中部22经/蛇喻经(譬喻品[3])

这是我亲身听闻到的，有个时候，佛陀住在舍卫城的祇树林给孤独园。

当时，有一位名叫阿利吒的比丘，他曾是一位鹰师，产生了这样的邪见：”我理解世尊所教导的法，那些被世尊称为障碍法的事物，对实践者并不构成真正的障碍。”

许多比丘听说了阿利吒的这种邪见，就去找他，问他说：”阿利吒贤友，听说你有这样的邪见，这是真的吗？”

阿利吒回答说：”是的，贤友们，我确实是这样理解世尊的教导的。”

那些比丘试图纠正他的错误观点，说：”阿利吒贤友，不要这样说，不要曲解世尊的教导。世尊从未这样说过。世尊以多种方式说明这些是障碍法，它们确实会成为修行的障碍。世尊说欲望带来的快乐很少，痛苦却很多，危险更大。世尊用了许多比喻来形容欲望，如骨头、肉块、火把、火坑、梦幻、借物、树果、屠刀、刀剑、毒蛇等，说它们带来很多痛苦和危险。”

然而，无论其他比丘如何劝说，阿利吒仍然坚持自己的观点，说：”贤友们，我就是这样理解世尊的教导的。”

那些比丘无法说服阿利吒，就去向佛陀报告了这件事。他们详细地向佛陀描述了整个过程。

佛陀听后，召见了阿利吒，问他说：”阿利吒，听说你有这样的邪见，这是真的吗？”

阿利吒回答说：”是的，世尊，我确实是这样理解您的教导的。”

佛陀严厉地批评了阿利吒：”愚痴的人啊，如来何时这样教导过法？如来不是反复说过这些是障碍法，它们确实会成为修行的障碍吗？如来说过欲望带来的快乐很少，痛苦却很多，危险更大。如来用了许多比喻来形容欲望的危险，如骨头、肉块、火把、火坑、梦幻、借物、树果、屠刀、刀剑、毒蛇等。你却曲解如来的教导，不仅伤害了自己，还造下了大恶业。这将给你带来长久的痛苦和不幸。”

接着，佛陀转向其他比丘，问他们：”比丘们，你们是否也像阿利吒那样理解如来的教导？”

比丘们回答说：”不是的，世尊。我们理解您多次教导这些是真正的障碍法，它们确实会成为修行的障碍。您说过欲望带来的快乐很少，痛苦却很多，危险更大。您用了许多比喻来形容欲望的危险。”

佛陀赞许了比丘们的正确理解，然后开始详细解释他的教导。他说：

”比丘们，有些愚痴的人学习佛法 - 经、偈颂等，但他们不用智慧去思考这些教导的含义。这些教导对他们来说就没有深刻的意义。他们学习佛法只是为了能与人辩论或者炫耀自己。他们没有真正理解学习佛法的目的。这样错误地理解佛法，长期会给他们带来痛苦。

就像一个人想抓蛇，但不知道正确的方法。他抓住蛇的身体或尾巴，结果被蛇咬伤甚至丧命。为什么会这样？因为他不懂得正确抓蛇的方法。同样，有些人错误地理解佛法，最终会给自己带来伤害。

但是，有些善男子正确地学习佛法。他们用智慧思考教导的含义，因此能深入理解。他们学习佛法不是为了与人辩论，而是为了真正的解脱。他们理解学习的真正目的，因此能从中获益。这样正确理解佛法，长期会给他们带来利益和安乐。

就像一个人懂得正确抓蛇的方法，用分叉的棍子按住蛇头，即使蛇缠绕他的手臂，也不会被咬伤。为什么？因为他懂得正确的方法。同样，有些人正确理解佛法，最终会给自己带来利益。”

接着，佛陀用筏喻来进一步解释：”比丘们，如来教导的法如同筏子，是用来渡河的，不是用来执着的。假设有人要渡过一条危险的大河，到达安全的彼岸。他制作了一个筏子，借助筏子安全地渡过了河。渡河之后，他是否应该把筏子扛在肩上继续前行？”

比丘们回答说：”当然不应该，世尊。”

佛陀说：”正确。渡河后，那个人应该把筏子留在河边或沉入水中，然后继续前行。同样，如来教导的法就像筏子，是用来帮助你们渡过生死苦海的，而不是用来执着的。理解了这个比喻，你们就应该放下法，更不用说非法了。”

佛陀说：”比丘们，有六种见解的立足点。是哪六种呢？

在这里，一个没有听闻的凡夫，没有见过圣者，不知道圣法，没有在圣法中受训练，没有见过善人，不知道善人法，没有在善人法中受训练，他这样看待色(色解释：物质事物)：'这是我的，这是我，这是我的自我'。

他同样看待受(受解释：感受)：'这是我的，这是我，这是我的自我'。

他同样看待想(想解释：认知)：'这是我的，这是我，这是我的自我'。

他同样看待行(行解释：意志活动)：'这是我的，这是我，这是我的自我'。

他对所见、所闻、所觉、所知、所达、所求、意所思维的也这样看待：'这是我的，这是我，这是我的自我'。

对于'这个世界就是自我，死后我将成为永恒、稳固、常住、不变'这种见解，他也认为：'这是我的，这是我，这是我的自我'。

但是，比丘们，一个多闻圣弟子，见过圣者，知道圣法，在圣法中善受训练，见过善人，知道善人法，在善人法中善受训练，他这样看待色：'这不是我的，这不是我，这不是我的自我'。

他同样看待受：'这不是我的，这不是我，这不是我的自我'。

他同样看待想：'这不是我的，这不是我，这不是我的自我'。

他同样看待行：'这不是我的，这不是我，这不是我的自我'。

他对所见、所闻、所觉、所知、所达、所求、意所思维的也这样看待：'这不是我的，这不是我，这不是我的自我'。

对于'这个世界就是自我，死后我将成为永恒、稳固、常住、不变'这种见解，他也认为：'这不是我的，这不是我，这不是我的自我'。

他这样看待时，对不存在的事物就不会感到忧虑。”

这时，一位比丘问佛陀：”世尊，是否可能对外在事物没有执着却仍有忧虑？”

佛陀回答：”是可能的，比丘。在这里，某人这样想：'唉，我曾经拥有的东西，现在没有了；唉，我希望得到的东西，我得不到。'他因此而悲伤、苦恼、哀叹、捶胸顿足、陷入迷惘。这就是对外在事物没有执着却仍有忧虑的情况。”

那位比丘又问：”世尊，是否可能对外在事物没有执着也没有忧虑？”

佛陀回答：”是可能的，比丘。在这里，某人不会这样想：'唉，我曾经拥有的东西，现在没有了；唉，我希望得到的东西，我得不到。'他因此不会悲伤、不会苦恼、不会哀叹、不会捶胸顿足、不会陷入迷惘。这就是对外在事物没有执着也没有忧虑的情况。”

那位比丘继续问：”世尊，是否可能对内在事物没有执着却仍有忧虑？”

佛陀回答：”是可能的，比丘。在这里，某人持有这样的见解：'这个世界就是自我，死后我将成为永恒、稳固、常住、不变。'当他听到如来或如来弟子教导断除一切见解、执着、潜在倾向，平息一切造作，放弃一切执取，灭尽渴爱，离欲，灭除，达到涅槃的法时，他这样想：'哎呀，我要被灭绝了，我要消失了，我将不复存在了！'他因此而悲伤、苦恼、哀叹、捶胸顿足、陷入迷惘。这就是对内在事物没有执着却仍有忧虑的情况。”

那位比丘又问：”世尊，是否可能对内在事物没有执着也没有忧虑？”

佛陀回答：”是可能的，比丘。在这里，某人不持有'这个世界就是自我，死后我将成为永恒、稳固、常住、不变'这样的见解。当他听到如来或如来弟子教导断除一切见解、执着、潜在倾向，平息一切造作，放弃一切执取，灭尽渴爱，离欲，灭除，达到涅槃的法时，他不会想：'哎呀，我要被灭绝了，我要消失了，我将不复存在了！'他因此不会悲伤、不会苦恼、不会哀叹、不会捶胸顿足、不会陷入迷惘。这就是对内在事物没有执着也没有忧虑的情况。”

佛陀接着说：”比丘们，你们要执取那个执取，执取了它之后就会永恒、稳固、常住、不变吗？你们看到有这样的执取吗？”

比丘们回答：”没有，世尊。”

佛陀说：”很好，比丘们。如来也没有看到这样的执取。

比丘们，你们要执取那个我见，执取了它之后就不会产生忧愁、悲伤、痛苦、忧虑和苦恼吗？你们看到有这样的我见吗？”

比丘们回答：”没有，世尊。”

佛陀说：”很好，比丘们。如来也没有看到这样的我见。

比丘们，你们要依靠那个见解，依靠它之后就不会产生忧愁、悲伤、痛苦、忧虑和苦恼吗？你们看到有这样的见解吗？”

比丘们回答：”没有，世尊。”

佛陀说：”很好，比丘们。如来也没有看到这样的见解。”

佛陀接着问：”比丘们，如果有一个自我，会不会有属于我的东西？”

比丘们回答：”是的，世尊。”

佛陀又问：”如果有属于我的东西，会不会有一个自我？”

比丘们回答：”是的，世尊。”

佛陀说：”但是，当自我和属于我的东西都不能真实地、确定地被发现时，那种认为'这个世界就是自我，死后我将成为永恒、稳固、常住、不变'的见解，难道不是完全愚痴的吗？”

比丘们回答：”确实如此，世尊。那绝对是完全愚痴的见解。”

佛陀继续问：”比丘们，你们认为色(色解释：物质事物)是常还是无常？”

比丘们回答：”无常（无常解释：无法永恒存在，无法永远保持不变，随时在变化），世尊。”

”那么，无常的东西是苦还是乐？”

”是苦，世尊。”

”那么，对于无常、苦、变化的事物，认为'这是我的，这就是我，这是我的自我'，这样合适吗？”

”不合适，世尊。”

佛陀接着用同样的方式询问了关于受、想、行、识的问题（受、想、行、识解释：感受，念想，行为，认识分别判断），比丘们也给出了同样的回答。

最后，佛陀总结道：”因此，比丘们，过去、现在、未来的一切色，无论是内在的还是外在的，粗大的还是微细的，低劣的还是高尚的，远的还是近的，都应该用正确的智慧如实地看到：'这不是我的，这不是我，这不是我的自我。'同样，一切受、想、行、识也应该这样观察。”

 ”比丘们，这样观察的多闻圣弟子会厌离色、受、想、行、识。通过厌离而离欲，通过离欲而解脱。当他解脱时，他知道：'我已解脱。'他了知：'生已尽，梵行已立，所作已办，不受后有（解释：出生已经灭尽，清净的修行已经建立圆满，应该做的事情已经做好，不会再在轮回的状态，不会再生死轮回，生死轮回已经终结，未来已经不会再投生，不会再有未来世）。'

这样的比丘被称为'已拔起栅栏'、'已填平壕沟'、'已拔出门柱'、'已卸下门闩'、'已降下旗帜'、'已卸下重担'、'已解开束缚'的圣者。

比丘们，怎样是比丘'已拔起栅栏'？这里，比丘已经断除了无明（无明解释：因为无知而沉迷于贪欲，贪爱的黑暗之中），连根拔起，不会再生。这就是比丘'已拔起栅栏'。

怎样是比丘'已填平壕沟'？这里，比丘已经断除了导致再生、轮回的渴爱，连根拔起，不会再生。这就是比丘'已填平壕沟'。

怎样是比丘'已拔出门柱'？这里，比丘已经断除了渴爱，连根拔起，不会再生。这就是比丘'已拔出门柱'。

怎样是比丘'已卸下门闩'？这里，比丘已经断除了五下分结（五下分结解释，见第六百五十七章），连根拔起，不会再生。这就是比丘'已卸下门闩'。

怎样是比丘'已降下旗帜，已卸下重担，已解开束缚'？这里，比丘已经断除了我慢（我慢解释：谓视‘我’为一己之中心，由此所执之‘我’而形成憍慢心，自高自大，侮慢他人），连根拔起，不会再生。这就是比丘'已降下旗帜，已卸下重担，已解开束缚'。”

”比丘们，当一个比丘的心这样解脱时，即使帝释天、梵天和他们的随从们四处寻找，也找不到任何可以说'这是如来识所依止的'。为什么？因为如来说，即使在现世中，如来也是不可得的。

虽然如来这样说，这样教导，但有些沙门和婆罗门却错误地、虚妄地、不实地诽谤如来说：'沙门乔达摩是虚无主义者，他主张有情的断灭、毁灭、不存在（有情解释：有生命和情感的生命体）。'

比丘们，如来不是这样说的，也不是这样教导的，但那些沙门和婆罗门却错误地、虚妄地、不实地诽谤如来说：'沙门乔达摩是虚无主义者，他主张有情的断灭、毁灭、不存在。'

比丘们，过去和现在，如来只教导苦和苦的止息。如果因此而有人辱骂、责难、激怒、伤害如来，如来不会因此而生气、不满或心中不悦。

如果有人尊敬、恭敬、尊重、供养如来，如来也不会因此而欢喜、高兴或心中愉悦。相反，如来会这样想：'这是对如来过去已经了知的事物所做的这样的行为。'

因此，比丘们，如果有人辱骂、责难、激怒、伤害你们，你们不应该因此而生气、不满或心中不悦。如果有人尊敬、恭敬、尊重、供养你们，你们也不应该因此而欢喜、高兴或心中愉悦。相反，你们应该这样想：'这是对我们过去已经了知的事物所做的这样的行为。'”

”因此，比丘们，凡不属于你们的，你们应该舍弃它；舍弃它将长期有益于你们，带来幸福。

什么不属于你们呢？色不属于你们，你们应该舍弃它；舍弃它将长期有益于你们，带来幸福。受不属于你们，你们应该舍弃它；舍弃它将长期有益于你们，带来幸福。想不属于你们，你们应该舍弃它；舍弃它将长期有益于你们，带来幸福。行不属于你们，你们应该舍弃它们；舍弃它们将长期有益于你们，带来幸福。识不属于你们，你们应该舍弃它；舍弃它将长期有益于你们，带来幸福。

比丘们，你们怎么看？如果有人在这祇树林给孤独园收集或烧掉草、木、枝、叶，你们会不会想：'这人在收集或烧掉我们'？”

比丘们回答：”不会，世尊。”

”为什么？”

”因为，世尊，那不是我们的自我，也不属于我们的自我。”

”同样地，比丘们，凡不属于你们的，你们应该舍弃它；舍弃它将长期有益于你们，带来幸福。色不属于你们，你们应该舍弃它；舍弃它将长期有益于你们，带来幸福。受...想...行...识不属于你们，你们应该舍弃它；舍弃它将长期有益于你们，带来幸福。”

”比丘们，如来所教导的法是清晰的、明了的、公开的、完整的、彻底的。在如来所教导的这样清晰、明了、公开、完整、彻底的法中，那些比丘是阿罗汉，烦恼已尽，修行已成，所作已办，放下重担，达到目标，彻底断除有的结缚（有解释：存在），以正确的智慧解脱，他们不再轮回。

在如来所教导的这样清晰、明了、公开、完整、彻底的法中，那些已经断除五下分结的比丘，都将自然往生，在那里达到涅槃，不再返回这个世界。

在如来所教导的这样清晰、明了、公开、完整、彻底的法中，那些已经断除三结（三结解释，见第九百二十六章），贪、嗔、痴已经减弱的比丘，都是一来者（一来果解释，见第七百九十二章），他们将再来这个世界一次，然后终结苦。

在如来所教导的这样清晰、明了、公开、完整、彻底的法中，那些已经断除三结的比丘，都是入流者（入流果解释，见第七百九十二章），不会堕入恶道，必定证悟。

在如来所教导的这样清晰、明了、公开、完整、彻底的法中，那些依法修行和依信修行的比丘，都必定证悟。

在如来所教导的这样清晰、明了、公开、完整、彻底的法中，那些对如来有信心和挚爱的人，都将往生天界。”

这就是佛陀所说的。那些比丘听了佛陀的话，心感愉悦，欢喜信受。

《蛇喻经》完。

巴利语原版经文

MN.22/(2) Alagaddūpamasuttaṃ

　　 234. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti– “tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā”ti. Assosuṃ kho sambahulā bhikkhū – “ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti. Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṃsu; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocuṃ– “saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ– ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti. “Evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā”ti.

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

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

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

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

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

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

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

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

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

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

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

　　 240. “Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāya. Taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “seyyathāpi bhikkhave, puriso addhānamaggappaṭipanno. So passeyya mahantaṃ udakaṇṇavaṃ, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Tassa evamassa ‘ayaṃ kho mahā-udakaṇṇavo, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Yaṃnūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā, kullaṃ bandhitvā, taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyyan’ti. Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā, kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyya. Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa– ‘bahukāro kho me ayaṃ kullo; imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo. Yaṃnūnāhaṃ imaṃ kullaṃ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṃ pakkameyyan’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso evaṃkārī tasmiṃ kulle kiccakārī assā”ti? “No hetaṃ, bhante”. “Kathaṃkārī ca so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa? Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa – ‘bahukāro kho me ayaṃ kullo; imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo. Yaṃnūnāhaṃ imaṃ kullaṃ thale vā ussādetvā udake vā opilāpetvā yena kāmaṃ pakkameyyan’ti. Evaṃkārī kho so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa. Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. Kullūpamaṃ vo, bhikkhave, dhammaṃ desitaṃ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.

　　 241. “Chayimāni, bhikkhave, diṭṭhiṭṭhānāni. Katamāni cha? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; vedanaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; saññaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; saṅkhāre ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṃ diṭṭhiṭṭhānaṃ– so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassāmīti– tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; saññaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; saṅkhāre ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā, tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṃ diṭṭhiṭṭhānaṃ– so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti– tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. So evaṃ samanupassanto asati na paritassatī”ti.

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

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

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

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

　　 243. “Taṃ, bhikkhave, pariggahaṃ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyya. Passatha no tumhe, bhikkhave, taṃ pariggahaṃ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyyā”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, pariggahaṃ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyya.

　　 “Taṃ, bhikkhave, attavādupādānaṃ upādiyetha, yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṃ attavādupādānaṃ yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, attavādupādānaṃ na samanupassāmi yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā.

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

　　 244. “Attani vā, bhikkhave, sati attaniyaṃ me ti assā”ti?

　　 “Evaṃ, bhante”.

　　 “Attaniye vā, bhikkhave, sati attā me ti assā”ti? “Evaṃ, bhante”.

　　 “Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṃ diṭṭhiṭṭhānaṃ– ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti– nanāyaṃ, bhikkhave, kevalo paripūro bāladhammo’”ti?

　　 “Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti.

　　 “Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti?

　　 “Aniccaṃ, bhante”

　　 “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti?

　　 “Dukkhaṃ, bhante”.

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

　　 “No hetaṃ, bhante”.

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

　　 “Aniccaṃ, bhante”.

　　 “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti?

　　 “Dukkhaṃ, bhante”.

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

　　 “No hetaṃ, bhante”.

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

　　 245. “Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmiṃ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṃ nibbindati, nibbidā virajjati, virāgā vimuccati vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi.

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

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

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

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

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

　　 246. “Evaṃ vimuttacittaṃ kho, bhikkhave, bhikkhuṃ sa-indā devā sabrahmakā sapajāpatikā anvesaṃ nādhigacchanti– ‘idaṃ nissitaṃ tathāgatassa viññāṇan’ti. Taṃ kissa hetu? Diṭṭhevāhaṃ, bhikkhave, dhamme tathāgataṃ ananuvijjoti vadāmi. Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti– ‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti. Yathā cāhaṃ na, bhikkhave, yathā cāhaṃ na vadāmi, tathā maṃ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti– ‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti. Pubbe cāhaṃ bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṃ. Tatra ce, bhikkhave, pare tathāgataṃ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.

　　 “Tatra ce, bhikkhave, pare tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṃ na cetaso uppilāvitattaṃ. Tatra ce, bhikkhave pare vā tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṃ hoti– ‘yaṃ kho idaṃ pubbe pariññātaṃ tattha me evarūpā kārā karīyantī’ti. Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viheseyyuṃ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhākaṃ evamassa– ‘yaṃ kho idaṃ pubbe pariññātaṃ, tattha me evarūpā kārā karīyantī’ti.

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

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

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Alagaddūpamasuttaṃ niṭṭhitaṃ dutiyaṃ.