中部66经/鹌鹑喻经(比丘品[7])

这是我亲身听闻到的，一时，佛陀住在鸯崛多罗波国名为阿波那的鸯崛多罗波人聚落。那时，佛陀在上午穿好衣服，拿着钵与僧衣，进入阿波那乞食。在阿波那乞食完毕，饭后返回，为了午休来到一片树林。进入那片树林后，坐在一棵树下午休。

优陀夷尊者也在上午穿好衣服，拿着钵与僧衣，进入阿波那乞食。在阿波那乞食完毕，饭后返回，为了午休来到那片树林。进入那片树林后，坐在一棵树下午休。

这时，独自静坐的优陀夷尊者心中生起这样的想法："世尊为我们去除了许多痛苦的法，为我们带来了许多快乐的法；世尊为我们去除了许多不善法，为我们带来了许多善法。"

傍晚时分，优陀夷尊者从独坐中起身，来到佛陀所在处。来到后，向佛陀礼拜，然后坐在一旁。

坐在一旁的优陀夷尊者对佛陀说："世尊，我独自静坐时，心中生起这样的想法：'世尊为我们去除了许多痛苦的法，为我们带来了许多快乐的法；世尊为我们去除了许多不善法，为我们带来了许多善法。'

世尊，我们以前晚上和早上都吃饭，白天也在非时吃饭。有一次，世尊对比丘们说：'比丘们，请你们放弃在白天非时吃饭。'世尊，我当时感到难过，心里不高兴：'那些有信仰的居士在白天非时给我们美味的硬食软食，世尊却要我们放弃，善逝要我们舍弃（善逝解释：又作善去、善解、善说无患、好说、好去。意即进入种种甚深三摩提与无量妙智慧中）。'

世尊，我们出于对世尊的爱敬、惭愧、畏惧，就放弃了在白天非时吃饭。于是我们只在晚上和早上吃饭。后来，世尊又对比丘们说：'比丘们，请你们放弃在夜间非时吃饭。'世尊，我当时又感到难过，心里不高兴：'在这两顿饭中，被认为更好的一顿，世尊也要我们放弃，善逝要我们舍弃。'

世尊，从前有个人在白天得到汤，就说：'来，我们把这个放起来，晚上大家一起吃吧。'世尊，所有的调味料都放在晚上，很少放在白天。我们出于对世尊的爱敬、惭愧、畏惧，就放弃了在夜间非时吃饭。

从前，比丘们在漆黑的夜里乞食时，会走进水沟，掉进泥潭，撞到荆棘墙，踩到睡觉的母牛，遇到正在或已经作案的盗贼，还会被女人用不正当的方式邀请。

世尊，从前我在漆黑的夜里乞食。有个女人在闪电中洗盘子，看到我后吓得尖叫：'哎呀！鬼来了！'我对那个女人说：'妹妹，我不是鬼，是比丘在此乞食。'她说：'比丘的父亲死了！比丘的母亲死了！比丘，你用锋利的刀割开肚子还不如在漆黑的夜里为了肚子乞食！'

世尊，我想起这件事，就觉得：'世尊为我们去除了许多痛苦的法，为我们带来了许多快乐的法；世尊为我们去除了许多不善法，为我们带来了许多善法。'"

"优陀夷，正是如此，有些愚人当如来说'请放弃这个'时，他们会这样说：'为什么要放弃这么小这么微不足道的东西呢？这位沙门太过苛刻了。'他们不但不放弃那个东西，还对如来心生不满。对于那些喜欢学习的比丘来说，那就成了强有力的束缚，坚固的束缚，牢固的束缚，不朽的束缚，粗大的木桩。

优陀夷，就像一只小鹌鹑被腐烂的藤条绑住，在那里等待死亡、囚禁或杀戮。优陀夷，如果有人说：'那只小鹌鹑被腐烂的藤条绑住，在那里等待死亡、囚禁或杀戮，对它来说那是软弱的束缚，脆弱的束缚，腐朽的束缚，无力的束缚。'这样说是否正确？"

"不正确，世尊。那只小鹌鹑被腐烂的藤条绑住，在那里等待死亡、囚禁或杀戮，对它来说那是强有力的束缚，坚固的束缚，牢固的束缚，不朽的束缚，粗大的木桩。"

"正是如此，优陀夷，有些愚人当如来说'请放弃这个'时，他们会这样说：'为什么要放弃这么小这么微不足道的东西呢？这位沙门太过苛刻了。'他们不但不放弃那个东西，还对如来心生不满。对于那些喜欢学习的比丘来说，那就成了强有力的束缚，坚固的束缚，牢固的束缚，不朽的束缚，粗大的木桩。

优陀夷，这里有些善男子当如来说'请放弃这个'时，他们会这样说：'为什么要放弃这么小这么微不足道应该放弃的东西呢？世尊让我们放弃，善逝让我们舍弃。'他们放弃那个东西，并不对如来心生不满。那些喜欢学习的比丘放弃后，就无忧无虑，毛发柔顺，依靠他人生活，心如野鹿。对他们来说，那是软弱的束缚，脆弱的束缚，腐朽的束缚，无力的束缚。

优陀夷，就像国王的大象，牙齿长大，身躯高大，血统纯正，习惯战场，用粗绳绑住，只要稍微扭动身体，就能挣断那些绳索，随心所欲地离开。优陀夷，如果有人说：'国王的大象用那些粗绳绑住，只要稍微扭动身体，就能挣断那些绳索，随心所欲地离开，对它来说那是强有力的束缚，坚固的束缚，牢固的束缚，不朽的束缚，粗大的木桩。'这样说是否正确？"

"不正确，世尊。国王的大象用那些粗绳绑住，只要稍微扭动身体，就能挣断那些绳索，随心所欲地离开，对它来说那是软弱的束缚，脆弱的束缚，腐朽的束缚，无力的束缚。"

"正是如此，优陀夷，这里有些善男子当如来说'请放弃这个'时，他们会这样说：'为什么要放弃这么小这么微不足道应该放弃的东西呢？世尊让我们放弃，善逝让我们舍弃。'他们放弃那个东西，并不对如来心生不满。那些喜欢学习的比丘放弃后，就无忧无虑，毛发柔顺，依靠他人生活，心如野鹿。对他们来说，那是软弱的束缚，脆弱的束缚，腐朽的束缚，无力的束缚。"

"优陀夷，假设有个贫穷、一无所有、贫困的人，他有一间破旧的、透风漏雨的小屋，有一张破旧的床，有一个不太好的谷仓，有一个不太好的妻子。他在精舍里看到一位比丘，手脚洗净，吃完美味的饭菜，坐在凉爽的树荫下专注于禅修。他会这样想：'出家生活真是快乐啊！出家生活真是健康啊！我什么时候才能剃除须发，穿上袈裟，从家庭生活出家，过无家的生活呢？'

但是他无法放弃那间破旧的、透风漏雨的小屋，无法放弃那张破旧的床，无法放弃那个不太好的谷仓，无法放弃那个不太好的妻子，剃除须发，穿上袈裟，从家庭生活出家，过无家的生活。优陀夷，如果有人说：'那个人被这些束缚绑住，无法放弃那间破旧的、透风漏雨的小屋，无法放弃那张破旧的床，无法放弃那个不太好的谷仓，无法放弃那个不太好的妻子，剃除须发，穿上袈裟，从家庭生活出家，过无家的生活。对他来说那是软弱的束缚，脆弱的束缚，腐朽的束缚，无力的束缚。'这样说是否正确？"

"不正确，世尊。那个人被这些束缚绑住，无法放弃那间破旧的、透风漏雨的小屋，无法放弃那张破旧的床，无法放弃那个不太好的谷仓，无法放弃那个不太好的妻子，剃除须发，穿上袈裟，从家庭生活出家，过无家的生活。对他来说那是强有力的束缚，坚固的束缚，牢固的束缚，不朽的束缚，粗大的木桩。"

"正是如此，优陀夷，有些愚人当如来说'请放弃这个'时，他们会这样说：'为什么要放弃这么小这么微不足道的东西呢？这位沙门太过苛刻了。'他们不但不放弃那个东西，还对如来心生不满。对于那些喜欢学习的比丘来说，那就成了强有力的束缚，坚固的束缚，牢固的束缚，不朽的束缚，粗大的木桩。

优陀夷，假设有个富裕、大富、大财的居士或居士子，拥有大量的金银，拥有大量的谷物，拥有大量的田地，拥有大量的宅地，拥有大量的妻子，拥有大量的男仆，拥有大量的女仆。他在精舍里看到一位比丘，手脚洗净，吃完美味的饭菜，坐在凉爽的树荫下专注于禅修。他会这样想：'出家生活真是快乐啊！出家生活真是健康啊！我什么时候才能剃除须发，穿上袈裟，从家庭生活出家，过无家的生活呢？'

他能够放弃大量的金银，放弃大量的谷物，放弃大量的田地，放弃大量的宅地，放弃大量的妻子，放弃大量的男仆，放弃大量的女仆，剃除须发，穿上袈裟，从家庭生活出家，过无家的生活。优陀夷，如果有人说：'那个居士或居士子被这些束缚绑住，能够放弃大量的金银，放弃大量的谷物，放弃大量的田地，放弃大量的宅地，放弃大量的妻子，放弃大量的男仆，放弃大量的女仆，剃除须发，穿上袈裟，从家庭生活出家，过无家的生活。对他来说那是强有力的束缚，坚固的束缚，牢固的束缚，不朽的束缚，粗大的木桩。'这样说是否正确？"

"不正确，世尊。那个居士或居士子被这些束缚绑住，能够放弃大量的金银，放弃大量的谷物，放弃大量的田地，放弃大量的宅地，放弃大量的妻子，放弃大量的男仆，放弃大量的女仆，剃除须发，穿上袈裟，从家庭生活出家，过无家的生活。对他来说那是软弱的束缚，脆弱的束缚，腐朽的束缚，无力的束缚。"

"正是如此，优陀夷，这里有些善男子当如来说'请放弃这个'时，他们会这样说：'为什么要放弃这么小这么微不足道应该放弃的东西呢？世尊让我们放弃，善逝让我们舍弃。'他们放弃那个东西，并不对如来心生不满。那些喜欢学习的比丘放弃后，就无忧无虑，毛发柔顺，依靠他人生活，心如野鹿。

对他们来说，那是软弱的束缚，脆弱的束缚，腐朽的束缚，无力的束缚。

优陀夷，这世间有四种人。哪四种？优陀夷，这里有一种人在实践放弃执著、舍弃执著的道路。当他在实践放弃执著、舍弃执著的道路时，与执著相关的回忆和思考会出现。他容忍这些，不放弃，不驱散，不消除，不使之消失。优陀夷，如来说这种人是'被束缚的'，不是'解脱的'。为什么？因为如来了解这个人的根性差异。

优陀夷，这里又有一种人在实践放弃执著、舍弃执著的道路。当他在实践放弃执著、舍弃执著的道路时，与执著相关的回忆和思考会出现。他不容忍这些，放弃它们，驱散它们，消除它们，使之消失。优陀夷，如来也说这种人是'被束缚的'，不是'解脱的'。为什么？因为如来了解这个人的根性差异。

优陀夷，这里又有一种人在实践放弃执著、舍弃执著的道路。当他在实践放弃执著、舍弃执著的道路时，由于偶尔失念，与执著相关的回忆和思考会出现。优陀夷，他的正念生起得很慢，但他很快就放弃它们，驱散它们，消除它们，使之消失。

优陀夷，就像一个人在烧得通红的铁锅上滴一两滴水，水滴落下的速度很慢，但很快就会蒸发消失。同样地，优陀夷，这里有一种人在实践放弃执著、舍弃执著的道路。当他在实践放弃执著、舍弃执著的道路时，由于偶尔失念，与执著相关的回忆和思考会出现。优陀夷，他的正念生起得很慢，但他很快就放弃它们，驱散它们，消除它们，使之消失。优陀夷，如来也说这种人是'被束缚的'，不是'解脱的'。为什么？因为如来了解这个人的根性差异。

优陀夷，这里又有一种人，他了解'执著是痛苦的根源'，于是他变得无执著，在执著的灭尽中解脱。优陀夷，如来说这种人是'解脱的'，不是'被束缚的'。为什么？因为如来了解这个人的根性差异。

优陀夷，这就是世间存在的四种人。

优陀夷，有这五种感官欲望。哪五种？眼睛可见的色法（色解释：物质事物），令人喜爱、可意、悦意、可爱、与欲望相应、能引起贪欲。耳朵可闻的声音...鼻子可嗅的气味...舌头可尝的味道...身体可触的触感，令人喜爱、可意、悦意、可爱、与欲望相应、能引起贪欲。优陀夷，这就是五种感官欲望。

优陀夷，由这五种感官欲望而产生的快乐和愉悦，这被称为欲乐、粗鄙之乐、凡夫之乐、非圣者之乐。如来说不应该追求、不应该培养、不应该多作。如来说应该害怕这种快乐。

优陀夷，这里有比丘远离感官欲望，远离不善法，进入并安住于具有寻、伺、由远离而生喜、乐的初禅（有寻有伺解释，见第八百八十九章；初禅解释，见第一百五十五章）。寻、伺平息，他进入并安住于内在清净、心一境性、无寻无伺、定生喜乐的第二禅（第二禅解释：即是二禅，见第一百五十五章）。离喜之后，他以舍心住，正念正知，以身感受乐，进入并安住于圣者所说的'有舍、念、乐住'的第三禅（三禅解释，见第一百五十五章）。舍断乐与苦，先前的喜忧已灭，他进入并安住于不苦不乐、舍念清净的第四禅（四禅解释，见第一百五十五章）。

这被称为出离之乐、远离之乐、寂静之乐、觉悟之乐。如来说应该追求、应该培养、应该多作。如来说不应该害怕这种快乐。

优陀夷，这里有比丘远离感官欲望，远离不善法，进入并安住于初禅。优陀夷，如来说这还是在动摇中。在这里，什么是动摇？就是其中的寻、伺还未止息，这就是动摇。

优陀夷，这里有比丘，寻、伺平息后，进入并安住于第二禅。优陀夷，如来说这也还是在动摇中。在这里，什么是动摇？就是其中的喜、乐还未止息，这就是动摇。

优陀夷，这里有比丘，离喜之后，进入并安住于第三禅。优陀夷，如来说这也还是在动摇中。在这里，什么是动摇？就是其中的舍和乐还未止息，这就是动摇。

优陀夷，这里有比丘，舍断乐与苦，先前的喜忧已灭，进入并安住于第四禅。优陀夷，如来说这是不动的。

优陀夷，这里有比丘远离感官欲望，远离不善法，进入并安住于初禅。优陀夷，如来说这是'不够的'，如来说'要放弃'，如来说'要超越'。什么是超越它的方法？

优陀夷，这里有比丘，寻、伺平息后，进入并安住于第二禅，这就是超越它的方法。优陀夷，如来说这也是'不够的'，如来说'要放弃'，如来说'要超越'。什么是超越它的方法？

优陀夷，这里有比丘，离喜之后，进入并安住于第三禅，这就是超越它的方法。优陀夷，如来说这也是'不够的'，如来说'要放弃'，如来说'要超越'。什么是超越它的方法？

优陀夷，这里有比丘，舍断乐与苦，先前的喜忧已灭，进入并安住于第四禅，这就是超越它的方法。优陀夷，如来说这也是'不够的'，如来说'要放弃'，如来说'要超越'。什么是超越它的方法？

优陀夷，这里有比丘，完全超越色想，灭除有对想，不作意种种想（色解释：物质事物；有对想解释：即是五根对五境接触碰撞生起念想，也就是由眼睛与物质事物，耳朵与声音，鼻子与气味，舌头与味道，身体与触觉生起念想），认为'空间是无边的'，进入并安住于空无边处（空无边处解释，见第一百五十五章）。这就是超越它的方法。优陀夷，如来说这也是'不够的'，如来说'要放弃'，如来说'要超越'。什么是超越它的方法？

优陀夷，这里有比丘，完全超越空无边处，认为'识是无边的'，进入并安住于识无边处（识无边处解释，见第一百五十五章）。这就是超越它的方法。优陀夷，如来说这也是'不够的'，如来说'要放弃'，如来说'要超越'。什么是超越它的方法？

优陀夷，这里有比丘，完全超越识无边处，认为'无所有'，进入并安住于无所有处（无所有处解释，见第一百五十五章）。这就是超越它的方法。优陀夷，如来说这也是'不够的'，如来说'要放弃'，如来说'要超越'。什么是超越它的方法？

优陀夷，这里有比丘，完全超越无所有处，进入并安住于非想非非想处（非想非非想处解释，见第一百五十五章）。这就是超越它的方法。优陀夷，如来说这也是'不够的'，如来说'要放弃'，如来说'要超越'。什么是超越它的方法？

优陀夷，这里有比丘，完全超越非想非非想处，进入并安住于想受灭（想受灭解释，见第一百五十五章）。这就是超越它的方法。

所以，优陀夷，如来甚至说要放弃非想非非想处。优陀夷，你看到有任何细小或粗大的结缚是如来不说要放弃的吗（结缚解释：烦恼的别名，因烦恼能系缚吾人的心身使不得解脱出离生死）？"

"没有，世尊。"

佛陀说了这番话。欢喜的优陀夷尊者欣然接受佛陀的教导。

巴利语原版经文

MN.66/(6) Laṭukikopamasuttaṃ

　　 148. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Āyasmāpi kho udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– “bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā”ti. Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi

　　 149. Ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca “idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’ti. Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi– ‘iṅgha tumhe, bhikkhave, etaṃ divāvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ, ahudeva domanassaṃ– ‘yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ divāvikālabhojanaṃ pajahimhā. Te mayaṃ, bhante, sāyañceva bhuñjāma pāto ca. Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi– ‘iṅgha tumhe, bhikkhave, etaṃ rattiṃvikālabhojanaṃ pajahathā’ti. Tassa mayhaṃ, bhante, ahudeva aññathattaṃ ahudeva domanassaṃ – ‘yampi no imesaṃ dvinnaṃ bhattānaṃ paṇītasaṅkhātataraṃ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti. Bhūtapubbaṃ, bhante, aññataro puriso divā sūpeyyaṃ labhitvā evamāha– ‘handa ca imaṃ nikkhipatha, sāyaṃ sabbeva samaggā bhuñjissāmā’ti. Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṃ, appā divā. Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ rattiṃvikālabhojanaṃ pajahimhā. Bhūtapubbaṃ, bhante, bhikkhū rattandhakāratimisāyaṃ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṃ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti. Bhūtapubbāhaṃ, bhante, rattandhakāratimisāyaṃ piṇḍāya carāmi. Addasā kho maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī. Disvā maṃ bhītā vissaramakāsi– ‘abhumme pisāco vata man’ti! Evaṃ vutte, ahaṃ, bhante, taṃ itthiṃ etadavocaṃ– ‘nāhaṃ, bhagini, pisāco; bhikkhu piṇḍāya ṭhito’ti. ‘Bhikkhussa ātumārī, bhikkhussa mātumārī ! Varaṃ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṃ yaṃ rattandhakāratimisāyaṃ kucchihetu piṇḍāya carasī’ti. Tassa mayhaṃ, bhante, tadanussarato evaṃ hoti– ‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’”ti.

　　 150. “Evameva panudāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti. Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro– seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti. Yo nu kho, udāyi, evaṃ vadeyya – ‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā abalaṃ bandhanaṃ dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan’ti; sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṃ, bhante. Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”ti. “Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”.

　　 151. “Idha panudāyi, ekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ– seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati. Yo nu kho, udāyi, evaṃ vadeyya– ‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṃ, bhante. Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati, tañhi tassa abalaṃ bandhanaṃ …pe… asārakaṃ bandhanan”ti. “Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ”.

　　 152. “Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; tassa’ssa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ, ekā jāyikā naparamarūpā. So ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa– ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So na sakkuṇeyya ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya– ‘yehi so puriso bandhanehi baddho na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan’ti; sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṃ, bhante. Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”ti. “Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu – ‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti? Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”.

　　 153. “Seyyathāpi udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṃ nikkhagaṇānaṃ cayo, nekānaṃ dhaññagaṇānaṃ cayo, nekānaṃ khettagaṇānaṃ cayo, nekānaṃ vatthugaṇānaṃ cayo, nekānaṃ bhariyagaṇānaṃ cayo, nekānaṃ dāsagaṇānaṃ cayo, nekānaṃ dāsigaṇānaṃ cayo; so ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ. Tassa evamassa– ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Yo nu kho, udāyi, evaṃ vadeyya– ‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti; sammā nu kho so, udāyi, vadamāno vadeyyā”ti? “No hetaṃ, bhante. Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan”ti. “Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu– ‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha yassa, no sugato paṭinissaggamāhā’ti? Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti. Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ”.

　　 154. “Cattārome udāyi, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṃ gameti. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

　　 “Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

　　 “Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Seyyathāpi, udāyi, puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; dandho, udāyi, udakaphusitānaṃ nipāto. Atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti; dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti. Imampi kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

　　 “Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti – iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto. Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘visaṃyutto’ti vadāmi no ‘saṃyutto’ti Taṃ kissa hetu? Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā. Ime kho, udāyi, cattāro puggalā santo saṃvijjamānā lokasmiṃ.

　　 155. “Pañca kho ime, udāyi, 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, udāyi, pañca kāmaguṇā. Yaṃ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ; ‘bhāyitabbaṃ etassa sukhassā’ti vadāmi.

　　 156. “Idhudāyi bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ; ‘na bhāyitabbaṃ etassa sukhassā’ti vadāmi.

　　 “Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha vitakkavicārā aniruddhā honti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha pītisukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati; idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi. Kiñca tattha iñjitasmiṃ? Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ. Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, aniñjitasmiṃ vadāmi.

　　 “Idhudāyi bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati; idaṃ kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo; idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo? Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ tassa samatikkamo; iti kho ahaṃ, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi. Passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā yassāhaṃ no pahānaṃ vadāmī”ti? “No hetaṃ, bhante”ti.

　　 Idamavoca bhagavā. Attamano āyasmā udāyī bhagavato bhāsitaṃ abhinandīti.

　　 Laṭukikopamasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.