中部125经/调御的阶位经(空品[13])

这是我亲身听闻到的：一时，世尊住在王舍城竹林栖鹿处。那时，年轻沙门阿奇罗瓦塔住在森林小屋中。游方的王子阇耶斯那在散步时来到阿奇罗瓦塔所在之处，与他相互问候寒暄后，坐在一旁。坐下后，王子阇耶斯那对阿奇罗瓦塔说：

"阿耆韦沙尊者，我听说'在此，比丘不放逸、精进、专注地生活，可以证得心一境性'。这是真的吗？"

"王子，确实如此。在此，比丘不放逸、精进、专注地生活，可以证得心一境性。"

"请尊者为我详细解说你所听闻、所学习的法。"

"王子，我无法为你详细解说我所听闻、所学习的法。如果我为你解说，你可能无法理解其中的意义。那将令我疲惫，使我烦恼。"

"请尊者为我解说你所听闻、所学习的法。也许我能理解其中的意义。"

"那么我将为你解说我所听闻、所学习的法。如果你能理解其中的意义，那就太好了；如果你不能理解，就保持你原有的理解，不要进一步追问我。"

"请尊者为我解说你所听闻、所学习的法。如果我能理解其中的意义，那就太好了；如果我不能理解，我将保持我原有的理解，不会进一步追问尊者。"

于是阿奇罗瓦塔为王子阇耶斯那解说了他所听闻、所学习的法。听完后，王子说："阿耆韦沙尊者，比丘不放逸、精进、专注地生活，能证得心一境性，这是不可能的，没有这种可能性。"说完，王子阇耶斯那表明了他认为这是不可能和没有可能性的观点，然后起身离去。

阿奇罗瓦塔在王子离开后，来到世尊处。他向世尊礼拜后坐在一旁，将与王子的对话全部告诉了世尊。

世尊听后对阿奇罗瓦塔说："阿耆韦沙，怎么可能呢？一个沉溺于欲乐、被欲望烧灼、追求欲望的王子，怎么可能知道、见到或证悟需要出离才能知道、见到或证悟的法呢？这是不可能的。"

"阿耆韦沙，假设有两头驯象、驯马或驯牛，它们已经被很好地驯服和训练；还有两头没有被驯服和训练的象、马或牛。你认为怎样，阿耆韦沙？那两头被驯服和训练的象、马或牛，是否会按照驯服的方式行动，达到驯服的境界？"

"是的，世尊。"

"那两头未被驯服和训练的象、马或牛，它们没有经过驯服，是否能像那些被驯服和训练的象、马或牛一样，按照驯服的方式行动，达到驯服的境界呢？"

"不能，世尊。"

"同样地，阿耆韦沙，一个沉溺于欲乐、被欲望烧灼、追求欲望的王子，怎么可能知道、见到或证悟需要出离才能知道、见到或证悟的法呢？这是不可能的。"

 "阿耆韦沙，假设在一个村庄或市镇附近有一座大山。两个朋友从那个村庄或市镇出发，手牵着手向那座山走去。到达山脚下后，一个朋友留在山脚下，另一个朋友爬上山顶。山脚下的朋友对山顶上的朋友说：'朋友，你在山顶上看到什么？'那个在山顶上的朋友回答说：'朋友，我在山顶上看到美丽的花园、美丽的森林、美丽的平地和美丽的池塘。'"

"山脚下的朋友说：'朋友，这是不可能的，没有这种可能性，你站在山顶上能看到美丽的花园、美丽的森林、美丽的平地和美丽的池塘。'"

"然后，山顶上的朋友下到山脚下，抓住他朋友的手臂，带他登上山顶。让他稍作休息后，问道：'朋友，现在你在山顶上看到什么？'他的朋友回答说：'朋友，我现在在山顶上看到美丽的花园、美丽的森林、美丽的平地和美丽的池塘。'"

"那个朋友说：'朋友，我们刚才就是这样理解你的话的——你说这是不可能的，没有这种可能性，站在山顶上能看到美丽的花园、美丽的森林、美丽的平地和美丽的池塘。但现在你又说你看到了这些东西。'他的朋友回答说：'是的，朋友，因为我之前被这座大山挡住了视线，所以看不到这些东西。'"

"阿耆韦沙，王子阇耶斯那被比这更大的无明遮蔽、覆盖、包围（无明解释：因无知而沉迷于贪爱贪欲的黑暗之中，无法自拔）。他沉溺于欲乐、被欲望烧灼、追求欲望，怎么可能知道、见到或证悟需要出离才能知道、见到或证悟的法呢？这是不可能的。"

 "阿耆韦沙，假设有一位已灌顶的刹帝利国王（刹帝利解释：意译地主、王种。略作刹利。乃印度四姓阶级中之第二阶级，地位仅次于婆罗门，乃王族、贵族、士族所属之阶级，系从事军事、政治者。释尊即出身此阶级）。他召唤象师说：'来吧，象师，骑上国王的象，进入象林，找到一头野象，把它套在国王象的脖子上。''遵命，陛下。'象师回答国王，然后骑上国王的象，进入象林，找到一头野象，把它套在国王象的脖子上。国王的象把野象带到开阔地。阿耆韦沙，这时野象已经来到开阔地了。但野象仍然眷恋象林。

象师向已灌顶的刹帝利国王报告：'陛下，野象已经来到开阔地了。'然后国王对象师说：'来吧，象师，驯服这头野象，去除它的野性习气，去除它的野性记忆和思想，去除它的野性焦虑、疲劳和发热。让它喜欢住在村落附近，养成人类习惯的行为。'"

"'遵命，陛下。'象师回答国王，然后在地上竖立一根大柱子，把野象的脖子绑在上面，以去除它的野性习气，去除它的野性记忆和思想，去除它的野性焦虑、疲劳和发热，让它喜欢住在村落附近，养成人类习惯的行为。然后，象师用温和、悦耳、亲切、动人、优雅、令人喜爱的话语对野象说话。当野象听到这些温和、悦耳、亲切、动人、优雅、令人喜爱的话语时，它开始倾听，竖起耳朵，集中注意力。接着，象师给它喂草和水。

当野象接受草和水时，象师心想：'现在这头野象将会活下来了。'然后象师进一步训练它，命令它：'拿起吧，放下吧。'当野象在拿起和放下的命令上服从，成为听话的时候，象师进一步训练它：'前进，后退。'当野象在前进和后退的命令上服从，成为听话的时候，象师进一步训练它：'站起来，坐下。'

当野象在站起和坐下的命令上服从，成为听话的时候，象师进一步训练它做'不动'的训练。他把一个大盾牌绑在象的鼻子上，一个人手持长矛坐在象的脖子上，手持长矛的人们围绕着象站立，象师自己手持长矛杆站在象的前面。在进行'不动'训练时，象既不移动前脚，也不移动后脚，不移动前身，不移动后身，不移动头，不移动耳朵，不移动象牙，不移动尾巴，也不移动鼻子。这头野象能忍受矛、剑、箭、各种武器的攻击，以及鼓、锣、号角、铙钹等的巨大声响。它已经去除了所有的缺陷和恶习，去除了杂质，值得国王乘坐，成为国王的财产，被视为国王的一部分。"

"同样地，阿耆韦沙，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界，包括天界、魔界、梵天界、沙门婆罗门、天人（天界、魔界、梵天界解释，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）。他宣说的法义，初善、中善、后善，有意义，有文采，显示完全圆满清净的梵行。

有居士或居士子，或生于其他族姓的人，听闻此法。听闻此法后，他对如来生起信心。具足此信心，他如此思惟：'在家生活拥挤，是尘劳之道。出家生活像空旷处。在家难以完全圆满地实践清净的梵行。我应剃除须发，披上袈裟衣，从家庭生活出家，进入无家的生活。'

过了一段时间，他舍弃小量或大量的财产，舍弃小群或大群的亲属，剃除须发，披上袈裟衣，从家庭生活出家，进入无家的生活。阿耆韦沙，这时圣弟子已经来到开阔之处了。但是，阿耆韦沙，天人仍然贪恋五种感官之欲。

然后，如来进一步训练他：'来吧，比丘，要有戒行，守护波罗提木叉（波罗提木叉解释：指七众防止身口七支等过，远离诸烦恼惑业而得解脱所受持之戒律。又作波罗提毗木叉、般罗底木叉、钵喇底木叉。意译为随顺解脱、处处解脱、别别解脱、别解脱、最胜、无等学。此戒以防护诸根，增长善法，乃诸善法中之最初门者，故称波罗提木叉。若持戒则能远离惑业之系缚，得无漏清净智，系世间诸学中之最上者，故有无等学之誉，如善见律毗婆沙卷七：‘于诸光明，日光为王；于诸山中，须弥为最；一切世间学，波罗提木叉为最；（中略）佛以无等学而制。’又戒律能随顺有为、无为二种解脱之果，故亦称随顺解脱。此戒包括波罗夷、僧残、不定、舍堕、单堕、波罗提提舍尼、众学、灭诤法等八种。此外，戒本即收集诸戒法之条目而成，系比丘于半月布萨日忏悔所用，若犯戒者，则于此日由上座比丘诵戒条，复于僧众前发露忏悔），具足正行与行处，对微细的罪过也见其可怕，受持学习诸学处。'"

"当圣弟子有了戒行，守护波罗提木叉，具足正行与行处，对微细的罪过也见其可怕，受持学习诸学处时，如来进一步训练他：'来吧，比丘，守护诸根（诸根解释：指眼、耳、鼻、舌、身等五根）。当眼见色时（色解释：物质事物，物质身体），不取相，不取细相...... (像在《算数家目犍连经》中那样详细解说)"

"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），这些能污染心灵、削弱智慧的障碍，然后对身体保持观照，热诚、正知、正念，调伏对世间的贪欲和忧恼。对感受...对心...对诸法保持观照，热诚、正知、正念，调伏对世间的贪欲和忧恼。阿耆韦沙，就像象师在地上竖立一根大柱子，把野象的脖子绑在上面，以去除它的野性习气，去除它的野性记忆和思想，去除它的野性焦虑、疲劳和发热，让它喜欢住在村落附近，养成人类习惯的行为。同样地，阿耆韦沙，这四念处是圣弟子心灵的约束（四念处解释：四念处即是四念住，见第一千零一十三章），用来去除居家的习气，去除居家的记忆和思想，去除居家的焦虑、疲劳和发热，为了证得正道，实现涅槃（涅槃解释：即是般涅槃，般涅槃解释：进入最后的涅槃境界，不再生死轮回；生死轮回解释，见第五百七十八章）。"

 "然后，如来进一步训练他：'来吧，比丘，对身体保持观照，但不要思维与欲望相关的念头。对感受...对心...对诸法保持观照，但不要思维与欲望相关的念头。'"

"他平息了寻、伺，内心宁静，心专注一境，无寻、无伺，具有由定而生起的喜、乐，进入并安住于第二禅...第三禅...第四禅（有寻有伺解释，见第八百八十九章；第二禅，第三禅，第四禅解释，见第一百五十五章）。"

"当他的心如此专注、清净、明亮、无瑕、离垢、柔软、适业、稳固、不动摇时，他将心转向忆念过去世的智慧。他忆念许多过去世，如一生、二生......"

 "当他的心如此专注、清净、明亮、无瑕、离垢、柔软、适业、稳固、不动摇时，他将心转向了知众生死生的智慧。他以清净超人的天眼，看见众生死时、生时，看见卑贱的、高贵的，美丽的、丑陋的，幸福的、不幸的...了知众生随业而趣（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）。"

"当他的心如此专注、清净、明亮、无瑕、离垢、柔软、适业、稳固、不动摇时,他将心转向漏尽智（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:'这是苦的起因';如实了知:'这是苦的止息';如实了知:'这是导向苦止息的道路';如实了知:'这些是漏（漏解释：烦恼和痛苦）';如实了知:'这是漏的起因';如实了知:'这是漏的止息';如实了知:'这是导向漏止息的道路'。当他如此知、如此见时,他的心从欲漏、有漏、无明漏中解脱（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）。当解脱时,智生起:'已解脱'。他了知:'生已尽,梵行已立,所作已办,不受后有'。"

"这样,比丘能忍受寒、热、饥、渴、虻、蚊、风、日晒和爬虫的触碰,能忍受恶语和不善言辞,能忍受已生起的身体感受,那些痛苦的、剧烈的、尖锐的、刺痛的、不愉快的、不舒服的、致命的感受。他已经去除了所有的贪欲、嗔恨和愚痴（嗔恨解释：愤怒怨恨）,去除了杂质,值得供养、值得款待、值得布施、值得合掌礼敬,是世间无上的福田。"

"阿耆韦沙,如果一头老年的王象未经调教就死去,我们称它为'未经调教而死的老年王象';如果一头中年的王象...如果一头年轻的王象未经调教就死去,我们称它为'未经调教而死的年轻王象'。同样地,阿耆韦沙,如果一位长老比丘未断尽烦恼就死去,我们称他为'未经调教而死的长老比丘';如果一位中年比丘...如果一位新学比丘未断尽烦恼就死去,我们称他为'未经调教而死的新学比丘'。"

"阿耆韦沙,如果一头老年的王象经过良好的调教而死去,我们称它为'经过调教而死的老年王象';如果一头中年的王象...如果一头年轻的王象经过良好的调教而死去,我们称它为'经过调教而死的年轻王象'。同样地,阿耆韦沙,如果一位长老比丘断尽烦恼而死去,我们称他为'经过调教而死的长老比丘';如果一位中年比丘...如果一位新学比丘断尽烦恼而死去,我们称他为'经过调教而死的新学比丘'。"

世尊说完这番话后,阿奇罗瓦塔欢喜信受,对世尊的教导感到满意。

调御地经结束。

巴利语原版经文

MN.125/(5) Dantabhūmisuttaṃ

　　 213. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṃ viharati. Atha kho jayaseno rājakumāro jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca–

　　 “Sutaṃ metaṃ, bho aggivessana– ‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’ti. ‘Evametaṃ, rājakumāra, evametaṃ, rājakumāra. Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’ti. ‘Sādhu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ desetū’ti. ‘Na kho te ahaṃ, rājakumāra, sakkomi yathāsutaṃ yathāpariyattaṃ dhammaṃ desetuṃ. Ahañca hi te, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ deseyyaṃ, tvañca me bhāsitassa atthaṃ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā’ti. ‘Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Appevanāmāhaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājāneyyan’ti. ‘Deseyyaṃ kho te ahaṃ, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, iccetaṃ kusalaṃ; no ce me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṃ tattha uttariṃ paṭipuccheyyāsī’ti. ‘Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, iccetaṃ kusalaṃ; no ce ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, yathāsake tiṭṭhissāmi, nāhaṃ tattha bhavantaṃ aggivessanaṃ uttariṃ paṭipucchissāmī’”ti.

　　 214. Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṃ yathāpariyattaṃ dhammaṃ desesi. Evaṃ vutte, jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca “aṭṭhānametaṃ, bho aggivessana, anavakāso yaṃ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti. Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi.

　　 Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

　　 Evaṃ vutte, bhagavā aciravataṃ samaṇuddesaṃ etadavoca– “taṃ kutettha, aggivessana, labbhā. Yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī”ti– netaṃ ṭhānaṃ vijjati.

　　 215. “Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Taṃ kiṃ maññasi, aggivessana, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṃ gaccheyyuṃ, dantāva dantabhūmiṃ sampāpuṇeyyun”ti? “Evaṃ, bhante”. “Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti? “No hetaṃ, bhante”. “Evameva kho, aggivessana, yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī”ti– netaṃ ṭhānaṃ vijjati.

　　 216. “Seyyathāpi aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato. Tamenaṃ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṃ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṃ āroheyya. Tamenaṃ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṃ sahāyakaṃ evaṃ vedayya– ‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti? So evaṃ vadeyya– ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’”ti.

　　 “So evaṃ vadeyya– ‘aṭṭhānaṃ kho etaṃ, samma anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti. Tamenaṃ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṃ orohitvā taṃ sahāyakaṃ bāhāyaṃ gahetvā uparipabbataṃ āropetvā muhuttaṃ assāsetvā evaṃ vadeyya– ‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti? So evaṃ vadeyya– ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’”ti

　　 “So evaṃ vadeyya– ‘idāneva kho te, samma, bhāsitaṃ– mayaṃ evaṃ ājānāma– aṭṭhānaṃ kho etaṃ samma, anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti. Idāneva ca pana te bhāsitaṃ mayaṃ evaṃ ājānāma– ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti. So evaṃ vadeyya– ‘tathā hi panāhaṃ, samma, iminā mahatā pabbatena āvuto daṭṭheyyaṃ nāddasan’”ti.

　　 “Ato mahantatarena, aggivessana, avijjākhandhena jayaseno rājakumāro āvuto nivuto ophuṭo pariyonaddho. So vata yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatīti– netaṃ ṭhānaṃ vijjati Sace kho taṃ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṃ, anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā”ti. “Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?

　　 217. “Seyyathāpi aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṃ āmanteti– ‘ehi tvaṃ, samma nāgavanika, rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhāhī’ti. ‘Evaṃ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhati. Tamenaṃ rañño nāgo abbhokāsaṃ nīharati. Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṃ gato hoti. Etthagedhā hi, aggivessana, āraññakā nāgā yadidaṃ– nāgavanaṃ. Tamenaṃ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi– ‘abbhokāsagato kho, deva, āraññako nāgo’ti. Atha kho aggivessana, tamenaṃ rājā khattiyo muddhāvasitto hatthidamakaṃ āmantesi– ‘ehi tvaṃ, samma hatthidamaka, āraññakaṃ nāgaṃ damayāhi āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’”ti.

　　 “‘Evaṃ devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya. Tamenaṃ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati. Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti; tamenaṃ hatthidamako uttari tiṇaghāsodakaṃ anuppavecchati.

　　 “Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṃ paṭiggaṇhāti, tatra hatthidamakassa evaṃ hoti– ‘jīvissati kho dāni āraññako nāgo’ti. Tamenaṃ hatthidamako uttari kāraṇaṃ kāreti– ‘ādiya, bho, nikkhipa, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti– ‘abhikkama, bho, paṭikkama, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti– ‘uṭṭhaha, bho, nisīda, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari āneñjaṃ nāma kāraṇaṃ kāreti, mahantassa phalakaṃ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṃ gahetvā purato ṭhito hoti. So āneñjaṃ kāraṇaṃ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṃ copeti na pacchimakāyaṃ copeti, na sīsaṃ copeti, na kaṇṇe copeti, na dante copeti na naṅguṭṭhaṃ copeti, na soṇḍaṃ copeti. So hoti āraññako nāgo khamo sattippahārānaṃ asippahārānaṃ usuppahārānaṃ sarapattappahārānaṃ bheripaṇavavaṃsasaṅkhaḍiṇḍimaninnādasaddānaṃ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṃ gacchati.

　　 218. “Evameva kho, aggivessana, 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. Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti. Etthagedhā hi, aggivessana, devamanussā yadidaṃ– pañca kāmaguṇā. Tamenaṃ tathāgato uttariṃ vineti– ‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’”ti.

　　 “Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti– ‘ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī …pe… (yathā gaṇakamoggallānasuttante, evaṃ vitthāretabbāni.)

　　 219. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Seyyathāpi, aggivessana, hatthidamako mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya; evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṃ abhinimmadanāya gehasitānañceva sarasaṅkappānaṃ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.

　　 220. “Tamenaṃ tathāgato uttariṃ vineti– ‘ehi tvaṃ, bhikkhu, kāye kāyānupassī viharāhi mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesi. Vedanāsu… citte… dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesī’”ti.

　　 “So vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ …pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

　　 221. “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 …pe… yathākammūpage satte pajānāti.

　　 “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.

　　 “So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

　　 222. “Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṅkaroti, ‘adantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo. Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṅkaroti ‘adantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṅkaroti, ‘adantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṅkaroti, ‘adantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati.

　　 “Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṅkaroti, ‘dantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo… daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṅkaroti, ‘dantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṅkaroti, ‘dantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṅkaroti, ‘dantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchatī”ti.

　　 Idamavoca bhagavā. Attamano aciravato samaṇuddeso bhagavato bhāsitaṃ abhinandīti.

　　 Dantabhūmisuttaṃ niṭṭhitaṃ pañcamaṃ.