中部70经/基塔吉利经(比丘品[7])

这是我亲身听闻到的。一时，佛陀与众多比丘僧众一起在迦尸国游行。那时，佛陀对比丘们说："诸比丘，我除夜间外不进食。诸比丘，我除夜间外不进食，感觉少病少恼、轻安、有力、安乐而住。来吧，诸比丘，你们也除夜间外不进食。诸比丘，你们除夜间外不进食，也将感觉少病少恼、轻安、有力、安乐而住。"比丘们回答说："是的，尊者。"

佛陀在迦尸国游行时，来到一个叫基塔吉利的迦尸镇。佛陀住在基塔吉利的迦尸镇。

当时，阿说示和补那婆修两位比丘住在基塔吉利。许多比丘来到阿说示和补那婆修两位比丘处，到了之后对他们说："朋友们，世尊除夜间外不进食，比丘僧团也是如此。朋友们，他们除夜间外不进食，感觉少病少恼、轻安、有力、安乐而住。来吧，朋友们，你们也除夜间外不进食。朋友们，你们除夜间外不进食，也将感觉少病少恼、轻安、有力、安乐而住。"

阿说示和补那婆修两位比丘对那些比丘说："朋友们，我们晚上、早晨、白天非时都进食。我们这样进食，感觉少病少恼、轻安、有力、安乐而住。为什么我们要舍弃眼前可见的利益而追求未来的利益呢？我们将继续晚上、早晨、白天非时都进食。"

那些比丘无法说服阿说示和补那婆修两位比丘，于是来到佛陀处。来到后，礼敬佛陀，坐在一旁。坐在一旁的那些比丘对佛陀说："尊者，我们来到阿说示和补那婆修两位比丘处，对他们说：'朋友们，世尊除夜间外不进食，比丘僧团也是如此。朋友们，他们除夜间外不进食，感觉少病少恼、轻安、有力、安乐而住。来吧，朋友们，你们也除夜间外不进食。朋友们，你们除夜间外不进食，也将感觉少病少恼、轻安、有力、安乐而住。'尊者，我们这样说时，阿说示和补那婆修两位比丘对我们说：'朋友们，我们晚上、早晨、白天非时都进食。我们这样进食，感觉少病少恼、轻安、有力、安乐而住。为什么我们要舍弃眼前可见的利益而追求未来的利益呢？我们将继续晚上、早晨、白天非时都进食。'世尊，我们无法说服阿说示和补那婆修两位比丘，所以来向世尊禀报此事。"

于是，佛陀叫一位比丘说："比丘，你去以我的名义告诉阿说示和补那婆修两位比丘说，'导师召唤你们。'"那位比丘回答说："是的，世尊。"他来到阿说示和补那婆修两位比丘处，对他们说："朋友们，导师召唤你们。"阿说示和补那婆修两位比丘回答说："好的，朋友。"他们来到佛陀处。来到后，礼敬佛陀，坐在一旁。佛陀对坐在一旁的阿说示和补那婆修两位比丘说：

"比丘们，是真的吗？很多比丘来对你们说，'朋友们，世尊除夜间外不进食，比丘僧团也是如此。朋友们，他们除夜间外不进食，感觉少病少恼、轻安、有力、安乐而住。来吧，朋友们，你们也除夜间外不进食。朋友们，你们除夜间外不进食，也将感觉少病少恼、轻安、有力、安乐而住。'比丘们，据说你们对那些比丘这样说：'朋友们，我们晚上、早晨、白天非时都进食。我们这样进食，感觉少病少恼、轻安、有力、安乐而住。为什么我们要舍弃眼前可见的利益而追求未来的利益呢？我们将继续晚上、早晨、白天非时都进食。'是这样吗？"

"是的，世尊。"

"比丘们，你们是否理解我所教导的法，即无论这个人感受到什么，乐受、苦受还是不苦不乐受，他的不善法减少而善法增长？"

"不是的，世尊。"

"比丘们，你们是否理解我所教导的法，即在这里，有人感受某种乐受时不善法增长而善法减少，而另一人感受同样的乐受时不善法减少而善法增长；在这里，有人感受某种苦受时不善法增长而善法减少，而另一人感受同样的苦受时不善法减少而善法增长；在这里，有人感受某种不苦不乐受时不善法增长而善法减少，而另一人感受同样的不苦不乐受时不善法减少而善法增长？"

"是的，世尊。"

"善哉，比丘们！如果我不知道、不见、不了解、不证悟、不以智慧触及'在这里，有人感受某种乐受时不善法增长而善法减少'，而我不知道就说'要舍弃这种乐受'，比丘们，这对我来说合适吗？"

"不合适，世尊。"

"比丘们，因为我知道、见、了解、证悟、以智慧触及'在这里，有人感受某种乐受时不善法增长而善法减少'，所以我说'要舍弃这种乐受'。如果我不知道、不见、不了解、不证悟、不以智慧触及'在这里，有人感受某种乐受时不善法减少而善法增长'，而我不知道就说'要具足并安住于这种乐受'，比丘们，这对我来说合适吗？"

"不合适，世尊。"

"比丘们，因为我知道、见、了解、证悟、以智慧触及'在这里，有人感受某种乐受时不善法减少而善法增长'，所以我说'要具足并安住于这种乐受'。"

接下来的几段，佛陀用同样的方式讨论了苦受和不苦不乐受。

"比丘们，我不对所有比丘都说'要精进'。比丘们，我也不对所有比丘都说'不要精进'。比丘们，对于那些阿罗汉、漏尽（漏尽解释：烦恼和痛苦已经灭尽）、梵行已立、所作已办、舍重担、逮得己利、尽诸有结、正智解脱的比丘（梵行解释：梵行是佛教中一个重要的修行概念，字面意思是"清净的生活"或"圣洁的生活"。它有以下几个主要含义：禁欲生活：最基本的含义是指修行者保持性禁欲,不参与任何性行为。这被认为是保持身心清净的重要方法。修行生活：更广泛地,梵行指的是整个佛教修行生活,包括持戒、禅修、智慧的培养等。它代表了一种全面的精神修练。八正道：在某些经典中，梵行被等同于八正道，即佛教的核心修行法门。出家生活：有时梵行特指出家人的生活方式,因为出家生活被视为最有利于修行的环境。清净行为：在日常用语中,梵行也可以指任何清净、道德的行为。终极目标：在最高的意义上，梵行指向涅槃，即完全的解脱和觉悟；尽诸有结解释：尽诸有结就是已经灭尽生死轮回，已经不会被生与死束缚捆绑，已经灭尽一切的烦恼与痛苦，不会被烦恼和痛苦折磨、煎熬。「有」是有生与死的轮回，「结」是有烦恼与痛苦。简单的说尽诸有结，就是灭尽了生死轮回，灭尽了一切的烦恼与痛苦），我不对这样的比丘说'要精进'。为什么？因为他们已经精进，不可能放逸。比丘们，对于那些有学、心未达到、渴望无上安稳的比丘，我对这样的比丘说'要精进'。为什么？也许这些尊者通过亲近适当的住处、亲近善知识、调伏诸根（诸根解释：指眼、耳、鼻、舌、身等五根。或信、勤、念、定、慧等五根。亦泛言一切善根），能够在现法中自知自证、具足安住于善男子正确地出家所追求的梵行的终极目标。比丘们，我看到这些比丘精进的果报，所以说'要精进'。"

"比丘们，有七种人存在于这个世间。哪七种？两分解脱、慧解脱、身证、见至、信解脱、随法行、随信行。"

"比丘们，什么是两分解脱的人？在这里，有人以身触证并安住于超越色的无色定（身触解释，见第四百二十二章；色解释：在这里指的是物质形态或可见的形体；无色定解释：无色定是佛教禅修中的高级修行状态，也称为四无色定或四空定。这些状态超越了色界定（四禅），进入了更加微妙和抽象的意识境界，四种无色定：1.空无边处定，2. 识无边处定，3. 无所有处定，4.非想非非想处定），他的漏因见而尽。比丘们，这被称为两分解脱的人。比丘们，对于这样的比丘，我不说'要精进'。为什么？因为他已经精进，不可能放逸。"

"比丘们，什么是慧解脱的人？在这里，有人没有以身触证并安住于超越色的无色定，但他的漏因见而尽。比丘们，这被称为慧解脱的人。比丘们，对于这样的比丘，我也不说'要精进'。为什么？因为他已经精进，不可能放逸。"

"比丘们，什么是身证的人？在这里，有人以身触证并安住于超越色的无色定，他的一些漏因见而尽。比丘们，这被称为身证的人。比丘们，对于这样的比丘，我说'要精进'。为什么？也许这位尊者通过亲近适当的住处、亲近善知识、调伏诸根，能够在现法中自知自证、具足安住于善男子正确地出家所追求的梵行的终极目标。比丘们，我看到这位比丘精进的果报，所以说'要精进'。"

"比丘们，什么是见至的人？在这里，有人没有以身触证并安住于超越色的无色定，但他的一些漏因见而尽，他以智慧很好地见、很好地观察如来所宣说的法。比丘们，这被称为见至的人。比丘们，对于这样的比丘，我也说'要精进'。为什么？也许这位尊者通过亲近适当的住处、亲近善知识、调伏诸根，能够在现法中自知自证、具足安住于善男子正确地出家所追求的梵行的终极目标。比丘们，我看到这位比丘精进的果报，所以说'要精进'。"

"比丘们，什么是信解脱的人？在这里，有人没有以身触证并安住于超越色的无色定，但他的一些漏因见而尽，他对如来有根深蒂固的信心。比丘们，这被称为信解脱的人。比丘们，对于这样的比丘，我也说'要精进'。为什么？也许这位尊者通过亲近适当的住处、亲近善知识、调伏诸根，能够在现法中自知自证、具足安住于善男子正确地出家所追求的梵行的终极目标。比丘们，我看到这位比丘精进的果报，所以说'要精进'。"

"比丘们，什么是随法行的人？在这里，有人没有以身触证并安住于超越色的无色定，他的一些漏因见而尽，他以智慧在一定程度上理解并接受如来所宣说的法，而且他具有这些法：信根、精进根、念根、定根、慧根（五根解释，见第八百一十九章）。比丘们，这被称为随法行的人。比丘们，对于这样的比丘，我也说'要精进'。为什么？也许这位尊者通过亲近适当的住处、亲近善知识、调伏诸根，能够在现法中自知自证、具足安住于善男子正确地出家所追求的梵行的终极目标。比丘们，我看到这位比丘精进的果报，所以说'要精进'。"

"比丘们，什么是随信行的人？在这里，有人没有以身触证并安住于超越色的无色定，他的一些漏因见而尽，他对如来有一定程度的信心和爱，而且他具有这些法：信根、精进根、念根、定根、慧根。比丘们，这被称为随信行的人。比丘们，对于这样的比丘，我也说'要精进'。为什么？也许这位尊者通过亲近适当的住处、亲近善知识、调伏诸根，能够在现法中自知自证、具足安住于善男子正确地出家所追求的梵行的终极目标。比丘们，我看到这位比丘精进的果报，所以说'要精进'。"

"比丘们，我不说仅仅通过最初的修行就能证得完全的智慧。但是，比丘们，通过逐步学习、逐步修行、逐步践行，就能证得完全的智慧。比丘们，如何通过逐步学习、逐步修行、逐步践行而证得完全的智慧呢？在这里，比丘们，一个人生起信心后接近善知识（善知识解释：指的是能够引导和帮助修行者在佛法修行道路上前进的人，直译为"善友"或"善良的朋友"。特指那些能够在精神和修行上给予正面指导的人。可以是佛教导师、修行前辈、同修道友，甚至是启发我们的经典或教法），接近后亲近善知识，亲近后倾听正法，倾听后听闻法，听闻后记住法，记住法后思考其意义，思考意义后法得到理解，法得到理解后生起欲望，生起欲望后努力，努力后权衡，权衡后精进，精进后以身证最高真理，以慧透见。比丘们，如果没有那信心，就不会有那接近；如果没有那接近，就不会有那亲近；如果没有那亲近，就不会有那倾听；如果没有那倾听，就不会有那听闻法；如果没有那听闻法，就不会有那记住法；如果没有那记住法，就不会有那思考意义；如果没有那思考意义，就不会有那法得到理解；如果没有那法得到理解，就不会有那生起欲望；如果没有那生起欲望，就不会有那努力；如果没有那努力，就不会有那权衡；如果没有那权衡，就不会有那精进；如果没有那精进，就不会有那以身证最高真理和以慧透见。比丘们，你们已经走上歧途，走上错误的道路。比丘们，这些愚人已经远离了这个法与律（律解释：戒律）！"

"比丘们，有一个四句偈，智者听了之后不久就能以智慧了解其意义。我将为你们诵读，你们能理解吗？"

"世尊，我们是谁？我们怎能成为法的了解者呢？"

"比丘们，即使是一个贪爱物质、施舍物质、沉溺于物质的导师，也不会有这样的想法：'让我们的弟子这样做，让我们的弟子不要那样做。'更何况是如来，他完全脱离了物质。比丘们，对于一个有信心的弟子，在导师的教导中沉浸并实践的人来说，这是适当的行为：'导师是世尊，我是弟子；世尊知道，我不知道。'比丘们，对于一个有信心的弟子，在导师的教导中沉浸并实践的人来说，导师的教导是滋养的、富有活力的。比丘们，对于一个有信心的弟子，在导师的教导中沉浸并实践的人来说，这是适当的行为：'即使我的皮、筋、骨都干枯，身体的血肉都消失，如果我没有达到人的力量、人的精进、人的努力所能达到的目标，我绝不会停止努力。'比丘们，对于一个有信心的弟子，在导师的教导中沉浸并实践的人来说，可以期待两种果报之一：现法中的完全智慧，或者如果还有剩余的执着，则为不还果（不还果解释，见第七百九十二章）。"

这就是佛陀所说。那些比丘满心欢喜，赞叹佛陀所说。

基塔吉利经完

比丘品第二终

其摘要如下：

象、罗睺罗、永恒世界、摩罗迦子、跋陀利、

小、二生、娑婆主请、那罗伽、王、基塔吉利。

巴利语原版经文

MN.70/(10) Kīṭāgirisuttaṃ

　　 174. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kāsīsu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Tatra kho bhagavā bhikkhū āmantesi– “ahaṃ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi. Aññatra kho panāhaṃ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Atha kho bhagavā kāsīsu anupubbena cārikaṃ caramāno yena kīṭāgiri nāma kāsīnaṃ nigamo tadavasari. Tatra sudaṃ bhagavā kīṭāgirismiṃ viharati kāsīnaṃ nigame.

　　 175. Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṃ āvāsikā honti. Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṃ– “bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti Evaṃ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṃ– “mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle”ti.

　　 Yato kho te bhikkhū nāsakkhiṃsu assajipunabbasuke bhikkhū saññāpetuṃ, atha yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ– “idha mayaṃ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha– ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṃ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṃ– ‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’ti. Yato kho mayaṃ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā”ti.

　　 176. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi– ‘satthā āyasmante āmantetī’”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca– “satthā āyasmante āmantetī”ti. “Evamāvuso”ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca– “saccaṃ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṃ– ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti. Evaṃ vutte kira, bhikkhave, tumhe te bhikkhū evaṃ avacuttha– ‘mayaṃ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’”ti. “Evaṃ, bhante”.

　　 177. “Kiṃ nu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti? “No hetaṃ, bhante”. “Nanu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha idhekaccassa yaṃ evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti? “Evaṃ, bhante”.

　　 178. “Sādhu, bhikkhave! Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti? “No hetaṃ, bhante”. “Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadāmi. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya– ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti? “No hetaṃ, bhante”. “Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya– ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

　　 179. “Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya– ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti? “No hetaṃ, bhante”. “Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya– ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadāmi. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya– ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti “No hetaṃ, bhante”. “Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya– ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

　　 180. “Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya– ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti? “No hetaṃ, bhante”. “Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadāmi”. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti? “No hetaṃ, bhante”. “Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya– ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

　　 181. “Nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘appamādena karaṇīyan’ti vadāmi; na panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘na appamādena karaṇīyan’ti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘na appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Kataṃ tesaṃ appamādena. Abhabbā te pamajjituṃ. Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyunti! Imaṃ kho ahaṃ, bhikkhave, imesaṃ bhikkhūnaṃ appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

　　 182. “Sattime bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame satta? Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.

　　 “Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto imassa kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.

　　 “Katamo ca, bhikkhave, puggalo paññāvimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo paññāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.

　　 “Katamo ca, bhikkhave, puggalo kāyasakkhi? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo kāyasakkhi. Imassa kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

　　 “Katamo ca, bhikkhave, puggalo diṭṭhippatto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Ayaṃ vuccati, bhikkhave, puggalo diṭṭhippatto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

　　 “Katamo ca, bhikkhave, puggalo saddhāvimutto. Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā. Ayaṃ vuccati, bhikkhave, puggalo saddhāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

　　 “Katamo ca, bhikkhave, puggalo dhammānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti, api cassa ime dhammā honti, seyyathidaṃ– saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo dhammānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

　　 “Katamo ca, bhikkhave, puggalo saddhānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṃ hoti pemamattaṃ, api cassa ime dhammā honti, seyyathidaṃ– saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo saddhānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

　　 183. “Nāhaṃ, bhikkhave, ādikeneva aññārādhanaṃ vadāmi; api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti. Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti? Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passati. Sāpi nāma, bhikkhave, saddhā nāhosi; tampi nāma, bhikkhave, upasaṅkamanaṃ nāhosi; sāpi nāma, bhikkhave, payirupāsanā nāhosi; tampi nāma, bhikkhave, sotāvadhānaṃ nāhosi tampi nāma, bhikkhave, dhammassavanaṃ nāhosi; sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi; sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi; sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi; sopi nāma, bhikkhave, chando nāhosi; sopi nāma, bhikkhave, ussāho nāhosi; sāpi nāma, bhikkhave, tulanā nāhosi; tampi nāma, bhikkhave, padhānaṃ nāhosi. Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave. Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.

　　 184. “Atthi bhikkhave, catuppadaṃ veyyākaraṇaṃ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṃ ājāneyya. Uddisissāmi vo, bhikkhave, ājānissatha me tan”ti? “Ke ca mayaṃ, bhante, ke ca dhammassa aññātāro”ti? Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṃsaṭṭho viharati tassa pāyaṃ evarūpī paṇopaṇaviyā na upeti– ‘evañca no assa atha naṃ kareyyāma, na ca no evamassa na naṃ kareyyāmā’ti, kiṃ pana, bhikkhave, yaṃ tathāgato sabbaso āmisehi visaṃsaṭṭho viharati. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti– ‘satthā bhagavā, sāvakohamasmi; jānāti bhagavā, nāhaṃ jānāmī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṃ satthusāsanaṃ hoti ojavantaṃ. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti– ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ– diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Kīṭāgirisuttaṃ niṭṭhitaṃ dasamaṃ.

　　 Bhikkhuvaggo niṭṭhito dutiyo.

　　 Tassuddānaṃ–

　　 Kuñjara-rāhula-sassataloko, mālukyaputto ca bhaddāli-nāmo.

　　 Khudda-dijātha-sahampatiyācaṃ, nāḷaka-raññikiṭāgirināmo.