中部24经/车喻经(譬喻品[3])

这是我亲身听闻到的，有个时候，佛陀住在王舍城竹林迦兰陀园。

那时，有许多来自出生地的比丘在出生地度过雨安居后（雨安居解释，见第七百四十三章），来到佛陀处。他们向佛陀礼敬后，坐在一旁。佛陀对他们说：

"比丘们，在出生地的比丘中，谁被同修们如此赞誉：'他自己少欲，也教导比丘们少欲；他自己知足，也教导比丘们知足；他自己独处，也教导比丘们独处；他自己不与俗人交往，也教导比丘们不与俗人交往；他自己精进，也教导比丘们精进；他自己持戒圆满，也教导比丘们持戒圆满；他自己定力圆满，也教导比丘们定力圆满；他自己智慧圆满，也教导比丘们智慧圆满；他自己解脱圆满，也教导比丘们解脱圆满；他自己解脱知见圆满，也教导比丘们解脱知见圆满；他是同修们的教导者、开示者、阐明者、鼓励者、激励者、令人欢喜者'？"

比丘们回答说："世尊，有一位名叫富楼那·满慈子的尊者在出生地被同修们如此赞誉。"

当时，舍利弗尊者坐在佛陀不远处。他心想："富楼那·满慈子尊者真是有福报，真是得大利，他的同修们当着导师的面赞誉他，导师也随喜赞同。也许我将来某个时候能与富楼那·满慈子尊者见面，能与他有所交谈。"

之后，佛陀在王舍城住了一段时间，就向舍卫城出发。他渐次游行，来到了舍卫城，住在祇树林给孤独园。

富楼那·满慈子尊者听说佛陀来到舍卫城，住在祇树林给孤独园。于是他收拾住处，拿着钵和衣，向舍卫城出发。他渐次游行，来到舍卫城祇树林给孤独园，去见佛陀。向佛陀礼敬后，坐在一旁。佛陀为他说法，开示、教导、鼓励、令他欢喜。富楼那·满慈子尊者听完佛陀的开示，欢喜赞叹，从座位起身，向世尊礼敬，右绕三匝后离开（右绕三匝解释：向右顺时针围绕转三圈表示恭敬尊敬），前往暗林日住。

有一位比丘来告诉舍利弗尊者说："舍利弗贤友，你一直赞叹的那位富楼那·满慈子比丘，他刚刚听完世尊的开示，欢喜赞叹后就前往暗林日住了。"

舍利弗尊者急忙拿起坐具，跟在富楼那·满慈子尊者后面，注视着他的头。富楼那·满慈子尊者进入暗林，在一棵树下坐下日住。舍利弗尊者也进入暗林，在另一棵树下坐下日住。

傍晚时分，舍利弗尊者从禅定中起来，去见富楼那·满慈子尊者。他们互相问候，寒暄完毕后，舍利弗尊者坐在一旁，对富楼那·满慈子尊者说：

"贤友，我们是在世尊座下修行梵行的吗（梵行解释：清净的行为，也就是断绝淫欲的行为，也指修行八正道）？"

"是的，贤友。"

"贤友，是为了戒清净而在世尊座下修行梵行吗（戒清净解释：德行的洁净）？"

"不是的，贤友。"

"那么，贤友，是为了心清净而在世尊座下修行梵行吗（心清净解释：心的洁净）？"

"不是的，贤友。"

"贤友，是为了见清净而在世尊座下修行梵行吗（见清净解释：见解的洁净）？"

"不是的，贤友。"

"那么，贤友，是为了度疑清净而在世尊座下修行梵行吗（度疑清净解释：以克服疑惑而洁净）？"

"不是的，贤友。"

"贤友，是为了道非道智见清净而在世尊座下修行梵行吗（道非道智见清净解释：以什么是道与什么不是道之理解与见解而洁净）？"

"不是的，贤友。"

"那么，贤友，是为了行道智见清净而在世尊座下修行梵行吗（行道智见清净解释：以路之理解与见解而洁净）？"

"不是的，贤友。"

"贤友，是为了智见清净而在世尊座下修行梵行吗（智见清净解释：以理解与见解而洁净）？"

"不是的，贤友。"

"我问你'是为了戒清净而在世尊座下修行梵行吗？'你说'不是'。我问你'是为了心清净...见清净...度疑清净...道非道智见清净...行道智见清净...智见清净而在世尊座下修行梵行吗？'你都说'不是'。那么，贤友，为了什么而在世尊座下修行梵行呢？"

"贤友，为了无取着涅槃而在世尊座下修行梵行。"

"贤友，戒清净就是无取着涅槃吗？"

"不是的，贤友。"

"那么，贤友，心清净就是无取着涅槃吗？"

"不是的，贤友。"

"贤友，见清净就是无取着涅槃吗？"

"不是的，贤友。"

"那么，贤友，度疑清净就是无取着涅槃吗？"

"不是的，贤友。"

"贤友，道非道智见清净就是无取着涅槃吗？"

"不是的，贤友。"

"那么，贤友，行道智见清净就是无取着涅槃吗？"

"不是的，贤友。"

"贤友，智见清净就是无取着涅槃吗？"

"不是的，贤友。"

"那么，贤友，离开这些法，有无取着涅槃吗？"

"不是的，贤友。"

"我问你'戒清净就是无取着涅槃吗？'你说'不是'。我问你'心清净...见清净...度疑清净...道非道智见清净...行道智见清净...智见清净就是无取着涅槃吗？'你都说'不是'。我问你'离开这些法，有无取着涅槃吗？'你也说'不是'。那么，贤友，你这番话怎么解释呢？"

"贤友，如果世尊说戒清净就是无取着涅槃，那就等于说有取着的就是无取着涅槃。如果世尊说心清净...见清净...度疑清净...道非道智见清净...行道智见清净...智见清净就是无取着涅槃，那就等于说有取着的就是无取着涅槃。贤友，如果离开这些法有无取着涅槃，那凡夫就能证得涅槃了，因为凡夫就是离开这些法的。

贤友，我给你打个比方，有智慧的人通过比喻就能理解意思。假设拘萨罗国的巴西那地，波斯匿王住在舍卫城，有急事要去娑鸡多城。他在舍卫城和娑鸡多城之间安排了七辆接力马车。他从王宫出来，乘上第一辆车，到达第二辆车的地方，下了第一辆车，乘上第二辆车。乘第二辆车到达第三辆车的地方，下了第二辆车，乘上第三辆车。如此类推，一直到乘第七辆车到达娑鸡多城的王宫门口。

他的亲友们问他：'大王，您是乘这辆马车从舍卫城来到娑鸡多城王宫门口的吗？'波斯匿王应该怎么正确回答呢？"

"贤友，波斯匿王应该这样回答：'我在舍卫城有急事要去娑鸡多城。在舍卫城和娑鸡多城之间安排了七辆接力马车。我从王宫出来，乘上第一辆车，到达第二辆车的地方，下了第一辆车，乘上第二辆车。乘第二辆车到达第三辆车的地方，下了第二辆车，乘上第三辆车。如此类推，一直到乘第七辆车到达娑鸡多城的王宫门口。'波斯匿王这样回答才是正确的。"

"同样的，贤友，戒清净是为了心清净，心清净是为了见清净，见清净是为了度疑清净，度疑清净是为了道非道智见清净，道非道智见清净是为了行道智见清净，行道智见清净是为了智见清净，智见清净是为了无取着涅槃。为了无取着涅槃，我们在世尊座下修行梵行。"

舍利弗尊者听了这番话，问道："贤友，您叫什么名字？同修们怎么称呼您？"

富楼那·满慈子回答说："贤友，我的名字叫富楼那，同修们称我为满慈子。"

舍利弗尊者说："太奇妙了，贤友！您像一位多闻的弟子那样，完全理解了导师的教导，回答了这些深奥的问题。同修们能见到您、亲近您，真是有福报，真是得大利！即使用头巾包着您举过头顶，能见到您、亲近您，也是有福报的，是得大利的。我们能见到您、亲近您，也是有福报的，是得大利的！"

富楼那·满慈子尊者听了这番话，问道："贤友，您叫什么名字？同修们怎么称呼您？"

舍利弗回答说："贤友，我的名字叫优波低沙，同修们称我为舍利弗。"

富楼那·满慈子说："原来我一直在和堪比导师的大弟子交谈，却不知道是舍利弗尊者！如果我知道是舍利弗尊者，我就不会说这么多了。太奇妙了，贤友！您像一位多闻的弟子那样，完全理解了导师的教导，问了这些深奥的问题。同修们能见到您、亲近您，真是有福报，真是得大利！即使用头巾包着您举过头顶，能见到您、亲近您，也是有福报的，是得大利的！我们能见到您、亲近您，也是有福报的，是得大利的！"

就这样，这两位大龙象互相称赞对方的善说。

《车喻经》完。

巴利语原版经文

MN.24/(4) Rathavinītasuttaṃ

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

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

　　 253. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti. Atha kho āyasmato sāriputtassa etadahosi– “lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa, yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṃ bhāsanti, tañca satthā abbhanumodati. Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.

　　 254. Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Assosi kho āyasmā puṇṇo mantāṇiputto– “bhagavā kira sāvatthiṃ anuppatto; sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme”ti.

　　 255. Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ tenupasaṅkami divāvihārāya.

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

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

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

　　 257. “Bhagavati no, āvuso, brahmacariyaṃ vussatī”ti?

　　 “Evamāvuso”ti.

　　 “Kiṃ nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ panāvuso, cittavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ nu kho, āvuso, diṭṭhivisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ panāvuso, kaṅkhāvitaraṇavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

　　 “No hidaṃ, āvuso”.

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

　　 “Kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti?

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ panāvuso, cittavisuddhi anupādāparinibbānan”ti?

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti?

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ panāvuso kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti?

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan”ti?

　　 “No hidaṃ, āvuso”.

　　 “Kiṃ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti?

　　 “No hidaṃ āvuso”.

　　 “Kiṃ panāvuso, aññatra imehi dhammehi anupādāparinibbānan”ti?

　　 “No hidaṃ, āvuso”.

　　 “‘Kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso, cittavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan’ti …pe… kaṅkhāvitaraṇavisuddhi… maggāmaggañāṇadassana-visuddhi… paṭipadāñāṇadassanavisuddhi… ‘kiṃ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso, aññatra imehi dhammehi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. Yathākathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?

　　 258. “Sīlavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Cittavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Diṭṭhivisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Kaṅkhāvitaraṇavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya Maggāmaggañāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Paṭipadāñāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Ñāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṃ abhavissa, puthujjano parinibbāyeyya. Puthujjano hi, āvuso, aññatra imehi dhammehi. Tena hāvuso, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.

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

　　 “Evaṃ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya– ‘idha me sāvatthiyaṃ paṭivasantassa sākete kiñcideva accāyikaṃ karaṇīyaṃ uppajji. Tassa me antarā ca sāvatthiṃ antarā ca sāketaṃ satta rathavinītāni upaṭṭhapesuṃ. Atha khvāhaṃ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ abhiruhiṃ. Paṭhamena rathavinītena dutiyaṃ rathavinītaṃ pāpuṇiṃ, paṭhamaṃ rathavinītaṃ vissajjiṃ dutiyaṃ rathavinītaṃ abhiruhiṃ. Dutiyena rathavinītena tatiyaṃ rathavinītaṃ pāpuṇiṃ, dutiyaṃ rathavinītaṃ vissajjiṃ, tatiyaṃ rathavinītaṃ abhiruhiṃ. Tatiyena rathavinītena catutthaṃ rathavinītaṃ pāpuṇiṃ, tatiyaṃ rathavinītaṃ vissajjiṃ, catutthaṃ rathavinītaṃ abhiruhiṃ. Catutthena rathavinītena pañcamaṃ rathavinītaṃ pāpuṇiṃ, catutthaṃ rathavinītaṃ vissajjiṃ, pañcamaṃ rathavinītaṃ abhiruhiṃ. Pañcamena rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇiṃ, pañcamaṃ rathavinītaṃ vissajjiṃ, chaṭṭhaṃ rathavinītaṃ abhiruhiṃ. Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ pāpuṇiṃ, chaṭṭhaṃ rathavinītaṃ vissajjiṃ, sattamaṃ rathavinītaṃ abhiruhiṃ. Sattamena rathavinītena sāketaṃ anuppatto antepuradvāran’ti. Evaṃ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti.

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

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

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

　　 Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsūti.

　　 Rathavinītasuttaṃ niṭṭhitaṃ catutthaṃ.