中部65经/跋陀利经(比丘品[7])

这是我亲身听闻到的。一时，佛陀住在舍卫城祇树林给孤独园。那时，佛陀对比丘们说："比丘们。""世尊。"那些比丘回答佛陀。

佛陀说道："比丘们，如来只吃一餐。通过只吃一餐，如来体会到少病、少恼、轻快、有力和安乐。来吧，比丘们，你们也只吃一餐。通过只吃一餐，你们也会体会到少病、少恼、轻快、有力和安乐。"

当这么说时，跋陀利尊者对世尊说："世尊，我无法只吃一餐。如果我只吃一餐，我会有担忧和后悔。"

"那么，跋陀利，当你被邀请时，你可以吃一部分，带走一部分。这样吃，你也可以维持一餐。"

"世尊，即使这样我也无法做到。即使这样吃，我也会有担忧和后悔。"

当时，当佛陀制定学处，比丘僧团接受学处时，跋陀利尊者表示无法接受。然后，在整个三个月期间，跋陀利尊者没有出现在佛陀面前，因为他在导师的教导中没有完全履行学处。

那时，许多比丘正在为佛陀缝制袈裟，想着："三个月结束后，世尊将出游。"

然后，跋陀利尊者来到那些比丘那里。来到后，与那些比丘互相问候。互相问候寒暄后，他坐在一旁。那些比丘对坐在一旁的跋陀利尊者说：

"朋友跋陀利，我们正在为世尊缝制袈裟。三个月结束后，世尊将出游。请好好考虑这件事，朋友跋陀利，不要让自己以后更加困难。"

"是的，朋友们。"跋陀利尊者回答那些比丘。然后他走向佛陀，顶礼后坐在一旁。坐在一旁的跋陀利尊者对佛陀说：

"世尊，我犯了过错。我愚蠢、迷惑、不善，当世尊制定学处，比丘僧团接受学处时，我表示无法接受。请世尊接受我的忏悔，看在将来我会约束自己的份上。"

"的确，跋陀利，你犯了过错。你愚蠢、迷惑、不善，当如来制定学处，比丘僧团接受学处时，你表示无法接受。跋陀利，你没有意识到这一点：'世尊住在舍卫城，世尊会知道我——比丘跋陀利在导师的教导中没有完全履行学处。'你没有意识到这一点。你也没有意识到这一点：'许多比丘在舍卫城度过雨安居，他们会知道我——比丘跋陀利在导师的教导中没有完全履行学处。'你没有意识到这一点。你也没有意识到这一点：'许多比丘尼在舍卫城度过雨安居，她们会知道我——比丘跋陀利在导师的教导中没有完全履行学处。'你没有意识到这一点。你也没有意识到这一点：'许多在家男居士住在舍卫城，他们会知道我——比丘跋陀利在导师的教导中没有完全履行学处。'你没有意识到这一点。你也没有意识到这一点：'许多在家女居士住在舍卫城，她们会知道我——比丘跋陀利在导师的教导中没有完全履行学处。'你没有意识到这一点。你也没有意识到这一点：'许多异教沙门婆罗门在舍卫城度过雨安居，他们会知道我——沙门乔达摩的弟子，长老比丘跋陀利在导师的教导中没有完全履行学处。'你没有意识到这一点。"

"世尊，我犯了过错。我愚蠢、迷惑、不善，当世尊制定学处，比丘僧团接受学处时，我表示无法接受。请世尊接受我的忏悔，看在将来我会约束自己的份上。"

"的确，跋陀利，你犯了过错。你愚蠢、迷惑、不善，当如来制定学处，比丘僧团接受学处时，你表示无法接受。"

"跋陀利，你怎么看？假设有一位两分解脱的比丘，如来对他这样说：'来吧，比丘，作为我渡过泥潭的桥梁。'他会跨过去吗？或者他会转身离开，或者说'不'吗？"

"不会，世尊。"

"跋陀利，你怎么看？假设有一位慧解脱的比丘...身证者...见至者...信解脱者...随法行者...随信行者（随法行者解释，见第七百九十二章；随信行者解释，见第七百九十二章），如来对他这样说：'来吧，比丘，作为我渡过泥潭的桥梁。'他会跨过去吗？或者他会转身离开，或者说'不'吗？"

"不会，世尊。"

"跋陀利，你怎么看？那时，你是两分解脱者、慧解脱者、身证者、见至者、信解脱者、随法行者还是随信行者？"

"不是，世尊。"

"跋陀利，那时你不是空虚、虚伪、失败的吗？"

"是的，世尊。世尊，我犯了过错。我愚蠢、迷惑、不善，当世尊制定学处，比丘僧团接受学处时，我表示无法接受。请世尊接受我的忏悔，看在将来我会约束自己的份上。"

"的确，跋陀利，你犯了过错。你愚蠢、迷惑、不善，当如来制定学处，比丘僧团接受学处时，你表示无法接受。但既然你看到过错是过错，如法地忏悔，我们接受你的忏悔。因为，跋陀利，在圣者的戒律中，当一个人看到过错是过错，如法地忏悔，并在未来约束自己，这是一种进步。"

"跋陀利，这里有一些比丘在导师的教导中没有完全履行学处。他想：'让我住在偏僻的住处——森林、树下、山中、山谷、岩洞、坟场、丛林、露地、草堆。也许我能证得超越凡人的殊胜智见。'于是他住在偏僻的住处——森林、树下、山中、山谷、岩洞、坟场、丛林、露地、草堆。当他这样独处时，导师责备他，明智的同梵行者调查后责备他，天神责备他（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；天神解释，见第八百零五章），他自己也责备自己。被导师责备，被明智的同梵行者调查后责备，被天神责备，被自己责备，他不能证得超越凡人的殊胜智见。为什么？跋陀利，这就是没有在导师的教导中完全履行学处的结果。"

"跋陀利，这里有一些比丘在导师的教导中完全履行学处。他想：'让我住在偏僻的住处——森林、树下、山中、山谷、岩洞、坟场、丛林、露地、草堆。也许我能证得超越凡人的殊胜智见。'于是他住在偏僻的住处——森林、树下、山中、山谷、岩洞、坟场、丛林、露地、草堆。当他这样独处时，导师不责备他，明智的同梵行者调查后不责备他，天神不责备他，他自己也不责备自己。不被导师责备，不被明智的同梵行者调查后责备，不被天神责备，不被自己责备，他证得超越凡人的殊胜智见。他离开欲望，离开不善法，进入并安住于第一禅那（禅那解释：思惟修，或静虑，即住心一境而冥想妙理；第一禅那解释：即是初禅，初禅解释，见第一百五十五章），有寻、有伺（有寻有伺解释，见第八百八十九章），离生喜乐。为什么？跋陀利，这就是在导师的教导中完全履行学处的结果。"

"再者，跋陀利，比丘平息寻伺，内心宁静，心专注一境，无寻无伺，定生喜乐，进入并安住于第二禅那（第二禅那解释：即是二禅，见第一百五十五章）。为什么？跋陀利，这就是在导师的教导中完全履行学处的结果。"

"再者，跋陀利，比丘离喜，住于舍，正念正知，以身感受乐，圣者说他'舍念乐住'，进入并安住于第三禅那（三禅解释，见第一百五十五章）。为什么？跋陀利，这就是在导师的教导中完全履行学处的结果。"

"再者，跋陀利，比丘舍乐舍苦，先前的喜忧已灭，不苦不乐，舍念清净，进入并安住于第四禅那。为什么？跋陀利，这就是在导师的教导中完全履行学处的结果。"

"当他的心如此专注、清净、明亮、无染、离垢、柔软、适业、稳固、不动摇时，他引导心倾向宿命随念智（宿命随念智解释：又作宿命无漏智力、宿命智力。佛十力之一。谓佛能了知过去世种种事之智力）。他回忆起许多前世，即一生、两生...如此，他回忆起许多前世的状况和细节。为什么？跋陀利，这就是在导师的教导中完全履行学处的结果。"

"当他的心如此专注、清净、明亮、无染、离垢、柔软、适业、稳固、不动摇时，他引导心倾向众生死生智。他以清净超人的天眼，看见众生死时、生时、低劣的、高贵的、美丽的、丑陋的、幸运的、不幸的，了知众生随业而趣。为什么？跋陀利，这就是在导师的教导中完全履行学处的结果。"

"当他的心如此专注、清净、明亮、无染、离垢、柔软、适业、稳固、不动摇时，他引导心倾向漏尽智（漏尽智解释：断尽一切烦恼之阿罗汉的智）。他如实了知：'这是苦'，'这是苦的生起'，'这是苦的息灭'，'这是导致苦息灭的道路';如实了知：'这些是漏'，'这是漏的生起'，'这是漏的息灭'，'这是导致漏息灭的道路（漏解释：烦恼，漏，为漏泄之意，乃烦恼之异名。贪、嗔等烦恼，日夜由眼、耳等六根门漏泄不止，故称为漏。又漏有漏落之意，烦恼能令人落入于三恶道，故称漏）'。当他如此知、如此见时，他的心从欲漏、有漏、无明漏中解脱（欲漏解释：又作欲有漏。欲，指欲界之五欲境界；漏，为烦恼之异称。由欲而起烦恼，称为欲漏。又众生因欲界之见思二惑，造作诸业，漏堕于欲界而不能出离，故称为欲漏；有漏解释：漏是烦恼的别名，有漏就是有烦恼。漏含有漏泄和漏落二义：贪嗔等烦恼，日夜由六根门头漏泄流注而不止，叫做漏；又烦恼能使人漏落于三恶道，也叫做漏，所以有烦恼之法就叫做有漏法，而世间的一切有为法，都是有烦恼的有漏法；无明漏解释：无明乃三有生死之根本，能令众生轮回于生死，无法出离，故称无明漏；又漏为烦恼之别名，故亦称无明烦恼）。当解脱时，他知道：'已解脱。'他了知：'生已尽，梵行已立，所作已办，不受后有。'为什么？跋陀利，这就是在导师的教导中完全履行学处的结果。"

当这么说时，跋陀利尊者对佛陀说："世尊，什么是原因，什么是条件，为什么有时会反复惩罚某些比丘？世尊，什么是原因，什么是条件，为什么有时不会同样地反复惩罚某些比丘？"

"跋陀利，这里有些比丘经常违犯戒律，违犯很多。当被其他比丘劝告时，他们会狡辩，转移话题，表现出愤怒、憎恨和不满，不正确行事，不谦卑，不愿意改正，不说'我会做僧团满意的事'。在这种情况下，跋陀利，比丘们这样想：'这位朋友经常违犯戒律，违犯很多。当被劝告时，他狡辩，转移话题，表现出愤怒、憎恨和不满，不正确行事，不谦卑，不愿意改正，不说"我会做僧团满意的事"。朋友们，我们应该反复审查这位比丘，这样这个案件就不会很快解决。'于是这些比丘反复审查那位比丘，这样这个案件就不会很快解决。"

"跋陀利，这里有些比丘经常违犯戒律，违犯很多。但当被其他比丘劝告时，他们不狡辩，不转移话题，不表现出愤怒、憎恨和不满，正确行事，谦卑，愿意改正，说'我会做僧团满意的事'。在这种情况下，跋陀利，比丘们这样想：'这位朋友经常违犯戒律，违犯很多。但当被劝告时，他不狡辩，不转移话题，不表现出愤怒、憎恨和不满，正确行事，谦卑，愿意改正，说"我会做僧团满意的事"。朋友们，我们应该反复审查这位比丘，这样这个案件就会很快解决。'于是这些比丘反复审查那位比丘，这样这个案件就会很快解决。"

"跋陀利，这里有些比丘偶尔违犯戒律，不经常违犯。当被其他比丘劝告时，他们会狡辩，转移话题，表现出愤怒、憎恨和不满，不正确行事，不谦卑，不愿意改正，不说'我会做僧团满意的事'。在这种情况下，跋陀利，比丘们这样想：'这位朋友偶尔违犯戒律，不经常违犯。但当被劝告时，他狡辩，转移话题，表现出愤怒、憎恨和不满，不正确行事，不谦卑，不愿意改正，不说"我会做僧团满意的事"。朋友们，我们应该反复审查这位比丘，这样这个案件就不会很快解决。'于是这些比丘反复审查那位比丘，这样这个案件就不会很快解决。"

"跋陀利，这里有些比丘偶尔违犯戒律，不经常违犯。当被其他比丘劝告时，他们不狡辩，不转移话题，不表现出愤怒、憎恨和不满，正确行事，谦卑，愿意改正，说'我会做僧团满意的事'。在这种情况下，跋陀利，比丘们这样想：'这位朋友偶尔违犯戒律，不经常违犯。当被劝告时，他不狡辩，不转移话题，不表现出愤怒、憎恨和不满，正确行事，谦卑，愿意改正，说"我会做僧团满意的事"。朋友们，我们应该反复审查这位比丘，这样这个案件就会很快解决。'于是这些比丘反复审查那位比丘，这样这个案件就会很快解决。"

 "跋陀利，这里有些比丘只有一点点信心和爱，就能维持下去。在这种情况下，跋陀利，比丘们这样想：'这位朋友只有一点点信心和爱，就能维持下去。如果我们反复惩罚这位比丘，他可能会失去这一点点信心和爱。'就像一个人只有一只眼睛，他的朋友和亲戚会特别保护那只眼睛，想：'千万不要让他失去仅剩的这只眼睛。'同样地，跋陀利，这里有些比丘只有一点点信心和爱，就能维持下去。在这种情况下，跋陀利，比丘们这样想：'这位朋友只有一点点信心和爱，就能维持下去。如果我们反复惩罚这位比丘，他可能会失去这一点点信心和爱。'这就是为什么有时会反复惩罚某些比丘，而有时不会同样地反复惩罚某些比丘的原因和条件。"

"世尊，什么是原因，什么是条件，为什么以前学处较少，但证悟的比丘较多？什么是原因，什么是条件，为什么现在学处较多，但证悟的比丘较少？"

"跋陀利，就是这样的。当众生衰退，正法消失时，学处就会增多，证悟的比丘就会减少。跋陀利，在某些能导致漏的情况出现在僧团之前，导师不会为弟子们制定学处。但是当某些能导致漏的情况出现在僧团中时，导师就会为弟子们制定学处，以对抗那些能导致漏的情况。跋陀利，在僧团没有达到相当规模之前，某些能导致漏的情况不会出现在僧团中。但是当僧团达到相当规模时，某些能导致漏的情况就会出现在僧团中。然后导师就会为弟子们制定学处，以对抗那些能导致漏的情况。跋陀利，在僧团没有达到巨大利养之前，没有达到巨大名声之前，没有达到广博学识之前，没有长期存在之前，某些能导致漏的情况不会出现在僧团中。但是当僧团长期存在时，某些能导致漏的情况就会出现在僧团中。然后导师就会为弟子们制定学处，以对抗那些能导致漏的情况。"

"跋陀利，那时你们人数很少，当如来为你们讲解那个关于纯种马的法门时。你记得吗，跋陀利？"

"不记得，世尊。"

"跋陀利，你认为这是什么原因？"

"世尊，那是因为我长期以来在导师的教导中没有完全履行学处。"

"跋陀利，这不是唯一的原因和条件。跋陀利，长期以来如来以心观察你的心，知道'当如来讲法时，这个愚人没有专注倾听，没有全神贯注，没有用心理解法'。然而，跋陀利，如来还是要为你讲解那个关于纯种马的法门。仔细听，好好注意，如来要说了。"

"是的，世尊。"跋陀利尊者回答佛陀。佛陀说：

"跋陀利，假设一个熟练的调马师得到一匹好的纯种马。他首先训练马咬住嚼子。当训练马咬住嚼子时，马会有一些不习惯的动作、扭动和挣扎，因为它从未被这样训练过。但通过反复训练，逐步训练，马最终会在那个训练中平静下来。当纯种马通过反复训练，逐步训练，在那个训练中平静下来后，调马师会进一步训练它拉车。当训练马拉车时，马会有一些不习惯的动作、扭动和挣扎，因为它从未被这样训练过。但通过反复训练，逐步训练，马最终会在那个训练中平静下来。当纯种马通过反复训练，逐步训练，在那个训练中平静下来后，调马师会进一步训练它按顺序行走、绕圈、优雅地跑步、急奔、王族的特质和习惯、最快的速度、最好的步伐、最好的姿态。当训练马达到最快的速度、最好的步伐、最好的姿态时，马会有一些不习惯的动作、扭动和挣扎，因为它从未被这样训练过。但通过反复训练，逐步训练，马最终会在那个训练中平静下来。当纯种马通过反复训练，逐步训练，在那个训练中平静下来后，调马师会给予它最后的装饰和擦洗。跋陀利，当一匹纯种马具备了这十种素质，它就适合国王使用，成为国王的坐骑，被视为国王的一个肢体。"

"同样地，跋陀利，当一个比丘具备了十种素质，他就值得供养、值得款待、值得布施、值得合掌礼敬，是世间无上的福田。哪十种素质？在这里，跋陀利，一个比丘具备了无学圣者的正见、无学圣者的正思维、无学圣者的正语、无学圣者的正业、无学圣者的正命、无学圣者的正精进、无学圣者的正念、无学圣者的正定、无学圣者的正智、无学圣者的正解脱（无学解释：为‘有学’之对称。虽已知佛教之真理，但未断迷惑，尚有所学者，称为有学。相对于此，无学指已达佛教真理之极致，无迷惑可断，亦无可学者。四果中之前三果为有学，第四阿罗汉果为无学）。跋陀利，当一个比丘具备了这十种素质，他就值得供养、值得款待、值得布施、值得合掌礼敬，是世间无上的福田。"

这就是佛陀所说。跋陀利尊者满意欢喜佛陀的话。

第五跋陀利经完。

巴利语原版经文

MN.65/(5) Bhaddālisuttaṃ

　　 134. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi; ekāsanabhojanaṃ kho, ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha; ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca– “ahaṃ kho, bhante, na ussahāmi ekāsanabhojanaṃ bhuñjituṃ; ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro”ti. “Tena hi tvaṃ, bhaddāli, yattha nimantito assasi tattha ekadesaṃ bhuñjitvā ekadesaṃ nīharitvāpi bhuñjeyyāsi. Evampi kho tvaṃ, bhaddāli, bhuñjamāno ekāsano yāpessasī”ti. “Evampi kho ahaṃ, bhante, na ussahāmi bhuñjituṃ; evampi hi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro”ti. Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Atha kho āyasmā bhaddāli sabbaṃ taṃ temāsaṃ na bhagavato sammukhībhāvaṃ adāsi, yathā taṃ satthusāsane sikkhāya aparipūrakārī.

　　 135. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti– niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatīti. Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddāliṃ te bhikkhū etadavocuṃ– “idaṃ kho, āvuso bhaddāli, bhagavato cīvarakammaṃ karīyati. Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissati. Iṅghāvuso bhaddāli, etaṃ dosakaṃ sādhukaṃ manasi karohi, mā te pacchā dukkarataraṃ ahosī”ti. “Evamāvuso”ti kho āyasmā bhaddāli tesaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddāli bhagavantaṃ etadavoca– “accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.

　　 “Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Samayopi kho te, bhaddāli, appaṭividdho ahosi– ‘bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati– bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi– ‘sambahulā kho bhikkhu sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti– bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi– ‘sambahulā kho bhikkhuniyo sāvatthiyaṃ vassaṃ upagatā, tāpi maṃ jānissanti– bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi– ‘sambahulā kho upāsakā sāvatthiyaṃ paṭivasanti, tepi maṃ jānissanti– bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi– ‘sambahulā kho upāsikā sāvatthiyaṃ paṭivasanti, tāpi maṃ jānissanti– bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi– ‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti– bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”ti.

　　 “Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti. “Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi”.

　　 136. “Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu ubhatobhāgavimutto, tamahaṃ evaṃ vadeyyaṃ– ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā”ti?

　　 “No hetaṃ, bhante”.

　　 “Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu paññāvimutto… kāyasakkhi… diṭṭhippatto… saddhāvimutto… dhammānusārī… saddhānusārī, tamahaṃ evaṃ vadeyyaṃ– ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā”ti?

　　 “No hetaṃ, bhante”.

　　 “Taṃ kiṃ maññasi, bhaddāli, api nu tvaṃ, bhaddāli, tasmiṃ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti?

　　 “No hetaṃ, bhante”.

　　 “Nanu tvaṃ, bhaddāli, tasmiṃ samaye ritto tuccho aparaddho”ti?

　　 “Evaṃ bhante. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti. “Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Yato ca kho tvaṃ, bhaddāli, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati”.

　　 137. “Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti. Tassa evaṃ hoti– ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassana-visesaṃ sacchikareyyan’ti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṃ upavadati. So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṃ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya aparipūrakārissa.

　　 138. “Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. Tassa evaṃ hoti– ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṃ na upavadati. So satthārāpi anupavadito anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṃ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

　　 139. “Puna caparaṃ, bhaddāli, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

　　 “Puna caparaṃ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

　　 “Puna caparaṃ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

　　 “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… vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… sugatiṃ saggaṃ lokaṃ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti 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. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissā”ti.

　　 140. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti? Ko pana, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī”ti? “Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti– ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.

　　 141. “Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti– ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.

　　 142. “Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti– ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.

　　 143. “Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti– ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.

　　 144. “Idha bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti– ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma– mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Seyyathāpi, bhaddāli, purisassa ekaṃ cakkhuṃ, tassa mittāmaccā ñātisālohitā taṃ ekaṃ cakkhuṃ rakkheyyuṃ– ‘mā yampissa taṃ ekaṃ cakkhuṃ tamhāpi parihāyī’ti; evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti– ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma– mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Ayaṃ kho, bhaddāli, hetu ayaṃ paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti. Ayaṃ pana, bhaddāli, hetu ayaṃ paccayo, yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī”ti.

　　 145. “‘Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu? Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī’ti? “Evametaṃ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṃ sikkhāpadaṃ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho mahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṃ patto hoti, yasaggaṃ patto hoti, bāhusaccaṃ patto hoti, rattaññutaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho rattaññutaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.

　　 146. “Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṃ ājānīyasusūpamaṃ dhammapariyāyaṃ desesiṃ. Taṃ sarasi bhaddālī”ti

　　 “No hetaṃ, bhante”.

　　 “Tatra, bhaddāli, kaṃ hetuṃ paccesī”ti?

　　 “So hi nūnāhaṃ, bhante, dīgharattaṃ satthusāsane sikkhāya aparipūrakārī ahosin”ti.

　　 “Na kho, bhaddāli, eseva hetu, esa paccayo. Api ca me tvaṃ, bhaddāli, dīgharattaṃ cetasā cetoparicca vidito– ‘na cāyaṃ moghapuriso mayā dhamme desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṃ suṇātī’ti. Api ca te ahaṃ, bhaddāli, ājānīyasusūpamaṃ dhammapariyāyaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā bhaddāli bhagavato paccassosi. Bhagavā etadavoca–

　　 147. “Seyyathāpi, bhaddāli, dakkho assadamako bhadraṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti. Tassa mukhādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti yugādhāne. Tassa yugādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti anukkame maṇḍale khurakāse dhāve davatte rājaguṇe rājavaṃse uttame jave uttame haye uttame sākhalye. Tassa uttame jave uttame haye uttame sākhalye kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati. Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṃ gacchati.

　　 “Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi dasahi? Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammā-ājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti– imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.

　　 Idamavoca bhagavā. Attamano āyasmā bhaddāli bhagavato bhāsitaṃ abhinandīti.

　　 Bhaddālisuttaṃ niṭṭhitaṃ pañcamaṃ.