中部79经/色古巫大夷小经(游行者品[8])

这是我亲身听闻到的，一时，世尊住在王舍城竹林迦兰陀园（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，沙姑勒优陀夷游行者住在孔雀林游行者园，与大群游行者同在。那时，世尊在上午穿好衣服，拿着钵和外衣，进入王舍城乞食。世尊想："现在去王舍城乞食还太早，不如我去孔雀林游行者园，去见沙姑勒优陀夷游行者。"于是世尊就向孔雀林游行者园走去。

当时，沙姑勒优陀夷游行者正和一大群游行者坐在一起，大声喧哗，高声大叫，谈论着各种无益的闲话，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、亲戚、车乘、村庄、城镇、城市、国家、妇女、英雄、街道、井边、祖先、杂谈、世界起源、海洋起源等等。沙姑勒优陀夷游行者远远地看见世尊走来，就告诫自己的随众说："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。如果他看到我们安静，也许会认为值得走过来。"于是那些游行者都沉默了。

世尊走到沙姑勒优陀夷游行者那里。沙姑勒优陀夷游行者对世尊说："尊者，请来！欢迎世尊！世尊好久没来这里了。请坐，这里有座位。"世尊坐在准备好的座位上。沙姑勒优陀夷游行者也拿了一个低矮的座位，坐在一旁。世尊对坐在一旁的沙姑勒优陀夷游行者说："优陀夷，你们刚才坐在这里谈论什么？你们谈论到一半的是什么话题？"

"尊者，先不说我们刚才谈论的话题。世尊以后有机会听到的。尊者，最近几天，当我不在这个团体中时，他们就坐在这里谈论各种无益的闲话。但当我来到这个团体中时，他们就只看着我的脸，说：'让我们听沙门优陀夷讲法。'当世尊来到这个团体中时，我和这个团体都只看着世尊的脸，说：'让我们听世尊讲法。'"

 "那么优陀夷，你就讲一些能让我想起来的话题吧。"

"尊者，前些日子，有人自称是全知者、全见者，声称对一切有完全的知见，'无论行走、站立、睡眠还是清醒，我都始终保持着知见。'当我问他过去的事时，他却转移话题，把谈话引向别处，表现出愤怒、憎恨和不满。尊者，那时我想起了世尊：'啊，世尊确实善巧于这些法。'"

"优陀夷，那个自称是全知者、全见者的人是谁？他声称对一切有完全的知见，'无论行走、站立、睡眠还是清醒，我都始终保持着知见。'当你问他过去的事时，他却转移话题，把谈话引向别处，表现出愤怒、憎恨和不满。"

"尊者，是尼干子（尼干子解释：耆那教的开创者，耆那教的教主）。"

"优陀夷，如果有人能忆念多生前世，比如一生、两生...如此详细地忆念多生前世，那他可以问我关于过去的问题，或者我可以问他关于过去的问题；他可以用对过去问题的回答使我满意，或者我可以用对过去问题的回答使他满意。

优陀夷，如果有人以清净超人的天眼，能看见众生死时生时，看见他们随业力而投生善趣恶趣（业力解释：是指一个人的行为，身、口、意所产生的能量或力量，每个行为都会产生相应的结果，善行产生善果，恶行产生恶果，影响个人的性格、处境、际遇等，可能延续到来世，影响轮回），看见他们高贵卑贱、美丑、幸福痛苦，那他可以问我关于未来的问题，或者我可以问他关于未来的问题；他可以用对未来问题的回答使我满意，或者我可以用对未来问题的回答使他满意。

但是优陀夷，不要说过去，不要说未来。我会为你说法：'此有故彼有，此生故彼生；此无故彼无，此灭故彼灭。'"

"尊者，我连今生亲身经历的事都不能详细地回忆，更何况能回忆多生前世呢？比如一生、两生...如此详细地忆念多生前世，像世尊那样。尊者，我现在连土精都看不见（土精解释：泥鬼），更何况能以清净超人的天眼，看见众生死时生时，看见他们随业力而投生善趣恶趣，看见他们高贵卑贱、美丑、幸福痛苦，像世尊那样。尊者，世尊对我说：'但是优陀夷，不要说过去，不要说未来。我会为你说法：此有故彼有，此生故彼生；此无故彼无，此灭故彼灭。'这对我来说更加晦涩难懂。也许尊者，我能用自己的教义让世尊满意。"

 "优陀夷，你们的教义是什么？"

"尊者，我们的教义是：'这是最高的色（色解释，物质事物，物质身体），这是最高的色。'"

"优陀夷，你们说'这是最高的色，这是最高的色'，那最高的色是什么？"

"尊者，没有比那色更高尚、更殊胜的色，那就是最高的色。"

"那么，没有比它更高尚、更殊胜的最高色是什么？"

"尊者，没有比那色更高尚、更殊胜的色，那就是最高的色。"

"优陀夷，这样说下去没完没了：'尊者，没有比那色更高尚、更殊胜的色，那就是最高的色。'你说有最高的色，却说不出那是什么色。优陀夷，就像有人说：'我爱慕这个国家里最美丽的女人，我渴望她。'别人问他：'朋友，你爱慕渴望的那个国色天香，你知道她是刹帝利、婆罗门、吠舍还是首陀罗种姓吗（刹帝利解释：意译地主、王种。略作刹利。乃印度四姓阶级中之第二阶级，地位仅次于婆罗门，乃王族、贵族、士族所属之阶级，系从事军事、政治者。释尊即出身此阶级；婆罗门解释：意译净行、梵行、梵志、承习。印度四姓中，最上位之僧侣、学者阶级。为古印度一切知识之垄断者，自认为印度社会之最胜种姓；吠舍解释：印度四姓之一，即商人的族姓；首陀罗解释：略称首陀。为印度四姓中地位最低之奴隶阶级。从事担死人、除粪、养鸡猪、捕猎、屠杀、沽酒、兵伍等卑贱职务。乃雅利安人所征服之土著，随着婆罗门文化之隆盛而备受压迫，亦无任何宗教特权，并受传统婆罗门教轻蔑为无来生之贱民，故称为一生族。释尊对此主张四姓平等，并允许首陀罗阶级出家）？'他回答说：'不知道。'别人又问他：'朋友，你爱慕渴望的那个国色天香，你知道她叫什么名字、属于哪个家族吗？...她高个子、矮个子还是中等身材？她皮肤黑、褐色还是金黄色？她住在哪个村庄、市镇或城市？'他回答说：'不知道。'别人又问他：'朋友，你爱慕渴望的是你不认识也没见过的女人吗？'他回答说：'是的。'"

"优陀夷，你觉得怎么样？这样一来，那个人的话不是毫无意义吗？"

"确实如此，尊者，那个人的话毫无意义。"

"同样的，优陀夷，你说'没有比那色更高尚、更殊胜的色，那就是最高的色'，却说不出那是什么色。"

"尊者，就像一块精美的毗琉璃宝石，八面形，做工精良，放在红色羊毛毡上会发光、发亮、放射光芒。这样的色就是自我，死后无病。"

"优陀夷，你怎么看？是精美的毗琉璃宝石，八面形，做工精良，放在红色羊毛毡上发光、发亮、放射光芒，还是黑暗中的萤火虫，这两种色哪一种更殊胜、更高贵？"

"尊者，黑暗中的萤火虫，这种色更殊胜、更高贵。"

"优陀夷，你怎么看？是黑暗中的萤火虫，还是黑暗中的油灯，这两种色哪一种更殊胜、更高贵？"

"尊者，黑暗中的油灯，这种色更殊胜、更高贵。"

"优陀夷，你怎么看？是黑暗中的油灯，还是黑暗中的大火堆，这两种色哪一种更殊胜、更高贵？"

"尊者，黑暗中的大火堆，这种色更殊胜、更高贵。"

"优陀夷，你怎么看？是黑暗中的大火堆，还是黎明时分天空晴朗无云时的晨星，这两种色哪一种更殊胜、更高贵？"

"尊者，黎明时分天空晴朗无云时的晨星，这种色更殊胜、更高贵。"

"优陀夷，你怎么看？是黎明时分天空晴朗无云时的晨星，还是十五日月圆之夜午夜时分天空晴朗无云时的月亮，这两种色哪一种更殊胜、更高贵？"

"尊者，十五日月圆之夜午夜时分天空晴朗无云时的月亮，这种色更殊胜、更高贵。"

"优陀夷，你怎么看？是十五日月圆之夜午夜时分天空晴朗无云时的月亮，还是雨季最后一个月秋天天空晴朗无云正午时分的太阳，这两种色哪一种更殊胜、更高贵？"

"尊者，雨季最后一个月秋天天空晴朗无云正午时分的太阳，这种色更殊胜、更高贵。"

"优陀夷，比这更多更多的天神，他们的光明不被日月所掩盖，我知道他们。然而我不说'没有比那色更高尚、更殊胜的色'。而你优陀夷却说'比萤火虫更低劣更卑贱的色是最高的色'，还说不出那是什么色。"

"世尊切断了谈话，善逝切断了谈话（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）！"

"优陀夷，你为什么说'世尊切断了谈话，善逝切断了谈话'？"

"尊者，我们的教义是'这是最高的色，这是最高的色'。当我们被世尊盘问、追究、责难时，发现自己是空虚的、无力的、错误的。"

 "优陀夷，有纯乐的世界吗？有证得纯乐世界的方法吗？"

"尊者，我们的教义是'有纯乐的世界，有证得纯乐世界的方法'。"

"优陀夷，证得纯乐世界的方法是什么？"

"在这里，尊者，一个人断除杀生，远离杀生；断除不与取（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），远离不与取；断除邪淫（邪淫解释：没有结婚就发生男女关系，或者不正当的性行为），远离邪淫；断除妄语（妄语解释：虚假不真实的言语），远离妄语；或者受持某种苦行。这就是证得纯乐世界的方法。"

"优陀夷，你怎么看？当一个人断除杀生，远离杀生时，他的自我是纯乐的还是苦乐参半的？"

"尊者，是苦乐参半的。"

"优陀夷，你怎么看？当一个人断除不与取，远离不与取时，他的自我是纯乐的还是苦乐参半的？"

"尊者，是苦乐参半的。"

"优陀夷，你怎么看？当一个人断除邪淫，远离邪淫时，他的自我是纯乐的还是苦乐参半的？"

"尊者，是苦乐参半的。"

"优陀夷，你怎么看？当一个人断除妄语，远离妄语时，他的自我是纯乐的还是苦乐参半的？"

"尊者，是苦乐参半的。"

"优陀夷，你怎么看？当一个人受持某种苦行时，他的自我是纯乐的还是苦乐参半的？"

"尊者，是苦乐参半的。"

"优陀夷，你怎么看？一个苦乐参半的修行方法能证得纯乐的世界吗？"

"世尊切断了谈话，善逝切断了谈话！"

"优陀夷，你为什么说'世尊切断了谈话，善逝切断了谈话'？"

"尊者，我们的教义是'有纯乐的世界，有证得纯乐世界的方法'。当我们被世尊盘问、追究、责难时，发现自己是空虚的、无力的、错误的。"

"尊者，有纯乐的世界吗？有证得纯乐世界的方法吗？"

"优陀夷，有纯乐的世界，有证得纯乐世界的方法。"

"尊者，证得纯乐世界的方法是什么？"

"在这里，优陀夷，比丘远离欲望......进入并安住于初禅（初禅解释，见第一百五十五章）；由于寂止寻伺......进入并安住于第二禅（寻伺解释，见第八百八十九章；第二禅解释：即是二禅，见第一百五十五章）；由于离喜......进入并安住于第三禅（三禅解释，见第一百五十五章）。优陀夷，这就是证得纯乐世界的方法。"

"尊者，那不是证得纯乐世界的方法。如果是那样，纯乐世界就已经被证得了。"

"优陀夷，纯乐世界还没有被证得。这只是证得纯乐世界的方法。"

说到这里，沙姑勒优陀夷的追随者们大声喧哗起来："我们在这里迷失了，我们在这里迷失了！我们不知道比这更高的了！"

然后沙姑勒优陀夷游行者让那些游行者安静下来，对世尊说："尊者，什么时候纯乐世界才算被证得呢？"

"在这里，优陀夷，比丘舍离乐......进入并安住于第四禅（四禅解释，见第一百五十五章）。他与那些已经投生到纯乐世界的天神交往、交谈、讨论。优陀夷，这时候纯乐世界才算被证得。"

"尊者，是为了证得这个纯乐世界，比丘们才在世尊座下过梵行生活吗（梵行解释：清净的修行，一般指修行八正道）？"

"不，优陀夷，比丘们不是为了证得纯乐世界才在我座下过梵行生活。有其他更高尚、更殊胜的法，为了证得这些法，比丘们才在我座下过梵行生活。"

"尊者，是什么更高尚、更殊胜的法，为了证得这些法，比丘们才在世尊座下过梵行生活？"

"在这里，优陀夷，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；正等正觉解释：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）......他断除了这五盖（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），这些使心染污、削弱智慧的障碍，远离欲望......进入并安住于初禅。优陀夷，这就是比丘们为了证得的更高尚、更殊胜的法，他们为此在我座下过梵行生活。"

"再者，优陀夷，比丘由于寂止寻伺......进入并安住于第二禅......第三禅......第四禅。优陀夷，这也是比丘们为了证得的更高尚、更殊胜的法，他们为此在我座下过梵行生活。"

"他以如此清净、明澈、无垢、离染、柔软、适业、稳固、不动摇的心，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）。他回忆起许多前世，如一生、二生......如此带相带因地忆念许多前世。优陀夷，这也是比丘们为了证得的更高尚、更殊胜的法，他们为此在我座下过梵行生活。"

"他以如此清净、明澈、无垢、离染、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，看见众生死时生时，看见他们随业力而投生善趣恶趣......了知众生随业力而投生。优陀夷，这也是比丘们为了证得的更高尚、更殊胜的法，他们为此在我座下过梵行生活。"

"他以如此清净、明澈、无垢、离染、柔软、适业、稳固、不动摇的心，引导其心趣向漏尽智（漏尽智解释：断尽一切烦恼之阿罗汉的智）。他如实了知：'这是苦'......'这是苦集（苦集解释：苦的聚集，苦因）'......'这是苦灭'......'这是趣向苦灭之道'。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，烦恼因）'......'这是漏灭'......'这是趣向漏灭之道'。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）。在解脱时，有'已解脱'的智。他了知：'生已尽，梵行已立，所作已办，不受后有。'优陀夷，这也是比丘们为了证得的更高尚、更殊胜的法，他们为此在我座下过梵行生活。优陀夷，这些就是比丘们为了证得的更高尚、更殊胜的法，他们为此在我座下过梵行生活。"

当世尊说完这番话，沙姑勒优陀夷游行者对世尊说："太奇妙了，尊者！太奇妙了，尊者！就像有人扶起倒下的东西，揭开遮蔽的东西，为迷路者指路，在黑暗中举起油灯，让有眼之人得见诸色。同样地，世尊以种种方便阐明了法。尊者，我皈依世尊、法和比丘僧团。愿我能在世尊座下出家，受具足戒（具足戒解释：音译邬波三钵那。意译近圆，有亲近涅槃之义。又作近圆戒、近具戒、大戒。略称具戒。指比丘、比丘尼所应受持之戒律；因与沙弥、沙弥尼所受十戒相比，戒品具足，故称具足戒。依戒法规定，受持具足戒即正式取得比丘、比丘尼之资格，一般而言，比丘戒有250戒，比丘尼戒有348戒）。"

当沙姑勒优陀夷游行者说完这番话，他的追随者们对他说："优陀夷尊者，不要在沙门乔达摩座下过梵行生活；优陀夷尊者，不要从老师变成学生。就像水罐变成水瓢一样，优陀夷尊者也会变成这样。优陀夷尊者，不要在沙门乔达摩座下过梵行生活；优陀夷尊者，不要从老师变成学生。"就这样，沙姑勒优陀夷游行者的追随者们阻止他在世尊座下过梵行生活。

小沙姑勒优陀夷经完

巴利语原版经文

MN.79/(9) Cūḷasakuludāyisuttaṃ

　　 269. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sakuludāyī paribbājako moranivāpe paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. 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 saṇṭhāpesi– “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

　　 270. 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– “kāya nuttha, 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. Yadāhaṃ, bhante, imaṃ parisaṃ anupasaṅkanto homi athāyaṃ parisā anekavihitaṃ tiracchānakathaṃ kathentī nisinnā hoti; yadā ca kho ahaṃ, bhante, imaṃ parisaṃ upasaṅkanto homi athāyaṃ parisā mamaññeva mukhaṃ ullokentī nisinnā hoti– ‘yaṃ no samaṇo udāyī dhammaṃ bhāsissati taṃ sossāmā’ti; yadā pana bhante, bhagavā imaṃ parisaṃ upasaṅkanto hoti athāhañceva ayañca parisā bhagavato mukhaṃ ullokentā nisinnā homa– ‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ sossāmā’”ti.

　　 271. “Tenahudāyi, taṃyevettha paṭibhātu yathā maṃ paṭibhāseyyā”si. “Purimāni bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. So mayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi– ‘aho nūna bhagavā, aho nūna sugato! Yo imesaṃ dhammānaṃ sukusalo’”ti. “Ko pana so, udāyi, sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti, yo tayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi kopañca dosañca appaccayañca pātvākāsī”ti? ‘Nigaṇṭho, bhante, nāṭaputto’ti.

　　 “Yo kho, udāyi, anekavihitaṃ pubbenivāsaṃ anussareyya, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya, so vā maṃ pubbantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ pubbantaṃ ārabbha pañhaṃ puccheyyaṃ; so vā me pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.

　　 “Yo kho, udāyi, dibbena cakkhunā visuddhena atikkantamānusakena satte passeyya cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya, so vā maṃ aparantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ aparantaṃ ārabbha pañhaṃ puccheyyaṃ; so vā me aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.

　　 “Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Dhammaṃ te desessāmi– imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī”ti.

　　 “Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṃ tampi nappahomi sākāraṃ sa-uddesaṃ anussarituṃ, kuto panāhaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathāpi bhagavā? Ahañhi, bhante, etarahi paṃsupisācakampi na passāmi, kuto panāhaṃ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā? Yaṃ pana maṃ, bhante, bhagavā evamāha– ‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto; dhammaṃ te desessāmi– imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti tañca pana me bhiyyosomattāya na pakkhāyati. Appeva nāmāhaṃ, bhante, sake ācariyake bhagavato cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā”ti.

　　 272. “Kinti pana te, udāyi, sake ācariyake hotī”ti? “Amhākaṃ, bhante, sake ācariyake evaṃ hoti– ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’”ti.

　　 “Yaṃ pana te etaṃ, udāyi, sake ācariyake evaṃ hoti– ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti, katamo so paramo vaṇṇo”ti? “Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.

　　 “Katamo pana so paramo vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī”ti? “Yasmā bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.

　　 “Dīghāpi kho te esā, udāyi, phareyya– ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesi. Seyyathāpi, udāyi, puriso evaṃ vadeyya– ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī taṃ icchāmi, taṃ kāmemī’ti. Tamenaṃ evaṃ vadeyyuṃ– ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – khattiyī vā brāhmaṇī vā vessī vā suddī vā”ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ– ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ– evaṃnāmā evaṃgottāti vāti …pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti… amukasmiṃ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ– ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’”ti? Iti puṭṭho ‘āmā’ti vadeyya.

　　 “Taṃ kiṃ maññasi, udāyi– nanu evaṃ sante, tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

　　 “Evameva kho tvaṃ, udāyi, ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesī”ti.

　　 “Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā”ti.

　　 273. “Taṃ kiṃ maññasi, udāyi, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako– imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṃ, bhante, rattandhakāratimisāya kimi khajjopanako– ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

　　 “Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo– imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṃ, bhante, rattandhakāratimisāya telappadīpo– ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

　　 “Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahā-aggikkhandho– imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṃ, bhante, rattandhakāratimisāya mahā-aggikkhandho– ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

　　 “Taṃ kiṃ maññasi, udāyi, yo vā rattandhakāratimisāya mahā-aggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā– imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṃ, bhante, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā– ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

　　 “Taṃ kiṃ maññasi, udāyi, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṃ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando– ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

　　 “Taṃ kiṃ maññasi, udāyi, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo– imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṃ, bhante, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo– ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

　　 “Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi. Atha ca panāhaṃ na vadāmi– ‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti. Atha ca pana tvaṃ, udāyi, ‘yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesī”ti. “Acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathan”ti!

　　 “Kiṃ pana tvaṃ, udāyi, evaṃ vadesi– ‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathaṃ’”ti? “Amhākaṃ, bhante, sake ācariyake evaṃ hoti– ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti. Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā”ti.

　　 274. “Kiṃ panudāyi, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? “Amhākaṃ, bhante, sake ācariyake evaṃ hoti– ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’”ti.

　　 “Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? “Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, aññataraṃ vā pana tapoguṇaṃ samādāya vattati. Ayaṃ kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

　　 “Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti? “Sukhadukkhī, bhante”.

　　 “Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye adinnādānaṃ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti? “Sukhadukkhī, bhante”.

　　 “Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti? “Sukhadukkhī, bhante”.

　　 “Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye musāvādaṃ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti? “Sukhadukkhī, bhante”.

　　 “Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye aññataraṃ tapoguṇaṃ samādāya vattati, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti? “Sukhadukkhī, bhante”.

　　 “Taṃ kiṃ maññasi, udāyi, api nu kho vokiṇṇasukhadukkhaṃ paṭipadaṃ āgamma ekantasukhassa lokassa sacchikiriyā hotī”ti? “Acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathan”ti!

　　 “Kiṃ pana tvaṃ, udāyi, vadesi– ‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathaṃ’”ti? “Amhākaṃ, bhante, sake ācariyake evaṃ hoti– ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti. Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā”ti.

　　 275. “Kiṃ pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? “Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

　　 “Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? “Idhudāyi, bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati– ayaṃ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

　　 “Na kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī”ti. “Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti; ākāravatītveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

　　 Evaṃ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi– “ettha mayaṃ anassāma sācariyakā, ettha mayaṃ anassāma sācariyakā! Na mayaṃ ito bhiyyo uttaritaraṃ pajānāmā”ti.

　　 Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṃ etadavoca– “kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī”ti? “Idhudāyi, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ… upasampajja viharati. Yā tā devatā ekantasukhaṃ lokaṃ upapannā tāhi devatāhi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati. Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī”ti.

　　 276. “Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī”ti? “Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Atthi kho, udāyi aññeva dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī”ti.

　　 “Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī”ti? “Idhudāyi, 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 …pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti”.

　　 “Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

　　 “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. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

　　 “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. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

　　 “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 …pe… ‘ayaṃ dukkhanirodho’ti… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti… ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti… ‘ayaṃ āsavanirodho’ti… ‘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. Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Ime kho, udāyi, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī”ti.

　　 277. Evaṃ vutte, sakuludāyī paribbājako bhagavantaṃ etadavoca– “abhikkantaṃ, bhante abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.

　　 Evaṃ vutte, sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ etadavocuṃ– “mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari; mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasi. Seyyathāpi nāma udakamaṇiko hutvā udañcaniko assa, evaṃ sampadamidaṃ bhoto udāyissa bhavissati. Mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari; mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasī”ti. Iti hidaṃ sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ antarāyamakāsi bhagavati brahmacariyeti.

　　 Cūḷasakuludāyisuttaṃ niṭṭhitaṃ navamaṃ.