中部99经/善生经(婆罗门品[10])

这是我亲身听闻到的，一时，世尊住舍卫城祇树给孤独园。当时，善生学童陀提耶子因某些事务住在舍卫城一位居士家中。善生学童陀提耶子对他所寄宿的那位居士说："居士，我听说'舍卫城中常有阿罗汉出没（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）'。今天我们应该去拜访哪位沙门或婆罗门（沙门解释：出家修行的人，不论是什么宗教的出家修行人都称为沙门；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）？"

那位居士回答说："尊者，世尊现住舍卫城祇树给孤独园。尊者，您应该去拜见那位世尊（世尊解释：为世间所尊重者之意，亦指世界中之最尊者）。"

于是善生学童陀提耶子听从那位居士的建议，来到世尊所在处。到达后，与世尊互相问候。寒暄已毕，坐在一旁。坐下后，善生学童陀提耶子对世尊说：

"乔达摩先生，婆罗门们这样说：'在家人能够成就正道善法，出家人不能成就正道善法。'在这件事上，乔达摩先生怎么说？"

"学童，关于这一点我持分别说，不持一概而论。无论是在家人还是出家人，我都不赞成邪行。因为无论是在家人还是出家人，若行邪道，由于邪行之故，都不能成就正道善法。无论是在家人还是出家人，我都赞成正行。因为无论是在家人还是出家人，若行正道，由于正行之故，都能成就正道善法。"

"乔达摩先生，婆罗门们这样说：'在家生活事务繁重、责任重大、操劳艰巨、纷扰众多，是大果报的；出家生活事务轻松、责任轻微、操劳较少、纷扰较少，是小果报的。'在这件事上，乔达摩先生怎么说？"

"学童，关于这一点我也持分别说，不持一概而论。有些事业规模宏大、责任重大、操劳艰巨、纷扰众多，若失败了就会带来小果报；有些事业规模宏大、责任重大、操劳艰巨、纷扰众多，若成功了就会带来大果报；有些事业规模小、责任轻、操劳少、纷扰少，若失败了就会带来小果报；有些事业规模小、责任轻、操劳少、纷扰少，若成功了就会带来大果报。

学童，什么是规模宏大、责任重大、操劳艰巨、纷扰众多，若失败了就会带来小果报的事业？农业就是规模宏大、责任重大、操劳艰巨、纷扰众多，若失败了就会带来小果报的事业。什么是规模宏大、责任重大、操劳艰巨、纷扰众多，若成功了就会带来大果报的事业？农业也是规模宏大、责任重大、操劳艰巨、纷扰众多，若成功了就会带来大果报的事业。什么是规模小、责任轻、操劳少、纷扰少，若失败了就会带来小果报的事业？商业就是规模小、责任轻、操劳少、纷扰少，若失败了就会带来小果报的事业。什么是规模小、责任轻、操劳少、纷扰少，若成功了就会带来大果报的事业？商业也是规模小、责任轻、操劳少、纷扰少，若成功了就会带来大果报的事业。

学童，就像农业是规模宏大、责任重大、操劳艰巨、纷扰众多的事业，若失败了就会带来小果报；同样，在家生活也是规模宏大、责任重大、操劳艰巨、纷扰众多的事业，若失败了就会带来小果报。就像农业是规模宏大、责任重大、操劳艰巨、纷扰众多的事业，若成功了就会带来大果报；同样，在家生活也是规模宏大、责任重大、操劳艰巨、纷扰众多的事业，若成功了就会带来大果报。就像商业是规模小、责任轻、操劳少、纷扰少的事业，若失败了就会带来小果报；同样，出家生活也是规模小、责任轻、操劳少、纷扰少的事业，若失败了就会带来小果报。就像商业是规模小、责任轻、操劳少、纷扰少的事业，若成功了就会带来大果报；同样，出家生活也是规模小、责任轻、操劳少、纷扰少的事业，若成功了就会带来大果报。"

"婆罗门们制定了五种修功德、成就善法的方法。乔达摩先生对此有何看法？"

"学童，婆罗门们制定的那五种修功德、成就善法的方法是什么？如果方便的话，请你在这个集会中说说。"

"乔达摩先生，对我来说并不麻烦，因为有像您这样的尊者在座。"

"那么请说吧，学童。"

"乔达摩先生，婆罗门们把说真实语作为第一种修功德、成就善法的方法。婆罗门们把苦行作为第二种修功德、成就善法的方法。婆罗门们把梵行作为第三种修功德、成就善法的方法（梵行解释：清净的修行，一般指修行八正道）。婆罗门们把诵习作为第四种修功德、成就善法的方法。婆罗门们把布施作为第五种修功德、成就善法的方法。乔达摩先生，这就是婆罗门们制定的五种修功德、成就善法的方法。对此您有何看法？"

"学童，婆罗门中有没有哪怕一个人说：'我亲身证知、亲身体验了这五种方法的果报'？"

"没有，乔达摩先生。"

"学童，婆罗门中有没有哪怕一个老师或一个老师的老师，乃至上溯七代老师中有人说：'我亲身证知、亲身体验了这五种方法的果报'？"

"没有，乔达摩先生。"

"学童，那些婆罗门的古代仙人，是咒语的创造者、咒语的传诵者，现在的婆罗门还在传唱、诵读、教授他们古老的咒语，如阿塔卡、瓦玛卡、瓦玛德瓦、韦沙密德拉、雅玛塔姬、昂耆拉、巴拉德瓦阇、瓦塞塔、迦叶、跋俱，他们有没有说：'我们亲身证知、亲身体验了这五种方法的果报'？"

"没有，乔达摩先生。"

"这么说来，学童，婆罗门中没有哪怕一个人说：'我亲身证知、亲身体验了这五种方法的果报'；没有哪怕一个老师或一个老师的老师，乃至上溯七代老师中有人说：'我亲身证知、亲身体验了这五种方法的果报'；那些婆罗门的古代仙人，是咒语的创造者、咒语的传诵者，现在的婆罗门还在传唱、诵读、教授他们古老的咒语，如阿塔卡、瓦玛卡、瓦玛德瓦、韦沙密德拉、雅玛塔姬、昂耆拉、巴拉德瓦阇、瓦塞塔、迦叶、跋俱，他们也没有说：'我们亲身证知、亲身体验了这五种方法的果报'。

学童，就像一列盲人，前面的人看不见，中间的人看不见，后面的人也看不见。同样，学童，我认为婆罗门的言论就像盲人一样 - 前面的人看不见，中间的人看不见，后面的人也看不见。"

当世尊说到这里时，善生学童陀提耶子恼怒不悦，甚至辱骂、诽谤、责难世尊，说："沙门乔达摩将会遭殃。"他对世尊说：

"乔达摩先生，婆罗门波卡拉萨帝·奥帕曼尼亚说：'有些沙门、婆罗门自称已证得超人法、殊胜的圣者智见。他们的这种说法成了笑柄，成了空谈，成了虚妄，成了虚假。因为一个人怎么可能知道、见到或证悟超人法、殊胜的圣者智见呢？这是不可能的。'"

"学童，婆罗门波卡拉萨帝·奥帕曼尼亚能用心识了知一切沙门、婆罗门的心识吗？"

"乔达摩先生，婆罗门波卡拉萨帝·奥帕曼尼亚连自己的婢女布恩尼卡的心识都不能用心识了知，又怎么能用心识了知一切沙门、婆罗门的心识呢？"

"学童，就像一个生来就失明的人，他看不见黑色或白色的色彩，看不见蓝色的色彩，看不见黄色的色彩，看不见红色的色彩，看不见洋红色的色彩，看不见平坦或不平坦的地方，看不见星星，看不见月亮和太阳。他会这样说：'没有黑色和白色的色彩，也没有能看见黑色和白色色彩的人；没有蓝色的色彩，也没有能看见蓝色色彩的人；没有黄色的色彩，也没有能看见黄色色彩的人；没有红色的色彩，也没有能看见红色色彩的人；没有洋红色的色彩，也没有能看见洋红色色彩的人；没有平坦或不平坦的地方，也没有能看见平坦或不平坦地方的人；没有星星，也没有能看见星星的人；没有月亮和太阳，也没有能看见月亮和太阳的人。我不知道这些，我没有见到这些，所以它们是不存在的。'学童，他这样说是否正确？"

"不对，乔达摩先生。有黑色和白色的色彩，也有能看见黑色和白色色彩的人；有蓝色的色彩，也有能看见蓝色色彩的人；有黄色的色彩，也有能看见黄色色彩的人；有红色的色彩，也有能看见红色色彩的人；有洋红色的色彩，也有能看见洋红色色彩的人；有平坦和不平坦的地方，也有能看见平坦和不平坦地方的人；有星星，也有能看见星星的人；有月亮和太阳，也有能看见月亮和太阳的人。说'我不知道这些，我没有见到这些，所以它们是不存在的'，这话是不对的。"

"同样，学童，婆罗门波卡拉萨帝·奥帕曼尼亚是盲目的、无眼的。他怎么可能知道、见到或证悟超人法、殊胜的圣者智见呢？这是不可能的。

学童，你怎么看？那些富有的拘萨罗婆罗门，如婆罗门旃基、婆罗门多楼枳、婆罗门波卡拉萨帝、婆罗门生漏刹、还有你的父亲陀提耶，他们说话时，哪种方式更好 - 有所保留地说还是无所保留地说？"

"无所保留地说，乔达摩先生。"

"哪种方式更好 - 经过思考后说还是不经思考就说？"

"经过思考后说，乔达摩先生。"

"哪种方式更好 - 经过深思熟虑后说还是不经深思熟虑就说？"

"经过深思熟虑后说，乔达摩先生。"

"哪种方式更好 - 说有意义的话还是说无意义的话？"

"说有意义的话，乔达摩先生。"

"学童，如果是这样的话，婆罗门波卡拉萨帝·奥帕曼尼亚说话时，是有所保留地说还是无所保留地说？"

"有所保留地说，乔达摩先生。"

"是经过思考后说还是不经思考就说？"

"不经思考就说，乔达摩先生。"

"是经过深思熟虑后说还是不经深思熟虑就说？"

"不经深思熟虑就说，乔达摩先生。"

"是说有意义的话还是说无意义的话？"

"说无意义的话，乔达摩先生。"

"学童，有五种障碍。哪五种？欲贪障碍、嗔恚障碍、昏沉睡眠障碍、掉举恶作障碍、疑障碍（嗔恚解释：愤怒，生气；昏沉睡眠解释：昏沉睡眠是佛教中的一个重要修行障碍,也是五盖之一。昏沉：指心理上的迟钝、懒惰或无精打采的状态。睡眠：指身体上的嗜睡或昏昏欲睡的状态。特征：精神萎靡不振，注意力难以集中，身体感觉沉重，对修行或其他活动缺乏兴趣；掉举解释：掉举是佛教中的一个重要修行障碍，通常与恶作一起讨论,合称"掉举恶作",是五盖之一。掉举指心理上的躁动、不安或兴奋状态。它是一种心不能平静、总是处于波动或分散的状态。特征：心念不定,难以集中，思绪纷飞,难以控制，内心感到焦躁不安，对外界刺激反应过度）。这就是五种障碍。学童，婆罗门波卡拉萨帝·奥帕曼尼亚被这五种障碍所覆盖、包围、遮蔽、笼罩。他怎么可能知道、见到或证悟超人法、殊胜的圣者智见呢？这是不可能的。

学童，有五种欲乐对象。哪五种？能被眼识别的色（色解释：物质事物），令人喜爱、可爱、悦意、可意、与欲相应、诱人；能被耳识别的声...能被鼻识别的香...能被舌识别的味...能被身识别的触，令人喜爱、可爱、悦意、可意、与欲相应、诱人。这就是五种欲乐对象。学童，婆罗门波卡拉萨帝·奥帕曼尼亚被这五种欲乐对象所束缚、迷惑、沉溺，不见过患，不知出离。他怎么可能知道、见到或证悟超人法、殊胜的圣者智见呢？这是不可能的。

学童，你怎么看？是用木柴和干草生火好，还是不用木柴和干草生火好？哪种火会有更大的火焰、更好的颜色、更明亮的光？"

"乔达摩先生，如果可能不用木柴和干草生火的话，那种火会有更大的火焰、更好的颜色、更明亮的光。"

"学童，不用木柴和干草是不可能生火的，除非是通过神通。学童，我说这种喜悦就像用木柴和干草生的火，这是指依赖五种欲乐对象而生的喜悦。学童，我说这种喜悦就像不用木柴和干草生的火，这是指远离欲乐、远离不善法而生的喜悦。

什么是远离欲乐、远离不善法而生的喜悦？学童，比丘远离欲乐，远离不善法，有寻有伺，离生喜乐，证得并安住于初禅（有寻有伺解释，见第八百八十九章；初禅解释，见第一百五十五章）。学童，这就是远离欲乐、远离不善法而生的喜悦。再者，学童，比丘平息了寻伺，内心安详，心专一境，无寻无伺，定生喜乐，证得并安住于第二禅（第二禅解释：即是二禅，见第一百五十五章）。学童，这也是远离欲乐、远离不善法而生的喜悦。

学童，婆罗门们制定的那五种修功德、成就善法的方法中，你认为哪一种最有大果报？"

"乔达摩先生，在婆罗门们制定的那五种修功德、成就善法的方法中，我认为布施最有大果报。"

"学童，你怎么看？假设这里有一位婆罗门正在举行大祭祀，然后有两位婆罗门来参加这场祭祀。其中一位婆罗门这样想：'但愿我一个人在宴会上得到最好的座位、最好的水、最好的食物，不要让其他婆罗门得到宴会上最好的座位、最好的水、最好的食物。'学童，是有可能其他婆罗门得到宴会上最好的座位、最好的水、最好的食物，而那位婆罗门得不到的。如果那位婆罗门因为'其他婆罗门得到了宴会上最好的座位、最好的水、最好的食物，我却没得到'而生气、不悦，婆罗门们认为这会带来什么果报？"

"乔达摩先生，婆罗门们布施不是为了让别人生气、不悦。婆罗门们布施是出于同情心。"

"既然如此，学童，这就成了婆罗门们的第六种修功德、成就善法的方法，也就是同情心。"

"是的，乔达摩先生，这就成了婆罗门们的第六种修功德、成就善法的方法。"

"学童，婆罗门们制定的那五种修功德、成就善法的方法，你认为在家人中多见还是出家人中多见？"

"乔达摩先生，婆罗门们制定的那五种修功德、成就善法的方法，我认为在出家人中多见，在家人中少见。因为在家人事务繁重、责任重大、操劳艰巨、纷扰众多，不能经常说真实语；而出家人事务轻松、责任轻微、操劳较少、纷扰较少，能够经常说真实语。在家人事务繁重、责任重大、操劳艰巨、纷扰众多，不能经常修苦行...修梵行...勤于诵习...广行布施；而出家人事务轻松、责任轻微、操劳较少、纷扰较少，能够经常修苦行...修梵行...勤于诵习...广行布施。乔达摩先生，婆罗门们制定的那五种修功德、成就善法的方法，我认为在出家人中多见，在家人中少见。"

"学童，婆罗门们制定的那五种修功德、成就善法的方法，我说那是心的装备，为了培养无怨恨、无瞋恚的心。学童，一位比丘说真实语。他想：'我说真实语'，因此获得意义的喜悦，获得法的喜悦，获得与法相应的欢喜。这种与善相应的欢喜，我说是心的装备，为了培养无怨恨、无瞋恚的心。

学童，一位比丘修苦行...修梵行...勤于诵习...广行布施。他想：'我广行布施'，因此获得意义的喜悦，获得法的喜悦，获得与法相应的欢喜。这种与善相应的欢喜，我说是心的装备，为了培养无怨恨、无瞋恚的心。学童，婆罗门们制定的那五种修功德、成就善法的方法，我说那是心的装备，为了培养无怨恨、无瞋恚的心。"

听到这里，善生学童陀提耶子对世尊说："乔达摩先生，我听说'沙门乔达摩知道通往梵天的道路（梵天解释：意译清净、离欲。印度思想将万有之根源‘梵’，予以神格化，为婆罗门教、印度教之创造神，与湿婆、毗湿奴并称为婆罗门教与印度教之三大神。据摩奴法典所载，梵天出自金胎（梵卵），原有五头，其一头传为湿婆所毁，余四头，具四手，分别持吠陀经典、莲花、匙子，念珠或钵。佛教将其列为色界之初禅天。一般分为三种，即梵众天、梵辅天与大梵天，总称为梵天。其中，大梵天王统御梵众之人民、梵辅之辅弼臣。又通常所称之梵天大都指大梵天王，又称梵王，名为尸弃或世主。印度古传说中，为劫初时从光音天下生，造作万物，佛教中则以之与帝释天同为佛教之护法神。释尊曾升忉利天为母说法，下降此世时，梵王为佛之右胁侍，持白拂；或谓是梵天与摩罗王相合者。大梵天王身长为一由延半，寿命一劫半，其所住之宫殿，称为梵王宫。密教将其列为十二天之一，守护上方。密教之梵天像四面四臂，右手持莲花、数珠，左手执军持，作唵字印，乘七鹅车，戴发髻冠。又供养大梵天之修法，称为梵天供）'。"

"学童，你怎么看？离这里不远有那罗迦罗村，对吗？"

"是的，先生，离这里不远有那罗迦罗村。"

"学童，你怎么看？假如有一个在那罗迦罗村出生长大的人，刚离开那罗迦罗村不久，有人问他通往那罗迦罗村的道路，那个在那罗迦罗村出生长大的人会迟疑或困惑吗？"

"不会，乔达摩先生。为什么呢？因为那人在那罗迦罗村出生长大，他熟悉所有通往那罗迦罗村的道路。"

"学童，那个在那罗迦罗村出生长大的人被问到通往那罗迦罗村的道路时可能会迟疑或困惑，但如来被问到梵天界或通往梵天界的道路时绝不会迟疑或困惑（梵天界解释：指色界之初禅天。略称梵界。系堵塞诸烦恼海之本源者，所生寂静梵天之世界。梵天界中，有梵众天、梵辅天等，亦总称之为梵身天或梵世天）。学童，我知道梵天，也知道梵天界，知道通往梵天界的道路，知道怎样实践才能投生梵天界。"

"乔达摩先生，我听说'沙门乔达摩教导通往梵天的道路'。请为我教导通往梵天的道路吧！"

"那么，学童，仔细听，好好思考，我要说了。"

"是，先生。"善生学童陀提耶子回答世尊。世尊如是说：

"学童，什么是通往梵天的道路？在此，比丘以慈心遍满一方而住，如是第二方，如是第三方，如是第四方，如是上下四维，普遍一切处，心与慈俱，广大、无量、无怨、无害，遍满一切世间而住。学童，这样修习慈心解脱，如果之前做过有限量的业（业解释：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），那业不会留存在那里，不会停留在那里。学童，就像一个力大的吹螺者，不费力气就能使四方听到；同样地，学童，这样修习慈心解脱，如果之前做过有限量的业，那业不会留存在那里，不会停留在那里。这就是通往梵天的道路。

再者，学童，比丘以悲心...以喜心...以舍心遍满一方而住，如是第二方，如是第三方，如是第四方，如是上下四维，普遍一切处，心与舍俱，广大、无量、无怨、无害，遍满一切世间而住。学童，这样修习舍心解脱，如果之前做过有限量的业，那业不会留存在那里，不会停留在那里。学童，就像一个力大的吹螺者，不费力气就能使四方听到；同样地，学童，这样修习舍心解脱，如果之前做过有限量的业，那业不会留存在那里，不会停留在那里。这也是通往梵天的道路。"

听到这里，善生学童陀提耶子对世尊说："太殊胜了，乔达摩先生！太殊胜了，乔达摩先生！就像扶起倒下的东西，揭开遮蔽的东西，为迷路者指明道路，在黑暗中举起油灯，让有眼之人得见诸色。同样地，乔达摩先生以种种方便开示法义。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（优婆塞解释：没有出家，在家修行的男居士），从今日起终生皈依。现在，乔达摩先生，我们该走了。我们很忙，有很多事要做。"

"学童，你认为现在是时候就做吧。"

于是善生学童陀提耶子欢喜、随喜世尊所说，从座而起，礼敬世尊，右绕而去。

那时，婆罗门生漏刹乘坐一辆全白色的母马车从舍卫城出发。他远远地看见善生学童陀提耶子走来，就问道："朋友婆罗豆婆遮，这大白天的你从哪里来啊？"

"朋友，我从沙门乔达摩那里来。"

"朋友婆罗豆婆遮，你觉得沙门乔达摩有智慧吗？你认为他是个聪明人吗？"

"朋友，我算什么？我怎么能评判沙门乔达摩的智慧呢？只有与他同等的人才能评判沙门乔达摩的智慧。"

"朋友婆罗豆婆遮，你用很高的赞美来赞美沙门乔达摩啊。"

"朋友，我算什么？我怎么能赞美沙门乔达摩呢？沙门乔达摩是受赞美者中最受赞美的，是天、人中最尊贵的。朋友，那些婆罗门制定的五种修功德、成就善法的方法，沙门乔达摩说那是心的装备，为了培养无怨恨、无瞋恚的心。"

听到这里，婆罗门生漏刹从全白色的母马车上下来，整理上衣披在一肩，向世尊所在的方向合掌，说出这样的感叹："拘萨罗国王波斯匿真是有福报啊！拘萨罗国王波斯匿真是有大福报啊！如来、阿罗汉、正等正觉在他的国土中住（如来解释：为佛十号之一。即佛之尊称。盖梵语可分解为如去、如来二种，若作前者解，为乘真如之道，而往于佛果涅槃之义，故称为如去；若作后者解，则为由真理而来，如实而来，而成正觉之义，故称如来。佛陀即乘真理而来，由真如而现身，故尊称佛陀为如来。智知诸法如，从如中来，故名如来。也可以用因缘角度来解释，因缘聚合而来称为如来，因缘消散则去称为如去；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；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）。"

善生经完

巴利语原版经文

MN.99/(9) Subhasuttaṃ

　　 462. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena. Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṃ gahapatiṃ etadavoca– “sutaṃ metaṃ, gahapati– ‘avivittā sāvatthī arahantehī’ti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāmā”ti? “Ayaṃ, bhante, bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Taṃ, bhante, bhagavantaṃ payirupāsassū”ti. Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto bhagavantaṃ etadavoca– “brāhmaṇā, bho gotama, evamāhaṃsu– ‘gahaṭṭho ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, na pabbajito ārādhako hoti ñāyaṃ dhammaṃ kusalan’ti. Idha bhavaṃ gotamo kimāhā”ti?

　　 463. “Vibhajjavādo kho ahamettha, māṇava; nāhamettha ekaṃsavādo. Gihissa vāhaṃ, māṇava, pabbajitassa vā micchāpaṭipattiṃ na vaṇṇemi. Gihī vā hi māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Gihissa vāhaṃ, māṇava, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti.

　　 “Brāhmaṇā, bho gotama, evamāhaṃsu– ‘mahaṭṭhamidaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ gharāvāsakammaṭṭhānaṃ mahapphalaṃ hoti; appaṭṭhamidaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ pabbajjā kammaṭṭhānaṃ appaphalaṃ hotī’ti. Idha bhavaṃ gotamo kimāhā”ti.

　　 “Etthāpi kho ahaṃ, māṇava, vibhajjavādo; nāhamettha ekaṃsavādo. Atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Katamañca, māṇava kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? Kasi kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? Kasiyeva kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? Vaṇijjā kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Katamañca māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti.

　　 464. “Seyyathāpi, māṇava, kasi kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; evameva kho māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hotī”ti.

　　 “Brāhmaṇā bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā”ti. “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya– sace te agaru– sādhu te pañca dhamme imasmiṃ parisati bhāsassū”ti. “Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā”ti. “Tena hi, māṇava, bhāsassū”ti. “Saccaṃ kho, bho gotama, brāhmaṇā paṭhamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Tapaṃ kho, bho gotama, brāhmaṇā dutiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brahmacariyaṃ kho, bho gotama, brāhmaṇā tatiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Ajjhenaṃ kho, bho gotama, brāhmaṇā catutthaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Cāgaṃ kho, bho gotama, brāhmaṇā pañcamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti. Idha bhavaṃ gotamo kimāhā”ti?

　　 465. “Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha– ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’”ti? “No hidaṃ, bho gotama”. “Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha– ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’”ti? “No hidaṃ, bho gotama”. “Kiṃ pana, māṇava, 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– ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’”ti? “No hidaṃ, bho gotama”.

　　 “Iti kira, māṇava, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha– ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’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– ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’ti.

　　 “Seyyathāpi, māṇava, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, māṇava, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati– purimopi na passati majjhimopi na passati pacchimopi na passatī”ti.

　　 466. Evaṃ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno– ‘samaṇo gotamo pāpito bhavissatī’ti bhagavantaṃ etadavoca– “brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha– ‘evameva panidhekacce samaṇabrāhmaṇā uttarimanussadhammā alamariyañāṇadassanavisesaṃ paṭijānanti. Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjati. Kathañhi nāma manussabhūto uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti– netaṃ ṭhānaṃ vijjatī’”ti?

　　 “Kiṃ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānātī”ti? “Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānissatī”ti?

　　 “Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So evaṃ vadeyya– ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī; natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī; natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī; natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī; natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; natthi samavisamaṃ, natthi samavisamassa dassāvī; natthi tārakarūpāni, natthi tārakarūpānaṃ dassāvī; natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī. Ahametaṃ na jānāmi, ahametaṃ na passāmi; tasmā taṃ natthī’ti. Sammā nu kho so, māṇava, vadamāno vadeyyā”ti?

　　 “No hidaṃ, bho gotama. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī; atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī; atthi pītakāni rūpāni, atthi pītakānaṃ rūpānaṃ dassāvī; atthi lohitakāni rūpāni, atthi lohitakānaṃ rūpānaṃ dassāvī; atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; atthi samavisamaṃ, atthi samavisamassa dassāvī; atthi tārakarūpāni, atthi tārakarūpānaṃ dassāvī atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī. ‘Ahametaṃ na jānāmi, ahametaṃ na passāmi; tasmā taṃ natthī’ti; na hi so, bho gotama, sammā vadamāno vadeyyā”ti.

　　 “Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti– netaṃ ṭhānaṃ vijjati”.

　　 467. “Taṃ kiṃ maññasi, māṇava, ye te kosalakā brāhmaṇamahāsālā, seyyathidaṃ– caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṃ seyyo, yaṃ vā te sammuccā vācaṃ bhāseyyuṃ yaṃ vā asammuccā”ti? “Sammuccā, bho gotama”.

　　 “Katamā nesaṃ seyyo, yaṃ vā te mantā vācaṃ bhāseyyuṃ yaṃ vā amantā”ti? “Mantā, bho gotama”.

　　 “Katamā nesaṃ seyyo, yaṃ vā te paṭisaṅkhāya vācaṃ bhāseyyuṃ yaṃ vā appaṭisaṅkhāyā”ti? “Paṭisaṅkhāya, bho gotama”.

　　 “Katamā nesaṃ seyyo, yaṃ vā te atthasaṃhitaṃ vācaṃ bhāseyyuṃ yaṃ vā anatthasaṃhitan”ti? “Atthasaṃhitaṃ, bho gotama”.

　　 “Taṃ kiṃ maññasi, māṇava, yadi evaṃ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti? “Asammuccā, bho gotama”.

　　 “Mantā vācā bhāsitā amantā vā”ti? “Amantā, bho gotama”.

　　 “Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā”ti? “Appaṭisaṅkhāya, bho gotama”.

　　 “Atthasaṃhitā vācā bhāsitā anatthasaṃhitā”ti? “Anatthasaṃhitā, bho gotama”.

　　 “Pañca kho ime, māṇava, nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thīnamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ– ime kho, māṇava, pañca nīvaraṇā. Imehi kho māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti– netaṃ ṭhānaṃ vijjati.

　　 468. “Pañca kho ime, māṇava, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā… jivhā viññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā– ime kho, māṇava, pañca kāmaguṇā. Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti– netaṃ ṭhānaṃ vijjati.

　　 “Taṃ kiṃ maññasi, māṇava, yaṃ vā tiṇakaṭṭhupādānaṃ paṭicca aggiṃ jāleyya yaṃ vā nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti? “Sace taṃ, bho gotama, ṭhānaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāletuṃ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti. “Aṭṭhānaṃ kho etaṃ, māṇava, anavakāso yaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya aññatra iddhimatā. Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṃ paṭicca aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti pañca kāmaguṇe paṭicca. Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṃ, māṇava imaṃ pītiṃ vadāmi yāyaṃ pīti aññatreva kāmehi aññatra akusalehi dhammehi.

　　 “Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? Idha, māṇava, bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.

　　 469. “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti? “Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti.

　　 “Taṃ ki maññasi, māṇava, idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. Atha dve brāhmaṇā āgaccheyyuṃ– ‘itthannāmassa brāhmaṇassa mahāyaññaṃ anubhavissāmā’ti. Tatrekassa brāhmaṇassa evamassa– ‘aho vata! Ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti. Ṭhānaṃ kho panetaṃ, māṇava vijjati yaṃ añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. ‘Añño brāhmaṇo labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti – iti so kupito hoti anattamano. Imassa pana, māṇava, brāhmaṇā kiṃ vipākaṃ paññapentī”ti? “Na khvettha, bho gotama, brāhmaṇā evaṃ dānaṃ denti– ‘iminā paro kupito hotu anattamano’ti. Atha khvettha brāhmaṇā anukampājātikaṃyeva dānaṃ dentī”ti. “Evaṃ sante, kho, māṇava, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti– yadidaṃ anukampājātikan”ti. “Evaṃ sante, bho gotama, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti– yadidaṃ anukampājātikan”ti.

　　 “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṃ pañca dhamme kattha bahulaṃ samanupassasi– gahaṭṭhesu vā pabbajitesu vā”ti? “Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesu. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṃ samitaṃ saccavādī hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṃ samitaṃ saccavādī hoti. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṃ samitaṃ tapassī hoti… brahmacārī hoti… sajjhāyabahulo hoti… cāgabahulo hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṃ samitaṃ tapassī hoti… brahmacārī hoti… sajjhāyabahulo hoti… cāgabahulo hoti. Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesū”ti.

　　 “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṃ ete parikkhāre vadāmi– yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Idha, māṇava, bhikkhu saccavādī hoti. So ‘saccavādīmhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi– yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Idha, māṇava, bhikkhu tapassī hoti …pe… brahmacārī hoti …pe… sajjhāyabahulo hoti …pe… cāgabahulo hoti. So ‘cāgabahulomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi– yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Ye te māṇava, brāhmaṇā, pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṃ ete parikkhāre vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā”ti.

　　 470. Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca– “sutaṃ metaṃ, bho gotama– ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ jānātī’”ti.

　　 “Taṃ kiṃ maññasi, māṇava, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti?

　　 “Evaṃ, bho, āsanne ito naḷakāragāmo na yito dūre naḷakāragāmo”ti.

　　 “Taṃ, kiṃ maññasi māṇava, idhassa puriso naḷakāragāme jātavaddho; tamenaṃ naḷakāragāmato tāvadeva avasaṭaṃ naḷakāragāmassa maggaṃ puccheyyuṃ; siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā”ti?

　　 “No hidaṃ, bho gotama”.

　　 “Taṃ kissa hetu”?

　　 “Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī”ti. “Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vāti, na tveva tathāgatassa brahmalokaṃ vā brahmalokagāminiṃ vā paṭipadaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā. Brahmānañcāhaṃ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṃ; yathāpaṭipanno ca brahmalokaṃ upapanno tañca pajānāmī”ti

　　 “Sutaṃ metaṃ, bho gotama– ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī’ti. Sādhu me bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetū”ti.

　　 “Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca–

　　 471. “Katamo ca, māṇava, brahmānaṃ sahabyatāya maggo? Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, māṇava …pe… evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo. “Puna caparaṃ, māṇava, bhikkhu karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, māṇava …pe… evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo”ti.

　　 472. Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– cakkhumanto rūpāni dakkhantīti– evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Handa, ca dāni mayaṃ, bho gotama, gacchāma; bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, māṇava, kālaṃ maññasī”ti. Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

　　 Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa. Addasā kho jāṇussoṇi brāhmaṇo subhaṃ māṇavaṃ todeyyaputtaṃ dūratova āgacchantaṃ. Disvāna subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca– “handa, kuto nu bhavaṃ bhāradvājo āgacchati divā divassā”ti? “Ito hi kho ahaṃ, bho āgacchāmi samaṇassa gotamassa santikā”ti. “Taṃ kiṃ maññasi, bhavaṃ bhāradvājo, samaṇassa gotamassa paññāveyyattiyaṃ paṇḍito maññeti”? “Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi? Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā”ti. “Uḷārāya khalu, bhavaṃ bhāradvājo, samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”ti. “Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi? Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānaṃ. Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya; cittassete samaṇo gotamo parikkhāre vadeti– yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā”ti.

　　 Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā udānaṃ udānesi– “lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa yassa vijite tathāgato viharati arahaṃ sammāsambuddho”ti.

　　 Subhasuttaṃ niṭṭhitaṃ navamaṃ.