中部102经/五三经(天臂品[11])

这是我亲身听闻到的：一时，世尊住在舍卫城祇树给孤独园。在那里，世尊召集比丘们说："诸比丘。"比丘们回答说："尊者。"世尊说道：

"诸比丘，有一些沙门婆罗门是未来论者（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），持未来见，对未来提出各种论点。他们宣称：'有想的自我死后存在，这才是真实，其他都是虚妄。'有些人则宣称：'无想的自我死后存在，这才是真实，其他都是虚妄。'还有人宣称：'非有想非无想的自我死后存在（非想非非想处解释，见第一百五十五章），这才是真实，其他都是虚妄。'或者有人主张众生断灭、毁灭、不再存在。或者有人宣说现世涅槃。他们要么主张有想的自我死后存在，要么主张众生断灭、毁灭、不再存在，要么宣说现世涅槃。这五种见解归结为三种，三种又展开为五种 - 这就是对五三的概述。"

"诸比丘，那些主张有想的自我死后存在的沙门婆罗门，他们或者认为自我有色（色解释：物质事物，物质身体），或者认为无色，或者认为亦有色亦无色，或者认为非有色非无色；或者认为自我是单一想，或者是多种想，或者是有限想，或者是无量想。或者超越这些，有人主张无边识处是最高的、无动摇的（识无边处解释，见第一百五十五章）。如来完全了知这一切。那些主张有想的自我死后存在的沙门婆罗门，无论他们认为自我是有色的、无色的、亦有色亦无色的、非有色非无色的，单一想的、多种想的、有限想的、无量想的，或者认为无边识处是最高的、无动摇的 - 这一切都是缘起的、粗糙的。但还有诸行的止息，有出离之道。如来如实知见这一切，并且超越了它。"

"诸比丘，那些主张无想的自我死后存在的沙门婆罗门，他们或者认为自我有色，或者认为无色，或者认为亦有色亦无色，或者认为非有色非无色。他们批评那些主张有想的自我死后存在的人。为什么呢？因为他们认为想是病、想是疮、想是箭，无想才是寂静、殊胜。如来完全了知这一切。那些主张无想的自我死后存在的沙门婆罗门，无论他们认为自我是有色的、无色的、亦有色亦无色的、非有色非无色的，都无法超越色、受、想、行、识而说'我将说明识的来、去、死、生、增长、扩大、发展'- 这是不可能的。这一切都是缘起的、粗糙的。但还有诸行的止息，有出离之道。如来如实知见这一切，并且超越了它。"

"诸比丘，那些主张非有想非无想的自我死后存在的沙门婆罗门，他们或者认为自我有色，或者认为无色，或者认为亦有色亦无色，或者认为非有色非无色。他们批评那些主张有想的自我和无想的自我死后存在的人。为什么呢？因为他们认为想是病、想是疮、想是箭，无想是愚痴，而非有想非无想才是寂静、殊胜。如来完全了知这一切。那些主张非有想非无想的自我死后存在的沙门婆罗门，无论他们认为自我是有色的、无色的、亦有色亦无色的、非有色非无色的，都只是依靠所见、所闻、所觉、所识的有为法而宣称达到这种境界。诸比丘，这被认为是那些沙门婆罗门的过失。这种境界不是通过有为法的成就而达到的，而是通过有余依的成就而达到的。这一切都是缘起的、粗糙的。但还有诸行的止息，有出离之道。如来如实知见这一切，并且超越了它。"

"诸比丘，那些主张众生断灭、毁灭、不再存在的沙门婆罗门，他们批评那些主张有想的自我、无想的自我或非有想非无想的自我死后存在的人。为什么呢？因为所有这些沙门婆罗门都在宣称向上攀缘、执著，说'我们死后将如此这般存在'。就像商人出门经商时想：'我从这里得到这个，用这个换取那个'，这些沙门婆罗门也像商人一样，说'我们死后将如此这般存在'。如来完全了知这一切。那些主张众生断灭、毁灭、不再存在的沙门婆罗门，他们因为害怕有身见、厌恶有身见，所以只是围绕着有身见打转。就像被绳子绑在柱子或桩子上的狗，只能围着柱子或桩子转圈，这些沙门婆罗门也是如此，因为害怕有身见、厌恶有身见，所以只是围绕着有身见打转。这一切都是缘起的、粗糙的。但还有诸行的止息，有出离之道。如来如实知见这一切，并且超越了它。"

"诸比丘，凡是沙门或婆罗门是未来论者，持未来见，对未来提出各种论点，他们都不外乎这五种见解，或者是其中之一。"

"诸比丘，有一些沙门婆罗门是过去论者，持过去见，对过去提出各种论点。他们宣称：'自我和世界是常住的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界是无常的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界既是常住又是无常的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界既非常住又非无常的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界是有边际的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界是无边际的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界既是有边际又是无边际的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界既非有边际又非无边际的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界是单一想的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界是多种想的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界是有限想的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界是无量想的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界是纯粹快乐的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界是纯粹痛苦的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界是苦乐相杂的，这才是真实，其他都是虚妄。'或者宣称：'自我和世界是不苦不乐的，这才是真实，其他都是虚妄。'"

"诸比丘，对于那些宣称'自我和世界是常住的，这才是真实，其他都是虚妄'的沙门婆罗门，他们除了信仰、爱好、传闻、思辨和见解的接受之外，不可能有清净、明净的个人智慧 - 这是不可能的。没有清净、明净的个人智慧，即使这些沙门婆罗门只是部分地净化他们的智慧，那也被认为是他们的执著。这一切都是缘起的、粗糙的。但还有诸行的止息，有出离之道。如来如实知见这一切，并且超越了它。"

"诸比丘，对于那些宣称'自我和世界是无常的...既是常住又是无常的...既非常住又非无常的...有边际的...无边际的...既是有边际又是无边际的...既非有边际又非无边际的...单一想的...多种想的...有限想的...无量想的...纯粹快乐的...纯粹痛苦的...苦乐相杂的...不苦不乐的，这才是真实，其他都是虚妄'的沙门婆罗门，他们除了信仰、爱好、传闻、思辨和见解的接受之外，不可能有清净、明净的个人智慧 - 这是不可能的。没有清净、明净的个人智慧，即使这些沙门婆罗门只是部分地净化他们的智慧，那也被认为是他们的执著。这一切都是缘起的、粗糙的。但还有诸行的止息，有出离之道。如来如实知见这一切，并且超越了它。"

"在这里，诸比丘，有些沙门或婆罗门放弃了对过去的见解，放弃了对未来的见解，完全不执著于欲乐的束缚，他们进入并安住于离欲之乐，说：'这是寂静的，这是殊胜的，我进入并安住于离欲之乐。'但是那离欲之乐会消失。离欲之乐消失后，忧恼生起；忧恼消失后，离欲之乐又生起。就像阳光离开时阴影覆盖，阴影离开时阳光又照耀，同样地，离欲之乐消失后忧恼生起，忧恼消失后离欲之乐又生起。如来完全了知这一切。这位沙门或婆罗门放弃了对过去的见解，放弃了对未来的见解，完全不执著于欲乐的束缚，他进入并安住于离欲之乐，说：'这是寂静的，这是殊胜的，我进入并安住于离欲之乐。'但是那离欲之乐会消失。离欲之乐消失后，忧恼生起；忧恼消失后，离欲之乐又生起。这一切都是缘起的、粗糙的。但还有诸行的止息，有出离之道。如来如实知见这一切，并且超越了它。"

"在这里，诸比丘，有些沙门或婆罗门放弃了对过去的见解，放弃了对未来的见解，完全不执著于欲乐的束缚，超越了离欲之乐，他们进入并安住于无染之乐，说：'这是寂静的，这是殊胜的，我进入并安住于无染之乐。'但是那无染之乐会消失。无染之乐消失后，离欲之乐生起；离欲之乐消失后，无染之乐又生起。就像阳光离开时阴影覆盖，阴影离开时阳光又照耀，同样地，无染之乐消失后离欲之乐生起，离欲之乐消失后无染之乐又生起。如来完全了知这一切。这位沙门或婆罗门放弃了对过去的见解，放弃了对未来的见解，完全不执著于欲乐的束缚，超越了离欲之乐，他进入并安住于无染之乐，说：'这是寂静的，这是殊胜的，我进入并安住于无染之乐。'但是那无染之乐会消失。无染之乐消失后，离欲之乐生起；离欲之乐消失后，无染之乐又生起。这一切都是缘起的、粗糙的。但还有诸行的止息，有出离之道。如来如实知见这一切，并且超越了它。"

"在这里，诸比丘，有些沙门或婆罗门放弃了对过去的见解，放弃了对未来的见解，完全不执著于欲乐的束缚，超越了离欲之乐，超越了无染之乐，他们进入并安住于不苦不乐的感受，说：'这是寂静的，这是殊胜的，我进入并安住于不苦不乐的感受。'但是那不苦不乐的感受会消失。不苦不乐的感受消失后，无染之乐生起；无染之乐消失后，不苦不乐的感受又生起。就像阳光离开时阴影覆盖，阴影离开时阳光又照耀，同样地，不苦不乐的感受消失后无染之乐生起，无染之乐消失后不苦不乐的感受又生起。如来完全了知这一切。这位沙门或婆罗门放弃了对过去的见解，放弃了对未来的见解，完全不执著于欲乐的束缚，超越了离欲之乐，超越了无染之乐，他进入并安住于不苦不乐的感受，说：'这是寂静的，这是殊胜的，我进入并安住于不苦不乐的感受。'但是那不苦不乐的感受会消失。不苦不乐的感受消失后，无染之乐生起；无染之乐消失后，不苦不乐的感受又生起。这一切都是缘起的、粗糙的。但还有诸行的止息，有出离之道。如来如实知见这一切，并且超越了它。"

"在这里，诸比丘，有些沙门或婆罗门放弃了对过去的见解，放弃了对未来的见解，完全不执著于欲乐的束缚，超越了离欲之乐，超越了无染之乐，超越了不苦不乐的感受，他们认为：'我是寂静的，我是涅槃的，我是无执著的。'如来完全了知这一切。这位沙门或婆罗门放弃了对过去的见解，放弃了对未来的见解，完全不执著于欲乐的束缚，超越了离欲之乐，超越了无染之乐，超越了不苦不乐的感受，他认为：'我是寂静的，我是涅槃的，我是无执著的。'这位尊者确实在宣说通向涅槃的道路。然而，这位沙门或婆罗门或者执著于过去的见解，或者执著于未来的见解，或者执著于欲乐的束缚，或者执著于离欲之乐，或者执著于无染之乐，或者执著于不苦不乐的感受。当他认为'我是寂静的，我是涅槃的，我是无执著的'时，这也被认为是他的执著。这一切都是缘起的、粗糙的。但还有诸行的止息，有出离之道。如来如实知见这一切，并且超越了它。"

"诸比丘，如来已经证悟了无上的寂静殊胜法，即：如实了知六触处的生起、消失、味著、过患和出离，而无所执著地解脱（六触处解释：即是六内处，六内处者：云何为六？答：一、眼内处。二、耳内处。三、鼻内处。四、舌内处。五、身内处。六、意内处。云何眼内处？答：若眼、于色，或已见，或今见，或当见；或彼同分；是名眼内处。耳鼻舌身意内处，随所应，当广说；六外处解释：处为生长之义；可长养心、心所。为心、心所之所缘者有六，即色处、声处、香处、味处、触处、法处，称为六外处）。"

世尊说了这番话。比丘们满怀欢喜，赞叹世尊所说。

五三经结束。

巴利语原版经文

MN.102/(2) Pañcattayasuttaṃ

　　 21. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti. ‘Saññī attā hoti arogo paraṃ maraṇā’ti– ittheke abhivadanti; ‘asaññī attā hoti arogo paraṃ maraṇā’ti– ittheke abhivadanti; ‘nevasaññīnāsaññī attā hoti arogo paraṃ maraṇā’ti– ittheke abhivadanti; sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti. Iti santaṃ vā attānaṃ paññapenti arogaṃ paraṃ maraṇā, sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti. Iti imāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti– ayamuddeso pañcattayassa.

　　 22. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, etaṃ vā panekesaṃ upātivattataṃ viññāṇakasiṇameke abhivadanti appamāṇaṃ āneñjaṃ Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, yā vā panetāsaṃ saññānaṃ parisuddhā paramā aggā anuttariyā akkhāyati yadi rūpasaññānaṃ yadi arūpasaññānaṃ yadi ekattasaññānaṃ yadi nānattasaññānaṃ. ‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṃ āneñjaṃ. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

　　 23. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṃ, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ– ‘asaññan’ti. Tayidaṃ, bhikkhave, tathāgato abhijānāti ye kho te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya– ‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññapessāmī’ti – netaṃ ṭhānaṃ vijjati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

　　 24. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṃ, asaññā sammoho, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ– ‘nevasaññānāsaññan’ti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṃ paññapenti, byasanañhetaṃ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya Na hetaṃ, bhikkhave, āyatanaṃ saṅkhārasamāpatti-pattabbamakkhāyati; saṅkhārāvasesasamāpattipattabbametaṃ, bhikkhave, āyatanamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

　　 25. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Sabbepime bhonto samaṇabrāhmaṇā uddhaṃ saraṃ āsattiṃyeva abhivadanti– ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṃ hoti– ‘ito me idaṃ bhavissati, iminā idaṃ lacchāmī’ti, evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti– ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho tameva thambhaṃ vā khilaṃ vā anuparidhāvati anuparivattati evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

　　 26. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṃ vā aññataraṃ.

　　 27. “Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti. ‘Sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññan’ti– ittheke abhivadanti.

　　 28. “Tatra bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti– netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

　　 29. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘asassato attā ca loko ca, idameva saccaṃ moghamaññan’ti …pe… sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… antavā attā ca loko ca… anantavā attā ca loko ca… antavā ca anantavā ca attā ca loko ca… nevantavā nānantavā attā ca loko ca… ekattasaññī attā ca loko ca… nānattasaññī attā ca loko ca… parittasaññī attā ca loko ca… appamāṇasaññī attā ca loko ca… ekantasukhī attā ca loko ca… ekantadukkhī attā ca loko ca… sukhadukkhī attā ca loko ca… adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññanti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti– netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

　　 30. “Idha bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

　　 31. “Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṃ sukhaṃ upasampajja viharati– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā pavivekāya pītiyā samatikkamā, nirāmisaṃ sukhaṃ upasampajja viharati– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

　　 32. “Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati– ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

　　 33. “Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā– ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā– ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati; addhā ayamāyasmā nibbānasappāyaṃyeva paṭipadaṃ abhivadati. Atha ca panāyaṃ bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṃ vā upādiyamāno upādiyati, aparantānudiṭṭhiṃ vā upādiyamāno upādiyati, kāmasaṃyojanaṃ vā upādiyamāno upādiyati, pavivekaṃ vā pītiṃ upādiyamāno upādiyati, nirāmisaṃ vā sukhaṃ upādiyamāno upādiyati, adukkhamasukhaṃ vā vedanaṃ upādiyamāno upādiyati. Yañca kho ayamāyasmā– ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti– iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

　　 “Idaṃ kho pana, bhikkhave, tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ yadidaṃ– channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimokkho”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Pañcattayasuttaṃ niṭṭhitaṃ dutiyaṃ.