对那位世尊、阿罗汉、遍正觉者礼敬

中部

后五十经典

1.天臂品

中部101经/天臂经(天臂品[11])

这是我亲身听闻到的。一时，世尊住在释迦族的德瓦达诃城。在那里，世尊对比丘们说："诸比丘。"比丘们回答说："尊者。"世尊说道：

"诸比丘，有一些沙门婆罗门持这样的见解（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）：'这个人所经历的一切苦乐，都是由过去的业造成的（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）。通过苦行消除旧业，不造新业，就能断绝未来的业；断绝未来的业就能灭尽业；灭尽业就能灭尽苦；灭尽苦就能灭尽感受；灭尽感受就能灭尽一切苦。'诸比丘，尼干子持这种见解（尼干子解释：佛经记载其名为尼干若提子、尼乾陀若提子，其弟子被称为尼干子。尼犍教是他所领导的宗教的名称，意为离系、无系，其名为若提子，意思是他乃若提氏族出身。筏驮摩那本为尼犍教教内的尼乾陀派的修炼者，后来革新教义，开创了耆那教）。

诸比丘，我去见这些尼干子，问他们：'朋友们，你们是否真的持这种见解？'他们回答说：'是的。'

我又问他们：'朋友们，你们知道自己过去世是否存在吗？''不知道，朋友。'

'你们知道自己过去世是否造作恶业吗？''不知道，朋友。'

'你们知道自己过去世造作了什么样的恶业吗？''不知道，朋友。'

'你们知道已经消除了多少苦，还有多少苦需要消除，消除了多少苦之后就能完全灭苦吗？''不知道，朋友。'

'你们知道在现世中断除不善法，成就善法吗？''不知道，朋友。'

既然如此，朋友们，你们不知道过去世是否存在，不知道过去世是否造作恶业，不知道过去世造作了什么样的恶业，不知道已经消除了多少苦，还有多少苦需要消除，消除了多少苦之后就能完全灭苦，也不知道在现世中断除不善法，成就善法。那么你们怎么能说'这个人所经历的一切苦乐，都是由过去的业造成的。通过苦行消除旧业，不造新业，就能断绝未来的业；断绝未来的业就能灭尽业；灭尽业就能灭尽苦；灭尽苦就能灭尽感受；灭尽感受就能灭尽一切苦'呢？

朋友们，假如你们知道过去世是否存在，知道过去世是否造作恶业，知道过去世造作了什么样的恶业，知道已经消除了多少苦，还有多少苦需要消除，消除了多少苦之后就能完全灭苦，也知道在现世中断除不善法，成就善法。那么你们说'这个人所经历的一切苦乐，都是由过去的业造成的。通过苦行消除旧业，不造新业，就能断绝未来的业；断绝未来的业就能灭尽业；灭尽业就能灭尽苦；灭尽苦就能灭尽感受；灭尽感受就能灭尽一切苦'是合理的。

朋友们，比如一个人被毒箭射中，他的亲朋好友请来医生为他治疗。医生用刀切开伤口，用探针寻找箭头，拔出箭头，涂抹药物。这个人会因为医生的治疗而感到痛苦。后来伤口愈合了，他恢复了健康，能自由行动。他会这样想：'我过去被毒箭射中，感到痛苦。我的亲朋好友请来医生为我治疗。医生用刀切开伤口，用探针寻找箭头，拔出箭头，涂抹药物，我因此感到痛苦。但现在我的伤口已经愈合，我恢复了健康，能自由行动。'

同样地，朋友们，如果你们知道过去世是否存在，知道过去世是否造作恶业，知道过去世造作了什么样的恶业，知道已经消除了多少苦，还有多少苦需要消除，消除了多少苦之后就能完全灭苦，也知道在现世中断除不善法，成就善法。那么你们说'这个人所经历的一切苦乐，都是由过去的业造成的。通过苦行消除旧业，不造新业，就能断绝未来的业；断绝未来的业就能灭尽业；灭尽业就能灭尽苦；灭尽苦就能灭尽感受；灭尽感受就能灭尽一切苦'是合理的。

但事实上，你们不知道这些。所以你们的说法是不合理的。"

诸比丘，当我这样说时，那些尼干子告诉我："朋友，尼干子·若提子是全知全见者。他说：'无论我行、住、睡、醒，我都有完全的知见。'他说：'朋友们，你们过去造作了恶业。通过现在的苦行来消除这些恶业。现在约束身、口、意，就不会造作新的恶业。这样就能断绝未来的业；断绝未来的业就能灭尽业；灭尽业就能灭尽苦；灭尽苦就能灭尽感受；灭尽感受就能灭尽一切苦。'我们接受并赞同这种说法。"

诸比丘，我又对那些尼干子说："朋友们，有五种事情，在现世中会产生两种结果。哪五种呢？信仰、好恶、传统、推理和见解的接受。这五种事情在现世中会产生两种结果。关于你们对过去的导师的信仰，你们的好恶、传统、推理和见解的接受是什么呢？"诸比丘，当我这样问时，那些尼干子无法给出合理的回答。

诸比丘，我又问那些尼干子："朋友们，你们认为怎样？当你们进行激烈的苦行时，是否会感受到强烈的痛苦？当你们不进行激烈的苦行时，是否不会感受到强烈的痛苦？"他们回答说："朋友乔达摩，当我们进行激烈的苦行时，会感受到强烈的痛苦；当我们不进行激烈的苦行时，不会感受到强烈的痛苦。"

"朋友们，既然如此，当你们进行激烈的苦行时会感受到强烈的痛苦，当你们不进行激烈的苦行时不会感受到强烈的痛苦，那么你们怎么能说'这个人所经历的一切苦乐，都是由过去的业造成的'呢？如果当你们进行激烈的苦行时不感受到强烈的痛苦，当你们不进行激烈的苦行时感受到强烈的痛苦，那么你们说'这个人所经历的一切苦乐，都是由过去的业造成的'才是合理的。但事实并非如此，你们在经历痛苦时，是由于无知、愚痴和迷惑才会这样说的。"

诸比丘，当我这样说时，那些尼干子无法给出合理的回答。

诸比丘，我又问那些尼干子："朋友们，你们认为怎样？本应在现世感受的业，能否通过努力变成来世感受的业？""不能，朋友。""本应在来世感受的业，能否通过努力变成现世感受的业？""不能，朋友。""本应感受快乐的业，能否通过努力变成感受痛苦的业？""不能，朋友。""本应感受痛苦的业，能否通过努力变成感受快乐的业？""不能，朋友。""本应成熟感受的业，能否通过努力变成未成熟感受的业？""不能，朋友。""本应未成熟感受的业，能否通过努力变成成熟感受的业？""不能，朋友。""本应多感受的业，能否通过努力变成少感受的业？""不能，朋友。""本应少感受的业，能否通过努力变成多感受的业？""不能，朋友。""本应感受的业，能否通过努力变成不感受的业？""不能，朋友。""本应不感受的业，能否通过努力变成感受的业？""不能，朋友。"

"朋友们，既然如此，你们的努力是徒劳的，你们的修行是无益的。"

诸比丘，尼干子持这种见解。持这种见解的尼干子，有十个合理的批评点。

诸比丘，如果众生因过去的业而经历苦乐，那么尼干子过去一定造作了恶业，所以现在经历如此剧烈的痛苦。如果众生因造物主的创造而经历苦乐，那么尼干子一定是由邪恶的造物主创造的，所以现在经历如此剧烈的痛苦。如果众生因偶然而经历苦乐，那么尼干子一定是不幸的，所以现在经历如此剧烈的痛苦。如果众生因出身而经历苦乐，那么尼干子一定出身低贱，所以现在经历如此剧烈的痛苦。如果众生因现世的努力而经历苦乐，那么尼干子一定努力不当，所以现在经历如此剧烈的痛苦。

无论众生是否因过去的业而经历苦乐，尼干子都应受到批评。无论众生是否因造物主的创造而经历苦乐，尼干子都应受到批评。无论众生是否因偶然而经历苦乐，尼干子都应受到批评。无论众生是否因出身而经历苦乐，尼干子都应受到批评。无论众生是否因现世的努力而经历苦乐，尼干子都应受到批评。诸比丘，尼干子持这种见解。持这种见解的尼干子，有这十个合理的批评点。这样，他们的努力是徒劳的，他们的修行是无益的。

诸比丘，什么是有益的努力，有效的修行呢？诸比丘，比丘不会因为未曾经历的痛苦而折磨自己，也不会放弃正当的快乐，但不沉溺于快乐。他知道：'当我努力去除某种痛苦的根源时，通过努力就能去除它；当我以平等心对待某种痛苦的根源时，通过培养平等心就能去除它。'他会努力去除能通过努力去除的痛苦根源，以平等心对待能通过平等心去除的痛苦根源。这样，他就能去除痛苦。

诸比丘，比如一个男子爱慕一位女子，对她充满强烈的欲望和执著。后来他看到那个女子和另一个男子站在一起，说话、嬉笑。诸比丘，你们认为怎样？那个男子看到心爱的女子和另一个男子站在一起，说话、嬉笑，会不会感到悲伤、哀叹、痛苦、忧愁和绝望？"  

"会的，尊者。"

"为什么？"

"因为那个男子爱慕那个女子，对她充满强烈的欲望和执著。所以看到她和另一个男子站在一起，说话、嬉笑，会感到悲伤、哀叹、痛苦、忧愁和绝望。"

"然后，诸比丘，那个男子会这样想：'我爱慕那个女子，对她充满强烈的欲望和执著。当我看到她和另一个男子站在一起，说话、嬉笑时，我感到悲伤、哀叹、痛苦、忧愁和绝望。我应该放弃对那个女子的欲望和执著。'于是他放弃了对那个女子的欲望和执著。之后他又看到那个女子和另一个男子站在一起，说话、嬉笑。诸比丘，你们认为怎样？那个男子看到心爱的女子和另一个男子站在一起，说话、嬉笑，还会感到悲伤、哀叹、痛苦、忧愁和绝望吗？"

"不会，尊者。"

"为什么？"

"因为那个男子已经不再爱慕那个女子了。所以看到她和另一个男子站在一起，说话、嬉笑，不会感到悲伤、哀叹、痛苦、忧愁和绝望。"

"同样地，诸比丘，比丘不会因为未曾经历的痛苦而折磨自己，也不会放弃正当的快乐，但不沉溺于快乐。他知道：'当我努力去除某种痛苦的根源时，通过努力就能去除它；当我以平等心对待某种痛苦的根源时，通过培养平等心就能去除它。'他会努力去除能通过努力去除的痛苦根源，以平等心对待能通过平等心去除的痛苦根源。这样，他就能去除痛苦。这就是有益的努力，有效的修行。

诸比丘，比丘又这样思维：'当我随心所欲地生活时，不善法增长，善法减少；但当我以苦修磨练自己时，不善法减少，善法增长。我何不以苦修磨练自己呢？'于是他以苦修磨练自己。通过这种苦修，不善法减少，善法增长。之后他不再以苦修磨练自己。为什么呢？因为他已经达到了以苦修磨练自己的目的。

诸比丘，就像一个箭匠在两块火石之间加热箭杆，使之变直变软。当箭杆已经变直变软时，他就不再加热它了。为什么呢？因为他已经达到了加热箭杆的目的。同样地，比丘当达到以苦修磨练自己的目的时，就不再这样做了。这也是有益的努力，有效的修行。

诸比丘，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）。他以自己的智慧证悟并宣说这个世间，包括天、魔、梵天，以及沙门、婆罗门、天、人（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）。他宣说的法，初善、中善、后善，文义具足，开显清净圆满的梵行（梵行解释：清净的修行，一般指修行八正道）。

居士或居士子，或生于其他种姓的人，听闻此法。听闻此法后，他对如来生起信心。具足此信心，他这样思维：'在家生活拥挤繁忙，是尘俗之道；出家生活是广阔的天地。在家生活很难完全圆满地修习清净的梵行。我何不剃除须发，身着袈裟，从家庭生活出家，过无家的生活呢？'后来，他舍弃或多或少的财产，舍弃或大或小的亲族，剃除须发，身着袈裟，从家庭生活出家，过无家的生活。

出家后，他遵循比丘的学处和生活方式。他断除杀生，远离杀生，放下刀杖，有惭有愧，充满慈悲，利益一切有情众生。他断除不与取（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，只取人们给予的东西，期待人们给予，保持自己的清净，不偷盗。他断除非梵行，远离性行为，不从事村民的淫欲之事。他断除妄语（妄语解释：虚假不真实的言语），远离妄语，说真实语，诚实可靠，不欺骗世人。他断除两舌（两舌解释：说挑拨离间的言语，破坏别人和睦的关系），远离两舌，不在这里听到后告诉那里而离间他人，也不在那里听到后告诉这里而离间他人，他调解不和，促进团结，喜欢和睦，乐于和睦，说能带来和睦的话。他断除恶口（恶口解释：说粗暴粗俗咒骂的言语），远离恶口，说柔和、悦耳、亲切、入心、优雅、令人喜爱、令人愉悦的话。他断除绮语（绮语解释：说毫无意义不正经的言语），远离绮语，说适时语、真实语、有意义语、如法语、有益语，说值得珍惜的话，适时而有分寸，合理而有教益。

他远离损害种子和植物。他一日一食，不在晚上进食，远离非时食。他远离观看歌舞、音乐、杂耍表演。他远离装饰、装扮自己，使用花环、香水和化妆品。他远离高大的床和豪华的床。他远离接受金银。他远离接受生谷。他远离接受生肉。他远离接受妇女和少女。他远离接受奴仆。他远离接受山羊和绵羊。他远离接受鸡和猪。他远离接受象、牛、马、骡。他远离接受田地和土地。他远离替人传信和跑腿。他远离买卖。他远离在称量、金属、度量方面欺骗他人。他远离贿赂、欺骗、诈骗等不正当的事。他远离伤害、杀戮、绑架、抢劫、掠夺等暴力行为。

他知足于能蔽体的衣服和能果腹的食物。无论去哪里，他只随身携带这些必需品。就像有翅膀的鸟儿飞往何处，只随身携带羽翼；同样地，比丘知足于能蔽体的衣服和能果腹的食物，无论去哪里，只随身携带这些必需品。他具足此圣洁的戒蕴（戒蕴解释：戒律的聚集，指受持戒律的身体，戒体），内心感受无过失的快乐。

他在看到色法时不执着于相（色解释：物质事物），不执着于细节。他努力防护眼根（眼根解释：即是六根之一，眼根，耳根，鼻根，舌根，身根，意根。六根解释，见第八百零二章），以免贪、忧等恶不善法侵入。他守护眼根，防护眼根。在听到声音时...在闻到气味时...在尝到味道时...在接触触觉时...在意识到法尘时（法尘解释：六尘之一，法尘是意根所缘的境界，意根对前五根所缘的境界，分别好丑，而起善恶诸法，是名法尘。吾人日常动作，虽已过去，而前尘影事，忆念不忘，即是法尘的作用），不执着于相，不执着于细节。他努力防护意根，以免贪、忧等恶不善法侵入。他守护意根，防护意根。他具足此圣洁的根律仪，内心感受无杂染的快乐。他在行走、站立、坐下、躺卧、说话、沉默时都保持正念和觉知（正念解释，见第四百八十三章）。他在穿着袈裟、托钵、进食、饮水、咀嚼、品尝、大小便利、行走、站立、坐下、入睡、醒来、说话、沉默时都保持正念和觉知。

他具足此圣洁的戒蕴、圣洁的根律仪、圣洁的正念和觉知，寻找一个僻静的住处 - 林中、树下、山中、幽谷、山洞、坟场、森林、露地或草堆。他在托钵回来、饭后，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），保持身体端正，安立正念。

他断除对世间的贪欲，以无贪的心安住，净化内心远离贪欲。他断除瞋恚（瞋恚解释：愤怒，生气），以无瞋的心安住，慈悲一切有情众生，净化内心远离瞋恚。他断除昏沉睡眠（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），保持觉知和正念，心中充满光明，净化内心远离昏沉睡眠。他断除掉举悔恨（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），内心平静，净化内心远离掉举悔恨。他断除疑惑，超越疑惑，对善法不再犹豫，净化内心远离疑惑。

他断除这五盖（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），这些能削弱智慧的内心染污，从感官欲望中出离，从不善法中出离，进入并安住于初禅 - 有寻有伺，由离生喜乐（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）。诸比丘，这就是有益的努力，有效的修行。

再者，诸比丘，比丘平息了寻伺，内心安静，专一，没有寻伺，定生喜乐，进入并安住于第二禅（第二禅解释：即是二禅，见第一百五十五章）。诸比丘，这也是有益的努力，有效的修行。

再者，诸比丘，比丘离喜，以舍心住，正念正知，以身感受乐，正如圣者所说的"舍念乐住"，进入并安住于第三禅（三禅解释，见第一百五十五章）。诸比丘，这也是有益的努力，有效的修行。

再者，诸比丘，比丘舍乐舍苦，先前的喜忧已灭，不苦不乐，舍念清净，进入并安住于第四禅（四禅解释，见第一百五十五章）。诸比丘，这也是有益的努力，有效的修行。

当他的心如此入定、清净、明亮、无染、离垢、柔软、适业、稳固、不动摇时，他将心导向宿命随念智（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 - 一生、两生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，许多成劫、许多坏劫、许多成坏劫（劫解释：指的是一个极其漫长的时间周期，通常用来描述宇宙的生成、存在和毁灭的循环，一劫通常指一个大劫，也就是一个完整的宇宙生灭周期）。他忆念：'在那里，我有如此名字，属于如此种姓，有如此外貌，以如此为食，经历如此苦乐，有如此寿命。从那里死后，我又生在那里。在那里，我又有如此名字，属于如此种姓，有如此外貌，以如此为食，经历如此苦乐，有如此寿命。从那里死后，我又生在这里。'就这样，他回忆起许多前世的种种细节和状况。诸比丘，这也是有益的努力，有效的修行。

当他的心如此入定、清净、明亮、无染、离垢、柔软、适业、稳固、不动摇时，他将心导向了知有情死生的智慧（有情解释：有生命和情感的生命体）。他以清净的天眼，超越人的视力，看见有情众生死时生时，看见他们随着业力而投生（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） - 低贱的、高贵的，美丽的、丑陋的，幸运的、不幸的。他了知：'这些有情因为身语意的恶行，诽谤圣者，持邪见，造作邪见业，所以身坏命终后生于恶趣、恶道、堕处、地狱。那些有情因为身语意的善行，不诽谤圣者，持正见，造作正见业，所以身坏命终后生于善趣、天界。'就这样，他以清净的天眼，超越人的视力，看见有情众生死时生时，了知他们随着业力而投生。诸比丘，这也是有益的努力，有效的修行。

当他的心如此入定、清净、明亮、无染、离垢、柔软、适业、稳固、不动摇时，他将心导向漏尽智（漏尽智解释：断尽一切烦恼之阿罗汉智也）。他如实了知：'这是苦'，如实了知：'这是苦的生起'，如实了知：'这是苦的灭尽'，如实了知：'这是导向苦灭的道路'。他如实了知：'这些是漏（漏解释：烦恼）'，如实了知：'这是漏的生起'，如实了知：'这是漏的灭尽'，如实了知：'这是导向漏灭的道路'。当他如此知见时，他的心从欲漏、有漏、无明漏解脱（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，生起解脱智：'生已尽，梵行已立，所作已办，不受后有。'诸比丘，这也是有益的努力，有效的修行。诸比丘，如来宣说这样的教法。诸比丘，如来宣说这样的教法时，会获得十种赞叹。

如果众生因过去的业而经历苦乐，那么如来过去一定造作了善业，所以现在能体验如此无漏的快乐。如果众生因造物主的创造而经历苦乐，那么如来一定是由善良的造物主创造的，所以现在能体验如此无漏的快乐。如果众生因偶然而经历苦乐，那么如来一定是幸运的，所以现在能体验如此无漏的快乐。如果众生因出身而经历苦乐，那么如来一定出身高贵，所以现在能体验如此无漏的快乐。如果众生因现世的努力而经历苦乐，那么如来一定努力得当，所以现在能体验如此无漏的快乐。

无论众生是否因过去的业而经历苦乐，如来都值得赞叹。无论众生是否因造物主的创造而经历苦乐，如来都值得赞叹。无论众生是否因偶然而经历苦乐，如来都值得赞叹。无论众生是否因出身而经历苦乐，如来都值得赞叹。无论众生是否因现世的努力而经历苦乐，如来都值得赞叹。诸比丘，如来宣说这样的教法。诸比丘，如来宣说这样的教法时，会获得这十种赞叹。"

世尊说了这番话。那些比丘听了世尊的话，心满意欢喜。

德瓦达诃经结束。

巴利语原版经文

Namotassa bhagavato arahato sammāsambudhassa

Majjhimanikāye

Uparipaṇṇāsapāḷi

1. Devadahavaggo

MN.101/(1) Devadahasuttaṃ

　　 1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesuviharati devadahaṃ nāma sakyānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino - ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti. Evaṃ vādino, bhikkhave, nigaṇṭhā. “Evaṃ vādāhaṃ, bhikkhave, nigaṇṭhe, upasaṅkamitvā evaṃ vadāmi - ‘saccaṃ kira tumhe āvuso, nigaṇṭhā, evaṃvādino evaṃdiṭṭhino - ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti? Te ca me, bhikkhave, nigaṇṭhā, evaṃ puṭṭhā ‘āmā’ti paṭijānanti.”

　　 “tyāhaṃ evaṃ vadāmi– ‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– ahuvamheva mayaṃ pubbe, na nāhuvamhā’ti? ‘No hidaṃ, āvuso’.

　　 “‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhā’ti? ‘No hidaṃ, āvuso’.

　　 “‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti? ‘No hidaṃ, āvuso’.

　　 “‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? ‘No hidaṃ, āvuso’.

　　 “‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha– diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadan’ti? ‘No hidaṃ, āvuso’.

　　 2. “Iti kira tumhe, āvuso nigaṇṭhā, na jānātha– ahuvamheva mayaṃ pubbe, na nāhuvamhāti na jānātha– akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha– evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha– ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha– diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya– yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

　　 “Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha– ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha– akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha– evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha– ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha– diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya– yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

　　 3. “Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena; so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya; so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto esaniyā sallaṃ eseyya; so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya Tassa so bhisakko sallakatto sallaṃ abbuheyya; so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odaheyya; so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṃvasī yena kāmaṅgamo. Tassa evamassa– ahaṃ kho pubbe sallena viddho ahosiṃ savisena gāḷhūpalepanena. Sohaṃ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapesuṃ. Tassa me so bhisakko sallakatto satthena vaṇamukhaṃ parikanti; sohaṃ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto esaniyā sallaṃ esi; so ahaṃ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto sallaṃ abbuhi; sohaṃ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odahi; sohaṃ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṃvasī yena kāmaṅgamo”ti.

　　 “Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha– ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha– akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha– evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha– ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha– diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya– yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

　　 “Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha– ahuvamheva mayaṃ pubbe, na nāhuvamhāti, na jānātha– akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha– evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha– ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha– diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; tasmā āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya– yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

　　 4. “Evaṃ vutte, bhikkhave, te nigaṇṭhā maṃ etadavocuṃ– ‘nigaṇṭho āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. So evamāha– ‘atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha, yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpakammassa akaraṇaṃ. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā”ti.

　　 5. “Evaṃ vutte ahaṃ, bhikkhave, te nigaṇṭhe etadavocaṃ– ‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti– ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā. Tatrāyasmantānaṃ nigaṇṭhānaṃ kā atītaṃse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti. Evaṃvādī kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.

　　 “Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi– ‘taṃ kiṃ maññatha, āvuso nigaṇṭhā. Yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti? ‘Yasmiṃ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma; yasmiṃ pana no samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’”ti.

　　 6. “Iti kira, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha. Evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya– yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti. Sace, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya– yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

　　 “‘Yasmā ca kho, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; te tumhe sāmaṃyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Evaṃvādīpi kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.

　　 7. “Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi– ‘taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’.

　　 8. “Iti kira, āvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti alabbhametaṃ, yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti alabbhametaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ aphalo upakkamo hoti, aphalaṃ padhānaṃ”.

　　 “Evaṃvādī, bhikkhave, nigaṇṭhā. Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti.

　　 9. “Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.

　　 “Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Evaṃvādī, bhikkhave, nigaṇṭhā. Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ ime dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. Evaṃ kho, bhikkhave, aphalo upakkamo hoti, aphalaṃ padhānaṃ.

　　 10. “Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ? Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṃ pajānāti– ‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti. So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati. Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti– evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti– evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.

　　 11. “Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. So taṃ itthiṃ passeyya aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. Taṃ kiṃ maññatha, bhikkhave, api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti? “Evaṃ, bhante”. “Taṃ kissa hetu”? “Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti. “Atha kho, bhikkhave, tassa purisassa evamassa– ‘ahaṃ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Tassa me amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjanti sokaparidevadukkhadomanassūpāyāsā. Yaṃnūnāhaṃ yo me amussā itthiyā chandarāgo taṃ pajaheyyan’ti. So yo amussā itthiyā chandarāgo taṃ pajaheyya. So taṃ itthiṃ passeyya aparena samayena aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. Taṃ kiṃ maññatha, bhikkhave, api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amu hi, bhante, puriso amussā itthiyā virāgo. Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā” ti.

　　 “Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṃ pajānāti– ‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti. So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati; yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti– evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti– evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

　　 12. “Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati– ‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yaṃnūnāhaṃ dukkhāya attānaṃ padaheyyan’ti. So dukkhāya attānaṃ padahati. Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṃ padahati. Taṃ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṃ padahati. Seyyathāpi, bhikkhave, usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Yato kho, bhikkhave, usukārassa tejanaṃ dvīsu alātesu ātāpitaṃ hoti paritāpitaṃ ujuṃ kataṃ kammaniyaṃ, na so taṃ aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Taṃ kissa hetu? Yassa hi so, bhikkhave, atthāya usukāro tejanaṃ dvīsu alātesu ātāpeyya paritāpeyya ujuṃ kareyya kammaniyaṃ svāssa attho abhinipphanno hoti. Tasmā na aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati– ‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yaṃnūnāhaṃ dukkhāya attānaṃ padaheyyan’ti. So dukkhāya attānaṃ padahati. Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṃ padahati. Taṃ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṃ padahati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

　　 13. “Puna caparaṃ, bhikkhave, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. 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. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati– ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

　　 14. “So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya– iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosa-ālopasahasākārā paṭivirato hoti.

　　 “So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; so yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

　　 15. “So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

　　 “So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajāna-kārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

　　 16. “So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

　　 “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Evampi bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

　　 “Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

　　 “Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

　　 “Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

　　 17. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, 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. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

　　 18. “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 yathākammūpage satte pajānāti ‘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 passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

　　 19. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. Evaṃvādī, bhikkhave, tathāgatā. Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ dasa sahadhammikā pāsaṃsaṭṭhānā āgacchanti.

　　 20. “Sace bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.

　　 “Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Evaṃvādī, bhikkhave, tathāgatā. Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ ime dasa sahadhammikā pāsaṃsaṭṭhānā āgacchantī”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Devadahasuttaṃ niṭṭhitaṃ paṭhamaṃ.