṭṭī kāmesu hoti. Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti– evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ; atha kho so anāvaṭṭī kāmesu hoti.

　　 “Mayhampi kho, mahānāma pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti– evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nājjhagamaṃ, aññaṃ vā tato santataraṃ; atha khvāhaṃ neva tāva anāvaṭṭī kāmesu paccaññāsiṃ. Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti– evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ ajjhagamaṃ, aññaṃ vā tato santataraṃ; athāhaṃ anāvaṭṭī kāmesu paccaññāsiṃ.

　　 178. “Ko ca, mahānāma, kāmānaṃ assādo? Pañcime, mahānāma, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā– ime kho, mahānāma, pañca kāmaguṇā. Yaṃ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ– ayaṃ kāmānaṃ assādo.

　　 “Ko ca, mahānāma, kāmānaṃ ādīnavo? Idha, mahānāma, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti– yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīṃsapasamphassehi rissamāno khuppipāsāya mīyamāno; ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

　　 “Tassa ce mahānāma kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

　　 “Tassa ce, mahānāma, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti– ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya, na appiyā vā dāyādā hareyyun’ti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati– ‘yampi me ahosi tampi no natthī’ti. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

　　 “Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

　　 “Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

　　 “Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

　　 “Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti– kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

　　 “Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā, apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, mahānāma, kāmānaṃ ādīnavo samparāyiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

　　 179. “Ekamidāhaṃ, mahānāma, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṃ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti. Atha khvāhaṃ, mahānāma, sāyanhasamayaṃ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṃ; upasaṅkamitvā te nigaṇṭhe etadavocaṃ– ‘kinnu tumhe, āvuso, nigaṇṭhā ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti? Evaṃ vutte, mahānāma, te nigaṇṭhā maṃ etadavocuṃ– ‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti– “carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan”ti. So evamāha– “atthi kho vo, nigaṇṭhā, pubbe pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha; yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpassa kammassa akaraṇaṃ; iti purāṇānaṃ kammānaṃ tapasā byantibhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti. Tañca panamhākaṃ ruccati ceva khamati ca, tena camha attamanā’ti.

　　 180. “Evaṃ vutte, ahaṃ, mahānāma, te nigaṇṭhe etadavocaṃ– ‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– ahuvamheva mayaṃ pubbe na nāhuvamhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadan’ti? ‘No hidaṃ, āvuso’.

　　 “‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha– ahuvamheva mayaṃ pubbe na nāhuvamhāti, na jānātha– akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhāti, na jānātha– evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha– ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti. Na jānātha– diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ. Evaṃ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti? ‘Na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti.

　　 “‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā– na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā”ti. Api ca ahameva tattha paṭipucchitabbo– ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo’ti? Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenāti. Api ca tiṭṭhatetaṃ, idānipi mayaṃ āyasmantaṃ gotamaṃ pucchāma– ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo’ti?

　　 “‘Tena hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṃ byākareyyātha. Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṃ, satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharitun’ti? ‘No hidaṃ, āvuso’.

　　 “‘Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṃ, cha rattindivāni …pe… pañca rattindivāni… cattāri rattindivāni… tīṇi rattindivāni… dve rattindivāni… ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharitun’ti? ‘No hidaṃ, āvuso’.

　　 “‘Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharituṃ. Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, dve rattindivāni… tīṇi rattindivāni… cattāri rattindivāni… pañca rattindivāni… cha rattindivāni… satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharituṃ. Taṃ kiṃ maññathāvuso nigaṇṭhā, evaṃ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṃ vā’ti? ‘Evaṃ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’”ti.

　　 Idamavoca bhagavā. Attamano mahānāmo sakko bhagavato bhāsitaṃ abhinandīti.

　　 Cūḷadukkhakkhandhasuttaṃ niṭṭhitaṃ catutthaṃ.