中部112经/六净经(逐步品[12])

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，世尊对比丘们说："诸比丘。"那些比丘回答说："尊者。"世尊说道：

"在此，诸比丘，有比丘宣称已证得阿罗汉果（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）：'我了知生已尽，梵行已立，所作已办，不受后有。'诸比丘，对于该比丘所说，不应赞同，也不应反对。不赞同也不反对后，应当问他：'贤友，这四种表述方式是由那位知者、见者、阿罗汉、正等正觉的世尊所善说（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；世尊解释：为世间所尊重者之意，亦指世界中之最尊者）。哪四种？见所见之语，闻所闻之语，觉所觉之语，识所识之语。贤友，这四种表述方式是由那位知者、见者、阿罗汉、正等正觉的世尊所善说。尊者是如何了知，如何见到，在这四种表述方式中，心无执取而从诸漏解脱的（诸漏解释：各种烦恼）？'

诸比丘，对于漏尽的比丘（漏尽解释：一切烦恼已经灭尽），已住立，已作所应作，已卸重担，已达自己的目标，已尽有结（结解释：烦恼；有结解释：对有的执着烦恼，对存在的执着烦恼），由正智而解脱，这是他适当的回答方式：'贤友，关于所见，我无执著、无依恋、无系缚、无束缚，我已解脱、离系，以无限制之心而住。关于所闻……关于所觉……关于所识，我无执著、无依恋、无系缚、无束缚，我已解脱、离系，以无限制之心而住。贤友，我如是了知，如是见到，在这四种表述方式中，心无执取而从诸漏解脱。'

诸比丘，对该比丘的话，应当说'善哉'并赞同、随喜。说'善哉'并赞同、随喜后，应当进一步问他：

'贤友，这五取蕴是由那位知者、见者、阿罗汉、正等正觉的世尊所善说（五取蕴解释，见第六百三十六章）。哪五种？即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。贤友，这五取蕴是由那位知者、见者、阿罗汉、正等正觉的世尊所善说。尊者是如何了知，如何见到，在这五取蕴中，心无执取而从诸漏解脱的？'

诸比丘，对于漏尽的比丘，已住立，已作所应作，已卸重担，已达自己的目标，已尽有结，由正智而解脱，这是他适当的回答方式：'贤友，我了知色是无力的、可厌的、不可靠的（色解释：物质事物，物质身体），由于对色的执取、依恋、执著、系缚和随眠的灭尽、离贪、止息、舍离、弃舍（随眠解释，见第六百五十三章），我知道我的心已解脱。贤友，关于受……想……行……识，我了知识是无力的、可厌的、不可靠的，由于对识的执取、依恋、执著、系缚和随眠的灭尽、离贪、止息、舍离、弃舍，我知道我的心已解脱。贤友，我如是了知，如是见到，在这五取蕴中，心无执取而从诸漏解脱。'

诸比丘，对该比丘的话，应当说'善哉'并赞同、随喜。说'善哉'并赞同、随喜后，应当进一步问他：

'贤友，这六界是由那位知者、见者、阿罗汉、正等正觉的世尊所善说。哪六种？地界、水界、火界、风界、空界、识界。贤友，这六界是由那位知者、见者、阿罗汉、正等正觉的世尊所善说。尊者是如何了知，如何见到，在这六界中，心无执取而从诸漏解脱的？'

诸比丘，对于漏尽的比丘，已住立，已作所应作，已卸重担，已达自己的目标，已尽有结，由正智而解脱，这是他适当的回答方式：'贤友，我不视地界为我，也不视我依地界而住。由于对地界的执取、依恋、执著、系缚和随眠的灭尽、离贪、止息、舍离、弃舍，我知道我的心已解脱。贤友，关于水界……火界……风界……空界……识界，我不视识界为我，也不视我依识界而住。由于对识界的执取、依恋、执著、系缚和随眠的灭尽、离贪、止息、舍离、弃舍，我知道我的心已解脱。贤友，我如是了知，如是见到，在这六界中，心无执取而从诸漏解脱。'

诸比丘，对该比丘的话，应当说'善哉'并赞同、随喜。说'善哉'并赞同、随喜后，应当进一步问他：

'贤友，这六内外处是由那位知者、见者、阿罗汉、正等正觉的世尊所善说（六内处：眼内处、耳内处、鼻内处、舌内处、身内处。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：即色处、声处、香处、味处、触处、法处，称为六外处）。哪六种？眼与色、耳与声、鼻与香、舌与味、身与触、意与法。贤友，这六内外处是由那位知者、见者、阿罗汉、正等正觉的世尊所善说。尊者是如何了知，如何见到，在这六内外处中，心无执取而从诸漏解脱的？'

诸比丘，对于漏尽的比丘，已住立，已作所应作，已卸重担，已达自己的目标，已尽有结，由正智而解脱，这是他适当的回答方式：'贤友，关于眼、色、眼识及眼识所识知的法，其中的欲、贪、喜、爱，以及执取、依恋、执著、系缚和随眠，由于它们的灭尽、离贪、止息、舍离、弃舍，我知道我的心已解脱。贤友，关于耳、声、耳识……鼻、香、鼻识……舌、味、舌识……身、触、身识……意、法、意识及意识所识知的法，其中的欲、贪、喜、爱，以及执取、依恋、执著、系缚和随眠，由于它们的灭尽、离贪、止息、舍离、弃舍，我知道我的心已解脱。贤友，我如是了知，如是见到，在这六内外处中，心无执取而从诸漏解脱。'

诸比丘，对该比丘的话，应当说'善哉'并赞同、随喜。说'善哉'并赞同、随喜后，应当进一步问他：

'尊者是如何了知，如何见到，在这有识之身及外在一切相中，我执、我所执、我慢随眠已被根除？'

诸比丘，对于漏尽的比丘，已住立，已作所应作，已卸重担，已达自己的目标，已尽有结，由正智而解脱，这是他适当的回答方式：'贤友，从前我还是在家人时，我是无知的。如来或如来弟子为我说法。我听闻法后，对如来生起信心。具足那信心后，我如是思维："居家生活是狭隘的，是尘埃之路；出家生活是开阔的。在家生活不易完全圆满地实践完全清净的梵行（梵行解释：清净的修行，一般指修行八正道）。我应剃除须发，着袈裟衣，从家庭生活出家，过无家的生活。"

贤友，后来我舍弃了或小或大的财富，舍弃了或小或大的亲族圈子，剃除须发，着袈裟衣，从家庭生活出家，过无家的生活。如是出家后，我具足比丘的学处和生活，我舍离杀生，远离杀生，放下棍杖，放下武器，有惭有愧，以慈悲心利益一切众生而住。我舍离不与取（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，只取所给予的，期望所给予的，以不偷盗、清净的自己而住。我舍离非梵行，过梵行生活，远离淫欲，离开世俗的性行为。我舍离妄语（妄语解释：虚假不真实的言语），远离妄语，说真实语，住于真实，可信可靠，不欺世间。我舍离离间语（离间语解释：说挑拨离间的言语，破坏别人和睦的关系），远离离间语，不在此处听到后在彼处说以离间此众，不在彼处听到后在此处说以离间彼众，如是调解分裂者，增进团结者，喜好团结，乐于团结，欢喜团结，说能导致团结的话。我舍离粗恶语，远离粗恶语（粗恶语解释：说粗暴粗俗咒骂的言语）；所说柔和、悦耳、可爱、入心、优雅、令众喜悦、令众欢喜的话，我说如是的话。我舍离绮语（绮语解释：说毫无意义不正经的言语），远离绮语，说应时语、真实语、有义语、法语、律语，说有价值的话，适时的，有理由的，有节制的，有利益的。

我远离损害种子和植物。我一日一食，过中不食（过中不食解释：又作持午。佛教戒律规定出家人必须在规定之时间内进食。此段时间即从早晨以迄中午。凡超过中午之时限而进食者、称为非时食，为戒律所不许。此等习惯，称为过午不食），远离非时食。我远离观看跳舞、唱歌、音乐、表演。我远离妆饰、装扮自己，使用花环、香水、油膏。我远离高床、大床。我远离接受金银。我远离接受生谷。我远离接受生肉。我远离接受妇女、少女。我远离接受奴仆。我远离接受山羊、绵羊。我远离接受鸡、猪。我远离接受象、牛、马、骡。我远离接受田地、土地。我远离从事信使工作。我远离买卖。我远离短斤少两、使用假货、欺骗性度量。我远离贿赂、欺诈、诡计和虚伪。我远离伤害、杀戮、束缚、抢劫、掠夺和暴力。

我知足于蔽体的衣服，养腹的饮食。无论去到何处，我只携带这些。就像有翼之鸟，飞往何处都只携带羽翼；同样地，贤友，我知足于蔽体的衣服，养腹的饮食。无论去到何处，我只携带这些。具足这圣洁的戒蕴（戒蕴解释：戒律的聚集，指受持戒律的身体，戒体），我内心体验无过失的喜乐。

我以眼见色时，不取相，不取细相。因为若住于不防护眼根，则贪忧等恶不善法会流入，故我防护眼根，守护眼根，成就眼根律仪。以耳闻声时……以鼻嗅香时……以舌尝味时……以身触所触时……以意知法时，不取相，不取细相。因为若住于不防护意根，则贪忧等恶不善法会流入，故我防护意根，守护意根，成就意根律仪。具足这圣洁的根律仪，我内心体验无杂染的喜乐。

我在前进、后退时保持正知，在观看、环顾时保持正知，在屈伸肢体时保持正知，在穿着袈裟、持钵、穿衣时保持正知，在吃、喝、咀嚼、品尝时保持正知，在大小便利时保持正知，在行走、站立、入座、睡眠、醒觉、说话、沉默时保持正知。

具足这圣洁的戒蕴，这圣洁的知足，这圣洁的根律仪，这圣洁的正念正知，我寻找僻静的住处——林中、树下、山中、幽谷、山洞、冢间、森林、露地、草堆。我在托钵回来，饭后洗净钵盂手脚，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），保持身体正直，安立正念在前。

我舍离对世间的贪欲，以离贪欲之心而住，我清净心中的贪欲。舍离瞋恚（瞋恚解释：愤怒，生气），我以无瞋心而住，利益和同情一切众生，我清净心中的瞋恚。舍离昏沉睡眠（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），我离昏沉睡眠而住，具光明想，正念正知，我清净心中的昏沉睡眠。舍离掉举恶作（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），我无掉举而住，内心寂静，我清净心中的掉举恶作。舍离疑惑，我度脱疑惑而住，对善法无疑，我清净心中的疑惑。

我舍离这五盖（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）——是污染心、削弱智慧的障碍后，离欲、离不善法，有寻有伺，由离生喜乐，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）。由寻伺寂静，内心专一，无寻无伺，定生喜乐，证得并安住于第二禅……第三禅……第四禅（第二禅解释：即是二禅，第三禅，第四禅，见第一百五十五章）。

当心如是得定，清净、明净、无垢、离随烦恼，柔软、适业、安住、不动摇时，我引导心趋向漏尽智，我如实了知："这是苦"。我如实了知："这是苦的生起"。我如实了知："这是苦的灭尽"。我如实了知："这是导向苦灭的道路"。我如实了知："这些是漏"。我如实了知："这是漏的生起"。我如实了知："这是漏的灭尽"。我如实了知："这是导向漏灭的道路"。

当我如是知、如是见时，我的心从欲漏解脱，从有漏解脱，从无明漏解脱（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，生起了"已解脱"的智慧。我了知："生已尽，梵行已立，所作已办，不受后有。"

贤友，我如是了知，如是见到，在这有识之身及外在一切相中，我执、我所执、我慢随眠已被根除（慢随眠解释，见第六百五十三章）。'

诸比丘，对该比丘的话，应当说'善哉'并赞同、随喜。说'善哉'并赞同、随喜后，应当这样对他说：'贤友，我们很幸运，贤友，我们获得了大利，我们能见到如你这样的同梵行者。'"

世尊说了这番话。那些比丘满怀喜悦，欢喜世尊所说。

第二 六净经终

巴利语原版经文

MN.112/(2) Chabbisodhanasuttaṃ

　　 98. 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–

　　 “Idha, bhikkhave, bhikkhu aññaṃ byākaroti– ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā pañho pucchitabbo– ‘cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame cattāro? Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā ime kho, āvuso, cattāro vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimuttan’ti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya– ‘diṭṭhe kho ahaṃ āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi. Sute kho ahaṃ, āvuso …pe… mute kho ahaṃ, āvuso… viññāte kho ahaṃ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

　　 99. “‘Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame pañca? Seyyathidaṃ– rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho – ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimuttan’ti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya– ‘rūpaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ anassāsikanti viditvā ye rūpe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Vedanaṃ kho ahaṃ, āvuso …pe… saññaṃ kho ahaṃ, āvuso… saṅkhāre kho ahaṃ, āvuso… viññāṇaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

　　 100. “‘Chayimā āvuso, dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katamā cha? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu– imā kho, āvuso, cha dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimuttan’ti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya– ‘pathavīdhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca pathavīdhātunissitaṃ attānaṃ. Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Āpodhātuṃ kho ahaṃ, āvuso …pe… tejodhātuṃ kho ahaṃ, āvuso… vāyodhātuṃ kho ahaṃ, āvuso… ākāsadhātuṃ kho ahaṃ, āvuso… viññāṇadhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca viññāṇadhātunissitaṃ attānaṃ. Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato, evaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

　　 101. “‘Cha kho panimāni, āvuso, ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Katamāni cha? Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca– imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Kathaṃ jānato panāyasmato, kathaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimuttan’ti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya ‘cakkhusmiṃ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Sotasmiṃ, āvuso, sadde sotaviññāṇe …pe… ghānasmiṃ, āvuso, gandhe ghānaviññāṇe… jivhāya, āvuso, rase jivhāviññāṇe… kāyasmiṃ, āvuso, phoṭṭhabbe kāyaviññāṇe… manasmiṃ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

　　 102. “‘Kathaṃ jānato panāyasmato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā’ti? Khīṇāsavassa bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttass ayamanudhammo hoti veyyākaraṇāya– ‘pubbe kho ahaṃ, āvuso, agāriyabhūto samāno aviddasu ahosiṃ. Tassa me tathāgato vā tathāgatasāvako vā dhammaṃ desesi. Tāhaṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhiṃ. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṃ– 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 kho ahaṃ, āvuso, 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 pabbajiṃ. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato ahosiṃ nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī vihāsiṃ. Adinnādānaṃ pahāya adinnādānā paṭivirato ahosiṃ dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihāsiṃ. Abrahmacariyaṃ pahāya brahmacārī ahosiṃ ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato ahosiṃ saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato ahosiṃ, 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 ahosiṃ. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato ahosiṃ; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā ahosiṃ. Samphappalāpaṃ pahāya samphappalāpā paṭivirato ahosiṃ; kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā ahosiṃ kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

　　 “So bījagāmabhūtagāmasamārambhā paṭivirato ahosiṃ, ekabhattiko ahosiṃ rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato ahosiṃ. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato ahosiṃ. Uccāsayanamahāsayanā paṭivirato ahosiṃ. Jātarūparajatapaṭiggahaṇā paṭivirato ahosiṃ, āmakadhaññapaṭiggahaṇā paṭivirato ahosiṃ, āmakamaṃsapaṭiggahaṇā paṭivirato ahosiṃ; itthikumārikapaṭiggahaṇā paṭivirato ahosiṃ, dāsidāsapaṭiggahaṇā paṭivirato ahosiṃ, ajeḷakapaṭiggahaṇā paṭivirato ahosiṃ, kukkuṭasūkarapaṭiggahaṇā paṭivirato ahosiṃ hatthigavassavaḷavapaṭiggahaṇā paṭivirato ahosiṃ, khettavatthupaṭiggahaṇā paṭivirato ahosiṃ. Dūteyyapahiṇagamanānuyogā paṭivirato ahosiṃ, kayavikkayā paṭivirato ahosiṃ, tulākūṭakaṃsakūṭamānakūṭā paṭivirato ahosiṃ, ukkoṭanavañcananikatisāciyogā paṭivirato ahosiṃ, chedanavadhabandhanaviparāmosa-ālopasahasākārā paṭivirato ahosiṃ.

　　 “So santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṃ samādāyeva pakkamiṃ. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva kho ahaṃ, āvuso; santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṃ samādāyeva pakkamiṃ. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedesiṃ.

　　 103. “So cakkhunā rūpaṃ disvā na nimittaggāhī ahosiṃ nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ rakkhiṃ cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjiṃ. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya na nimittaggāhī ahosiṃ nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ; rakkhiṃ manindriyaṃ, manindriye saṃvaraṃ āpajjiṃ. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedesiṃ.

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

　　 “So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajiṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdiṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

　　 “So abhijjhaṃ loke pahāya vigatābhijjhena cetasā vihāsiṃ, abhijjhāya cittaṃ parisodhesiṃ. Byāpādapadosaṃ pahāya abyāpannacitto vihāsiṃ sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodhesiṃ. Thinamiddhaṃ pahāya vigatathinamiddho vihāsiṃ ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodhesiṃ. Uddhaccakukkuccaṃ pahāya anuddhato vihāsiṃ ajjhattaṃ, vūpasantacitto, uddhaccakukkuccā cittaṃ parisodhesiṃ. Vicikicchaṃ pahāya tiṇṇavicikiccho vihāsiṃ akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodhesiṃ.

　　 104. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ …pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ.

　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So idaṃ dukkhanti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ; ime āsavāti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha: vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti abbhaññāsiṃ. Evaṃ kho me, āvuso, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā”ti “Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā evamassa vacanīyo– ‘lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ samanupassāmā’”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Chabbisodhanasuttaṃ niṭṭhitaṃ dutiyaṃ.