中部128经/随杂染经(空品[13])

这是我亲身听闻到的：一时，世尊住在憍赏弥的瞿师多园。当时，憍赏弥的比丘们争吵、斗争、争论，互相用言语攻击。有一位比丘来到世尊处，顶礼世尊后站在一旁。那位比丘对世尊说："尊者，此地憍赏弥的比丘们争吵、斗争、争论，互相用言语攻击。请世尊出于慈悲去见那些比丘。"世尊默然应允。

世尊便前往那些比丘处，到达后对他们说："比丘们，够了，不要争吵、斗争、争执、争论。"

世尊这么说后，一位比丘对世尊说："尊者，请世尊法主等待！愿世尊安住于现法乐住（现法乐住解释：指在当前生命中获得的平静、安乐的精神状态，在这里比丘是在请求佛陀不要管他们的争执，而是继续安住在他自己的觉悟境界中。这既表达了对佛陀的尊敬，也显示了这些比丘当时并不愿意接受佛陀的教导和调解）！我们将因这争吵、斗争、争执、争论而被认识。"

世尊第二次对那些比丘说："比丘们，够了，不要争吵、斗争、争执、争论。"

那位比丘又第二次对世尊说："尊者，请世尊法主等待！愿世尊安住于现法乐住！我们将因这争吵、斗争、争执、争论而被认识。"

世尊第三次对那些比丘说："比丘们，够了，不要争吵、斗争、争执、争论。"

那位比丘又第三次对世尊说："尊者，请世尊法主等待！愿世尊安住于现法乐住！我们将因这争吵、斗争、争执、争论而被认识。"

于是，世尊在上午穿好衣服，拿着钵和袈裟进入憍赏弥城乞食。在憍赏弥城乞食完毕，饭后收拾好钵和袈裟，站着念诵这些偈颂：

"众人喧嚣如一体，无人自知为愚者，

僧团分裂之际，无人觉知更高处。

忘失智者之言语，唯说口舌之所行，

随意开口任意说，不知所往为何方。

'他骂我打我，他胜我夺我财'，

若人怀此念，怨恨不止息。

'他骂我打我，他胜我夺我财'，

若人不起念，怨恨自止息。

怨恨止息非以怨，此乃古来永恒法，

唯有无怨止怨恨，愚人不知此正法。

'我等此中遭杀害'，彼等不知此道理，

若有知此道理者，因此诤论得平息。

断骨害命夺牛马，掠夺国土诸强盗，

彼等尚且能和合，汝等何故不和合？

若得贤明善友伴，同行正直具慧者，

克服一切诸艰难，欢喜正念而同行。

若无贤明善友伴，同行正直具慧者，

如王舍国独自行，如象独行于林野。

宁可独行不与愚，愚者不可为伴侣，

独行不作诸恶业，无忧如象行林野。"

世尊站着念诵完这些偈颂后，来到波罗迦楼那迦村。当时，尊者婆求住在波罗迦楼那迦村。尊者婆求远远看见世尊走来，看见后便准备好座位和洗脚水。世尊坐在准备好的座位上，坐下后洗脚。尊者婆求礼敬世尊后坐在一旁。世尊对坐在一旁的尊者婆求说："比丘，你还好吗？生活还过得去吗？乞食不辛苦吧？"

"尊者，我还好，生活还过得去，乞食也不辛苦。"

世尊以法语开示、教导、鼓励、鼓舞尊者婆求，然后从座位起身，向东竹林走去。

当时，尊者阿那律陀、尊者难提耶、尊者金毗罗住在东竹林。林务员远远看见世尊走来，看见后对世尊说："大沙门，不要进入这片林子！这里有三位善男子，他们喜爱自己，你不要打扰他们！"

尊者阿那律陀听到林务员与世尊交谈，便对林务员说："朋友林务员，不要阻止世尊！我们的导师世尊来了。"

然后尊者阿那律陀来到尊者难提耶和尊者金毗罗处，对他们说："来吧，尊者们！来吧，尊者们！我们的导师世尊来了。"

于是尊者阿那律陀、尊者难提耶、尊者金毗罗迎接世尊。一人接过世尊的钵和袈裟，一人准备座位，一人准备洗脚水。世尊坐在准备好的座位上，坐下后洗脚。那些尊者礼敬世尊后坐在一旁。世尊对坐在一旁的尊者阿那律陀说：

"阿那律陀们，你们还好吗？生活还过得去吗？乞食不辛苦吧？"

"尊者，我们还好，生活还过得去，乞食也不辛苦。"

"阿那律陀们，你们和睦、欢喜、不争执，如水乳交融，以慈爱的眼光看待彼此而安住吗？"

"尊者，我们确实和睦、欢喜、不争执，如水乳交融，以慈爱的眼光看待彼此而安住。"

"阿那律陀们，你们是如何和睦、欢喜、不争执，如水乳交融，以慈爱的眼光看待彼此而安住的呢？"

"尊者，我是这样想的：'我获得很大利益，我获得很好机缘，能与这样的同梵行者们共住（梵行解释：清净的修行，一般指修行八正道）。'尊者，我对这些尊者们以身业修慈（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），无论当面还是背后，以语业修慈，无论当面还是背后，以意业修慈，无论当面还是背后。尊者，我这样想：'不如我放下自己的心，随这些尊者们的心意而行。'于是我放下自己的心，随这些尊者们的心意而行。尊者，我们身体虽然不同，但我认为心是一致的。"

尊者难提耶也对世尊如是说......尊者金毗罗也对世尊如是说："尊者，我也是这样想的：'我获得很大利益，我获得很好机缘，能与这样的同梵行者们共住。'尊者，我对这些尊者们以身业修慈，无论当面还是背后，以语业修慈，无论当面还是背后，以意业修慈，无论当面还是背后。尊者，我这样想：'不如我放下自己的心，随这些尊者们的心意而行。'于是我放下自己的心，随这些尊者们的心意而行。尊者，我们身体虽然不同，但我认为心是一致的。尊者，我们就是这样和睦、欢喜、不争执，如水乳交融，以慈爱的眼光看待彼此而安住。"

"很好，很好，阿那律陀们！阿那律陀们，你们是否不放逸、热忱、专注地安住？"

"尊者，我们确实不放逸、热忱、专注地安住。"

"阿那律陀们，你们是如何不放逸、热忱、专注地安住的呢？"

"尊者，在我们当中，谁最先从村里乞食回来，他就准备座位，准备饮用水和洗脚水，放好废水桶。谁最后从村里乞食回来，如果有剩余的食物，他若想吃就吃；若不想吃，就倒在无草处或无生物的水中。他收拾座位，收起饮用水和洗脚水，收起废水桶，打扫饭堂。谁看到饮水罐、用水罐或厕所水罐空了，就添满水。如果他一个人搬不动，就用手势召唤另一人，我们两人合力搬运，但不因此而开口说话。每五天，我们整夜集会讨论佛法。尊者，我们就是这样不放逸、热忱、专注地安住。"

"很好，很好，阿那律陀们！阿那律陀们，你们如此不放逸、热忱、专注地安住，是否有任何超越凡夫的殊胜知见证得而安住？"

"尊者，我们不放逸、热忱、专注地安住时，能感知光明，也能见到色相（色解释：物质事物，物质身体，物质世界）。但那光明很快就消失了，色相也看不见了；我们不能理解这个征兆。"

"阿那律陀们，你们应该理解那个征兆。阿那律陀们，我在未觉悟前，当我还是未觉悟的菩萨时，也能感知光明，也能见到色相。但那光明很快就消失了，色相也看不见了。阿那律陀们，我想：'是什么原因，什么条件，使我的光明消失，色相看不见呢？'阿那律陀们，我想到：'我生起了疑惑，因为疑惑，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。我要努力使疑惑不再生起。'"

"阿那律陀们，我不放逸、热忱、专注地安住，能感知光明，也能见到色相。但那光明很快就消失了，色相也看不见了。我想：'是什么原因，什么条件，使我的光明消失，色相看不见呢？'我想到：'我生起了不作意（不作意解释：于所应作而便不作，非所应作而更反作。如所闻思修习法中，放逸为先，不起功用；名不作意。云何不作意？谓于出家远离所生善法，不引发；不忆念；不思惟；不已思惟，不当思惟；心无警觉。总名不作意），因为不作意，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。我要努力使疑惑和不作意不再生起。'"

"阿那律陀们，我......我想到：'我生起了昏沉睡眠（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），因为昏沉睡眠，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。我要努力使疑惑、不作意和昏沉睡眠不再生起。'"

"阿那律陀们，我......我想到：'我生起了恐惧，因为恐惧，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。就像一个人走在路上，突然两边有强盗跳出来，他因此而生起恐惧；同样地，阿那律陀们，我生起了恐惧，因为恐惧，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。我要努力使疑惑、不作意、昏沉睡眠和恐惧不再生起。'"

"阿那律陀们，我......我想到：'我生起了兴奋，因为兴奋，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。就像一个人在寻找一个藏宝处，突然一下子发现了五个藏宝处，他因此而生起兴奋；同样地，阿那律陀们，我生起了兴奋，因为兴奋，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。我要努力使疑惑、不作意、昏沉睡眠、恐惧和兴奋不再生起。'"

"阿那律陀们，我......我想到：'我生起了粗重（粗重解释：身体的惰性，身体因饱食而倦怠，懒散、昏昏欲睡的情况。粗重指身心状态不轻安、不灵活、不柔软的状态。通常表现为身体感觉沉重、迟钝，或心理感到昏沉、迟缓），因为粗重，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。我要努力使疑惑、不作意、昏沉睡眠、恐惧、兴奋和粗重不再生起。'"

"阿那律陀们，我......我想到：'我生起了过度精进（精进解释：持之以恒的断恶修善，修习正法、善法），因为过度精进，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。就像一个人用两只手紧紧抓住一只鹌鹑，那只鹌鹑就会死在那里；同样地，阿那律陀们，我生起了过度精进，因为过度精进，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。我要努力使疑惑、不作意、昏沉睡眠、恐惧、兴奋、粗重和过度精进不再生起。'"

"阿那律陀们，我......我想到：'我生起了不足精进，因为不足精进，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。就像一个人松松地抓住一只鹌鹑，那只鹌鹑就会从他手中飞走；同样地，阿那律陀们，我生起了不足精进，因为不足精进，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。我要努力使疑惑、不作意、昏沉睡眠、恐惧、兴奋、粗重、过度精进和不足精进不再生起。'"

"阿那律陀们，我......我想到：'我生起了强烈欲望，因为强烈欲望，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。我要努力使疑惑、不作意、昏沉睡眠、恐惧、兴奋、粗重、过度精进、不足精进和强烈欲望不再生起。'"

"阿那律陀们，我......我想到：'我生起了种种想，因为种种想，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。我要努力使疑惑、不作意、昏沉睡眠、恐惧、兴奋、粗重、过度精进、不足精进、强烈欲望和种种想不再生起。'"

"阿那律陀们，我不放逸、热忱、专注地安住，能感知光明，也能见到色相。但那光明很快就消失了，色相也看不见了。我想：'是什么原因，什么条件，使我的光明消失，色相看不见呢？'我想到：'我对色相过分专注，因为对色相过分专注，我的定力消失了。定力消失后，光明就消失了，色相也看不见了。我要努力使疑惑、不作意、昏沉睡眠、恐惧、兴奋、粗重、过度精进、不足精进、强烈欲望、种种想和对色相过分专注不再生起。'"

"阿那律陀们，我了知'疑惑是心的随烦恼（随烦恼解释：指随根本烦恼而起之烦恼。与‘根本烦恼’相对称。又作随惑、枝末惑）'，于是我断除了疑惑这心的随烦恼。我了知'不作意是心的随烦恼'，于是我断除了不作意这心的随烦恼。我了知'昏沉睡眠是心的随烦恼'，于是我断除了昏沉睡眠这心的随烦恼。我了知'恐惧是心的随烦恼'，于是我断除了恐惧这心的随烦恼。我了知'兴奋是心的随烦恼'，于是我断除了兴奋这心的随烦恼。我了知'粗重是心的随烦恼'，于是我断除了粗重这心的随烦恼。我了知'过度精进是心的随烦恼'，于是我断除了过度精进这心的随烦恼。我了知'不足精进是心的随烦恼'，于是我断除了不足精进这心的随烦恼。我了知'强烈欲望是心的随烦恼'，于是我断除了强烈欲望这心的随烦恼。我了知'种种想是心的随烦恼'，于是我断除了种种想这心的随烦恼。我了知'对色相过分专注是心的随烦恼'，于是我断除了对色相过分专注这心的随烦恼。

"阿那律陀们，我不放逸、热忱、专注地安住，只能感知光明，却看不见色相；或者只能看见色相，却感知不到光明 - 整夜如此，整天如此，整天整夜如此。我想：'是什么原因，什么条件，使我只能感知光明，却看不见色相；或者只能看见色相，却感知不到光明 - 整夜如此，整天如此，整天整夜如此呢？'我想到：'当我不作意于色相而作意于光明时，我只能感知光明，却看不见色相。当我不作意于光明而作意于色相时，我只能看见色相，却感知不到光明 - 整夜如此，整天如此，整天整夜如此。'"

"阿那律陀们，我不放逸、热忱、专注地安住，能感知有限的光明，能看见有限的色相；也能感知无量的光明，能看见无量的色相 - 整夜如此，整天如此，整天整夜如此。我想：'是什么原因，什么条件，使我能感知有限的光明，能看见有限的色相；也能感知无量的光明，能看见无量的色相 - 整夜如此，整天如此，整天整夜如此呢？'我想到：'当我的定力有限时，我的眼也有限。以有限的眼，我能感知有限的光明，能看见有限的色相。当我的定力无量时，我的眼也无量。以无量的眼，我能感知无量的光明，能看见无量的色相 - 整夜如此，整天如此，整天整夜如此。'"

"阿那律陀们，当我了知'疑惑是心的随烦恼'并断除了疑惑这心的随烦恼，了知'不作意是心的随烦恼'并断除了不作意这心的随烦恼，了知'昏沉睡眠是心的随烦恼'并断除了昏沉睡眠这心的随烦恼，了知'恐惧是心的随烦恼'并断除了恐惧这心的随烦恼，了知'兴奋是心的随烦恼'并断除了兴奋这心的随烦恼，了知'粗重是心的随烦恼'并断除了粗重这心的随烦恼，了知'过度精进是心的随烦恼'并断除了过度精进这心的随烦恼，了知'不足精进是心的随烦恼'并断除了不足精进这心的随烦恼，了知'强烈欲望是心的随烦恼'并断除了强烈欲望这心的随烦恼，了知'种种想是心的随烦恼'并断除了种种想这心的随烦恼，了知'对色相过分专注是心的随烦恼'并断除了对色相过分专注这心的随烦恼时，

我想：'我的这些心的随烦恼已经断除。现在我要修习三种定。'阿那律陀们，我修习有寻有伺定（有寻有伺解释，见第八百八十九章），修习无寻唯伺定，修习无寻无伺定，修习有喜定，修习无喜定，修习乐俱定，修习舍俱定（有寻有伺定解释：寻：初步将心导向禅修对象，伺： 持续观察禅修对象，这是初禅的特征，心还有粗略的思考和观察；无寻唯伺定解释：没有初步寻找的过程，但仍有持续观察，这是从初禅过渡到二禅的中间状态；无寻无伺定解释：既没有寻也没有伺，心更加专注和宁静，这是二禅及以上的特征；有喜定解释：喜是一种强烈的愉悦感，初禅和二禅都有喜；无喜定解释：没有强烈的喜悦感，心更加平静，三禅及以上的特征；乐俱定解释：伴随着身心愉悦感的禅定，初禅到三禅都有乐，但性质有所不同；舍俱定解释：舍是平等、不偏不倚的心理状态，四禅的主要特征，心达到高度的平静和平衡；这些禅定状态代表了心逐渐变得更加宁静、专注和平衡的过程。修行者通过熟练掌握这些不同层次的禅定，可以获得更深的智慧和解脱；初禅，第二禅，第三禅，第四禅解释，见第一百五十五章）。阿那律陀们，当我修习了有寻有伺定，修习了无寻唯伺定，修习了无寻无伺定，修习了有喜定，修习了无喜定，修习了乐俱定，修习了舍俱定后，智与见生起：'我的解脱不动摇，这是最后一生，不再有未来的轮回。'"

世尊说完这番话后，尊者阿那律陀满怀喜悦，欢喜世尊所说。

随烦恼经完。

巴利语原版经文

MN.128/(8) Upakkilesasuttaṃ

　　 236. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so bhikkhu bhagavantaṃ etadavoca– “idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca– “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti.

　　 Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca– “āgametu, bhante! Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. Dutiyampi kho bhagavā te bhikkhū etadavoca– “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti. Dutiyampi kho so bhikkhu bhagavantaṃ etadavoca– “āgametu, bhante! Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. Tatiyampi kho bhagavā te bhikkhū etadavoca– “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti. Tatiyampi kho so bhikkhu bhagavantaṃ etadavoca– “āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.

　　 Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi–

　　 237. “Puthusaddo samajano, na bālo koci maññatha.

　　 Saṅghasmiṃ bhijjamānasmiṃ, nāññaṃ bhiyyo amaññaruṃ.

　　 “Parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino;

　　 Yāvicchanti mukhāyāmaṃ, yena nītā na taṃ vidū.

　　 “Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;

　　 Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati.

　　 “Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;

　　 Ye ca taṃ nupanayhanti, veraṃ tesūpasammati.

　　 “Na hi verena verāni, sammantīdha kudācanaṃ;

　　 Averena ca sammanti, esa dhammo sanantano.

　　 “Pare ca na vijānanti, mayamettha yamāmase;

　　 Ye ca tattha vijānanti, tato sammanti medhagā.

　　 “Aṭṭhicchinnā pāṇaharā, gavassadhanahārino;

　　 Raṭṭhaṃ vilumpamānānaṃ, tesampi hoti saṅgati.

　　 Kasmā tumhākaṃ no siyā.

　　 “Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ.

　　 Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.

　　 “No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ.

　　 Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo.

　　 “Ekassa caritaṃ seyyo, natthi bāle sahāyatā;

　　 Eko care na ca pāpāni kayirā, appossukko mātaṅgaraññeva nāgo”ti.

　　 238. Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami. Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. Addasā kho āyasmā bhagu bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññapesi udakañca pādānaṃ dhovanaṃ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho bhagu bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaguṃ bhagavā etadavoca– “kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamasī”ti? “Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na cāhaṃ, bhante, piṇḍakena kilamāmī”ti. Atha kho bhagavā āyasmantaṃ bhaguṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pācīnavaṃsadāyo tenupasaṅkami.

　　 Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṃsadāye viharanti. Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca– “mā, mahāsamaṇa, etaṃ dāyaṃ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṃ aphāsumakāsī”ti. Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa. Sutvāna dāyapālaṃ etadavoca– “mā, āvuso dāyapāla, bhagavantaṃ vāresi. Satthā no bhagavā anuppatto”ti.

　　 239. Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca– “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhapesi. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca– “kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā”ti? “Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na ca mayaṃ, bhante, piṇḍakena kilamāmā”ti. “Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti? “Taggha mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti. “Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti? “Idha mayhaṃ, bhante, evaṃ hoti– ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa, mayhaṃ, bhante, evaṃ hoti– ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti.

　　 Āyasmāpi kho nandiyo …pe… āyasmāpi kho kimilo bhagavantaṃ etadavoca– “mayhampi kho, bhante, evaṃ hoti– ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti– ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti.

　　 240. “Sādhu, sādhu, anuruddhā! Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? “Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti. “Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? “Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati– sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti– so āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, bhattaggaṃ sammajjati. Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāma. Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti.

　　 241. “Sādhu, sādhu, anuruddhā! Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharataṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Idha mayaṃ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṃ. So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ; tañca nimittaṃ nappaṭivijjhāmā”ti.

　　 “Taṃ kho pana vo, anuruddhā, nimittaṃ paṭivijjhitabbaṃ. Ahampi sudaṃ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ, anuruddhā, etadahosi– ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? Tassa mayhaṃ, anuruddhā, etadahosi– ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’”ti.

　　 “So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ, anuruddhā, etadahosi– ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? Tassa mayhaṃ, anuruddhā, etadahosi– ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro’”ti.

　　 “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘thinamiddhaṃ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddhan’”ti.

　　 “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘chambhitattaṃ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṃ, tassa tatonidānaṃ chambhitattaṃ uppajjeyya; evameva kho me, anuruddhā, chambhitattaṃ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddhaṃ na chambhitattan’”ti.

　　 “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘uppilaṃ kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ Seyyathāpi, anuruddhā, puriso ekaṃ nidhimukhaṃ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṃ uppilaṃ uppajjeyya; evameva kho me, anuruddhā, uppilaṃ udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilan’”ti.

　　 “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘duṭṭhullaṃ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullan’”ti.

　　 “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘accāraddhavīriyaṃ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṃ gāḷhaṃ gaṇheyya, so tattheva patameyya; evameva kho me, anuruddhā, accāraddhavīriyaṃ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyan’”ti.

　　 “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘atilīnavīriyaṃ kho me udapādi atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso vaṭṭakaṃ sithilaṃ gaṇheyya, so tassa hatthato uppateyya; evameva kho me, anuruddhā, atilīnavīriyaṃ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyan’”ti.

　　 “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā’”ti.

　　 “So kho ahaṃ, anuruddhā …pe… tassa mayhaṃ, anuruddhā, etadahosi– ‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā’”ti.

　　 “So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi– ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti. Tassa mayhaṃ, anuruddhā, etadahosi– ‘atinijjhāyitattaṃ kho me rūpānaṃ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṃ samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṃ rūpānan’”ti.

　　 242. “So kho ahaṃ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ, ‘amanasikāro cittassa upakkileso’ti– iti viditvā amanasikāraṃ cittassa upakkilesaṃ pajahiṃ, ‘thinamiddhaṃ cittassa upakkileso’ti– iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahiṃ, ‘chambhitattaṃ cittassa upakkileso’ti– iti viditvā chambhitattaṃ cittassa upakkilesaṃ pajahiṃ, ‘uppilaṃ cittassa upakkileso’ti– iti viditvā uppilaṃ cittassa upakkilesaṃ pajahiṃ, ‘duṭṭhullaṃ cittassa upakkileso’ti– iti viditvā duṭṭhullaṃ cittassa upakkilesaṃ pajahiṃ, ‘accāraddhavīriyaṃ cittassa upakkileso’ti– iti viditvā accāraddhavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘atilīnavīriyaṃ cittassa upakkileso’ti– iti viditvā atilīnavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘abhijappā cittassa upakkileso’ti– iti viditvā abhijappaṃ cittassa upakkilesaṃ pajahiṃ, ‘nānattasaññā cittassa upakkileso’ti– iti viditvā nānattasaññaṃ cittassa upakkilesaṃ pajahiṃ, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti– iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ.

　　 243. “So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi; rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmi– ‘kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ’. Tassa mayhaṃ, anuruddhā, etadahosi– ‘ko nu kho hetu ko paccayo yvāhaṃ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; rūpāni hi kho passāmi na ca obhāsaṃ sañjānāmi– kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti. Tassa mayhaṃ, anuruddhā, etadahosi – ‘yasmiñhi kho ahaṃ samaye rūpanimittaṃ amanasikaritvā obhāsanimittaṃ manasi karomi, obhāsañhi kho tasmiṃ samaye sañjānāmi, na ca rūpāni passāmi. Yasmiṃ panāhaṃ samaye obhāsanimittaṃ amanasikaritvā rūpanimittaṃ manasi karomi, rūpāni hi kho tasmiṃ samaye passāmi na ca obhāsaṃ sañjānāmi– kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’”ti.

　　 “So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi– kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ. Tassa mayhaṃ, anuruddhā, etadahosi– ‘ko nu kho hetu ko paccayo yvāhaṃ parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi– kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti. Tassa mayhaṃ, anuruddhā, etadahosi– ‘yasmiṃ kho me samaye paritto samādhi hoti, parittaṃ me tasmiṃ samaye cakkhu hoti. Sohaṃ parittena cakkhunā parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi. Yasmiṃ pana me samaye appamāṇo samādhi hoti, appamāṇaṃ me tasmiṃ samaye cakkhu hoti. Sohaṃ appamāṇena cakkhunā appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi– kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’”ti.

　　 244. Yato kho me anuruddhā, ‘vicikicchā cittassa upakkileso’ti– iti viditvā vicikicchā cittassa upakkileso pahīno ahosi, ‘amanasikāro cittassa upakkileso’ti– iti viditvā amanasikāro cittassa upakkileso pahīno ahosi, ‘thinamiddhaṃ cittassa upakkileso’ti– iti viditvā thinamiddhaṃ cittassa upakkileso pahīno ahosi, ‘chambhitattaṃ cittassa upakkileso’ti– iti viditvā chambhitattaṃ cittassa upakkileso pahīno ahosi, ‘uppilaṃ cittassa upakkileso’ti– iti viditvā uppilaṃ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṃ cittassa upakkileso’ti– iti viditvā duṭṭhullaṃ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṃ cittassa upakkileso’ti– iti viditvā accāraddhavīriyaṃ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṃ cittassa upakkileso’ti– iti viditvā atilīnavīriyaṃ cittassa upakkileso pahīno ahosi, ‘abhijappā cittassa upakkileso’ti– iti viditvā abhijappā cittassa upakkileso pahīno ahosi, ‘nānattasaññā cittassa upakkileso’ti – iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti– iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso pahīno ahosi.

　　 245. “Tassa mayhaṃ, anuruddhā, etadahosi– ‘ye kho me cittassa upakkilesā te me pahīnā. Handa, dānāhaṃ tividhena samādhiṃ bhāvemī’ti. So kho ahaṃ, anuruddhā, savitakkampi savicāraṃ samādhiṃ bhāvesiṃ, avitakkampi vicāramattaṃ samādhiṃ bhāvesiṃ, avitakkampi avicāraṃ samādhiṃ bhāvesiṃ, sappītikampi samādhiṃ bhāvesiṃ, nippītikampi samādhiṃ bhāvesiṃ, sātasahagatampi samādhiṃ bhāvesiṃ, upekkhāsahagatampi samādhiṃ bhāvesiṃ. Yato kho me, anuruddhā, savitakkopi savicāro samādhi bhāvito ahosi, avitakkopi vicāramatto samādhi bhāvito ahosi, avitakkopi avicāro samādhi bhāvito ahosi, sappītikopi samādhi bhāvito ahosi, nippītikopi samādhi bhāvito ahosi, sātasahagatopi samādhi bhāvito ahosi, upekkhāsahagatopi samādhi bhāvito ahosi. Ñāṇañca pana me dassanaṃ udapādi, akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo”ti.

　　 Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.

　　 Upakkilesasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.