中部76经/散陀迦经(游行者品[8])

这是我亲身听闻到的：一时，佛陀住在拘萨罗国的瞿师多园中。那时，游方者散陀迦与大约五百名游方者一起住在毗罗叉树洞。

尊者阿难在傍晚结束禅修后，对比丘们说："贤友们，让我们去天造池看看洞穴吧。"比丘们回答说："好的，贤友。"于是尊者阿难与众多比丘一同前往天造池。

当时，散陀迦正与众多游方者坐在一起，高声喧哗，谈论各种无益的话题，如国王、盗贼、大臣、军队、恐惧、战争、食物、饮料、衣服、床具、花环、香料、亲属、车乘、村庄、市镇、城市、国家、妇女、英雄、街道、井边的闲话、死者的事、琐事、世界的起源、海洋的起源，以及有无等等。

散陀迦远远地看见尊者阿难走来，就对自己的随众说："请诸位保持安静，不要出声。这位是沙门乔达摩的弟子阿难在走来。只要沙门乔达摩的弟子住在拘萨罗，这位阿难就是其中之一。这些尊者喜欢安静，受到安静的训练，赞美安静。如果他看到我们的集会安静，也许会认为值得接近。"于是那些游方者都保持沉默。

尊者阿难走近散陀迦。散陀迦对尊者阿难说："请来，尊者阿难，欢迎！尊者阿难很久没来了，请坐，这里有座位。"

尊者阿难坐在准备好的座位上。散陀迦也拿了一个低座，坐在一旁。尊者阿难对坐在一旁的散陀迦说："散陀迦，你们刚才聚在一起讨论什么？你们谈话的内容是什么？"

"阿难尊者，让我们暂且不提刚才的讨论。您以后随时都可以听到那样的谈话。不如请阿难尊者为我们讲解您老师的教法。"

"那么，散陀迦，请仔细听，好好思考，我现在就为你讲解。"

"好的，尊者。"散陀迦回答道。

尊者阿难如是说："散陀迦，我们的世尊，那位知者、见者、阿罗汉、正等正觉者（阿罗汉解释：阿罗汉是佛教中的最高修行境界,也是四种圣者(四果)中的最后一个阶段，阿罗汉是指已经完全断除所有烦恼,达到最终解脱的修行者。"阿罗汉"可译为"应供"、"无学"或"杀贼",意味着值得供养、不再需要学习、已杀死内心的烦恼），曾说有四种非梵行住处（梵行解释：清净的修行，一般指修行八正道），四种不能令人满意的梵行。明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法。"

"阿难尊者，世尊所说的四种非梵行住处是什么？为什么明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法？"

"散陀迦，有一位导师持这样的见解：'没有布施，没有供养，没有祭祀；没有善恶业的果报；没有今世，没有来世；没有母亲，没有父亲；没有化生的众生（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）；世上没有正行正道的沙门婆罗门，能够通过自己的智慧证悟今世来世并宣说的。这个人由四大组成（四大解释：即是地大，水大，火大，风大。地大：代表固体元素与坚硬、粗糙、重量等特性相关，在身体中，可以理解为骨骼、肌肉、器官等固态组织；水大：代表液体元素与流动、粘结、湿润等特性相关，在身体中,可以理解为血液、体液、唾液等液态物质；火大：代表热能元素与温度、成熟、消化等特性相关，在身体中,可以理解为体温、消化系统的热能等；风大：代表运动元素与移动、支撑、振动等特性相关，在身体中,可以理解为呼吸、血液循环、肠胃蠕动等动态过程），当他死时，地归地，水归水，火归火，风归风，诸根归于虚空（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）。四人抬着棺材，念诵着颂词，一直到火葬场，骨头变成灰白色，祭品成为灰烬。布施是愚人设立的。那些主张有来世的人说的都是空洞的、虚假的、妄语。无论愚者还是智者，身坏命终后都会断灭、消失，死后什么都没有。'

"散陀迦，对此，明智的人会这样思考：'这位导师持这样的见解......死后什么都没有。如果这位导师说的是真的，那么我没做的等于做了，没修的等于修了。我们俩在这一点上是平等的，都达到了同样的境界，而我不说我们俩死后都会断灭。这位导师赤身裸体、剃发、常立不坐、拔毛发，而我住在家中，与妻儿同床，使用迦尸布（古印度十六大国之一的迦尸国，又名波罗奈国所生产的上等丝绢布料，又名迦尸细衣，可能类似中国马王堆汉墓出土的西汉素纱襌衣 ），涂抹檀香，佩戴花环、香料，享受金银，但我与这位导师来世会有相同的果报。我知道什么、见到什么，才要在这位导师的教法中修行呢？'他了知'这是非梵行'，就会厌离而离开。这就是世尊所说的第一种非梵行住处，明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法。

"再者，散陀迦，有一位导师持这样的见解：'无论是自己做还是教唆他人做，无论是自己切割还是教唆他人切割，无论是自己煮还是教唆他人煮，无论是自己使人忧愁还是教唆他人使人忧愁，无论是自己使人疲惫还是教唆他人使人疲惫，无论是自己使人恐惧还是教唆他人使人恐惧，无论是杀生、偷盗、破门而入、抢劫、掠夺、通奸、说谎，做这些事都不是恶。即使用利剑将这世上的众生切成一堆肉，也不会因此而有罪，不会有恶果。即使沿恒河南岸杀戮、残害、切割、教唆他人切割、煮、教唆他人煮，也不会因此而有罪，不会有恶果。即使沿恒河北岸布施、使人布施、祭祀、使人祭祀，也不会因此而有福，不会有善果。通过布施、调御自己、自制、说实话，不会有福德，不会有善果。'

"散陀迦，对此，明智的人会这样思考：'这位导师持这样的见解......通过布施、调御自己、自制、说实话，不会有福德，不会有善果。如果这位导师说的是真的，那么我没做的等于做了，没修的等于修了。我们俩在这一点上是平等的，都达到了同样的境界，而我不说我们俩做任何事都不会有罪过。这位导师赤身裸体、剃发、常立不坐、拔毛发，而我住在家中，与妻儿同床，使用迦尸布，涂抹檀香，佩戴花环、香料，享受金银，但我与这位导师来世会有相同的果报。我知道什么、见到什么，才要在这位导师的教法中修行呢？'他了知'这是非梵行'，就会厌离而离开。这就是世尊所说的第二种非梵行住处，明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法。

 "再者，散陀迦，有一位导师持这样的见解：'众生污染是无因无缘的，众生清净也是无因无缘的。没有力，没有精进，没有人的气力，没有人的勇猛。一切众生、一切生命、一切生物、一切灵魂都无自在，无力，无精进，随定数、随机缘、随自然而变化，在六种不同的类别中感受苦乐。'

"散陀迦，对此，明智的人会这样思考：'这位导师持这样的见解......在六种不同的类别中感受苦乐。如果这位导师说的是真的，那么我没做的等于做了，没修的等于修了。我们俩在这一点上是平等的，都达到了同样的境界，而我不说我们俩都会无因无缘地清净。这位导师赤身裸体、剃发、常立不坐、拔毛发，而我住在家中，与妻儿同床，使用迦尸布，涂抹檀香，佩戴花环、香料，享受金银，但我与这位导师来世会有相同的果报。我知道什么、见到什么，才要在这位导师的教法中修行呢？'他了知'这是非梵行'，就会厌离而离开。这就是世尊所说的第三种非梵行住处，明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法。

"再者，散陀迦，有一位导师持这样的见解：'有七种实体，非造作、非所造作、非创造、非被创造、不孕、坚固如山峰、稳固如柱子。它们不动、不变、不互相妨碍，不能引起彼此的快乐、痛苦或快乐和痛苦。是哪七种？地、水、火、风、乐、苦，以及第七种生命。这七种实体非造作、非所造作、非创造、非被创造、不孕、坚固如山峰、稳固如柱子。它们不动、不变、不互相妨碍，不能引起彼此的快乐、痛苦或快乐和痛苦。在这里没有杀害者或使人杀害者，没有听闻者或使人听闻者，没有认知者或使人认知者。即使有人用利剑砍掉别人的头，也没有人夺取任何人的生命，只是剑刃穿过七种实体之间的空隙而已。有一百四十万种主要的生类，六千种和六百种(业)，五百种业，三种业，二种业，一种业，半种业（业解释，见第四百四十六章）；六十二种行道，六十二种中劫（古印度之计时单位。谓人寿之一增一减为一小劫。合二十小劫，共计三万三千六百万年，称为一中劫），六种人，八种人地（人地解释：即是八人地，指天台宗所判立藏、通、别、圆等化法四教中，通教十地之第三地。人者忍之意，谓三乘之人共同自世第一法入于十六心见道，正断见惑之八忍位。所谓八忍位，即见道之苦法智忍、集法智忍、灭法智忍、道法智忍、苦类智忍、集类智忍、灭类智忍、道类智忍等八忍），四千九百种生计，四千九百种游方者，四千九百种龙的住处，二千种根，三千种地狱，三十六种尘界，七种有想胎，七种无想胎，七种节生胎，七种天，七种人，七种毗舍遮（毗舍遮解释，又作毕舍遮鬼、臂奢柘鬼。意译食血肉鬼、啖人精气鬼、癫狂鬼、吸血鬼。原为印度古代神话中之魔鬼，其腹如沧海，咽喉如针，常与阿修罗、罗刹并提，佛教中之饿鬼即源于此。此鬼啖食人之精气、血肉，乃饿鬼中之胜者。为东方提头赖吒 ，即持国天）之眷属），七种湖，七种结（结解释：烦恼），七百种结，七种悬崖，七百种悬崖，七种梦，七百种梦，八百四十万大劫（大劫解释：总括成住坏空等四劫，称为一大劫；乃一期世界之始末），无论愚者还是智者流转轮回这么多次，就会自动结束痛苦。没有人能够通过戒律、誓言、苦行或梵行使未成熟的业成熟，或除去已成熟的业。苦乐是定量的，轮回是固定的，没有增减，没有超越或堕落。就像一团线抛出去会渐渐松开一样，无论愚者还是智者流转轮回，都会自动结束痛苦。'

"散陀迦，对此，明智的人会这样思考：'这位导师持这样的见解......无论愚者还是智者流转轮回，都会自动结束痛苦。如果这位导师说的是真的，那么我没做的等于做了，没修的等于修了。我们俩在这一点上是平等的，都达到了同样的境界，而我不说我们俩经过流转轮回就会自动结束痛苦。这位导师赤身裸体、剃发、常立不坐、拔毛发，而我住在家中，与妻儿同床，使用迦尸布，涂抹檀香，佩戴花环、香料，享受金银，但我与这位导师来世会有相同的果报。我知道什么、见到什么，才要在这位导师的教法中修行呢？'他了知'这是非梵行'，就会厌离而离开。这就是世尊所说的第四种非梵行住处，明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法。

"散陀迦，这就是世尊所说的四种非梵行住处，明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法。"

 "太奇妙了，阿难尊者！太不可思议了，阿难尊者！世尊竟然能够如此准确地指出这四种非梵行住处，明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法。那么，阿难尊者，世尊又说了哪四种不能令人满意的梵行，明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法呢？"

"散陀迦，有一位导师自称是一切知者、一切见者，声称拥有完全的知见：'无论我行走、站立、睡眠还是清醒，知见都是持续不断地现前的。'他进入一个空房子却得不到食物，狗来咬他，他遇到野象、野马、野牛，他问男女的名字和氏族，他问村庄、市镇的名字和道路。当被问到'这是怎么回事'时，他回答说：'我必须进入那个空房子，所以我进去了。我必须得不到食物，所以我没得到。我必须被狗咬，所以我被咬了。我必须遇到野象、野马、野牛，所以我遇到了。我必须问男女的名字和氏族，所以我问了。我必须问村庄、市镇的名字和道路，所以我问了。'

"对此，散陀迦，明智的人会这样思考：'这位导师自称是一切知者、一切见者......我必须问村庄、市镇的名字和道路，所以我问了。'他了知'这是不能令人满意的梵行'，就会厌离而离开。这就是世尊所说的第一种不能令人满意的梵行，明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法。

"再者，散陀迦，有一位导师是传统主义者，以传统为真理。他依据传统、传说和经典来教导法。但是，散陀迦，一个依赖传统、以传统为真理的导师，有些记得清楚，有些记不清楚，有些是真的，有些是假的。对此，明智的人会这样思考：'这位导师是传统主义者，以传统为真理。他依据传统、传说和经典来教导法。但是，一个依赖传统、以传统为真理的导师，有些记得清楚，有些记不清楚，有些是真的，有些是假的。'他了知'这是不能令人满意的梵行'，就会厌离而离开。这就是世尊所说的第二种不能令人满意的梵行，明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法。

 "再者，散陀迦，有一位导师是推理者，是探究者。他依据推理和探究，用自己的智慧来教导法。但是，散陀迦，一个依赖推理和探究的导师，有些推理得好，有些推理得不好，有些是真的，有些是假的。对此，明智的人会这样思考：'这位导师是推理者，是探究者。他依据推理和探究，用自己的智慧来教导法。但是，一个依赖推理和探究的导师，有些推理得好，有些推理得不好，有些是真的，有些是假的。'他了知'这是不能令人满意的梵行'，就会厌离而离开。这就是世尊所说的第三种不能令人满意的梵行，明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法。

"再者，散陀迦，有一位导师愚钝迷惑。由于愚钝迷惑，当被问到这样那样的问题时，他就会转移话题，答非所问：'我不说是这样，我不说不是这样，我不说是别的样子，我不说不是别的样子，我不说不是不是别的样子。'对此，明智的人会这样思考：'这位导师愚钝迷惑。由于愚钝迷惑，当被问到这样那样的问题时，他就会转移话题，答非所问......'他了知'这是不能令人满意的梵行'，就会厌离而离开。这就是世尊所说的第四种不能令人满意的梵行，明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法。

"散陀迦，这就是世尊所说的四种不能令人满意的梵行，明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法。"

"太奇妙了，阿难尊者！太不可思议了，阿难尊者！世尊竟然能够如此准确地指出这四种非梵行住处和四种不能令人满意的梵行，明智的人不会选择在那里修行，即使住在那里也不能达到正道、善法。那么，阿难尊者，那位导师教导什么，宣说什么，才能使明智的人选择在那里修行，住在那里就能达到正道、善法呢？"

"在这里，散陀迦，如来出现于世间，是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊（阿罗汉解释：阿罗汉是佛教中的最高修行境界,也是四种圣者(四果)中的最后一个阶段，阿罗汉是指已经完全断除所有烦恼,达到最终解脱的修行者。"阿罗汉"可译为"应供"、"无学"或"杀贼",意味着值得供养、不再需要学习、已杀死内心的烦恼；应供解释：断尽一切烦恼，智德圆满，应受人天供养、尊敬者；等正觉者解释：觉即知也。觉知遍于一切，是遍也。觉知契于理，是正也。谓遍正觉知一切法也。又诸佛之觉知平等，故曰等，离邪妄故曰等。明行足解释：明者，无上正等正觉也，行足者，脚足之义，指戒定慧言。佛依戒定慧之脚足而得无上正等正觉，故名明行足。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。世间解解释：即佛能了知众生、非众生二种世间之一切，既了知世间之因、世间之灭，亦了知出世间之道。无上士解释：又作无上、无上丈夫。如来之智德，于人中最胜，无有过之者，故称无上士。调御丈夫解释：可化导一切丈夫之调御师。佛以大慈、大悲、大智故，有时软美语，有时苦切语，有时杂语，以此调御令不失道。天人师解释：又作天人教师。谓佛陀为诸天与人类之教师，示导一切应作不应作、是善是不善，若能依教而行，不舍道法，能得解脱烦恼之报，故称天人师。又以佛陀度天、人者众，度余道者寡，故称为天人师。佛解释：即觉者，觉者解释：又作觉、知者。即已舍去迷妄分别，自彻真源，开显真理，具有大慈悲、大智慧、自觉、觉他、觉行圆满之圣者。世尊解释：为世间所尊重者之意，亦指世界中之最尊者）。......他断除了五盖（五盖解释：是指五种障碍或烦恼，它们阻碍了修行者的进步和觉悟。这五盖是：贪欲盖：指对感官欲望的执着，这包括对物质享受和感官愉悦的渴望。瞋恚盖：指愤怒、恶意或敌意，这种负面情绪会扰乱心灵的平静。昏沉睡眠盖：指心理上的迟钝和身体上的懒惰，这种状态会导致缺乏精力和警觉性。掉举恶作盖：掉举指心的不安和散乱，恶作指后悔和忧虑，这两者共同导致心灵的不宁静。疑盖：指对佛法、修行方法或自己能力的怀疑，这种怀疑会阻碍修行的进展），这些能污染心灵、削弱智慧的障碍，从欲望中出离，从不善法中出离，进入并安住于具有寻、伺，由离生喜、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）。散陀迦，当一位导师的弟子能够达到如此殊胜的境界时，明智的人就会选择在那里修行，住在那里就能达到正道、善法。

"再者，散陀迦，比丘平息了寻、伺，......进入并安住于第二禅（第二禅解释：即是二禅，见第一百五十五章）。......

"再者，散陀迦，比丘离喜......进入并安住于第三禅（三禅解释，见第一百五十五章）。......

"再者，散陀迦，比丘断乐......进入并安住于第四禅（四禅解释，见第一百五十五章）。......

"他以如此清净、明亮、无垢、离随烦恼、柔软、适业、稳固、不动摇的心（随烦恼解释：指随根本烦恼而起之烦恼。与‘根本烦恼’相对称。又作随惑、枝末惑），引导其心趣向宿命随念智（宿命随念智解释：五通之一，六通之一。又作宿住随念智通、宿住智通、宿命智通、宿命通证、识宿命通、宿住通、宿命通。谓能随意知悉自己宿昔住世之生死，姓名、寿命、苦乐等之通力。此智以慧为自性，随忆念之势力，能知诸过去生于欲、色界中之自他有漏五蕴，故称宿住随念智；又此智因依色引发，故唯局限于欲、色界，不通无色界。能忆之劫数）。他忆念种种宿世，如一生、二生......如是，他忆念许多宿世的状况和细节。散陀迦，当一位导师的弟子能够达到如此殊胜的境界时，明智的人就会选择在那里修行，住在那里就能达到正道、善法。

"他以如此清净、明亮、无垢、离随烦恼、柔软、适业、稳固、不动摇的心，引导其心趣向众生死生智。他以清净超人的天眼，见众生随业力而死此生彼，或美或丑，或善趣或恶趣......了知众生如何随业力而生。散陀迦，当一位导师的弟子能够达到如此殊胜的境界时，明智的人就会选择在那里修行，住在那里就能达到正道、善法。

"他以如此清净、明亮、无垢、离随烦恼、柔软、适业、稳固、不动摇的心，引导其心趣向漏尽智。他如实了知：'这是苦'，...'这是苦集（苦集解释：苦的聚集）'，...'这是苦灭'，...'这是导致苦灭的道路'。他如实了知：'这些是漏（漏解释：烦恼）'，...'这是漏集（漏集解释：烦恼的聚集）'，...'这是漏灭'，...'这是导致漏灭的道路'。当他如是知、如是见时，他的心从欲漏、有漏、无明漏中解脱（欲漏解释：欲望，贪欲的烦恼；有漏解释：存在，有执着的烦恼；无明漏解释：无知的烦恼）。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'。散陀迦，当一位导师的弟子能够达到如此殊胜的境界时，明智的人就会选择在那里修行，住在那里就能达到正道、善法。"

"阿难尊者，那位比丘是阿罗汉，诸漏已尽，所作已办，舍下重担，逮得己利，尽诸有结（尽诸有结解释：灭尽执着有，存在的烦恼，灭尽一切烦恼），正智解脱，他还会享受欲乐吗？"

"散陀迦，那位比丘是阿罗汉，诸漏已尽，所作已办，舍下重担，逮得己利，尽诸有结，正智解脱，他不可能做五件事：诸漏已尽的比丘不可能故意夺取生命，不可能偷窃，不可能行淫，不可能故意妄语，不可能储存享受欲乐，就像以前在家时那样。诸漏已尽的比丘不可能做这五件事。"

"阿难尊者，那位比丘是阿罗汉，诸漏已尽，所作已办，舍下重担，逮得己利，尽诸有结，正智解脱，他无论行走、站立、睡眠还是清醒，知见都是持续不断地现前的，知道'我的诸漏已尽'吗？"

"那么，散陀迦，我给你打个比方，因为有些聪明人能通过比喻来理解所说的意思。假设有一个人，手脚被砍断了。无论他行走、站立、睡眠还是清醒，他是否一直都知道'我的手脚被砍断了'，还是他反省时才知道'我的手脚被砍断了'？"

"阿难尊者，那个人不是一直都知道'我的手脚被砍断了'，而是他反省时才知道'我的手脚被砍断了'。"

"同样地，散陀迦，那位比丘是阿罗汉，诸漏已尽，所作已办，舍下重担，逮得己利，尽诸有结，正智解脱，他无论行走、站立、睡眠还是清醒，知见并不是持续不断地现前的，知道'我的诸漏已尽'，而是他反省时才知道'我的诸漏已尽'。"

"阿难尊者，在这个法、律中（律解释：戒律），有多少人是真正的修行者？"

"散陀迦，不仅仅是一百、二百、三百、四百或五百，而是更多的人在这个法、律中是真正的修行者。"

"太奇妙了，阿难尊者！太不可思议了，阿难尊者！没有贬低自己的教法，没有贬低他人的教法，却能如此完整地宣说法，而且有这么多的真正修行者。这些阿耆毗迦派的信徒却自赞毁他，只承认三个真正的修行者：难陀·婆蹉、基萨·僧耆遮、末伽梨·瞿舍罗。"

然后，散陀迦对他的随众说："去吧，诸位，在沙门乔达摩那里过梵行生活。现在我们很难放弃已经获得的利养、恭敬和名声。"

就这样，散陀迦游方者劝告他的随众去佛陀那里修习梵行。

散陀迦经完。

巴利语原版经文

MN.76/(6) Sandakasuttaṃ

　　 223. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṃ paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi– “āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena devakatasobbho tenupasaṅkami. Tena kho pana samayena sandako paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ– rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sandako paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi “appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati samaṇo ānando. Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro samaṇo ānando. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti. Atha kho te paribbājakā tuṇhī ahesuṃ.

　　 224. Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami. Atha kho sandako paribbājako āyasmantaṃ ānandaṃ etadavoca– “etu kho bhavaṃ ānando, svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññattan”ti. Nisīdi kho āyasmā ānando paññatte āsane. Sandakopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sandakaṃ paribbājakaṃ āyasmā ānando etadavoca– “kāyanuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Tiṭṭhatesā, bho ānanda, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya. Sādhu vata bhavantaṃyeva ānandaṃ paṭibhātu sake ācariyake dhammīkathā”ti. “Tena hi, sandaka, suṇāhi sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ bho”ti kho sandako paribbājako āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca– “cattārome sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti. “Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti?

　　 225. “Idha, sandaka, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi– ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.

　　 “Tatra sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi– natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṃ maraṇā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

　　 226. “Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi– ‘karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.

　　 “Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi– karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubhinnaṃ kurutaṃ na karīyati pāpan’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

　　 227. “Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi– ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti; natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti; natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.

　　 “Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi– natthi hetu, natthi paccayo sattānaṃ saṃkilesāya, ahetū appaccayā sattā saṃkilissanti. Natthi hetu natthi paccayo sattānaṃ visuddhiyā, ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

　　 228. “Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi– ‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame– ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti. Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti. Hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.

　　 “Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi– sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame– ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti, hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti. Sace pana imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi. ‘Ubho sandhāvitvā saṃsaritvā dukkhassantaṃ karissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

　　 “Ime kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti.

　　 “Acchariyaṃ bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalanti. Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti?

　　 229. “Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti– ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. So suññampi agāraṃ pavisati, piṇḍampi na labhati, kukkuropi ḍaṃsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati. So ‘kimidan’ti puṭṭho samāno ‘suññaṃ me agāraṃ pavisitabbaṃ ahosi’, tena pāvisiṃ; ‘piṇḍampi aladdhabbaṃ ahosi’, tena nālatthaṃ ‘kukkurena ḍaṃsitabbaṃ ahosi’, tenamhi daṭṭho; ‘caṇḍena hatthinā samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena assena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena goṇena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṃ ahosi’, tena pucchiṃ; ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi’, tena pucchinti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti …pe… ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi, tena pucchin’ti So ‘anassāsikaṃ idaṃ brahmacariyan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

　　 230. “Puna caparaṃ, sandaka, idhekacco satthā anussaviko hoti anussavasacco. So anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana, sandaka satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariyan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

　　 231. “Puna caparaṃ, sandaka, idhekacco satthā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana, sandaka, satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā takkī vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariyan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

　　 232. “Puna caparaṃ, sandaka, idhekacco satthā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ– ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā mando momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. So ‘anassāsikaṃ idaṃ brahmacariyan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

　　 “Imāni kho, (tāni sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti.

　　 “Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. So pana, bho ānanda, satthā kiṃ vādī kiṃ akkhāyī yattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalan”ti.

　　 233. “Idha, sandaka, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

　　 “Puna caparaṃ, sandaka, bhikkhu vitakkavicārānaṃ vūpasamā …pe.. dutiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

　　 “Puna caparaṃ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

　　 “Puna caparaṃ, sandaka, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

　　 “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. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

　　 “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 …pe… yathākammūpage satte pajānāti. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

　　 “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. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalan”ti.

　　 234. “Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto paribhuñjeyya so kāme”ti? “Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so pañcaṭṭhānāni ajjhācarituṃ. Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevetuṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe agāriyabhūto. Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so imāni pañcaṭṭhānāni ajjhācaritun”ti.

　　 235. “Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ– ‘khīṇā me āsavā’”ti? “Tena hi, sandaka, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, sandaka, purisassa hatthapādā chinnā; tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (jānāti– ‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti– ‘chinnā me hatthapādā’”ti? “Na kho, bho ānanda, so puriso satataṃ samitaṃ jānāti– ‘chinnā me hatthapādā’ ti.) Api ca kho pana naṃ paccavekkhamāno jānāti– ‘chinnā me hatthapādā’”ti. “Evameva kho, sandaka, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (ñāṇadassanaṃ na paccupaṭṭhitaṃ – ‘khīṇā me āsavā’ti;) api ca kho pana naṃ paccavekkhamāno jānāti– ‘khīṇā me āsavā’”ti.

　　 236. “Kīvabahukā pana, bho ānanda, imasmiṃ dhammavinaye niyyātāro”ti? “Na kho, sandaka, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṃ dhammavinaye niyyātāro”ti. “Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Na ca nāma sadhammokkaṃsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. Ime panājīvakā puttamatāya puttā attānañceva ukkaṃsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṃ– nandaṃ vacchaṃ, kisaṃ saṃkiccaṃ, makkhaliṃ gosālan”ti. Atha kho sandako paribbājako sakaṃ parisaṃ āmantesi– “carantu bhonto samaṇe gotame brahmacariyavāso. Na dāni sukaraṃ amhehi lābhasakkārasiloke pariccajitun”ti. Iti hidaṃ sandako paribbājako sakaṃ parisaṃ uyyojesi bhagavati brahmacariyeti.

　　 Sandakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.