中部77经/大萨库卢达夷经(游行者品[8])

这是我所听到的：有一次，世尊住在王舍城竹林迦兰陀迦园（世尊解释：为世间所尊重者之意，亦指世界中之最尊者，这里指佛陀）。当时，许多著名的外道游行者住在孔雀林游行者园，比如安那婆罗、瓦拉达罗和萨库卢达夷等。

一天清晨，世尊穿好衣服，拿着钵和外衣进入王舍城托钵。世尊心想："现在去王舍城托钵还太早。不如我去孔雀林游行者园拜访萨库卢达夷游行者。"于是世尊就去了孔雀林游行者园。

当时，萨库卢达夷游行者正与一大群游行者坐在一起，大声喧哗，高谈阔论，讨论各种无益的话题，如国王、盗贼、大臣、军队、恐怖、战争、食物、饮料、衣服、床具、花环、香料、亲戚、车乘、村庄、城镇、城市、国家、女人、英雄、街道、井边闲谈、祖先、杂谈、世界起源、海洋起源、有无等。

萨库卢达夷游行者远远看见世尊走来，就对自己的追随者说："诸位请安静，不要出声。这位沙门乔达摩来了。他喜欢安静，赞美安静。也许看到我们安静，他会过来。"于是那些游行者们就安静下来。

世尊走近萨库卢达夷游行者。萨库卢达夷对世尊说："请来，尊者！欢迎世尊！世尊难得来此。请坐，这里已准备好座位。"世尊坐在准备好的座位上。萨库卢达夷也坐在一旁较低的座位上。世尊对坐在一旁的萨库卢达夷说：

"乌达夷，你们刚才聚在一起谈论什么？你们谈话的内容是什么？"

"尊者，先不说我们刚才谈论的内容。世尊以后想听的话随时可以听到。尊者，前几天，各种外道沙门婆罗门聚集在辩论堂，谈到了这样一个话题：'安哥和摩揭陀人真是有福报啊！这里有这么多著名的沙门婆罗门团体领袖来到王舍城过雨安居（雨安居解释：夏安居、雨安居、坐夏、夏坐、结夏、坐腊、一夏九旬、九旬禁足、结制安居、结制。印度夏季之雨期达三月之久。此三个月间，出家人禁止外出而聚居一处以致力修行，称为安居。此系唯恐雨季期间外出，踩杀地面之虫类及草树之新芽，招引世讥，故聚集修行，避免外出）。比如富兰那迦叶、末伽梨瞿舍利、阿耆多翅舍钦婆罗、迦罗鸠驮迦旃延、萨若毗耶梨弗、尼乾陀若提子。他们都是有名的导师，受到很多人尊敬。沙门乔达摩也是有名的导师，受到很多人尊敬，也来王舍城过雨安居。这些著名导师的弟子中，谁最受尊重？谁的弟子最恭敬、尊重、崇拜、供养自己的老师，并以此为依止而生活？'"

 "有人这样说：'这位富兰那迦叶是有名的导师，受到很多人尊敬。但他的弟子并不尊重、恭敬、崇拜、供养他，也不依止他而生活。从前，富兰那迦叶对几百名听众说法。他的一个弟子大声说："各位不要问富兰那迦叶这个问题。他不知道答案。我们知道。你们问我们吧，我们会回答你们的。"富兰那迦叶举起手臂哭喊，却没人理会他："诸位请安静，不要出声。他们不是在问你们，是在问我。我来回答他们。"许多富兰那迦叶的弟子批评他后离开："你不懂这个教义，我懂。你怎么可能懂？你的修行是错误的，我的才是正确的。你前后矛盾，我前后一致。你本该先说的反而后说，本该后说的反而先说。你的观点被驳倒了，你被击败了。去找办法解释你的观点吧，如果做得到的话！"就这样，富兰那迦叶不被弟子尊重、恭敬、崇拜、供养，也不被弟子依止而生活。相反，他被弟子们指责。'"

"有人这样说：'末伽梨瞿舍利...阿耆多翅舍钦婆罗...迦罗鸠驮迦旃延...萨若毗耶梨弗...尼乾陀若提子也是有名的导师，受到很多人尊敬。但他们的弟子也不尊重、恭敬、崇拜、供养他们，不依止他们而生活。从前，尼乾陀若提子对几百名听众说法。他的一个弟子大声说："各位不要问尼乾陀若提子这个问题。他不知道答案。我们知道。你们问我们吧，我们会回答你们的。"尼乾陀若提子举起手臂哭喊，却没人理会他："诸位请安静，不要出声。他们不是在问你们，是在问我。我来回答他们。"许多尼乾陀若提子的弟子批评他后离开："你不懂这个教义，我懂。你怎么可能懂？你的修行是错误的，我的才是正确的。你前后矛盾，我前后一致。你本该先说的反而后说，本该后说的反而先说。你的观点被驳倒了，你被击败了。去找办法解释你的观点吧，如果做得到的话！"就这样，尼乾陀若提子不被弟子尊重、恭敬、崇拜、供养，也不被弟子依止而生活。相反，他被弟子们指责。'"

 "有人这样说：'沙门乔达摩是有名的导师，受到很多人尊敬。他的弟子尊重、恭敬、崇拜、供养他，依止他而生活。从前，沙门乔达摩对几百名听众说法。他的一个弟子咳嗽了一声。另一个同修用膝盖碰了碰他，说："请安静，不要出声。我们的导师世尊正在说法。"当沙门乔达摩对几百名听众说法时，他的弟子们从不咳嗽或清嗓子。大众都满怀期待地注视着他，想："世尊要说什么法，我们要听。"就像一个人在十字路口挤压纯净的蜂蜜，大众满怀期待地注视着他。同样，当沙门乔达摩对几百名听众说法时，他的弟子们从不咳嗽或清嗓子。大众都满怀期待地注视着他，想："世尊要说什么法，我们要听。"即使沙门乔达摩的弟子与同修发生矛盾而还俗，他们仍然赞美导师、赞美教法、赞美僧团，只责备自己而不责备他人，说："我们真不幸，我们福报不足。我们虽然在如此善说的法律中出家（律解释：戒律），却无法终生圆满清净地修梵行（梵行解释：清净的修行，一般指修行八正道）。"他们成为寺院的工作人员或在家信徒，受持五戒。就这样，沙门乔达摩被弟子尊重、恭敬、崇拜、供养，弟子们依止他而生活。'"

 "乌达夷，你看到我身上有几种品质，使得我的弟子尊重、恭敬、崇拜、供养我，并依止我而生活？"

"尊者，我看到世尊身上有五种品质，使得世尊的弟子尊重、恭敬、崇拜、供养世尊，并依止世尊而生活。是哪五种呢？

第一，世尊少食，并且赞美少食。世尊少食并赞美少食，这是我看到的第一种品质，使得世尊的弟子尊重、恭敬、崇拜、供养世尊，并依止世尊而生活。

第二，世尊知足于任何衣服，并且赞美知足于衣服。世尊知足于任何衣服并赞美知足于衣服，这是我看到的第二种品质，使得世尊的弟子尊重、恭敬、崇拜、供养世尊，并依止世尊而生活。

第三，世尊知足于任何食物，并且赞美知足于食物。世尊知足于任何食物并赞美知足于食物，这是我看到的第三种品质，使得世尊的弟子尊重、恭敬、崇拜、供养世尊，并依止世尊而生活。

第四，世尊知足于任何住处，并且赞美知足于住处。世尊知足于任何住处并赞美知足于住处，这是我看到的第四种品质，使得世尊的弟子尊重、恭敬、崇拜、供养世尊，并依止世尊而生活。

第五，世尊独居，并且赞美独居。世尊独居并赞美独居，这是我看到的第五种品质，使得世尊的弟子尊重、恭敬、崇拜、供养世尊，并依止世尊而生活。

尊者，这就是我看到世尊身上的五种品质，使得世尊的弟子尊重、恭敬、崇拜、供养世尊，并依止世尊而生活。"

"乌达夷，如果我的弟子因为'沙门乔达摩少食，并且赞美少食'而尊重、恭敬、崇拜、供养我，并依止我而生活，那么我有些弟子只吃一棵果实的分量，或半棵果实，或一粒胡麻的分量，或半粒胡麻。而我有时会吃满满一钵，甚至更多。乌达夷，如果我的弟子因为'沙门乔达摩少食，并且赞美少食'而尊重、恭敬、崇拜、供养我，并依止我而生活，那么那些只吃一棵果实分量、半棵果实、一粒胡麻或半粒胡麻的弟子就不会因为这个缘故而尊重、恭敬、崇拜、供养我，并依止我而生活了。

乌达夷，如果我的弟子因为'沙门乔达摩知足于任何衣服，并且赞美知足于衣服'而尊重、恭敬、崇拜、供养我，并依止我而生活，那么我有些弟子穿粪扫衣（粪扫衣解释：略称粪扫。又作衲衣、百衲衣。即摭取被舍弃于粪尘中之破衣碎布，洗涤后作成之袈裟），穿粗糙的衣服。他们从坟场、垃圾堆或路边商店收集破布，缝制成僧袍穿着。而我有时会穿居士供养的衣服，质地细软，边缘光滑。乌达夷，如果我的弟子因为'沙门乔达摩知足于任何衣服，并且赞美知足于衣服'而尊重、恭敬、崇拜、供养我，并依止我而生活，那么那些穿粪扫衣、从坟场等地收集破布缝制僧袍的弟子就不会因为这个缘故而尊重、恭敬、崇拜、供养我，并依止我而生活了。

乌达夷，如果我的弟子因为'沙门乔达摩知足于任何食物，并且赞美知足于食物'而尊重、恭敬、崇拜、供养我，并依止我而生活，那么我有些弟子只乞食为生，一家接一家地乞食，喜欢收集残羹剩饭。他们进入村庄时，即使有人请他们坐下也不会接受。而我有时会接受邀请，吃精致的米饭，各种汤和配菜。乌达夷，如果我的弟子因为'沙门乔达摩知足于任何食物，并且赞美知足于食物'而尊重、恭敬、崇拜、供养我，并依止我而生活，那么那些只乞食为生、一家接一家地乞食、喜欢收集残羹剩饭的弟子就不会因为这个缘故而尊重、恭敬、崇拜、供养我，并依止我而生活了。

乌达夷，如果我的弟子因为'沙门乔达摩知足于任何住处，并且赞美知足于住处'而尊重、恭敬、崇拜、供养我，并依止我而生活，那么我有些弟子住在树下或露天处，八个月不进入有屋顶的地方。而我有时会住在尖顶的精舍里，墙壁粉刷光滑，门窗关严，避风密闭。乌达夷，如果我的弟子因为'沙门乔达摩知足于任何住处，并且赞美知足于住处'而尊重、恭敬、崇拜、供养我，并依止我而生活，那么那些住在树下或露天处、八个月不进入有屋顶地方的弟子就不会因为这个缘故而尊重、恭敬、崇拜、供养我，并依止我而生活了。

乌达夷，如果我的弟子因为'沙门乔达摩独居，并且赞美独居'而尊重、恭敬、崇拜、供养我，并依止我而生活，那么我有些弟子住在森林和偏僻的地方。他们深入森林和荒野，每半个月才回到僧团诵戒。而我有时会被比丘、比丘尼、男女居士、国王、大臣、外道和外道弟子们包围。乌达夷，如果我的弟子因为'沙门乔达摩独居，并且赞美独居'而尊重、恭敬、崇拜、供养我，并依止我而生活，那么那些住在森林和偏僻地方、每半个月才回到僧团诵戒的弟子就不会因为这个缘故而尊重、恭敬、崇拜、供养我，并依止我而生活了。

所以，乌达夷，我的弟子并不是因为这五种品质而尊重、恭敬、崇拜、供养我，并依止我而生活。

乌达夷，实际上有另外五种品质，使得我的弟子尊重、恭敬、崇拜、供养我，并依止我而生活。是哪五种呢？

首先，乌达夷，我的弟子尊敬我的增上戒（增上戒解释：又作增上戒学、戒学。系三学之一。盖戒律可助益修善，并防止修行者身、口、意之恶业，故称戒学；以此法力强胜，故谓之增上），他们说：'沙门乔达摩有戒德，具足最高的戒蕴（戒蕴解释：戒律的聚集）。'乌达夷，我的弟子尊敬我的增上戒，说'沙门乔达摩有戒德，具足最高的戒蕴'，这是第一种品质，使得我的弟子尊重、恭敬、崇拜、供养我，并依止我而生活。

其次，乌达夷，我的弟子尊敬我殊胜的知见，他们说：'沙门乔达摩知道就说知道，看到就说看到。他以证智说法，不是没有证智。他有因有缘地说法，不是无因无缘。他说具有神变的法，不是没有神变。'乌达夷，我的弟子尊敬我殊胜的知见，说'沙门乔达摩知道就说知道，看到就说看到。他以证智说法，不是没有证智。他有因有缘地说法，不是无因无缘。他说具有神变的法，不是没有神变。'这是第二种品质，使得我的弟子尊重、恭敬、崇拜、供养我，并依止我而生活。

再者，乌达夷，我的弟子尊敬我的增上慧（增上慧解释：三学之一。发增胜智慧之学。又增进智慧之学），他们说：'沙门乔达摩有智慧，具足最高的慧蕴（慧蕴解释：智慧的聚集）。他不可能看不到未来可能出现的论点，也不可能不以正法来驳斥已经出现的其他论点。'乌达夷，你认为我的弟子知道和看到这一点后，会中途打断我说话吗？"

"不会，尊者。"

"乌达夷，我不期待弟子们来教导我。相反，是我的弟子期待我来教导他们。

乌达夷，我的弟子尊敬我的增上慧，说'沙门乔达摩有智慧，具足最高的慧蕴。他不可能看不到未来可能出现的论点，也不可能不以正法来驳斥已经出现的其他论点。'这是第三种品质，使得我的弟子尊重、恭敬、崇拜、供养我，并依止我而生活。

再者，乌达夷，当我的弟子被苦所逼迫、被苦所征服时，他们来到我这里询问苦圣谛。我回答他们关于苦圣谛的问题。我用回答使他们的心满意。他们问我苦集、苦灭、导致苦灭的道路等圣谛（四圣谛解释，见第九百三十二章）。我回答他们关于导致苦灭的道路圣谛的问题。我用回答使他们的心满意。乌达夷，当我的弟子被苦所逼迫、被苦所征服时，他们来到我这里询问苦圣谛，我回答他们关于苦圣谛的问题，我用回答使他们的心满意；他们问我苦集、苦灭、导致苦灭的道路等圣谛，我回答他们关于导致苦灭的道路圣谛的问题，我用回答使他们的心满意。这是第四种品质，使得我的弟子尊重、恭敬、崇拜、供养我，并依止我而生活。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习四念处（四念处解释：四念处即是四念住，见第一千零一十三章）。在这里，比丘如何安住于身，热诚、正知、具念，远离对世间的贪欲和忧恼？他如何安住于受...心...法，热诚、正知、具念，远离对世间的贪欲和忧恼？我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习四正勤（四正勤解释，见第五百五十四章）。在这里，比丘如何为了未生起的恶不善法不生起而生欲、精进、发勤、策励、不松懈？他如何为了已生起的恶不善法断除而生欲、精进、发勤、策励、不松懈？他如何为了未生起的善法生起而生欲、精进、发勤、策励、不松懈？他如何为了已生起的善法安住、不忘失、增长、广大、修习圆满而生欲、精进、发勤、策励、不松懈？我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习四神足（四神足解释，见第八百五十一章）。在这里，比丘如何修习欲三摩地勤行成就神足，精进三摩地...心三摩地...观三摩地勤行成就神足？我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习五根（五根解释：信根：是对佛法的信念和信心。精进根：指的是努力和坚持不懈的精神。念根：指的是正念或觉知的能力。定根：指的是心的专注和稳定。慧根：指的是智慧或洞察力，它使修行者能够如实了知事物的本质）。在这里，比丘如何修习信根，趣向寂静，趣向菩提？他如何修习精进根...念根...定根...慧根，趣向寂静，趣向菩提？我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习五力（五力解释，见第八百一十九章）。在这里，比丘如何修习信力，趣向寂静，趣向菩提？他如何修习精进力...念力...定力...慧力，趣向寂静，趣向菩提？我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习七觉支（七觉支解释，见第六百五十九章）。在这里，比丘如何修习念觉支，依远离、依离贪、依灭，向于舍？他如何修习择法觉支...精进觉支...喜觉支...轻安觉支...定觉支...舍觉支，依远离、依离贪、依灭，向于舍？我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习八正道（八正道解释，见第九百三十二章）。在这里，比丘如何修习正见、正思维、正语、正业、正命、正精进、正念、正定？我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习八解脱（八解脱解释：一、内有色想观外色解脱。内身有色想之贪，为除此贪，观外之不净青瘀等色，使贪不起，故名解脱。此初解脱依初禅定而起，缘欲界之色也。二、内无色想观外色解脱，内身虽无色想之贪，而欲使更为坚牢，观外之不净青瘀等色，使不起贪，故名解脱。此依二禅而起。缘初禅之色也。以上二者为不净观。三、净解脱身作证具足住。观净色故名净解脱。于定中除不净相，唯观八色等光明清净光洁妙宝之色也。观净色而不生贪，足显观之转胜，证得此性解脱于身中，故名身作证，具足圆满，而得住于此定，故名具足住，此第三解脱之位，依第四禅而起，亦缘欲界之色也，所异者上二项为可憎之不净色，此为可爱之净色，故是净观也，四、空无边处解脱，五、识无边处解脱，六、无所有处解脱，七、非想非非想处解脱，此方者依四无色定而起，各于所得之定，观苦空无常无我，生厌心而弃舍之，故名解脱。八、灭受想定身作证具住，灭受想定者，灭尽定也，是亦依第四禅弃舍前之非非想即一切之所缘，故名解脱）。有色见色，这是第一解脱。内无色想而见外色，这是第二解脱。只专注于'净'，这是第三解脱。超越一切色想，灭有对想，不作意种种想，想'空无边'，成就并住于空无边处（色解释：物质事物，物质身体；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；空无边处解释，见第一百五十五章），这是第四解脱。超越一切空无边处，想'识无边'，成就并住于识无边处（识无边处解释，见第一百五十五章），这是第五解脱。超越一切识无边处，想'无所有'，成就并住于无所有处（无所有处解释，见第一百五十五章），这是第六解脱。超越一切无所有处，成就并住于非想非非想处（非想非非想处解释，见第一百五十五章），这是第七解脱。超越一切非想非非想处，成就并住于想受灭（想受灭解释，见第一百五十五章），这是第八解脱。我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习八胜处（八胜处解释：发胜知胜见以舍贪爱之八种禅定也。是为起胜知胜见之依处，故名胜处。一、内有色想观外色少胜处，内心有色想，故云内有色想，又以观道未增长，若观多色，则恐难摄持，故观少色，谓为观外色少。但观内身之不净，或观少许之外色清净也。二、内有色想观外色多胜处，内心有色想之义如上，但以行人之观道渐，熟多观外色亦无妨，谛观一死尸而至于十百千万之死尸，若观一胖胀时悉观一切之胖胀，观广大之外色清净谓为观外色多。三、内无色想观外色少胜处，观道渐为胜妙，虽观外色，而内心不存色想，故曰内无色想，观外色少之义，如第一胜处，又观净不净亦如初。四、内无色想观外色多胜处，内心不留色想，故曰内无色想。观外色多之义，如第二胜处，观净不净如前。以上四者，净不净杂观也（俱舍说唯净观）。五、青胜处，观外之青色，转变自在，使少为多，使多为少，于所见之青相，不起法爱也。六、黄胜处，观黄色而不起法执，如青胜处。七、赤胜处，观赤色如青胜处。八、白胜处，观白色如青胜处（今四色以为胜处者，依智度论俱舍论，若依璎珞经，则以四大为四胜处，以上四者唯净观也，凡观净色，必远离不净色也）此八胜处之相，与八解脱（又名八背舍）同，盖前二胜处，如第一解脱，次二胜处如第二解脱，后四胜处如第三解脱，然则云何重说之？曰：为使八解脱之观心，自在胜妙，对于所缘，不起执惑，进修此八胜处也。譬之人之乘马，能破前阵（八解脱）亦能自制其马（八胜处）也。俱舍论二十九曰：‘胜处有八：一内有色想观外色少。（中略）观外青黄赤白为四，足前为八，八中初二如初解脱，次二如第二解脱，后四如第三解脱，前修解脱唯能弃背，后修胜处能制所缘，随所乐观，惑终不起。’法界次第中之下曰：‘大智度论作譬云：如人乘马能破前阵，亦能自制其马，故名胜处也，亦名八除入。’）。内有色想，外见少量好色丑色的色，胜解、知、见'我胜知、胜见它们'，这是第一胜处。

内有色想，外见无量好色丑色的色，胜解、知、见'我胜知、胜见它们'，这是第二胜处。

内无色想，外见少量好色丑色的色，胜解、知、见'我胜知、胜见它们'，这是第三胜处。

内无色想，外见无量好色丑色的色，胜解、知、见'我胜知、胜见它们'，这是第四胜处。

内无色想，外见青色、青显、青光的色。就像亚麻花是青色、青显、青光的，或者像波罗奈两面磨光的布料是青色、青显、青光的。同样，内无色想，外见青色、青显、青光的色，胜解、知、见'我胜知、胜见它们'，这是第五胜处。

内无色想，外见黄色、黄显、黄光的色。就像迦尼迦罗花是黄色、黄显、黄光的，或者像波罗奈两面磨光的布料是黄色、黄显、黄光的。同样，内无色想，外见黄色、黄显、黄光的色，胜解、知、见'我胜知、胜见它们'，这是第六胜处。

内无色想，外见赤色、赤显、赤光的色。就像槃豆时婆迦花是赤色、赤显、赤光的，或者像波罗奈两面磨光的布料是赤色、赤显、赤光的。同样，内无色想，外见赤色、赤显、赤光的色，胜解、知、见'我胜知、胜见它们'，这是第七胜处。

内无色想，外见白色、白显、白光的色。就像启明星是白色、白显、白光的，或者像波罗奈两面磨光的布料是白色、白显、白光的。同样，内无色想，外见白色、白显、白光的色，胜解、知、见'我胜知、胜见它们'，这是第八胜处。我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习十遍处（十遍处解释：又作十一切入、十一切处、十遍入、十遍处定。即依胜解作意，观色等十法各周遍一切处无间隙。十法即：地、水、火、风、青、黄、赤、白、空、识，观其周遍一切处，故称地遍处乃至识遍处等。此观法为行者修八解脱、八胜处后，于色等得净相，于所观之中转变自在，然仍未周遍，故更修此定）。他知地遍，上下四方，无二无量。他知水遍...火遍...风遍...青遍...黄遍...赤遍...白遍...空遍...识遍，上下四方，无二无量。我的许多弟子由此达到了证知的究竟和圆满。

 再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习四禅。在这里，乌达夷，比丘远离爱欲，远离不善法，有寻有伺，由远离生喜乐，成就并住于初禅（初禅解释，见第一百五十五章）。他以由远离生的喜乐浸润、浸渍、充满、遍满自己的身体，全身没有任何部分不被由远离生的喜乐所遍满。乌达夷，就像熟练的澡堂师或澡堂师的学徒，把沐浴粉倒在铜盆里，用水调和揉捏成团，使之内外都被水分浸透，但不会流出。同样，乌达夷，比丘以由远离生的喜乐浸润、浸渍、充满、遍满自己的身体，全身没有任何部分不被由远离生的喜乐所遍满。

再者，乌达夷，比丘止息寻伺，内心宁静...成就并住于第二禅（第二禅解释：即是二禅，见第一百五十五章）。他以由定生的喜乐浸润、浸渍、充满、遍满自己的身体，全身没有任何部分不被由定生的喜乐所遍满。乌达夷，就像有一个深潭，水从泉源涌出。它没有从东方、西方、南方或北方的任何入口流入，天也不经常降雨。但是从潭底涌出的凉水流注入这个深潭，浸润、浸渍、充满、遍满整个潭，没有任何部分不被凉水所遍满。同样，乌达夷，比丘以由定生的喜乐浸润、浸渍、充满、遍满自己的身体，全身没有任何部分不被由定生的喜乐所遍满。

再者，乌达夷，比丘离喜...成就并住于第三禅（三禅解释，见第一百五十五章）。他以无喜之乐浸润、浸渍、充满、遍满自己的身体，全身没有任何部分不被无喜之乐所遍满。乌达夷，就像在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲生于水中、长于水中、不出水面、沉在水底。它们从顶端到根部都被凉水浸润、浸渍、充满、遍满，没有任何部分不被凉水所遍满。同样，乌达夷，比丘以无喜之乐浸润、浸渍、充满、遍满自己的身体，全身没有任何部分不被无喜之乐所遍满。

再者，乌达夷，比丘舍断乐与苦，先前的喜忧已灭...成就并住于第四禅（四禅解释，见第一百五十五章）。他以清净、明晰的心遍满全身，全身没有任何部分不被清净、明晰的心所遍满。乌达夷，就像有人以白布包裹全身坐着，全身没有任何部分不被白布所覆盖。同样，乌达夷，比丘以清净、明晰的心遍满全身，全身没有任何部分不被清净、明晰的心所遍满。我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们如是了知：'这个身体是由四大组成的（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），父母所生，饭食所养，是无常的（无常解释：随时在变化，无法永恒存在，无法永远保持不变）、需要涂抹和按摩的，有破坏和消散的本质。而我的意识依附于此，与此相连。'乌达夷，就像有一颗美丽的毗琉璃宝石，八面精工琢磨，清澈透明，具足一切优质。穿过它的是一根蓝色、黄色、红色、白色或褐色的线。有眼力的人把它拿在手中观察：'这是一颗美丽的毗琉璃宝石，八面精工琢磨，清澈透明，具足一切优质。穿过它的是一根蓝色、黄色、红色、白色或褐色的线。'同样，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们如是了知：'这个身体是由四大组成的，父母所生，饭食所养，是无常的、需要涂抹和按摩的，有破坏和消散的本质。而我的意识依附于此，与此相连。'我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们从这个身体变化出另一个由意所成、具有一切肢体和器官、诸根完具的身体（诸根解释：指眼、耳、鼻、舌、身等五根）。乌达夷，就像一个人从芦苇中抽出剑鞘，他会这样想：'这是芦苇，这是剑鞘，芦苇是一回事，剑鞘是另一回事，但剑鞘是从芦苇中抽出来的。'或者，乌达夷，就像一个人从蛇蜕中拔出蛇，他会这样想：'这是蛇，这是蛇蜕，蛇是一回事，蛇蜕是另一回事，但蛇是从蛇蜕中拔出来的。'同样，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们从这个身体变化出另一个由意所成、具有一切肢体和器官、诸根完具的身体。我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们体验各种神通：一身变多身，多身合一身；显现、隐形；穿墙、穿壁、穿山而过，无碍如行空中；出没地中，如在水中；履水如履地；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），飞行空中，如鸟有翼；手摸抚日月，有如是大威德、大威力；身自在转，乃至梵天界（梵天界解释，见第八百零五章）。乌达夷，就像熟练的陶工或陶工的学徒，能用经过充分调制的泥土制作任何他想要的陶器。或者，乌达夷，就像熟练的象牙工匠或象牙工匠的学徒，能用经过充分处理的象牙制作任何他想要的象牙制品。或者，乌达夷，就像熟练的金匠或金匠的学徒，能用经过充分提炼的金子制作任何他想要的金器。同样，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们体验各种神通：一身变多身，多身合一身；显现、隐形；穿墙、穿壁、穿山而过，无碍如行空中；出没地中，如在水中；履水如履地；结跏趺坐，飞行空中，如鸟有翼；手摸抚日月，有如是大威德、大威力；身自在转，乃至梵天界。我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们以清净超人的天耳界，能听到人与天的声音，无论远近。乌达夷，就像一个有力气的吹螺者，毫不费力地使声音传遍四方。同样，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们以清净超人的天耳界，能听到人与天的声音，无论远近。我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们能以己心了知他人之心：有贪欲的心知是有贪欲的心，离贪欲的心知是离贪欲的心；有嗔恚的心知是有嗔恚的心，离嗔恚的心知是离嗔恚的心；有愚痴的心知是有愚痴的心，离愚痴的心知是离愚痴的心；集中的心知是集中的心，散乱的心知是散乱的心；广大的心知是广大的心，不广大的心知是不广大的心；有上的心知是有上的心，无上的心知是无上的心；得定的心知是得定的心，不得定的心知是不得定的心；解脱的心知是解脱的心，未解脱的心知是未解脱的心。乌达夷，就像一个年轻爱美的男子或女子，在清洁明亮的镜中或清澈的水盆中观察自己的面容，如有斑点就知道有斑点，如无斑点就知道无斑点。同样，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们能以己心了知他人之心：有贪欲的心知是有贪欲的心，离贪欲的心知是离贪欲的心；有嗔恚的心...离嗔恚的心...有愚痴的心...离愚痴的心...集中的心...散乱的心...广大的心...不广大的心...有上的心...无上的心...得定的心...不得定的心...解脱的心...未解脱的心知是未解脱的心。我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们能忆念种种宿世，如一生、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、多坏劫、多成劫、多坏成劫。他们忆念：'在那里，我有如是名、如是姓、如是容貌、如是饮食、如是苦乐感受、如是寿命。从那里死后，我又生在那里。在那里，我又有如是名、如是姓、如是容貌、如是饮食、如是苦乐感受、如是寿命。从那里死后，我又生在这里。'就这样，他们能忆念种种宿世的状况和细节。乌达夷，就像一个人从自己的村子去另一个村子，然后又从那个村子去另一个村子，最后又从那个村子回到自己的村子。他会这样想：'我从自己的村子去了那个村子，在那里我这样站着、这样坐着、这样说话、这样保持沉默。然后我从那个村子又去了那个村子，在那里我也这样站着、这样坐着、这样说话、这样保持沉默。现在我又从那个村子回到了自己的村子。'同样，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们能忆念种种宿世，如一生...就这样，他们能忆念种种宿世的状况和细节。我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们以清净超人的天眼，见众生死时生时，知众生随业而行。他们知道：'这些众生具身恶行、口恶行、意恶行，诽谤圣者，怀邪见，行邪见业。他们身坏命终后，生于恶处、恶趣、堕处、地狱。那些众生具身善行、口善行、意善行，不诽谤圣者，怀正见，行正见业。他们身坏命终后，生于善趣、天界（天界解释，见第八百零五章）。'就这样，他们以清净超人的天眼，见众生死时生时，知众生随业而行。乌达夷，就像在十字路口有一座大楼，一个视力好的人站在上面，能看到人们进入房子、走出房子、在街道上行走、坐在中央广场。同样，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们以清净超人的天眼，见众生死时生时，知众生随业而行（业解释，见第四百四十六章）...我的许多弟子由此达到了证知的究竟和圆满。

再者，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们通过灭尽诸漏（诸漏解释：各种烦恼），现法自知作证，具足住于无漏心解脱、慧解脱（无漏解释：无烦恼）。乌达夷，就像在山谷中有一个清澈、透明、无浊的湖泊。站在岸边的明眼人能看到贝壳、沙砾、石头，以及游动或静止的鱼群。他会这样想：'这个湖泊清澈、透明、无浊。这里有贝壳、沙砾、石头，还有游动和静止的鱼群。'同样，乌达夷，我为弟子们宣说修行的方法，我的弟子按照这种方法修习，他们通过灭尽诸漏，现法自知作证，具足住于无漏心解脱、慧解脱。我的许多弟子由此达到了证知的究竟和圆满。乌达夷，这是第五种品质，使得我的弟子尊重、恭敬、崇拜、供养我，并依止我而生活。

乌达夷，这就是那五种品质，使得我的弟子尊重、恭敬、崇拜、供养我，并依止我而生活。"

世尊说完这番话。萨库卢达夷游行者满意欢喜地听受了世尊的教导。

大萨库卢达夷经到此结束。

巴利语原版经文

MN.77/(7) Mahāsakuludāyisuttaṃ

　　 237. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṃ– annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi– “atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami. Tena kho pana samayena sakuludāyī 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 sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpeti– “appasaddā bhonto hontu; mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti. Atha kho te paribbājakā tuṇhī ahesuṃ. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca– “etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṃ paññattan”ti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca–

　　 238. “Kāyanuttha udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi– ‘lābhā vata, bho, aṅgamagadhānaṃ, suladdhalābhā vata, bho, aṅgamagadhānaṃ! Tatrime samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṃ vassāvāsaṃ osaṭā. Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho makkhali gosālo …pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ko nu kho imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saṅghīnaṃ gaṇīnaṃ gaṇācariyānaṃ ñātānaṃ yasassīnaṃ titthakarānaṃ sādhusammatānaṃ bahujanassa sāvakānaṃ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṃ katvā upanissāya viharantī’”ti?

　　 239. “Tatrekacce evamāhaṃsu– ‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ pūraṇo kassapo anekasatāya parisāya dhammaṃ deseti. Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi– “mā bhonto pūraṇaṃ kassapaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmā”ti. Bhūtapubbaṃ pūraṇo kassapo bāhā paggayha kandanto na labhati– “appasaddā bhonto hontu, mā bhonto saddamakattha. Nete, bhavante, pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā”ti. Bahū kho pana pūraṇassa kassapassa sāvakā vādaṃ āropetvā apakkantā– “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. Iti pūraṇo kassapo sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’”ti.

　　 “Ekacce evamāhaṃsu– ‘ayampi kho makkhali gosālo …pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṃ deseti. Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi– mā bhonto nigaṇṭhaṃ nāṭaputtaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmāti. Bhūtapubbaṃ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati– “appasaddā bhonto hontu, mā bhonto saddamakattha. Nete bhavante pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā”ti. Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṃ āropetvā apakkantā– “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṃ me asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. Iti nigaṇṭho nāṭaputto sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’”ti.

　　 240. “Ekacce evamāhaṃsu– ‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ samaṇo gotamo anekasatāya parisāya dhammaṃ desesi. Tatraññataro samaṇassa gotamassa sāvako ukkāsi. Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi– “appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṃ desesī”ti. Yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti– “yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā”ti. Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṃ anelakaṃ pīḷeyya. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa. Evameva yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti “yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā”ti. Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṃ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, “mayamevamhā alakkhikā mayaṃ appapuññā te mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritun”ti. Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti. Iti samaṇo gotamo sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharantī’”ti.

　　 241. “Kati pana tvaṃ, udāyi, mayi dhamme samanupassasi, yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti? “Pañca kho ahaṃ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī. Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṃ kho ahaṃ, bhante, bhagavati paṭhamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

　　 “Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati dutiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

　　 “Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati tatiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

　　 “Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati catutthaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

　　 “Puna caparaṃ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati pañcamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

　　 “Ime kho ahaṃ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti.

　　 242. “‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi. Ahaṃ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi. ‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

　　 “‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti. Ahaṃ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni. ‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

　　 “‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti. Ahaṃ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ. ‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

　　 “‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṃ na upenti. Ahaṃ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu. ‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṃ na upenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

　　 “‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya. Ahaṃ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. ‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

　　 “Iti kho, udāyi, na mamaṃ sāvakā imehi pañcahi dhammehi sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

　　 243. “Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Idhudāyi, mamaṃ sāvakā adhisīle sambhāventi– ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti. Yampudāyi, mamaṃ sāvakā adhisīle sambhāventi– ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti, ayaṃ kho, udāyi paṭhamo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

　　 244. “Puna caparaṃ, udāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi– ‘jānaṃyevāha samaṇo gotamo– jānāmīti, passaṃyevāha samaṇo gotamo– passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriyan’ti. Yampudāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi– ‘jānaṃyevāha samaṇo gotamo– jānāmīti, passaṃyevāha samaṇo gotamo– passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriyan’ti, ayaṃ kho, udāyi, dutiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

　　 245. “Puna caparaṃ, udāyi, mamaṃ sāvakā adhipaññāya sambhāventi– ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena suniggahitaṃ niggaṇhissatīti– netaṃ ṭhānaṃ vijjati’. Taṃ kiṃ maññasi, udāyi, api nu me sāvakā evaṃ jānantā evaṃ passantā antarantarā kathaṃ opāteyyun”ti?

　　 “No hetaṃ, bhante”.

　　 “Na kho panāhaṃ, udāyi, sāvakesu anusāsaniṃ paccāsīsāmi; aññadatthu mamayeva sāvakā anusāsaniṃ paccāsīsanti.

　　 “Yampudāyi, mamaṃ sāvakā adhipaññāya sambhāventi– ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena niggahitaṃ niggaṇhissatīti– netaṃ ṭhānaṃ vijjati’. Ayaṃ kho, udāyi, tatiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

　　 246. “Puna caparaṃ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena; te maṃ dukkhasamudayaṃ… dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Te maṃ dukkhasamudayaṃ dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti. Tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi. Tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Ayaṃ kho, udāyi, catuttho dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

　　 247. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi. Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyy loke abhijjhādomanassaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi. Idhudāyi bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi. Idhudāyi, bhikkhu chandasamādhi-padhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhāna-saṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhāna-saṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhāra-samannāgataṃ iddhipādaṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi. Idhudāyi bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyindriyaṃ bhāveti …pe… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi. Idhudāyi, bhikkhu saddhābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyabalaṃ bhāveti …pe… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi. Idhudāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti …pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāventi. Idhudāyi, bhikkhu sammādiṭṭhiṃ bhāveti, sammāsaṅkappaṃ bhāveti, sammāvācaṃ bhāveti sammākammantaṃ bhāveti, sammā-ājīvaṃ bhāveti, sammāvāyāmaṃ bhāveti, sammāsatiṃ bhāveti, sammāsamādhiṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 248. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi. Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho; ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho; subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho; sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho; sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ sattamo vimokkho; sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 249. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi. Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

　　 “Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

　　 “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

　　 “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

　　 “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ

　　 “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

　　 “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

　　 “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 250. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi. Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 251. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi. Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehapareto santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, udāyi, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

　　 “Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ …pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, udāyi, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

　　 “Puna caparaṃ, udāyi, bhikkhu pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ, uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

　　 “Puna caparaṃ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 252. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti– ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedana-viddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhaṃ’. Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya– ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti– ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 253. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi, udāyi, puriso muñjamhā īsikaṃ pabbāheyya; tassa evamassa– ‘ayaṃ muñjo, ayaṃ īsikā; añño muñjo, aññā īsikā; muñjamhātveva īsikā pabbāḷhā’ti. Seyyathā vā panudāyi, puriso asiṃ kosiyā pabbāheyya; tassa evamassa– ‘ayaṃ asi, ayaṃ kosi; añño asi aññā kosi; kosiyātveva asi pabbāḷho’ti. Seyyathā vā, panudāyi puriso ahiṃ karaṇḍā uddhareyya; tassa evamassa– ‘ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍātveva ahi ubbhato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 254. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti– ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti– ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 255. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti– dibbe ca mānuse ca, ye dūre santike ca. Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti– dibbe ca mānuse ca, ye dūre santike ca. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 256. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti– sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānanti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānanti; sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānanti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānanti; samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānanti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānanti; saṃkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānanti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānanti; mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānanti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānanti; sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ cittan’ti pajānanti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānanti; samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānanti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānanti; vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānanti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānanti. Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇikan’ti jāneyya akaṇikaṃ vā ‘akaṇikan’ti jāneyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti– sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānanti, vītarāgaṃ vā cittaṃ …pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṅkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sa-uttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 257. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, 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 idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya; tassa evamassa– ‘ahaṃ kho sakamhā gāmā aññaṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ– ekampi jātiṃ …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussaranti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 258. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti– ‘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 upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti. Seyyathāpi, udāyi, dve agārā sadvārā. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti …pe… tatra ca pa me sāvakā bahū abhiññāvosānapāramippattā viharanti.

　　 259. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa– ‘ayaṃ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. Ayaṃ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

　　 “Ime kho, udāyi, pañca dhammā yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti.

　　 Idamavoca bhagavā. Attamano sakuludāyī paribbājako bhagavato bhāsitaṃ abhinandīti.

　　 Mahāsakuludāyisuttaṃ niṭṭhitaṃ sattamaṃ.