中部122经/大空性经(空品[13])

这是我亲身听闻到的。一时，世尊住在释迦族的迦毗罗卫城尼拘律园。那时，世尊在上午穿好衣服，拿着钵和衣进入迦毗罗卫城乞食。在迦毗罗卫城乞食完毕，饭后返回，来到释迦族人迦罗克马的住处，打算在那里度过中午。当时，在迦罗克马的住处铺设了许多座位。世尊看到迦罗克马住处铺设了许多座位，便想："在迦罗克马的住处铺设了这么多座位，这里是不是住着很多比丘呢？"

那时，尊者阿难和许多比丘一起在释迦族人伽塔的住处缝制衣服。傍晚时分，世尊从禅思中出来，来到伽塔的住处。来到后，坐在准备好的座位上。坐下后，世尊对尊者阿难说："阿难，在迦罗克马的住处铺设了许多座位。那里是不是住着很多比丘呢？""尊者，在迦罗克马的住处确实铺设了许多座位。那里住着很多比丘。我们现在正处在制作衣服的时期。"

"阿难，比丘不应喜欢群居，乐于群居，致力于群居之乐，喜欢成群，乐于成群，沉溺于群体。阿难，比丘如果喜欢群居，乐于群居，致力于群居之乐，喜欢成群，乐于成群，沉溺于群体，那么他不可能轻易地、不费力地、不困难地获得出离之乐、远离之乐、寂静之乐、正觉之乐，这是不可能的。但是，阿难，如果比丘独处，远离群众而住，那么他有可能轻易地、不费力地、不困难地获得出离之乐、远离之乐、寂静之乐、正觉之乐，这是可能的。

"阿难，比丘如果喜欢群居，乐于群居，致力于群居之乐，喜欢成群，乐于成群，沉溺于群体，那么他不可能获得暂时的或永久的可意的心解脱，这是不可能的。但是，阿难，如果比丘独处，远离群众而住，那么他有可能获得暂时的或永久的可意的心解脱，这是可能的。

"阿难，我不见有任何色（色解释：物质事物，物质身体），对于贪著、沉迷于此色的人，当此色变异、改变时，不会生起忧、悲、苦、忧恼、绝望。

"阿难，如来已证悟了这种住处，即：不作意一切相，内心安住于空性。阿难，如果如来住于此处时，有比丘、比丘尼、优婆塞、优婆夷（优婆塞解释：没有出家，男性在家修行佛弟子；优婆夷解释：没有出家，女性在家修行佛弟子）、国王、大臣、外道或外道弟子前来拜访，那么如来以倾向远离、趋向远离、倾斜远离、独处、乐于出离、远离一切烦恼之处的心，只与他们谈论鼓励远离的话题。因此，阿难，如果比丘希望'我要内心安住于空性'，那么这位比丘应该使内心安住、平静、专一、集中。

"阿难，比丘如何使内心安住、平静、专一、集中呢？在这里，阿难，比丘远离爱欲，远离不善法，进入并安住于初禅⋯⋯第二禅⋯⋯第三禅⋯⋯第四禅（初禅，第二禅，第三禅，第四禅解释，见第一百五十五章）。阿难，这就是比丘如何使内心安住、平静、专一、集中。他作意于内空性。当他作意于内空性时，他的心不趣向内空性，不信解，不安住，不解脱。阿难，当这种情况发生时，比丘应该这样了知：'我作意于内空性，但我的心不趣向内空性，不信解，不安住，不解脱。'这样，他在这方面保持正知。他作意于外空性⋯⋯他作意于内外空性⋯⋯他作意于不动。当他作意于不动时，他的心不趣向不动，不信解，不安住，不解脱。阿难，当这种情况发生时，比丘应该这样了知：'我作意于不动，但我的心不趣向不动，不信解，不安住，不解脱。'这样，他在这方面保持正知。

"阿难，那么这位比丘应该在之前的定相中使内心安住、平静、专一、集中。他作意于内空性。当他作意于内空性时，他的心趣向内空性，信解，安住，解脱。阿难，当这种情况发生时，比丘应该这样了知：'我作意于内空性，我的心趣向内空性，信解，安住，解脱。'这样，他在这方面保持正知。他作意于外空性⋯⋯他作意于内外空性⋯⋯他作意于不动。当他作意于不动时，他的心趣向不动，信解，安住，解脱。阿难，当这种情况发生时，比丘应该这样了知：'我作意于不动，我的心趣向不动，信解，安住，解脱。'这样，他在这方面保持正知。

"阿难，如果这位比丘住于此处，心倾向于经行（经行解释：意指在一定的场所中往复回旋之行走。通常在食后、疲倦时，或坐禅昏沉瞌睡时，即起而经行，为一种调剂身心之安静散步。据大比丘三千威仪经卷上所载，适于经行之地有五，即闲处、户前、讲堂之前、塔下、阁下。另据四分律卷五十九所说，时常经行能得五利：(一)能堪远行，(二) 能静思惟，(三)少病，(四)消食，(五)于定中得以久住），他就经行，想：'当我这样经行时，贪欲和忧恼这些恶不善法不会侵入我。'这样，他在这方面保持正知。阿难，如果这位比丘住于此处，心倾向于站立，他就站立，想：'当我这样站立时，贪欲和忧恼这些恶不善法不会侵入我。'这样，他在这方面保持正知。阿难，如果这位比丘住于此处，心倾向于坐下，他就坐下，想：'当我这样坐下时，贪欲和忧恼这些恶不善法不会侵入我。'这样，他在这方面保持正知。阿难，如果这位比丘住于此处，心倾向于躺下，他就躺下，想：'当我这样躺下时，贪欲和忧恼这些恶不善法不会侵入我。'这样，他在这方面保持正知。

"阿难，如果这位比丘住于此处，心倾向于谈话，他就想：'像这样的话题——关于国王、盗贼、大臣、军队、恐惧、战争、食物、饮料、衣服、床具、花环、香料、亲戚、车乘、村庄、城镇、城市、国家、女人、英雄、街道、井边的闲聊、关于逝者的谈论、杂谈、世界起源的推测、海洋起源的推测，以及有无的讨论——我不会说这样低级、粗俗、世俗、非圣贤、无益的话。'这样，他在这方面保持正知。但是，阿难，对于那些有助于心灵的净化，有助于去除心的障碍，导向完全厌离、离欲、止息、平静、证智、正觉、涅槃的谈话，如少欲论、知足论、远离论、不聚集论、精进论、戒律论、定力论、智慧论、解脱论、解脱知见论，他想：'我会说这样的话。'这样，他在这方面保持正知。

"阿难，如果这位比丘住于此处，心倾向于思考，他就想：'像这样低级、粗俗、世俗、非圣贤、无益，不导向厌离、离欲、止息、平静、证智、正觉、涅槃的思维，如欲望思维、恶意思维、伤害思维，我不会思考这样的思维。'这样，他在这方面保持正知。但是，阿难，对于那些高尚的、出离的、导向正确苦灭的思维，如出离思维、无恶意思维、无伤害思维，他想：'我会思考这样的思维。'这样，他在这方面保持正知。

"阿难，有这五种欲望对象。哪五种？眼所识的色，令人喜爱、可意、悦意、爱好、与欲有关、诱人；耳所识的声⋯⋯鼻所识的香⋯⋯舌所识的味⋯⋯身所识的触，令人喜爱、可意、悦意、爱好、与欲有关、诱人。阿难，这就是五种欲望对象，比丘应该经常反省自己的心：'我的心是否在这五种欲望对象中的任何一种上生起任何情感波动？'阿难，如果比丘在反省时发现：'我的心确实在这五种欲望对象中的某一种上生起情感波动'，那么，阿难，比丘应该这样了知：'我对这五种欲望对象的贪欲和执著还没有断除。'这样，他在这方面保持正知。但是，阿难，如果比丘在反省时发现：'我的心在这五种欲望对象中的任何一种上都没有生起情感波动'，那么，阿难，比丘应该这样了知：'我对这五种欲望对象的贪欲和执著已经断除了。'这样，他在这方面保持正知。

"阿难，有这五种取蕴，比丘应该以生灭的角度来观察它们：'这是色，这是色的生起，这是色的消失；这是受⋯⋯这是想⋯⋯这是行⋯⋯这是识，这是识的生起，这是识的消失。'当他这样以生灭的角度观察这五种取蕴时，他对这五种取蕴的'我慢'就会被断除（五取蕴解释，见第六百三十六章）。当这种情况发生时，阿难，比丘应该这样了知：'我对这五种取蕴的"我慢"已经断除了。'这样，他在这方面保持正知。阿难，这些法是完全善的，有善的本质，是圣洁的、出世间的，不受恶魔侵扰的。

"阿难，你认为弟子看到什么理由，值得跟随导师，即使被赶走也要跟随？"

"尊者，我们的法以世尊为根本，以世尊为向导，以世尊为依归。善哉，世尊!请为我们解释这段话的含义。听了世尊的解释，比丘们就会记住。"

"阿难，弟子不应该为了经、应颂、记说而跟随导师。为什么？因为，阿难，你长期以来已经听闻这些法，记住了，用语言熟悉了，在心中思考了，以见解深入了解了。但是，阿难，对于那些有助于心灵的净化，有助于去除心的障碍，导向完全厌离、离欲、止息、平静、证智、正觉、涅槃的谈话，如少欲论、知足论、远离论、不聚集论、精进论、戒律论、定力论、智慧论、解脱论、解脱知见论，为了这样的谈话，弟子值得跟随导师，即使被赶走也要跟随。

"阿难，在这种情况下，会出现老师的困扰，弟子的困扰，同修的困扰。

"阿难，什么是老师的困扰？在这里，阿难，某位老师选择隐居处——森林、树下、山中、峡谷、山洞、坟场、丛林、露天、草堆。当他这样独处时，婆罗门和居士（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）、城里人和乡下人来拜访他。当婆罗门和居士、城里人和乡下人来拜访时，他变得贪爱，陷入贪欲，回归到奢华的生活。阿难，这被称为老师的困扰。由于老师的困扰，恶不善法——污染的、导致再生的、令人忧虑的、带来痛苦果报的、导致未来出生、衰老和死亡的法侵入了他。阿难，这就是老师的困扰。

"阿难，什么是弟子的困扰？阿难，那位老师的弟子效仿老师的隐居生活，也选择隐居处——森林、树下、山中、峡谷、山洞、坟场、丛林、露天、草堆。当他这样独处时，婆罗门和居士、城里人和乡下人来拜访他。当婆罗门和居士、城里人和乡下人来拜访时，他变得贪爱，陷入贪欲，回归到奢华的生活。阿难，这被称为弟子的困扰。由于弟子的困扰，恶不善法——污染的、导致再生的、令人忧虑的、带来痛苦果报的、导致未来出生、衰老和死亡的法侵入了他。阿难，这就是弟子的困扰。

"阿难，什么是同修的困扰？在这里，阿难，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。他选择隐居处——森林、树下、山中、峡谷、山洞、坟场、丛林、露天、草堆。当他这样独处时，婆罗门和居士、城里人和乡下人来拜访他。当婆罗门和居士、城里人和乡下人来拜访时，他不贪爱，不陷入贪欲，不回归到奢华的生活。但是，阿难，那位老师的弟子效仿老师的隐居生活，也选择隐居处——森林、树下、山中、峡谷、山洞、坟场、丛林、露天、草堆。当他这样独处时，婆罗门和居士、城里人和乡下人来拜访他。当婆罗门和居士、城里人和乡下人来拜访时，他变得贪爱，陷入贪欲，回归到奢华的生活。阿难，这被称为同修的困扰。由于同修的困扰，恶不善法——污染的、导致再生的、令人忧虑的、带来痛苦果报的、导致未来出生、衰老和死亡的法侵入了他。阿难，这就是同修的困扰。

"阿难，在这些困扰中，同修的困扰比老师的困扰和弟子的困扰更为痛苦，更为苦涩，甚至可能导致堕落。

"因此，阿难，你们应该以朋友的态度对待我，而不是以敌人的态度。这将长期有益于你们，带来幸福。

"阿难，弟子们如何以敌人的态度对待导师，而不是以朋友的态度？在这里，阿难，导师出于慈悲，为弟子们的利益和幸福而说法：'这是为了你们的利益，这是为了你们的幸福。'但他的弟子们不愿意听，不倾耳而听，不以理解的心态听，而是违背导师的教导。阿难，这就是弟子们以敌人的态度对待导师，而不是以朋友的态度。

"阿难，弟子们如何以朋友的态度对待导师，而不是以敌人的态度？在这里，阿难，导师出于慈悲，为弟子们的利益和幸福而说法：'这是为了你们的利益，这是为了你们的幸福。'他的弟子们愿意听，倾耳而听，以理解的心态听，不违背导师的教导。阿难，这就是弟子们以朋友的态度对待导师，而不是以敌人的态度。

"因此，阿难，你们应该以朋友的态度对待我，而不是以敌人的态度。这将长期有益于你们，带来幸福。阿难，我不会像陶师对待未烧制的陶器那样对待你们。我会反复纠正，反复训诫。坚固的将会留存。"

这就是世尊所说。尊者阿难满怀喜悦，欣然接受世尊的教导。

大空性经结束。

巴利语原版经文

MN.122/(2) Mahāsuññatasuttaṃ

　　 185. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi. Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya. Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti. Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni. Disvāna bhagavato etadahosi– “sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho idha bhikkhū viharantī”ti.

　　 186. Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṃ ghaṭāya sakkassa vihāre cīvarakammaṃ karoti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho ettha bhikkhū viharantī”ti? “Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā bhikkhū ettha viharanti. Cīvarakārasamayo no, bhante, vattatī”ti.

　　 “Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti– netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti– ṭhānametaṃ vijjati.

　　 “So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti– netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti– ṭhānametaṃ vijjati.

　　 “Nāhaṃ, ānanda, ekaṃ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā.

　　 187. “Ayaṃ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṃ– sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharituṃ. Tatra ce, ānanda, tathāgataṃ iminā vihārena viharantaṃ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti. Tasmātihānanda, bhikkhu cepi ākaṅkheyya– ‘ajjhattaṃ suññataṃ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ.

　　 188. “Kathañcānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati …pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, ānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati. So ajjhattaṃ suññataṃ manasi karoti. Tassa ajjhattaṃ suññataṃ manasikaroto suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti– ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṃ manasi karoti …pe… so ajjhattabahiddhā suññataṃ manasi karoti…pe…so āneñjaṃ manasi karoti. Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti– ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti.

　　 “Tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ. So ajjhattaṃ suññataṃ manasi karoti. Tassa ajjhattaṃ suññataṃ manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti– ‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṃ manasi karoti …pe… so ajjhattabahiddhā suññataṃ manasi karoti …pe… so āneñjaṃ manasi karoti. Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti– ‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti.

　　 189. “Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṃ namati, so caṅkamati– ‘evaṃ maṃ caṅkamantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṃ namati, so tiṭṭhati– ‘evaṃ maṃ ṭhitaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṃ namati, so nisīdati– ‘evaṃ maṃ nisinnaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṃ namati so sayati– ‘evaṃ maṃ sayantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.

　　 “Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṃ namati, so– ‘yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, seyyathidaṃ– rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti– evarūpiṃ kathaṃ na kathessāmī’ti. Itiha tattha sampajāno hoti. Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ– appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti– ‘evarūpiṃ kathaṃ kathessāmī’ti. Itiha tattha sampajāno hoti.

　　 “Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṃ namati, so– ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti, seyyathidaṃ– kāmavitakko byāpādavitakko vihiṃsāvitakko iti evarūpe vitakke na vitakkessāmī’ti. Itiha tattha sampajāno hoti. Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṃ– nekkhammavitakko abyāpādavitakko avihiṃsāvitakko iti– ‘evarūpe vitakke vitakkessāmī’ti. Itiha tattha sampajāno hoti.

　　 190. “Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā– ime kho, ānanda, pañca kāmaguṇā yattha bhikkhunā abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ– ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti? Sace, ānanda, bhikkhu paccavekkhamāno evaṃ pajānāti– ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti– ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. Itiha tattha sampajāno hoti. Sace panānanda, bhikkhu paccavekkhamāno evaṃ pajānāti– ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti, evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti– ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. Itiha tattha sampajāno hoti.

　　 191. “Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṃ– ‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti– ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. Itiha tattha sampajāno hoti. Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā. Taṃ kiṃ maññasi, ānanda, kaṃ atthavasaṃ sampassamāno arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

　　 192. “Na kho, ānanda, arahati sāvako satthāraṃ anubandhituṃ, yadidaṃ suttaṃ geyyaṃ veyyākaraṇaṃ tassa hetu. Taṃ kissa hetu? Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamā abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ– appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā– evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno.

　　 “Evaṃ sante kho, ānanda, ācariyūpaddavo hoti, evaṃ sante antevāsūpaddavo hoti, evaṃ sante brahmacārūpaddavo hoti.

　　 193. “Kathañcānanda, ācariyūpaddavo hoti? Idhānanda, ekacco satthā vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo ācariyo. Ācariyūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, ācariyūpaddavo hoti.

　　 194. “Kathañcānanda, antevāsūpaddavo hoti? Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo antevāsī. Antevāsūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, antevāsūpaddavo hoti.

　　 195. “Kathañcānanda, brahmacārūpaddavo hoti? Idhānanda, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṃ nikāmayati, na gedhaṃ āpajjati, na āvattati bāhullāya. Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya. Ayaṃ vuccatānanda, upaddavo brahmacārī. Brahmacārūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, ānanda, brahmacārūpaddavo hoti.

　　 “Tatrānanda, yo cevāyaṃ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṃ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṃvattati.

　　 196. “Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya.

　　 “Kathañcānanda satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya? Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya– ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Evaṃ kho, ānanda, satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya.

　　 “Kathañcānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya? Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya– ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkama satthusāsanā vattanti. Evaṃ kho, ānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya.

　　 “Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya. Na vo ahaṃ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. Niggayha niggayhāhaṃ, ānanda, vakkhāmi; pavayha pavayha, ānanda, vakkhāmi. Yo sāro so ṭhassatī”ti.

　　 Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

　　 Mahāsuññatasuttaṃ niṭṭhitaṃ dutiyaṃ.