中部95经/羌基经(婆罗门品[10])

这是我亲身听闻到的。一时，世尊与大比丘僧众一同在拘萨罗国游行，来到名为欧帕萨达的婆罗门村。世尊住在欧帕萨达北边的天林沙罗树林中。

当时，婆罗门羌基住在欧帕萨达。这是一个繁荣富庶、人口众多、水草丰美、稻谷丰收的地方，是拘萨罗国王波斯匿赐给他的王室采邑。 

欧帕萨达的婆罗门居士们听说："沙门乔达摩，释迦族人，从释迦族出家，现在与大比丘僧众一同游行到了欧帕萨达，住在欧帕萨达北边的天林沙罗树林中。关于这位乔达摩尊者，有这样的美名流传：'他是阿罗汉、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）。'他以自己的智慧证悟并宣说了包括天、魔、梵天在内的整个世界，包括沙门、婆罗门、天、人等众生（天、魔、梵天解释，见第八百零五章；沙门解释：出家修行人；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）。他所说的法，初善、中善、后善，有义有文，显示完全圆满清净的梵行（梵行解释：清净的修行，一般指修行八正道）。见到如此的阿罗汉是很好的。"

于是，欧帕萨达的婆罗门居士们成群结队从欧帕萨达出发（居士解释：没有出家，在家修行的人），向北行进，前往天林沙罗树林。

当时，婆罗门羌基正在高楼上午休。他看见欧帕萨达的婆罗门居士们成群结队从欧帕萨达出发，向北行进，前往天林沙罗树林。看到这一幕，他就问管家说："管家啊，欧帕萨达的婆罗门居士们为什么成群结队从欧帕萨达出发，向北行进，前往天林沙罗树林呢？"

管家回答说："羌基先生，有一位沙门乔达摩，释迦族人，从释迦族出家，现在与大比丘僧众一同游行到了欧帕萨达，住在欧帕萨达北边的天林沙罗树林中。关于这位乔达摩尊者，有这样的美名流传：'他是阿罗汉、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。'他们是去见这位乔达摩尊者的。"

羌基说："那么，管家啊，你去找欧帕萨达的婆罗门居士们，告诉他们：'羌基婆罗门这样说 - 请诸位稍等，羌基婆罗门也要去见沙门乔达摩。'"

管家回答说："遵命，先生。"于是就去找欧帕萨达的婆罗门居士们，告诉他们："羌基婆罗门这样说 - '请诸位稍等，羌基婆罗门也要去见沙门乔达摩。'"

当时，有五百位来自不同国家的婆罗门正住在欧帕萨达，处理某些事务。他们听说羌基婆罗门要去见沙门乔达摩，就去找羌基婆罗门，对他说："羌基先生真的要去见沙门乔达摩吗？"

"是的，诸位，我打算去见沙门乔达摩。"

"请羌基先生不要去见沙门乔达摩。羌基先生不应该去见沙门乔达摩，反而是沙门乔达摩应该来见羌基先生。因为，羌基先生是出身高贵的，父系母系血统都很纯正，可以追溯到七代祖先，没有受到出身的指责和诽谤。由于这个原因，羌基先生不应该去见沙门乔达摩，反而是沙门乔达摩应该来见羌基先生。

而且，羌基先生很富有，拥有大量财富和财产...羌基先生精通三吠陀（吠陀解释：意译智、明、明智、明解、分。又称围陀论、毗陀论经、薜陀咒、智论、明论。古印度婆罗门教根本圣典之总称。原义为知识，即婆罗门教基本文献之神圣知识宝库。为与祭祀仪式有密切关联之宗教文献。关于其成书年代，有诸异说，一般推断，应始于雅利安人自西北入侵，定居印度河流域之五河地方（即今旁遮普），完成于其后移居恒河流域时。原有三种，即梨俱吠陀、沙摩吠陀、夜柔吠陀，此三者称为三明、三吠陀、三韦陀论、三部旧典。加上阿闼婆吠陀，即成四吠陀），通晓词汇学、礼仪学、音韵学和语源学，以及第五项古传记。精通词句章法，通晓世间大人相...羌基先生相貌英俊，仪表堂堂，拥有最高等的肤色，具有梵天般的容貌，不输给梵天...羌基先生品德高尚，是有德行的长者，具有长者的美德...羌基先生善于言谈，言语优美，发音清晰流利，能清楚表达意思...羌基先生是许多人的老师，教导三百个年轻人学习咒语...羌基先生受到拘萨罗国王波斯匿的尊敬、重视、敬重、崇拜和尊崇...羌基先生受到婆罗门布伽罗娑提的尊敬、重视、敬重、崇拜和尊崇...羌基先生统治着欧帕萨达，这是一个繁荣富庶、人口众多、水草丰美、稻谷丰收的地方，是拘萨罗国王波斯匿赐给他的王室采邑。由于这些原因，羌基先生不应该去见沙门乔达摩，反而是沙门乔达摩应该来见羌基先生。"

听了这些话，羌基婆罗门对那些婆罗门们说："那么，诸位请听我说，为什么我们应该去见尊者乔达摩，而不是尊者乔达摩来见我们。沙门乔达摩出身高贵，父系母系血统都很纯正，可以追溯到七代祖先，没有受到出身的指责和诽谤。由于这个原因，尊者乔达摩不应该来见我们，反而是我们应该去见尊者乔达摩。

沙门乔达摩放弃了大量的金银财宝出家，无论是地上的还是地下的...沙门乔达摩在年轻力壮、头发乌黑、正值青春年华的时候，在人生的黄金时期，离开家庭过上了无家可归的生活...沙门乔达摩不顾父母的哭泣和反对，剃除须发，穿上袈裟，离开家庭过上了无家可归的生活...沙门乔达摩相貌英俊，仪表堂堂，拥有最高等的肤色，具有梵天般的容貌，不输给梵天...沙门乔达摩品德高尚，具有高贵的品德，善良的品德，拥有善良的品德...沙门乔达摩善于言谈，言语优美，发音清晰流利，能清楚表达意思...沙门乔达摩是许多人的老师和导师...沙门乔达摩已经断除了贪欲，远离了躁动...沙门乔达摩主张业力（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），主张作为，对婆罗门教徒不说邪恶的话...沙门乔达摩出身于高贵的刹帝利种姓（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）...沙门乔达摩出身于富裕的大家族，拥有巨大的财富和财产...人们从外国和外省来向沙门乔达摩请教...成千上万的神明都皈依了沙门乔达摩...关于沙门乔达摩，有这样的美名流传：'他是阿罗汉、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'...沙门乔达摩具足三十二大人相...摩揭陀国王频婆娑罗和他的妻子儿女都终身皈依了沙门乔达摩...拘萨罗国王波斯匿和他的妻子儿女都终身皈依了沙门乔达摩...婆罗门布伽罗娑提和他的妻子儿女都终身皈依了沙门乔达摩...沙门乔达摩来到了欧帕萨达，住在欧帕萨达北边的天林沙罗树林中。凡是来到我们村庄和地界的沙门或婆罗门，都是我们的客人。我们应该尊重、重视、敬重、崇拜客人。由于沙门乔达摩来到了欧帕萨达，住在欧帕萨达北边的天林沙罗树林中，所以他是我们的客人。我们应该尊重、重视、敬重、崇拜客人。由于这个原因，尊者乔达摩不应该来见我们，反而是我们应该去见尊者乔达摩。诸位，这就是我所了解的尊者乔达摩的一些美德。但实际上，尊者乔达摩的美德不止于此，他具有无量的美德。即使只具备其中一项美德，尊者乔达摩也不应该来见我们，反而是我们应该去见尊者乔达摩。那么，让我们大家一起去见沙门乔达摩吧。"

于是，羌基婆罗门和一大群婆罗门一起去见世尊。到了之后，与世尊互相问候。寒暄完毕后，坐在一旁。那时，世尊正在与一些年长的婆罗门们讨论一些话题。

当时，有一个名叫迦波提迦的年轻人也坐在那里。他年纪轻轻，刚剃度不久，年仅十六岁，通晓三吠陀，精通词汇学、礼仪学、音韵学和语源学，以及第五项古传记，精通词句章法，通晓世间大人相。他不断打断世尊与那些年长婆罗门的谈话。于是，世尊责备迦波提迦说："请婆罗豆婆遮种的尊者不要打断长老婆罗门们的谈话。请等到谈话结束。"

听到这话，羌基婆罗门对世尊说："请乔达摩先生不要责备迦波提迦年轻人。迦波提迦年轻人出身高贵，多闻博学，善于言谈。他有能力与乔达摩先生就这个话题进行讨论。"

这时，世尊心想："这个迦波提迦年轻人一定精通婆罗门的三吠陀教义，所以婆罗门们才会如此推崇他。"

迦波提迦年轻人则想："如果沙门乔达摩的目光与我相遇，我就向他提问。"

于是，世尊知道了迦波提迦年轻人心中的想法，就看向他。

迦波提迦年轻人心想："沙门乔达摩在注视我。我该向他提问了。"于是他对世尊说："乔达摩先生，关于婆罗门的古老圣典，一代代口耳相传，保存在典籍中。对此，婆罗门们一致认定：'这才是真理，其他都是虚妄的。'在这个问题上，乔达摩先生有什么看法？"

"婆罗豆婆遮啊，婆罗门中有没有哪怕一个人说：'我亲身知道这个，亲眼看到这个。这才是真理，其他都是虚妄的'？"

"没有，乔达摩先生。"

"那么，婆罗豆婆遮啊，婆罗门中有没有哪怕一位老师，或者老师的老师，上溯七代，说：'我亲身知道这个，亲眼看到这个。这才是真理，其他都是虚妄的'？"

"没有，乔达摩先生。"

"那么，婆罗豆婆遮啊，婆罗门的古代先贤 - 那些创作圣歌、传诵圣歌的仙人们，如阿达卡、婆摩卡、婆摩提婆、毗湿婆蜜多、阎摩多耆、央耆罗、婆罗豆婆遮、婆悉吒、迦叶、婆咎 - 现在的婆罗门们还在传唱他们创作传诵的古老圣歌。这些仙人有没有说：'我们亲身知道这个，亲眼看到这个。这才是真理，其他都是虚妄的'？"

"没有，乔达摩先生。"

"这么说来，婆罗豆婆遮啊，婆罗门中没有哪怕一个人说：'我亲身知道这个，亲眼看到这个。这才是真理，其他都是虚妄的。'没有哪怕一位老师，或者老师的老师，上溯七代，说：'我亲身知道这个，亲眼看到这个。这才是真理，其他都是虚妄的。'甚至婆罗门的古代先贤 - 那些创作圣歌、传诵圣歌的仙人们，如阿达卡、婆摩卡、婆摩提婆、毗湿婆蜜多、阎摩多耆、央耆罗、婆罗豆婆遮、婆悉吒、迦叶、婆咎 - 现在的婆罗门们还在传唱他们创作传诵的古老圣歌。这些仙人也没有说：'我们亲身知道这个，亲眼看到这个。这才是真理，其他都是虚妄的。'

婆罗豆婆遮啊，就像一串盲人，前面的看不见，中间的看不见，后面的也看不见。同样的，婆罗门的言论也像盲人一串，前面的看不见，中间的看不见，后面的也看不见。婆罗豆婆遮啊，你怎么看？既然如此，婆罗门的信仰不是毫无根据的吗？"

"乔达摩先生，婆罗门不仅仅依靠信仰，他们也依靠传统。"

"婆罗豆婆遮啊，你先是依靠信仰，现在又说依靠传统。有五件事，在当下可能有两种结果。哪五件？信仰、喜好、传统、推理和见解。这五件事在当下可能有两种结果。婆罗豆婆遮啊，一个人可能对某事深信不疑，但那件事可能是空洞、虚假、不实的；另一个人可能对某事不太相信，但那件事可能是真实、如实、不虚的。一个人可能非常喜欢某事...一个人可能听说某事...一个人可能仔细思考某事...一个人可能深思熟虑某事，但那件事可能是空洞、虚假、不实的；另一个人可能不太认同某事，但那件事可能是真实、如实、不虚的。一个明智的人在维护真理时，不应该轻易下定论说：'只有这才是真理，其他都是虚妄的。'"

"但是，乔达摩先生，一个人如何维护真理呢？我们在问乔达摩先生如何维护真理。"

"婆罗豆婆遮啊，如果一个人有信仰，他说：'这是我的信仰'时，就是在维护真理。但他不会因此就下定论说：'只有这才是真理，其他都是虚妄的。'婆罗豆婆遮啊，如果一个人有喜好...如果一个人听说...如果一个人经过推理...如果一个人有见解，他说：'这是我的见解'时，就是在维护真理。但他不会因此就下定论说：'只有这才是真理，其他都是虚妄的。'婆罗豆婆遮啊，这就是如何维护真理。这就是我们所说的维护真理。但这还不是真理的证悟。"

"乔达摩先生，这确实是维护真理。这确实是我们所说的维护真理。我们认识到这一点。但是，乔达摩先生，如何证悟真理呢？我们在问乔达摩先生如何证悟真理。"

"婆罗豆婆遮啊，比丘依靠某个村庄或城镇生活。一位居士或居士子来到他那里，用三种方法来考察他：贪婪的事、嗔恨的事和愚痴的事（嗔恨解释：愤怒怨恨）。他想：'这位尊者是否有贪婪到会使他在不知道的情况下说'我知道'，在没看到的情况下说'我看到'，或者劝别人做一些长期有害和痛苦的事？'在考察后，他发现：'这位尊者没有贪婪到会使他在不知道的情况下说'我知道'，在没看到的情况下说'我看到'，或者劝别人做一些长期有害和痛苦的事。这位尊者的身体行为和语言行为不像是贪婪的人。这位尊者所教导的法深奥、难见、难解、寂静、崇高、超越逻辑、精妙、只有智者才能体验。这样的法不是贪婪的人所能善巧宣说的。'

在考察后发现他清净无贪，然后再考察他是否有嗔恨：'这位尊者是否有嗔恨到会使他在不知道的情况下说'我知道'，在没看到的情况下说'我看到'，或者劝别人做一些长期有害和痛苦的事？'在考察后，他发现：'这位尊者没有嗔恨到会使他在不知道的情况下说'我知道'，在没看到的情况下说'我看到'，或者劝别人做一些长期有害和痛苦的事。这位尊者的身体行为和语言行为不像是嗔恨的人。这位尊者所教导的法深奥、难见、难解、寂静、崇高、超越逻辑、精妙、只有智者才能体验。这样的法不是嗔恨的人所能善巧宣说的。'

在考察后发现他清净无嗔，然后再考察他是否有愚痴：'这位尊者是否有愚痴到会使他在不知道的情况下说'我知道'，在没看到的情况下说'我看到'，或者劝别人做一些长期有害和痛苦的事？'在考察后，他发现：'这位尊者没有愚痴到会使他在不知道的情况下说'我知道'，在没看到的情况下说'我看到'，或者劝别人做一些长期有害和痛苦的事。这位尊者的身体行为和语言行为不像是愚痴的人。这位尊者所教导的法深奥、难见、难解、寂静、崇高、超越逻辑、精妙、只有智者才能体验。这样的法不是愚痴的人所能善巧宣说的。'

在考察后发现他清净无痴，他就对他生起信心。生起信心后，他亲近他；亲近后，他恭敬他；恭敬后，他倾听；倾听时，他谛听法；谛听后，他记住法；记住法后，他思考法的含义；思考法的含义时，他接受法；接受法后，他生起意愿；生起意愿后，他努力；努力后，他权衡；权衡后，他精进；以坚定的心精进，他亲身体证最高真理，并以智慧洞察它。婆罗豆婆遮啊，这就是真理的证悟。这就是我们所说的证悟真理。但这还不是真理的最终实现。"

"乔达摩先生，这确实是真理的证悟。这确实是我们所说的证悟真理。我们认识到这一点。但是，乔达摩先生，如何最终实现真理呢？我们在问乔达摩先生如何最终实现真理。"

"婆罗豆婆遮啊，通过反复修习、培养和多做这些法，就能最终实现真理。这就是最终实现真理。这就是我们所说的最终实现真理。"

"乔达摩先生，这确实是最终实现真理。这确实是我们所说的最终实现真理。我们认识到这一点。但是，乔达摩先生，在最终实现真理的过程中，什么是最有帮助的呢？我们在问乔达摩先生在最终实现真理的过程中，什么是最有帮助的。"

"婆罗豆婆遮啊，在最终实现真理的过程中，精进是最有帮助的。如果不精进，就无法最终实现真理。正因为精进，所以能最终实现真理。因此，在最终实现真理的过程中，精进是最有帮助的。"

"乔达摩先生，那么在精进方面，什么是最有帮助的呢？我们在问乔达摩先生精进的助缘是什么。"

"婆罗豆婆遮啊，在精进方面，权衡是最有帮助的。如果不权衡，就不会精进。正因为权衡，所以会精进。因此，在精进方面，权衡是最有帮助的。"

"乔达摩先生，那么在权衡方面，什么是最有帮助的呢？"

"婆罗豆婆遮啊，在权衡方面，努力是最有帮助的。如果不努力，就不会权衡。正因为努力，所以会权衡。因此，在权衡方面，努力是最有帮助的。"

"乔达摩先生，那么在努力方面，什么是最有帮助的呢？"

"婆罗豆婆遮啊，在努力方面，意愿是最有帮助的。如果没有意愿，就不会努力。正因为有意愿，所以会努力。因此，在努力方面，意愿是最有帮助的。"

"乔达摩先生，那么在意愿方面，什么是最有帮助的呢？"

"婆罗豆婆遮啊，在意愿方面，接受法是最有帮助的。如果不接受法，就不会生起意愿。正因为接受法，所以会生起意愿。因此，在意愿方面，接受法是最有帮助的。"

"乔达摩先生，那么在接受法方面，什么是最有帮助的呢？"

"婆罗豆婆遮啊，在接受法方面，思考法的含义是最有帮助的。如果不思考法的含义，就不会接受法。正因为思考法的含义，所以会接受法。因此，在接受法方面，思考法的含义是最有帮助的。"

"乔达摩先生，那么在思考法的含义方面，什么是最有帮助的呢？"

"婆罗豆婆遮啊，在思考法的含义方面，记住法是最有帮助的。如果不记住法，就无法思考法的含义。正因为记住法，所以能思考法的含义。因此，在思考法的含义方面，记住法是最有帮助的。"

"乔达摩先生，那么在记住法方面，什么是最有帮助的呢？"

"婆罗豆婆遮啊，在记住法方面，谛听法是最有帮助的。如果不谛听法，就无法记住法。正因为谛听法，所以能记住法。因此，在记住法方面，谛听法是最有帮助的。"

"乔达摩先生，那么在谛听法方面，什么是最有帮助的呢？"

"婆罗豆婆遮啊，在谛听法方面，倾听是最有帮助的。如果不倾听，就无法谛听法。正因为倾听，所以能谛听法。因此，在谛听法方面，倾听是最有帮助的。"

"乔达摩先生，那么在倾听方面，什么是最有帮助的呢？"

"婆罗豆婆遮啊，在倾听方面，亲近是最有帮助的。如果不亲近，就无法倾听。正因为亲近，所以能倾听。因此，在倾听方面，亲近是最有帮助的。"

"乔达摩先生，那么在亲近方面，什么是最有帮助的呢？"

"婆罗豆婆遮啊，在亲近方面，拜访是最有帮助的。如果不拜访，就无法亲近。正因为拜访，所以能亲近。因此，在亲近方面，拜访是最有帮助的。"

"乔达摩先生，那么在拜访方面，什么是最有帮助的呢？"

"婆罗豆婆遮啊，在拜访方面，信是最有帮助的。如果没有信，就不会拜访。正因为有信，所以会拜访。因此，在拜访方面，信是最有帮助的。"

"我们问乔达摩先生如何维护真理，乔达摩先生解释了维护真理的方法；这使我们感到满意和高兴。我们问乔达摩先生如何证悟真理，乔达摩先生解释了证悟真理的方法；这使我们感到满意和高兴。我们问乔达摩先生如何最终实现真理，乔达摩先生解释了最终实现真理的方法；这使我们感到满意和高兴。我们问乔达摩先生在最终实现真理的过程中什么是最有帮助的，乔达摩先生解释了在最终实现真理的过程中最有帮助的因素；这使我们感到满意和高兴。无论我们问什么，乔达摩先生都一一作答；这使我们感到满意和高兴。

乔达摩先生，我们过去认为：'这些秃头沙门，卑贱、黑皮肤、来自梵天脚下的人，他们怎么可能知道法？'但乔达摩先生确实在我心中唤起了对沙门的爱慕、对沙门的信心、对沙门的敬重。太奇妙了，乔达摩先生！太不可思议了，乔达摩先生！就像有人扶起跌倒的人，揭示被隐藏的事物，为迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能看见东西。同样地，乔达摩先生以种种方式阐明了法。我皈依乔达摩先生、皈依法、皈依比丘僧团。愿乔达摩先生接受我为优婆塞，从今天起终生皈依！"

巴利语原版经文

MN.95/(5) Caṅkīsuttaṃ

　　 422. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena opāsādaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā opāsāde viharati uttarena opāsādaṃ devavane sālavane. Tena kho pana samayena caṅkī brāhmaṇo opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosuṃ kho opāsādakā brāhmaṇagahapatikā– “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

　　 423. Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanaṃ. Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṃ upagato. Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarena mukhaṃ yena devavanaṃ sālavanaṃ tenupasaṅkamante. Disvā khattaṃ āmantesi– “kiṃ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanan”ti? “Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ gotamaṃ dassanāya gacchantī”ti. “Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṃ vadehi– ‘caṅkī, bho, brāhmaṇo evamāha– āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti. “Evaṃ, bho”ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca– “caṅkī, bho, brāhmaṇo evamāha– ‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti.

　　 424. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te brāhmaṇā– “caṅkī kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti. Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā caṅkiṃ brāhmaṇaṃ etadavocuṃ– “saccaṃ kira bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti? “Evaṃ kho me, bho, hoti– ‘ahaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’”ti. “Mā bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo …pe… bhavañhi caṅkī tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe… bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato …pe… bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… bhavañhi caṅkī bahūnaṃ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe… bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe… bhavañhi caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamitun”ti.

　　 425. Evaṃ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca– “tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; natveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca …pe… samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito …pe… samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito …pe… samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato …pe… samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo …pe… samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe… samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe… samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā …pe… samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe… samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā saṃpucchituṃ āgacchanti …pe… samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni …pe… samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti …pe… samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato …pe… samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṃ gato …pe… samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṃ gato …pe… samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṃ gato …pe… samaṇo khalu, bho, gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane. Ye kho te samaṇā vā brāhmaṇā vā amhākaṃ gāmakkhettaṃ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. Yampi samaṇo gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane, atithimhākaṃ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo; aparimāṇavaṇṇo hi so bhavaṃ gotamo. Ekamekenapi tena aṅgena samannāgato na arahati, so, bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamitunti. Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā”ti.

　　 426. Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṃ kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretvā nisinno hoti. Tena kho pana samayena kāpaṭiko nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṃ parisāyaṃ nisinno hoti. So vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ bhagavatā saddhiṃ mantayamānānaṃ antarantarā kathaṃ opāteti. Atha kho bhagavā kāpaṭikaṃ māṇavaṃ apasādeti– “māyasmā bhāradvājo vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ mantayamānānaṃ antarantarā kathaṃ opātetu. Kathāpariyosānaṃ āyasmā bhāradvājo āgametū”ti. Evaṃ vutte, caṅkī brāhmaṇo bhagavantaṃ etadavoca– “mā bhavaṃ gotamo kāpaṭikaṃ māṇavaṃ apasādesi. Kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti. Atha kho bhagavato etadahosi– “addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati. Tathā hi naṃ brāhmaṇā saṃpurekkharontī”ti. Atha kho kāpaṭikassa māṇavassa etadahosi – “yadā me samaṇo gotamo cakkhuṃ upasaṃharissati, athāhaṃ samaṇaṃ gotamaṃ pañhaṃ pucchissāmī”ti. Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṃhāsi.

　　 427. Atha kho kāpaṭikassa māṇavassa etadahosi– “samannāharati kho maṃ samaṇo gotamo. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ pañhaṃ puccheyyan”ti. Atha kho kāpaṭiko māṇavo bhagavantaṃ etadavoca – “yadidaṃ, bho gotama, brāhmaṇānaṃ porāṇaṃ mantapadaṃ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṃsena niṭṭhaṃ gacchanti– ‘idameva saccaṃ, moghamaññan’ti. Idha bhavaṃ gotamo kimāhā”ti? “Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha– ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’”ti? “No hidaṃ, bho gotama”. “Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’”ti? “No hidaṃ, bho gotama”. “Kiṃ pana, bhāradvāja, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ– aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamaññan’”ti? “No hidaṃ, bho gotama”.

　　 “Iti kira, bhāradvāja, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha– ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’ti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’ti; yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ– aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu– ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamaññan’ti.

　　 428. “Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, bhāradvāja, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati– purimopi na passati majjhimopi na passati pacchimopi na passati. Taṃ kiṃ maññasi, bhāradvāja nanu evaṃ sante brāhmaṇānaṃ amūlikā saddhā sampajjatī”ti? “Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī”ti. “Pubbeva kho tvaṃ, bhāradvāja, saddhaṃ agamāsi, anussavaṃ idāni vadesi. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti– ime kho, bhāradvāja pañca dhammā diṭṭheva dhamme dvedhā vipākā. Api ca, bhāradvāja, susaddahitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi susaddahitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Api ca, bhāradvāja surucitaṃyeva hoti …pe… svānussutaṃyeva hoti …pe… suparivitakkitaṃyeva hoti …pe… sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ– ‘idameva saccaṃ, moghamaññan’”ti.

　　 429. “Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṃ me saddhā’ti– iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati ‘idameva saccaṃ, moghamaññan’ti ( ). Ruci cepi, bhāradvāja, purisassa hoti …pe… anussavo cepi, bhāradvāja, purisassa hoti …pe… ākāraparivitakko cepi, bhāradvāja, purisassa hoti …pe… diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; ‘evaṃ me diṭṭhinijjhānakkhantī’ti– iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati– ‘idameva saccaṃ, moghamaññan’ti. Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññapema; na tveva tāva saccānubodho hotī”ti.

　　 430. “Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Idha, bhāradvāja, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati– lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya– jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti– ‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aluddhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo luddhenā’”ti.

　　 431. “Yato naṃ samannesamāno visuddhaṃ lobhanīyehi dhammehi samanupassati tato naṃ uttari samannesati dosanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti– ‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya– jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aduṭṭhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo duṭṭhenā’”ti.

　　 432. “Yato naṃ samannesamāno visuddhaṃ dosanīyehi dhammehi samanupassati tato naṃ uttari samannesati mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya– jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti– ‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya– jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ amūḷhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo mūḷhenā’”ti.

　　 “Yato naṃ samannesamāno visuddhaṃ mohanīyehi dhammehi samanupassati atha tamhi saddhaṃ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti paññāya ca naṃ ativijjha passati. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ paññapema; na tveva tāva saccānuppatti hotī”ti.

　　 433. “Ettāvattā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Tesaṃye bhāradvāja, dhammānaṃ āsevanā bhāvanā bahulīkammaṃ saccānuppatti hoti. Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ paññapemā”ti.

　　 434. “Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ pekkhāma. Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Saccānuppattiyā kho, bhāradvāja, padhānaṃ bahukāraṃ. No cetaṃ padaheyya, nayidaṃ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṃ bahukāran”ti.

　　 “Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Padhānassa kho, bhāradvāja, tulanā bahukārā. No cetaṃ tuleyya, nayidaṃ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā”ti.

　　 “Tulanāya pana, bho gotama, katamo dhammo bahukāro? Tulanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Tulanāya kho, bhāradvāja, ussāho bahukāro. No cetaṃ ussaheyya, nayidaṃ tuleyya. Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro”ti.

　　 “Ussāhassa pana, bho gotama, katamo dhammo bahukāro? Ussāhassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Ussāhassa kho, bhāradvāja, chando bahukāro. No cetaṃ chando jāyetha, nayidaṃ ussaheyya. Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro”ti.

　　 “Chandassa pana, bho gotama, katamo dhammo bahukāro Chandassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. No cete dhammā nijjhānaṃ khameyyuṃ, nayidaṃ chando jāyetha. Yasmā ca kho dhammā nijjhānaṃ khamanti tasmā chando jāyati. Tasmā chandassa dhammanijjhānakkhanti bahukārā”ti.

　　 “Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? Dhammanijjhānakkhantiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. No cetaṃ atthaṃ upaparikkheyya, nayidaṃ dhammā nijjhānaṃ khameyyuṃ. Yasmā ca kho atthaṃ upaparikkhati tasmā dhammā nijjhānaṃ khamanti. Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā”ti.

　　 “Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? Atthūpaparikkhāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. No cetaṃ dhammaṃ dhāreyya, nayidaṃ atthaṃ upaparikkheyya. Yasmā ca kho dhammaṃ dhāreti tasmā atthaṃ upaparikkhati. Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā”ti.

　　 “Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? Dhammadhāraṇāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṃ bahukāraṃ. No cetaṃ dhammaṃ suṇeyya, nayidaṃ dhammaṃ dhāreyya. Yasmā ca kho dhammaṃ suṇāti tasmā dhammaṃ dhāreti. Tasmā dhammadhāraṇāya dhammassavanaṃ bahukāran”ti.

　　 “Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? Dhammassavanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti “Dhammassavanassa kho, bhāradvāja, sotāvadhānaṃ bahukāraṃ No cetaṃ sotaṃ odaheyya, nayidaṃ dhammaṃ suṇeyya. Yasmā ca kho sotaṃ odahati tasmā dhammaṃ suṇāti. Tasmā dhammassavanassa sotāvadhānaṃ bahukāran”ti.

　　 “Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? Sotāvadhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. No cetaṃ payirupāseyya, nayidaṃ sotaṃ odaheyya. Yasmā ca kho payirupāsati tasmā sotaṃ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā”ti.

　　 “Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? Payirupāsanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṃ bahukāraṃ. No cetaṃ upasaṅkameyya, nayidaṃ payirupāseyya. Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṃ bahukāran”ti.

　　 “Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? Upasaṅkamanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. No cetaṃ saddhā jāyetha, nayidaṃ upasaṅkameyya. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. Tasmā upasaṅkamanassa saddhā bahukārā”ti.

　　 435. “Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānurakkhaṇaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānubodhaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiyā bahukāraṃ dhammaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Yaṃyadeva ca mayaṃ bhavantaṃ gotamaṃ apucchimha taṃtadeva bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Mayañhi, bho gotama, pubbe evaṃ jānāma– ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti? Ajanesi vata me bhavaṃ gotamo samaṇesu samaṇapemaṃ, samaṇesu samaṇapasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

　　 Caṅkīsuttaṃ niṭṭhitaṃ pañcamaṃ.