中部73经/婆蹉大经(游行者品[8])

这是我亲身听闻到的。一时，佛陀住在王舍城竹林栗鼠喂食处。

当时，游方者婆蹉种来到佛陀处。来到后，与佛陀互相问候。互相寒暄后，坐在一旁。坐在一旁的婆蹉种游方者对佛陀如是说："尊者乔达摩，我长期与您交谈。请尊者乔达摩简要地为我说明善与不善。"

"婆蹉，我可以简要地为你说明善与不善，也可以详细地为你说明善与不善。不过，我将简要地为你说明善与不善。仔细听，好好思考，我要说了。" 

"好的，尊者。"婆蹉种游方者回答佛陀。佛陀如是说：

"婆蹉，贪欲是不善，无贪是善；瞋恚是不善（瞋恚解释：愤怒，生气），无瞋是善；愚痴是不善（愚痴解释：愚昧无知），无痴是善。如是，婆蹉，这三法是不善，三法是善。

杀生是不善，不杀生是善；不与取是不善（不与取解释：物品主人没有允许就拿走物品，引申为偷盗抢劫），不偷盗是善；邪淫是不善（邪淫解释：没有结婚就发生男女关系，或者不正当的性行为），不邪淫是善；妄语是不善（妄语解释：虚假不真实的言语），不妄语是善；两舌是不善（两舌解释：说挑拨离间的言语，破坏别人和睦的关系），不两舌是善；恶口是不善（恶口解释：说粗暴粗俗咒骂的言语），不恶口是善；绮语是不善（绮语解释：说毫无意义不正经的言语），不绮语是善；贪婪是不善，不贪婪是善；瞋恨是不善（瞋恨解释：愤怒怨恨），不瞋恨是善；邪见是不善（邪见解释：不正确的见解），正见是善。如是，婆蹉，这十法是不善，十法是善。

当比丘已断除爱欲，根本已断，如截断多罗树头，使之不复存在，于未来不再生起时，这样的比丘就是阿罗汉，烦恼已尽，修行已成，所作已办，已卸下重担，达到自己的目标，彻底断除有结（有结解释：有的烦恼，存在的烦恼），以正智而解脱。"

"尊者乔达摩请留步。尊者乔达摩是否有一位比丘弟子，由于诸漏已尽（漏解释：烦恼），无漏（无漏解释：没有烦恼），心解脱，慧解脱，于现法中自证知、实现、具足而住？"

"婆蹉，不仅是一百、二百、三百、四百、五百，而是更多的比丘弟子（比丘解释：受持具足戒的男性出家修行人），由于诸漏已尽，无漏，心解脱，慧解脱，于现法中自证知、实现、具足而住。"

"尊者乔达摩请留步，比丘们请留步。尊者乔达摩是否有一位比丘尼弟子（比丘尼解释：受持具足戒的女性出家修行人），由于诸漏已尽，无漏，心解脱，慧解脱，于现法中自证知、实现、具足而住？"

"婆蹉，不仅是一百、二百、三百、四百、五百，而是更多的比丘尼弟子，由于诸漏已尽，无漏，心解脱，慧解脱，于现法中自证知、实现、具足而住。"

"尊者乔达摩请留步，比丘们请留步，比丘尼们请留步。尊者乔达摩是否有一位身穿白衣的男居士弟子修梵行（白衣解释：没有出家在家修行的佛弟子；梵行解释：清净的修行，一般指修行八正道），断除五下分结（断除五下分结解释：五种较低层次的束缚；五下分结解释，见第六百五十七章），化生于彼处（化生解释：本无而忽生之意。即无所依托，借业力而出现者。凡化生者，不缺诸根支分，死亦不留其遗形，即所谓顿生而顿灭，故于四生中亦最胜。化生者，皆以爱染当生处而受其生），在那里般涅槃（般涅槃解释：进入最后的涅槃境界，不再生死轮回；生死轮回解释，见第五百七十八章），不再从那个世界返回？"

"婆蹉，不仅是一百、二百、三百、四百、五百，而是更多的身穿白衣的男居士弟子修梵行，断除五下分结，化生于彼处，在那里般涅槃，不再从那个世界返回。"

"尊者乔达摩请留步，比丘们请留步，比丘尼们请留步，身穿白衣修梵行的男居士们请留步。尊者乔达摩是否有一位身穿白衣享受欲乐的男居士弟子，遵行教法，接受教诫，度疑惑，离犹豫，得无畏，不依赖他人而住于师教中？"

"婆蹉，不仅是一百、二百、三百、四百、五百，而是更多的身穿白衣享受欲乐的男居士弟子，遵行教法，接受教诫，度疑惑，离犹豫，得无畏，不依赖他人而住于师教中。"

"尊者乔达摩请留步，比丘们请留步，比丘尼们请留步，身穿白衣修梵行的男居士们请留步，身穿白衣享受欲乐的男居士们请留步。尊者乔达摩是否有一位身穿白衣的女居士弟子修梵行，断除五下分结，化生于彼处，在那里般涅槃，不再从那个世界返回？"

"婆蹉，不仅是一百、二百、三百、四百、五百，而是更多的身穿白衣的女居士弟子修梵行，断除五下分结，化生于彼处，在那里般涅槃，不再从那个世界返回。"

"尊者乔达摩请留步，比丘们请留步，比丘尼们请留步，身穿白衣修梵行的男居士们请留步，身穿白衣享受欲乐的男居士们请留步，身穿白衣修梵行的女居士们请留步。尊者乔达摩是否有一位身穿白衣享受欲乐的女居士弟子，遵行教法，接受教诫，度疑惑，离犹豫，得无畏，不依赖他人而住于师教中？"

"婆蹉，不仅是一百、二百、三百、四百、五百，而是更多的身穿白衣享受欲乐的女居士弟子，遵行教法，接受教诫，度疑惑，离犹豫，得无畏，不依赖他人而住于师教中。"

"尊者乔达摩，如果只有尊者乔达摩自己在这法中成就，而比丘们不成就，那么这梵行就不圆满。正因为尊者乔达摩自己在这法中成就，比丘们也成就，所以这梵行就圆满了。

尊者乔达摩，如果只有尊者乔达摩自己和比丘们在这法中成就，而比丘尼们不成就，那么这梵行就不圆满。正因为尊者乔达摩自己、比丘们和比丘尼们在这法中成就，所以这梵行就圆满了。

尊者乔达摩，如果只有尊者乔达摩自己、比丘们和比丘尼们在这法中成就，而身穿白衣修梵行的男居士们不成就，那么这梵行就不圆满。正因为尊者乔达摩自己、比丘们、比丘尼们和身穿白衣修梵行的男居士们在这法中成就，所以这梵行就圆满了。

尊者乔达摩，如果只有尊者乔达摩自己、比丘们、比丘尼们和身穿白衣修梵行的男居士们在这法中成就，而身穿白衣享受欲乐的男居士们不成就，那么这梵行就不圆满。正因为尊者乔达摩自己、比丘们、比丘尼们、身穿白衣修梵行的男居士们和身穿白衣享受欲乐的男居士们在这法中成就，所以这梵行就圆满了。

尊者乔达摩，如果只有尊者乔达摩自己、比丘们、比丘尼们、身穿白衣修梵行的男居士们和身穿白衣享受欲乐的男居士们在这法中成就，而身穿白衣修梵行的女居士们不成就，那么这梵行就不圆满。正因为尊者乔达摩自己、比丘们、比丘尼们、身穿白衣修梵行的男居士们、身穿白衣享受欲乐的男居士们和身穿白衣修梵行的女居士们在这法中成就，所以这梵行就圆满了。

尊者乔达摩，如果只有尊者乔达摩自己、比丘们、比丘尼们、身穿白衣修梵行的男居士们、身穿白衣享受欲乐的男居士们和身穿白衣修梵行的女居士们在这法中成就，而身穿白衣享受欲乐的女居士们不成就，那么这梵行就不圆满。正因为尊者乔达摩自己、比丘们、比丘尼们、身穿白衣修梵行的男居士们、身穿白衣享受欲乐的男居士们、身穿白衣修梵行的女居士们和身穿白衣享受欲乐的女居士们在这法中成就，所以这梵行就圆满了。

尊者乔达摩，就像恒河倾向大海、趣向大海、临近大海、到达大海而止息，同样地，尊者乔达摩的僧众，包括居家和出家者，都倾向涅槃、趣向涅槃、临近涅槃、到达涅槃而止息。太殊胜了，尊者乔达摩!......我归依尊者乔达摩、法和比丘僧团。愿我能在尊者乔达摩座下出家，受具足戒。"

"婆蹉，凡是从其他教派来到这个法与律中希望出家、受具足戒的人（律解释：戒律），他需要四个月的观察期。四个月后，如果比丘们满意，就会让他出家，授予他具足戒成为比丘。不过，我也知道人与人是有差别的。"

"尊者，如果从其他教派来的人需要四个月的观察期，四个月后，如果比丘们满意，就会让他出家，授予他具足戒成为比丘，那么我愿意接受四年的观察期。四年后，如果比丘们满意，就让他们让我出家，授予我具足戒成为比丘。"

于是，游方者婆蹉种在佛陀座下出家，受具足戒。

受具足戒不久，大约半个月后，尊者婆蹉种来到佛陀处。来到后，礼敬佛陀，然后坐在一旁。坐在一旁的尊者婆蹉种对佛陀如是说："尊者，关于有学智、有学明应当达到的，我已经达到了。请世尊为我进一步说法。"

"那么，婆蹉，你应当进一步修习两法：止与观（止与观解释，见第五百五十章）。婆蹉，这两法 - 止与观 - 如果进一步修习，将会导致多种界的通达。

婆蹉，当你希望：'愿我能体验种种神通：一身变多身，多身变一身；显现、隐匿；穿墙越壁，山石无碍，犹如行空；出没地中，如在水中；履水不没，如履平地；结跏趺坐（结跏趺坐解释：坐法之一。又作结加趺坐、结跏跗坐、跏趺正坐、跏趺坐、加趺坐、跏坐、结坐。即互交二足，结跏安坐。又称交一足为半跏趺坐、半跏坐、半跏、贤坐；称交二足为全跏坐、本跏坐、全跏、大坐、莲华坐。其坐法即双膝弯曲，两足掌向上之形式，可分为降魔、吉祥二种：1.先以右足压左股，后以左足压右股，二足掌仰于二股之上，手亦左手居上，称为降魔坐。天台、禅宗等显教诸宗多传此坐。2.先以左足压右股，后以右足压左股，手亦右手压左手，称为吉祥坐。密宗亦称之为莲花坐。如来于菩提树下成正觉时，身安吉祥之坐，手作降魔印。此多于密教中行之，盖以右足表示佛界，左足表示众生界。以右足压左足，乃佛界摄取众生界，众生界归佛界之意，即表示生佛不二之义），飞行于空中，如有翼之鸟；以手触摸抚摸具有如此大神力、大威力的日月；乃至梵天界（梵天界解释，见第八百零五章），身自在往来。'婆蹉，只要有正念的基础，你就能在那里实现这种能力。

婆蹉，当你希望：'愿我能以清净超人的天耳界，同时听到人与天的声音，无论远近。'婆蹉，只要有正念的基础，你就能在那里实现这种能力。

婆蹉，当你希望：'愿我能以心了知他人之心：有贪欲的心我了知为有贪欲的心，离贪欲的心我了知为离贪欲的心；有瞋恚的心我了知为有瞋恚的心，离瞋恚的心我了知为离瞋恚的心；有愚痴的心我了知为有愚痴的心，离愚痴的心我了知为离愚痴的心；集中的心我了知为集中的心，散乱的心我了知为散乱的心；广大的心我了知为广大的心，不广大的心我了知为不广大的心；有上的心我了知为有上的心，无上的心我了知为无上的心；定的心我了知为定的心，不定的心我了知为不定的心；解脱的心我了知为解脱的心，未解脱的心我了知为未解脱的心。'婆蹉，只要有正念的基础，你就能在那里实现这种能力。

婆蹉，当你希望：'愿我能忆念种种宿命，即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、无数坏劫、无数成劫、无数坏成劫（劫解释：指的是一个极其漫长的时间周期，通常用来描述宇宙的生成、存在和毁灭的循环，一劫通常指一个大劫，也就是一个完整的宇宙生灭周期）："在那里我有如是名、如是姓、如是容貌、如是食物、如是感受苦乐、如是寿量。我从那里死后，又生在那里。在那里我又有如是名、如是姓、如是容貌、如是食物、如是感受苦乐、如是寿量。我从那里死后，又生在这里。"如是，我能忆念种种宿命，具体情况和细节俱全。'婆蹉，只要有正念的基础，你就能在那里实现这种能力。

婆蹉，当你希望：'愿我能以清净超人的天眼，看见有情死时生时，知道有情随业流转，有贱有贵，有好有丑，有善趣有恶趣。这些有情因为身行恶行、语行恶行、意行恶行，诽谤圣者，怀有邪见，行邪见业，他们身坏命终后，生于恶趣、恶道、堕处、地狱。这些有情因为身行善行、语行善行、意行善行，不诽谤圣者，怀有正见，行正见业，他们身坏命终后，生于善趣、天界。'如是，我能以清净超人的天眼，看见有情死时生时，知道有情随业流转。婆蹉，只要有正念的基础，你就能在那里实现这种能力。

婆蹉，当你希望：'愿我能由于诸漏已尽，于现法中自证知、实现、具足而住无漏心解脱、慧解脱。'婆蹉，只要有正念的基础，你就能在那里实现这种能力。"

于是，尊者婆蹉种欢喜、随喜佛陀所说，从座而起，礼敬佛陀，右绕而去。然后，尊者婆蹉种独处、远离、不放逸、热心、自励而住，不久即证得 - 这正是良家子正确地从家出家而为无家者的目的 - 无上梵行的究竟。他自知自证："生已尽，梵行已立，所作已办，不受后有。"尊者婆蹉种成为阿罗汉之一。

那时，有许多比丘前往拜见佛陀。尊者婆蹉种远远地看见那些比丘走来。看见后，他走向那些比丘，走近后对那些比丘说："诸位尊者，你们要到哪里去？"

"贤友，我们要去拜见世尊。"

"那么，请诸位尊者以我的名义向世尊顶礼，并如是说：'婆蹉种比丘向世尊顶礼，并如是说：我已侍奉世尊，我已侍奉善逝（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）。'"

"好的，贤友。"那些比丘回答尊者婆蹉种。然后，那些比丘走向佛陀。走近后，礼敬佛陀，坐在一旁。坐在一旁的那些比丘对佛陀说："尊者，婆蹉种比丘向世尊顶礼，并如是说：'我已侍奉世尊，我已侍奉善逝。'"

"诸比丘，我早就以心了知婆蹉种比丘的心：'婆蹉种比丘是三明者（三明解释：三明是佛教中的一个重要概念，指的是佛陀或阿罗汉所具备的三种殊胜智慧。这三种智慧被认为是修行者达到最高境界的标志。1. 宿命明：这是能够了知自己和他人过去生命的能力，修行者能够回忆起自己和其他众生的前世，包括出生地、姓名、种族、生活经历等，这种能力帮助修行者理解因果关系和轮回的本质。2. 天眼明：又称"死生明"，是能够看到众生死亡和重生过程的能力。修行者能够观察到众生如何根据自己的业力在六道中轮回。这种洞察力加深了对因果法则的理解。3. 漏尽明：这是最重要的一种智慧，指彻底断除一切烦恼和无明的能力。"漏"指导致轮回的烦恼和无明。通过这种智慧，修行者完全了知四圣谛，断除所有烦恼，获得解脱。这三种智慧被认为是佛陀和阿罗汉所具有的殊胜能力，代表了修行的最高成就。在佛教修行中，"三明"不仅是一种能力的展现，更重要的是它们象征着对宇宙真理的深刻理解和个人修行的圆满完成；四圣谛解释，见第九百三十二章），具大神力，大威力。'诸天也向我报告此事：'尊者，婆蹉种比丘是三明者，具大神力，大威力。'"

佛陀如是说。那些比丘欢喜、随喜佛陀所说。

大婆蹉经终。

巴利语原版经文

MN.73/(3) Mahāvacchasuttaṃ

　　 193. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca– “dīgharattāhaṃ bhotā gotamena sahakathī. Sādhu me bhavaṃ gotamo saṃkhittena kusalākusalaṃ desetū”ti. “Saṃkhittenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ, vitthārenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ; api ca te ahaṃ, vaccha, saṃkhittena kusalākusalaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho vacchagotto paribbājako bhagavato paccassosi. Bhagavā etadavoca–

　　 194. “Lobho kho, vaccha, akusalaṃ, alobho kusalaṃ; doso kho, vaccha, akusalaṃ, adoso kusalaṃ; moho kho, vaccha, akusalaṃ, amoho kusalaṃ. Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā.

　　 “Pāṇātipāto kho, vaccha, akusalaṃ, pāṇātipātā veramaṇī kusalaṃ; adinnādānaṃ kho, vaccha, akusalaṃ, adinnādānā veramaṇī kusalaṃ; kāmesumicchācāro kho, vaccha, akusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ; musāvādo kho, vaccha, akusalaṃ, musāvādā veramaṇī kusalaṃ; pisuṇā vācā kho, vaccha, akusalaṃ pisuṇāya vācāya veramaṇī kusalaṃ; pharusā vācā kho, vaccha, akusalaṃ, pharusāya vācāya veramaṇī kusalaṃ; samphappalāpo kho, vaccha, akusalaṃ, samphappalāpā veramaṇī kusalaṃ; abhijjhā kho, vaccha, akusalaṃ, anabhijjhā kusalaṃ; byāpādo kho, vaccha, akusalaṃ, abyāpādo kusalaṃ; micchādiṭṭhi kho, vaccha, akusalaṃ sammādiṭṭhi kusalaṃ. Iti kho, vaccha, ime dasa dhammā akusalā, dasa dhammā kusalā.

　　 “Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, so hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto”ti.

　　 195. “Tiṭṭhatu bhavaṃ gotamo. Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti? “Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

　　 “Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū. Atthi pana bhoto gotamassa ekā bhikkhunīpi sāvikā yā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti? “Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

　　 “Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano brahmacārī yo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti? “Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā”ti.

　　 “Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano kāmabhogī sāsanakaro ovādappaṭikaro yo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti? “Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti.

　　 “Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā brahmacārinī yā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā”ti? “Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā”ti.

　　 “Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino, tiṭṭhantu upāsikā gihiniyo odātavasanā brahmacāriniyo. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā kāmabhoginī sāsanakarā ovādappaṭikarā yā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharatī”ti? “Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicchikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti.

　　 196. “Sace hi, bho gotama, imaṃ dhammaṃ bhavaṃyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṃsu evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako bhikkhū ca ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

　　 “Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, no ca kho bhikkhuniyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

　　 “Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

　　 “Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

　　 “Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

　　 “Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā kāmabhoginiyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā, upāsikā ca gihiniyo odātavasanā kāmabhoginiyo ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

　　 197. “Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṃ āhacca tiṭṭhati, evamevāyaṃ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṃ āhacca tiṭṭhati. Abhikkantaṃ, bho gotama …pe… esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti “Yo kho, vaccha, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; api ca mettha puggalavemattatā viditā”ti. “Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi. Catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. Alattha kho vacchagotto paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ.

　　 Acirūpasampanno kho panāyasmā vacchagotto addhamāsūpasampanno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vacchagotto bhagavantaṃ etadavoca– “yāvatakaṃ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṃ, anuppattaṃ taṃ mayā; uttari ca me bhagavā dhammaṃ desetū”ti. “Tena hi tvaṃ, vaccha, dve dhamme uttari bhāvehi– samathañca vipassanañca. Ime kho te, vaccha, dve dhammā uttari bhāvitā– samatho ca vipassanā ca– anekadhātupaṭivedhāya saṃvattissanti.

　　 198. “So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ– ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ, parimajjeyyaṃ; yāvabrahmalokāpi kāyena vasaṃ vatteyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati sati-āyatane.

　　 “So tvaṃ, vaccha, yāvadeva ākaṅkhissasi– ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ– dibbe ca mānuse ca, ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati sati-āyatane.

　　 “So tvaṃ, vaccha, yāvadeva ākaṅkhissasi– ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ– sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sa-uttaraṃ vā cittaṃ sa-uttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati sati-āyatane.

　　 “So tvaṃ, vaccha, yāvadeva ākaṅkhissasi– ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi; anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti; iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati sati-āyatane.

　　 “So tvaṃ, vaccha, yāvadeva ākaṅkhissasi– ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ– ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti; iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati sati-āyatane.

　　 “So tvaṃ, vaccha, yāvadeva ākaṅkhissasi– ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati sati-āyatane”ti.

　　 199. Atha kho āyasmā vacchagotto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā vacchagotto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā vacchagotto arahataṃ ahosi.

　　 200. Tena kho pana samayena sambahulā bhikkhū bhagavantaṃ dassanāya gacchanti. Addasā kho āyasmā vacchagotto te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca “handa! Kahaṃ pana tumhe āyasmanto gacchathā”ti? “Bhagavantaṃ kho mayaṃ, āvuso, dassanāya gacchāmā”ti “Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha– ‘vacchagotto, bhante, bhikkhu bhagavato pāde sirasā vandati, evañca vadeti– pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti. “Evamāvuso”ti kho te bhikkhū āyasmato vacchagottassa paccassosuṃ. Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ– “āyasmā, bhante, vacchagotto bhagavato pāde sirasā vandati, evañca vadeti– ‘pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti. “Pubbeva me, bhikkhave, vacchagotto bhikkhu cetasā ceto paricca vidito– ‘tevijjo vacchagotto bhikkhu mahiddhiko mahānubhāvo’ti. Devatāpi me etamatthaṃ ārocesuṃ– ‘tevijjo, bhante, vacchagotto bhikkhu mahiddhiko mahānubhāvo’”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Mahāvacchasuttaṃ niṭṭhitaṃ tatiyaṃ.