中部129经/愚人智者经(空品[13])

这是我亲身听闻到的：一时，世尊住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。"世尊如是说：

"诸比丘，愚人有三种愚人的特征、愚人的标志、愚人的表现。是哪三种？在此，诸比丘，愚人思维不善，言语不善，行为不善。诸比丘，如果愚人不是思维不善、言语不善、行为不善，那么智者如何能知道：'这个人是愚人，是不善之人'？正是因为，诸比丘，愚人思维不善，言语不善，行为不善，所以智者知道：'这个人是愚人，是不善之人'。诸比丘，那个愚人在现世就会遭受三种痛苦和忧愁。诸比丘，如果愚人坐在集会中，或坐在街道上，或坐在十字路口，人们在那里谈论适当的话题。如果，诸比丘，愚人是杀生者、偷盗者、邪淫者、妄语者（妄语解释：虚假不真实的言语）、饮酒者，那么，诸比丘，愚人就会这样想：'人们谈论的这些适当的话题，这些行为在我身上存在，我也被人看到有这些行为。'诸比丘，这是愚人在现世遭受的第一种痛苦和忧愁。

再者，诸比丘，愚人看到国王抓住一个罪犯，对他施以各种刑罚 - 鞭打、棍打、棒打，砍断手脚，割耳鼻，施以锅刑、贝刑、罗侯口刑、火鬘刑、烛手刑、驱象刑、投犬刑、活体上钩刑、钱刑、灰汁刑、扭轴刑、草席刑，或浇热油，或让狗咬，或活活钉在木桩上，或用剑砍头。那时，诸比丘，愚人会这样想：'因为做了这样的恶行，所以国王抓住罪犯，对他施以各种刑罚。这些行为也存在于我身上，我也有这些行为。如果国王知道了我，也会抓住我，对我施以各种刑罚 - 鞭打我、棍打我...或用剑砍我的头。'诸比丘，这是愚人在现世遭受的第二种痛苦和忧愁。

再者，诸比丘，当愚人坐在椅子上，或躺在床上，或躺在地上时，他过去所作的恶业（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） - 身恶行、语恶行、意恶行 - 会笼罩他，覆盖他，环绕他。诸比丘，就像傍晚时分，大山的影子笼罩大地、覆盖大地、环绕大地；同样地，诸比丘，当愚人坐在椅子上，或躺在床上，或躺在地上时，他过去所作的恶业 - 身恶行、语恶行、意恶行 - 会笼罩他，覆盖他，环绕他。那时，诸比丘，愚人会这样想：'我确实没有做善事，没有做善业，没有为自己建立庇护；我做了恶事，做了残忍的事，做了罪业。无论那些没做善事、没做善业、没建立庇护，而做了恶事、做了残忍的事、做了罪业的人会去到哪里，我死后也会去到那里。'他忧愁、悲伤、哀叹、捶胸痛哭、陷入迷乱。诸比丘，这是愚人在现世遭受的第三种痛苦和忧愁。

"诸比丘，那个愚人以身造恶业，以语造恶业，以意造恶业，身坏命终后，会转生到苦界、恶趣、堕处、地狱。诸比丘，如果有人正确地说：'那是完全不可爱的、完全不喜欢的、完全不悦意的'，那就是在正确地说地狱。诸比丘，地狱之苦难以形容，甚至无法用譬喻来说明。"

当这么说时，一位比丘对世尊说："尊者，能否作个譬喻呢？"世尊说："可以，比丘。"

"比丘，假设有人抓住一个罪犯，带到国王面前说：'陛下，这是一个罪犯。请对他施以您认为适当的惩罚。'国王就说：'去吧，在上午用一百支长矛刺他。'他们就在上午用一百支长矛刺他。到了中午，国王问：'那个人怎么样了？''陛下，他还活着。'国王就说：'去吧，在中午再用一百支长矛刺他。'他们就在中午用一百支长矛刺他。到了傍晚，国王又问：'那个人怎么样了？''陛下，他还活着。'国王就说：'去吧，在傍晚再用一百支长矛刺他。'他们就在傍晚用一百支长矛刺他。

"诸比丘，你们认为如何？那个人被三百支长矛刺时，会不会因此而感受痛苦和忧愁？"比丘们说："尊者，即使被一支长矛刺，那个人也会因此而感受痛苦和忧愁，更何况是三百支长矛。"

然后，世尊拿起一小块石头，对比丘们说："诸比丘，你们认为如何？我手中这小块石头和喜马拉雅山王，哪个更大？"比丘们说："尊者，世尊手中的小石块与喜马拉雅山王相比，是微不足道的，不值一提的，甚至不能相提并论。"

"同样地，诸比丘，那个人被三百支长矛刺时所感受的痛苦和忧愁，与地狱之苦相比，是微不足道的，不值一提的，甚至不能相提并论。

"诸比丘，地狱的守卫对他实施所谓的五重刑：他们把烧红的铁钉钉入他的一只手，把烧红的铁钉钉入他的另一只手，把烧红的铁钉钉入他的一只脚，把烧红的铁钉钉入他的另一只脚，把烧红的铁钉钉入他的胸部中央。他在那里感受剧烈的、猛烈的、刺骨的痛苦，但不会死亡，直到他的恶业消灭。然后，诸比丘，地狱的守卫把他放倒，用斧头剥他的皮。他在那里感受剧烈的、猛烈的、刺骨的痛苦，但不会死亡，直到他的恶业消灭。然后，诸比丘，地狱的守卫把他倒吊着，用刨刀剥他的皮。他在那里感受剧烈的、猛烈的、刺骨的痛苦，但不会死亡，直到他的恶业消灭。然后，诸比丘，地狱的守卫把他套在战车上，在燃烧的、炽热的、烈焰的大地上来回驰驱。他在那里感受剧烈的、猛烈的、刺骨的痛苦，但不会死亡，直到他的恶业消灭。然后，诸比丘，地狱的守卫把他推上一座燃烧的、炽热的、烈焰的大炭山，又把他拉下来。他在那里感受剧烈的、猛烈的、刺骨的痛苦，但不会死亡，直到他的恶业消灭。然后，诸比丘，地狱的守卫把他倒吊着，扔进燃烧的、炽热的、烈焰的铜锅里。他在沸腾的锅里被煮，在那里他随波漂浮，时而上浮，时而下沉，时而横漂。他在那里感受剧烈的、猛烈的、刺骨的痛苦，但不会死亡，直到他的恶业消灭。然后，诸比丘，地狱的守卫把他扔进大地狱。诸比丘，那大地狱是：

"四方四角，划分成等份，

四周铁墙环绕，顶上铁板覆盖。

地面是烧红的铁，燃烧着烈焰，

四面延伸百由旬（由旬解释：印度计里程的数目，每由旬有三十里、四十里、五十里、六十里的四种说法，但说四十里为一由旬者居多），永远如此。"

"诸比丘，我可以用多种方式描述地狱。但是，诸比丘，地狱之苦难以言表，甚至无法用言语来描述。

"诸比丘，有些动物以草为食。它们吃新鲜的或干枯的草，用牙齿咀嚼。诸比丘，哪些动物以草为食？马、牛、驴、山羊、鹿，或其他任何以草为食的动物。诸比丘，那个在此贪求味道、在此做恶业的愚人，身坏命终后，会转生到那些以草为食的众生中。

"诸比丘，有些动物以粪为食。它们远远就闻到粪的气味就跑过来，想：'我们要在这里吃，我们要在这里吃。'就像婆罗门闻到祭祀的气味就跑过来，想：'我们要在这里吃，我们要在这里吃。'同样地，诸比丘，有些动物以粪为食，它们远远就闻到粪的气味就跑过来，想：'我们要在这里吃，我们要在这里吃。'诸比丘，哪些动物以粪为食？鸡、猪、狗、狐狸，或其他任何以粪为食的动物。诸比丘，那个在此贪求味道、在此做恶业的愚人，身坏命终后，会转生到那些以粪为食的众生中。

"诸比丘，有些动物生在黑暗中，老在黑暗中，死在黑暗中。诸比丘，哪些动物生在黑暗中，老在黑暗中，死在黑暗中？蛾、蠓、蚯蚓（蠓解释：俗称墨蚊、小咬），或其他任何生在黑暗中，老在黑暗中，死在黑暗中的动物。诸比丘，那个在此贪求味道、在此做恶业的愚人，身坏命终后，会转生到那些生在黑暗中，老在黑暗中，死在黑暗中的众生中。

"诸比丘，有些动物生在水中，老在水中，死在水中。诸比丘，哪些动物生在水中，老在水中，死在水中？鱼、龟、鳄鱼，或其他任何生在水中，老在水中，死在水中的动物。诸比丘，那个在此贪求味道、在此做恶业的愚人，身坏命终后，会转生到那些生在水中，老在水中，死在水中的众生中。

"诸比丘，有些动物生在不净中，老在不净中，死在不净中。诸比丘，哪些动物生在不净中，老在不净中，死在不净中？那些生在腐鱼中，老在腐鱼中，死在腐鱼中的众生；或那些生在腐尸中...生在腐烂食物中...生在污水池中...生在阴沟中，老在其中，死在其中的众生。诸比丘，那个在此贪求味道、在此做恶业的愚人，身坏命终后，会转生到那些生在不净中，老在不净中，死在不净中的众生中。

"诸比丘，我可以用多种方式描述畜生道。但是，诸比丘，畜生道之苦难以言表，甚至无法用言语来描述。

"诸比丘，假设有人把一个单孔的轭扔进大海（轭解释：驾车时搁在牛马颈上的曲木）。东风把它吹向西，西风把它吹向东，北风把它吹向南，南风把它吹向北。假设有一只瞎眼的海龟，每百年浮出水面一次。诸比丘，你们认为如何？那只瞎眼的海龟能否把头伸进那个单孔的轭里？" 

"尊者，这是不可能的。""即便经过很长时间，尊者？" 

"诸比丘，那只瞎眼的海龟把头伸进那个单孔的轭里的机会，比起一个堕落的愚人重获人身的机会来说，还要大得多。为什么？因为在那里没有正法的实践，没有正直的行为，没有善行，没有功德。在那里只有相互吞食，弱肉强食。

"诸比丘，如果那个愚人经过很长时间后，有时候，偶尔重获人身，他会出生在低贱的家庭 - 旃陀罗家庭（旃陀罗解释：梵语之音译。又作旃荼罗、栴荼罗。意译为严炽、暴厉、执恶、险恶人、执暴恶人、主杀人、治狗人等。印度社会阶级种姓制度中，居于首陀罗阶级之下位者，乃最下级之种族，彼等专事狱卒、贩卖、屠宰、渔猎等职。根据摩奴法典所载，旃陀罗系指以首陀罗为父、婆罗门为母之混血种）、猎人家庭、竹匠家庭、车匠家庭或清洁工家庭。这些家庭贫穷、缺乏食物和饮料，生活艰难，难以获得衣食。他长得丑陋、难看、矮小、多病，或是瞎眼、残疾、跛脚或瘫痪。他得不到食物、饮料、衣服、车乘、花环、香料、油膏、床铺、住所和照明。他以身造恶业，以语造恶业，以意造恶业。因为以身、语、意造恶业，所以身坏命终后，他会再次转生到苦界、恶趣、堕处、地狱。

"诸比丘，就像赌徒第一次掷骰子就输掉了儿子、妻子、所有财产，甚至自己也沦为奴隶。但是，诸比丘，赌徒输掉这一切还是小事。更大的损失是，愚人以身、语、意造恶业，身坏命终后转生到苦界、恶趣、堕处、地狱。这就是完整的、圆满的愚人之地。"

"诸比丘，智者有三种智者的特征、智者的标志、智者的表现。是哪三种？在此，诸比丘，智者思维善良，言语善良，行为善良。诸比丘，如果智者不是思维善良、言语善良、行为善良，那么智者如何能知道：'这个人是智者，是善良之人'？正是因为，诸比丘，智者思维善良，言语善良，行为善良，所以智者知道：'这个人是智者，是善良之人'。诸比丘，那个智者在现世就会获得三种快乐和喜悦。诸比丘，如果智者坐在集会中，或坐在街道上，或坐在十字路口，人们在那里谈论适当的话题。如果，诸比丘，智者戒杀生、戒偷盗、戒邪淫（邪淫解释：没有结婚就发生男女关系，或者不正当的性行为）、戒妄语、戒饮酒，那么，诸比丘，智者就会这样想：'人们谈论的这些适当的话题，这些品德在我身上存在，我也有这些品德。'诸比丘，这是智者在现世获得的第一种快乐和喜悦。

"再者，诸比丘，智者看到国王抓住一个罪犯，对他施以各种刑罚 - 鞭打、棍打、棒打，砍断手脚，割耳鼻，施以锅刑、贝刑、罗侯口刑、火鬘刑、烛手刑、驱象刑、投犬刑、活体上钩刑、钱刑、灰汁刑、扭轴刑、草席刑，或浇热油，或让狗咬，或活活钉在木桩上，或用剑砍头。那时，诸比丘，智者会这样想：'因为做了这样的恶行，所以国王抓住罪犯，对他施以各种刑罚。但这些行为不存在于我身上，我没有这些行为。'诸比丘，这是智者在现世获得的第二种快乐和喜悦。

"再者，诸比丘，当智者坐在椅子上，或躺在床上，或躺在地上时，他过去所作的善业 - 身善行、语善行、意善行 - 会笼罩他，覆盖他，环绕他。诸比丘，就像傍晚时分，大山的影子笼罩大地、覆盖大地、环绕大地；同样地，诸比丘，当智者坐在椅子上，或躺在床上，或躺在地上时，他过去所作的善业 - 身善行、语善行、意善行 - 会笼罩他，覆盖他，环绕他。那时，诸比丘，智者会这样想：'我确实没有做恶事，没有做残忍的事，没有做罪业；我做了善事，做了善业，为自己建立了庇护。无论那些没做恶事、没做残忍的事、没做罪业，而做了善事、做了善业、为自己建立庇护的人会去到哪里，我死后也会去到那里。'他不忧愁、不悲伤、不哀叹、不捶胸痛哭、不陷入迷乱。诸比丘，这是智者在现世获得的第三种快乐和喜悦。

"诸比丘，那个智者以身造善业，以语造善业，以意造善业，身坏命终后，会转生到善趣、天界。诸比丘，如果有人正确地说：'那是完全可爱的、完全喜欢的、完全悦意的'，那就是在正确地说天界。诸比丘，天界之乐难以形容，甚至无法用譬喻来说明。"

当这么说时，一位比丘对世尊说："尊者，能否作个譬喻呢？"世尊说："可以，比丘。"

"比丘，假设有一位转轮圣王，具足七宝，拥有四种神力，因此而获得快乐和喜悦。哪七宝？在此，比丘，在十五布萨日（布萨解释：译曰净住，善宿，又曰长养。出家之法，每半月（十五日与廿九日或三十日），集众僧说戒经，使比丘住于净戒中。能长养善法，又在家之法，于六斋日持八戒而增长善法，谓之布萨。因而就所作之法，谓之说戒或八戒。就其功能则曰布萨），当灌顶刹帝利王沐浴头部（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），守布萨戒，升到宫殿上层时，天轮宝出现了 - 这轮宝有千辐，有轮毂和轮辋，各方面都很完美。看到这个，灌顶刹帝利王想：'我听说，当灌顶刹帝利王在十五布萨日沐浴头部，守布萨戒，升到宫殿上层时，如果天轮宝出现 - 这轮宝有千辐，有轮毂和轮辋，各方面都很完美 - 他就成为转轮圣王。现在这天轮宝已经出现，我是否已经成为转轮圣王了呢？'

"然后，比丘，灌顶刹帝利王起身，用左手拿水瓶，用右手洒水在轮宝上，说：'请转动吧，尊贵的轮宝！请征服吧，尊贵的轮宝！'然后，比丘，轮宝向东方转动。转轮圣王带着四种兵种跟随其后。在轮宝停下来的地方，转轮圣王就和四种兵种一起安营。那些东方的敌对国王来到转轮圣王面前说：'来吧，大王！欢迎您，大王！这一切都是您的，大王！请指导我们，大王！'转轮圣王说：'不要杀生。不要偷盗。不要邪淫。不要妄语。不要饮酒。保持适度的饮食。'那些东方的敌对国王就成为转轮圣王的从属。

"然后，比丘，轮宝沉入东海，又从海中升起，向南方转动...沉入南海，又从海中升起，向西方转动...沉入西海，又从海中升起，向北方转动，转轮圣王带着四种兵种跟随其后。在轮宝停下来的地方，转轮圣王就和四种兵种一起安营。

"那些北方的敌对国王来到转轮圣王面前说：'来吧，大王！欢迎您，大王！这一切都是您的，大王！请指导我们，大王！'转轮圣王说：'不要杀生。不要偷盗。不要邪淫。不要妄语。不要饮酒。保持适度的饮食。'那些北方的敌对国王就成为转轮圣王的从属。

"然后，比丘，当轮宝征服了四面环海的大地后，它回到王城，停在宫门前的朝廷上，好像是装饰着转轮圣王的宫门。比丘，转轮圣王就是这样获得轮宝的。

"再者，比丘，转轮圣王获得象宝。它全身洁白，有七处着地，具有神通，能飞行，名叫'优波萨他'，是象王。看到它，转轮圣王心生欢喜：'这确实是一头好象，如果它能接受调教就好了。'然后，比丘，那象宝就像一头驯良已久的优秀象一样，接受调教。过去，比丘，当转轮圣王想要测试那象宝时，他在清晨骑上它，环游四海之内的大地，然后及时回到王城用早餐。比丘，转轮圣王就是这样获得象宝的。

"再者，比丘，转轮圣王获得马宝。它全身洁白，头部乌黑，鬃毛如穆尼草，具有神通，能飞行，名叫'云马'，是马王。看到它，转轮圣王心生欢喜：'这确实是一匹好马，如果它能接受调教就好了。'然后，比丘，那马宝就像一匹驯良已久的优秀马一样，接受调教。过去，比丘，当转轮圣王想要测试那马宝时，他在清晨骑上它，环游四海之内的大地，然后及时回到王城用早餐。比丘，转轮圣王就是这样获得马宝的。

"再者，比丘，转轮圣王获得摩尼宝。它是上等的琉璃宝石，八面体，精工雕琢。比丘，那摩尼宝的光芒照射方圆一由旬。过去，比丘，当转轮圣王想要测试那摩尼宝时，他让四种兵种列阵，把摩尼宝安置在旗杆顶端，然后在漆黑的夜里出发。周围的村民都在这光明中工作，以为是白天。比丘，转轮圣王就是这样获得摩尼宝的。

"再者，比丘，转轮圣王获得女宝。她容貌美丽，令人愉悦，具有最高等的肤色，不太高不太矮，不太瘦不太胖，不太黑不太白，超越人的美貌，但未达天人的美貌。比丘，那女宝的皮肤细腻如棉絮或蚕丝。比丘，在寒冷时，她的身体温暖；在炎热时，她的身体清凉。比丘，她的身体散发檀香的香气，口中散发莲花的香气。比丘，那女宝总是在转轮圣王之前起床，在他之后就寝，乐于服侍，举止优雅，言语温和。比丘，那女宝即使在心里也不会对转轮圣王不忠，更不用说身体了。比丘，转轮圣王就是这样获得女宝的。

"再者，比丘，转轮圣王获得居士宝。由于业的果报，他获得天眼，能看见有主和无主的财宝。他来到转轮圣王面前说：'请放心，陛下。我会妥善管理您的财务。'过去，比丘，当转轮圣王想要测试那居士宝时，他登上一艘船，划到恒河中流，对居士宝说：'居士，我需要金银。''那么，大王，请让船靠岸。''居士，我就在这里需要金银。'然后，比丘，那居士宝用双手在水中摸索，拿出一个装满金银的罐子，对转轮圣王说：'陛下，这些够了吗？这些足够了吗？这些已经很多了吗？'转轮圣王说：'居士，这些够了。这些足够了。这些已经很多了。'比丘，转轮圣王就是这样获得居士宝的。

"再者，比丘，转轮圣王获得主兵宝。他聪明、有才能、智慧，能够为转轮圣王建议应该推进的、应该撤退的、应该驻扎的。他来到转轮圣王面前说：'请放心，陛下。我会指挥您的军队。'比丘，转轮圣王就是这样获得主兵宝的。比丘，转轮圣王具足这七宝。

"什么是四种神力？在此，比丘，转轮圣王英俊、好看、优雅，具有最高等的肤色，远胜其他人。这是转轮圣王拥有的第一种神力。

"再者，比丘，转轮圣王长寿、久住，远胜其他人。这是转轮圣王拥有的第二种神力。

"再者，比丘，转轮圣王少病少恼，拥有良好的消化系统，既不太冷也不太热，远胜其他人。这是转轮圣王拥有的第三种神力。

"再者，比丘，转轮圣王受到婆罗门和居士的爱戴和喜爱。比丘，就像父亲受到孩子们的爱戴和喜爱一样，转轮圣王也受到婆罗门和居士的爱戴和喜爱。比丘，婆罗门和居士也受到转轮圣王的爱戴和喜爱。就像孩子们受到父亲的爱戴和喜爱一样，婆罗门和居士也受到转轮圣王的爱戴和喜爱。

"过去，比丘，转轮圣王带着四种兵种出游园林。然后，比丘，婆罗门和居士来到转轮圣王面前说：'陛下，请慢慢走，让我们能多看看您。'转轮圣王也对御者说：'御者，请慢慢驾车，让我能多看看婆罗门和居士们。'这是转轮圣王拥有的第四种神力。比丘，转轮圣王具足这四种神力。

"比丘，你们认为如何？转轮圣王具足这七宝和四种神力，会不会因此而获得快乐和喜悦？" 

"尊者，即使只具足其中一种宝物，转轮圣王也会因此而获得快乐和喜悦，更何况是七宝和四种神力。"

然后，世尊拿起一小块石头，对比丘们说："诸比丘，你们认为如何？我手中这小块石头和喜马拉雅山王，哪个更大？"比丘们说："尊者，世尊手中的小石块与喜马拉雅山王相比，是微不足道的，不值一提的，甚至不能相提并论。"

"同样地，诸比丘，转轮圣王因具足七宝和四种神力而获得的快乐和喜悦，与天界的快乐相比，是微不足道的，不值一提的，甚至不能相提并论。"

"诸比丘，如果那个智者经过很长时间后，有时候，偶尔重获人身，他会出生在高贵的家庭 - 大富刹帝利家庭、大富婆罗门家庭或大富居士家庭。这些家庭富裕、有大财富、大资产，拥有大量的金银，大量的财物和谷物。他长得英俊、好看、优雅，具有最高等的肤色。他能获得食物、饮料、衣服、车乘、花环、香料、油膏、床铺、住所和照明。他以身造善业，以语造善业，以意造善业。因为以身、语、意造善业，所以身坏命终后，他会转生到善趣、天界。

"诸比丘，就像赌徒第一次掷骰子就赢得了一大笔财富。但是，诸比丘，赌徒赢得这些还是小事。更大的收获是，智者以身、语、意造善业，身坏命终后转生到善趣、天界。这就是完整的、圆满的智者之地。"

世尊说了这些。那些比丘对世尊的话感到欢喜，心情愉悦。

愚人智者经完。

巴利语原版经文

MN.129/(9) Bālapaṇḍitasuttaṃ

　　 246. 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–

　　 “Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. Katamāni tīṇi? Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca. No cetaṃ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca kena naṃ paṇḍitā jāneyyuṃ– ‘bālo ayaṃ bhavaṃ asappuriso’ti? Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṃ paṇḍitā jānanti– ‘bālo ayaṃ bhavaṃ asappuriso’ti. Sa kho so, bhikkhave, bālo tividhaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti. Sace, bhikkhave, bālo sabhāyaṃ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti. Sace, bhikkhave, bālo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti, tatra, bhikkhave, bālassa evaṃ hoti ‘yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti, saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Idaṃ, bhikkhave, bālo paṭhamaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.

　　 247. “Puna caparaṃ, bhikkhave, bālo passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente– kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante. Tatra, bhikkhave, bālassa evaṃ hoti– ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti– kasāhipi tāḷenti …pe… asināpi sīsaṃ chindanti; saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmi. Maṃ cepi rājāno jāneyyuṃ, mampi rājāno gahetvā vividhā kammakāraṇā kāreyyuṃ– kasāhipi tāḷeyyuṃ …pe… jīvantampi sūle uttāseyyuṃ, asināpi sīsaṃ chindeyyun’ti. Idampi, bhikkhave, bālo dutiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.

　　 248. “Puna caparaṃ, bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Seyyathāpi, bhikkhave, mahataṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyā olambanti ajjholambanti abhippalambanti; evameva kho, bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Tatra, bhikkhave, bālassa evaṃ hoti– ‘akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ; kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisaṃ. Yāvatā, bho, akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Idampi, bhikkhave, bālo tatiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.

　　 “Sa kho so, bhikkhave, bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya– ‘ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpan’ti, nirayameva taṃ sammā vadamāno vadeyya– ‘ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpan’ti. Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva dukkhā nirayā”ti.

　　 249. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “sakkā pana, bhante, upamaṃ kātun”ti? “Sakkā bhikkhū”ti bhagavā avoca. Seyyathāpi, bhikkhu, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ– ‘ayaṃ kho, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Tamenaṃ rājā evaṃ vadeyya– ‘gacchatha, bho, imaṃ purisaṃ pubbaṇhasamayaṃ sattisatena hanathā’ti Tamenaṃ pubbaṇhasamayaṃ sattisatena haneyyuṃ. Atha rājā majjhanhikasamayaṃ evaṃ vadeyya– ‘ambho, kathaṃ so puriso’ti? “‘Tatheva, deva, jīvatī’ti. Tamenaṃ rājā evaṃ vadeyya– ‘gacchatha, bho, taṃ purisaṃ majjhanhikasamayaṃ sattisatena hanathā’ti. Tamenaṃ majjhanhikasamayaṃ sattisatena haneyyuṃ. Atha rājā sāyanhasamayaṃ evaṃ vadeyya– ‘ambho, kathaṃ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṃ rājā evaṃ vadeyya– ‘gacchatha, bho, taṃ purisaṃ sāyanhasamayaṃ sattisatena hanathā’ti. Tamenaṃ sāyanhasamayaṃ sattisatena haneyyuṃ. Taṃ kiṃ maññatha bhikkhave, api nu so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti? “Ekissāpi, bhante, sattiyā haññamāno so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha, ko pana vādo tīhi sattisatehī”ti?

　　 250. Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi– “taṃ kiṃ maññatha, bhikkhave, katamo nu kho mahantataro– yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā”ti? “Appamattako ayaṃ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti”. “Evameva kho, bhikkhave, yaṃ so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti taṃ nirayakassa dukkhassa upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti”.

　　 “Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti– tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kuṭhārīhi tacchanti. So tattha dukkhā tibbā …pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti. So tattha dukkhā tibbā …pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi So tattha dukkhā tibbā …pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo–

　　 “Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

　　 Ayopākārapariyanto, ayasā paṭikujjito.

　　 “Tassa ayomayā bhūmi, jalitā tejasā yutā;

　　 Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā”.

　　 “Anekapariyāyenapi kho ahaṃ, bhikkhave, nirayakathaṃ katheyyaṃ; yāvañcidaṃ, bhikkhave, na sukarā akkhānena pāpuṇituṃ yāva dukkhā nirayā.

　　 251. “Santi, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā. Te allānipi tiṇāni sukkhānipi tiṇāni dantullehakaṃ khādanti. Katame ca, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā? Hatthī assā goṇā gadrabhā ajā migā, ye vā panaññepi keci tiracchānagatā pāṇā tiṇabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā tiṇabhakkhā.

　　 “Santi, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā. Te dūratova gūthagandhaṃ ghāyitvā dhāvanti– ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. Seyyathāpi nāma brāhmaṇā āhutigandhena dhāvanti– ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti; evameva kho, bhikkhave, santi tiracchānagatā pāṇā gūthabhakkhā, te dūratova gūthagandhaṃ ghāyitvā dhāvanti– ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. Katame ca, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā? Kukkuṭā sūkarā soṇā siṅgālā, ye vā panaññepi keci tiracchānagatā pāṇā gūthabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā gūthabhakkhā.

　　 “Santi, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti? Kīṭā puḷavā gaṇḍuppādā, ye vā panaññepi keci tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. Sa kho so, bhikkhave, bālo idha pubbe rasādo, idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.

　　 “Santi, bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti? Macchā kacchapā susumārā, ye vā panaññepi keci tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti.

　　 “Santi bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti? Ye te, bhikkhave, sattā pūtimacche vā jāyanti pūtimacche vā jīyanti pūtimacche vā mīyanti pūtikuṇape vā …pe… pūtikummāse vā… candanikāya vā… oligalle vā jāyanti, (ye vā panaññepi keci tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.) Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.

　　 “Anekapariyāyenapi kho ahaṃ, bhikkhave, tiracchānayonikathaṃ katheyyaṃ; yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva dukkhā tiracchānayoni.

　　 252. “Seyyathāpi, bhikkhave, puriso ekacchiggalaṃ yugaṃ mahāsamudde pakkhipeyya. Tamenaṃ puratthimo vāto pacchimena saṃhareyya, pacchimo vāto puratthimena saṃhareyya, uttaro vāto dakkhiṇena saṃhareyya, dakkhiṇo vāto uttarena saṃhareyya. Tatrāssa kāṇo kacchapo, so vassasatassa vassasatassa accayena sakiṃ ummujjeyya. Taṃ kiṃ maññatha, bhikkhave, api nu so kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyyā”ti? (“no hetaṃ, bhante”.) “Yadi pana, bhante, kadāci karahaci dīghassa addhuno accayenā”ti. “Khippataraṃ kho so, bhikkhave, kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyya, ato dullabhatarāhaṃ, bhikkhave, manussattaṃ vadāmi sakiṃ vinipātagatena bālena. Taṃ kissa hetu? Na hettha, bhikkhave, atthi dhammacariyā samacariyā kusalakiriyā puññakiriyā. Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā”.

　　 “Sa kho so, bhikkhave, bālo sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni nīcakulāni– caṇḍālakulaṃ vā nesādakulaṃ vā venakulaṃ vā rathakārakulaṃ vā pukkusakulaṃ vā. Tathārūpe kule paccājāyati dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khujjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati vācāya duccaritaṃ carati manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

　　 “Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṃ sāpateyyampi jīyetha, uttaripi adhibandhaṃ nigaccheyya. Appamattako so, bhikkhave, kaliggaho yaṃ so akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṃ sāpateyyampi jīyetha, uttaripi adhibandhaṃ nigaccheyya. Atha kho ayameva tato mahantataro kaliggaho yaṃ so bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayaṃ, bhikkhave, kevalā paripūrā bālabhūmī”ti.

　　 253. “Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Katamāni tīṇi? Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca. No cetaṃ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṃ paṇḍitā jāneyyuṃ– ‘paṇḍito ayaṃ bhavaṃ sappuriso’ti? Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṃ paṇḍitā jānanti– ‘paṇḍito ayaṃ bhavaṃ sappuriso’ti. Sa kho so, bhikkhave, paṇḍito tividhaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti. Sace, bhikkhave, paṇḍito sabhāyaṃ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti Sace, bhikkhave, paṇḍito pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti; tatra, bhikkhave, paṇḍitassa evaṃ hoti– ‘yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti; saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Idaṃ, bhikkhave, paṇḍito paṭhamaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.

　　 254. “Puna caparaṃ, bhikkhave, paṇḍito passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente– kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte balisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante. Tatra, bhikkhave, paṇḍitassa evaṃ hoti – ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, balisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti, na te dhammā mayi saṃvijjanti, ahañca na tesu dhammesu sandissāmī’ti. Idampi, bhikkhave, paṇḍito dutiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.

　　 255. “Puna caparaṃ, bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti …pe… seyyathāpi, bhikkhave, mahataṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyā olambanti ajjholambanti abhippalambanti; evameva kho, bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Tatra, bhikkhave, paṇḍitassa evaṃ hoti ‘akataṃ vata me pāpaṃ, akataṃ luddaṃ, akataṃ kibbisaṃ; kataṃ kalyāṇaṃ, kataṃ kusalaṃ, kataṃ bhīruttāṇaṃ. Yāvatā, bho, akatapāpānaṃ akataluddānaṃ akatakibbisānaṃ katakalyāṇānaṃ katakusalānaṃ katabhīruttāṇānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Idampi, bhikkhave, paṇḍito tatiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.

　　 “Sa kho so, bhikkhave, paṇḍito kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya– ‘ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpan’ti, saggameva taṃ sammā vadamāno vadeyya– ‘ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpan’ti. Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva sukhā saggā”ti.

　　 256. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “sakkā pana, bhante, upamaṃ kātun”ti? “Sakkā bhikkhū”ti bhagavā avoca. “Seyyathāpi, bhikkhave, rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti. Katamehi sattahi? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ. Taṃ disvāna rañño khattiyassa muddhāvasittassa evaṃ hoti – ‘sutaṃ kho pana metaṃ yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti rājā cakkavattīti. Assaṃ nu kho ahaṃ rājā cakkavattī’”ti?

　　 “Atha kho, bhikkhave, rājā khattiyo muddhāvasitto vāmena hatthena bhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkirati– ‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratanan’ti. Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ disaṃ pavattati. Anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāti tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya. Ye kho pana, bhikkhave puratthimāya disāya paṭirājāno te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu– ‘ehi kho, mahārāja! Svāgataṃ te, mahārāja! Sakaṃ te, mahārāja! Anusāsa, mahārājā’ti Rājā cakkavattī evamāha– ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti.

　　 257. “Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā dakkhiṇaṃ disaṃ pavattati …pe… dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā pacchimaṃ disaṃ pavattati… pacchimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā uttaraṃ disaṃ pavattati anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāti tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya.

　　 “Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu– ‘ehi kho, mahārāja! Svāgataṃ te, mahārāja! Sakaṃ te, mahārāja! Anusāsa, mahārājā’ti. Rājā cakkavattī evamāha– ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ; yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti.

　　 “Atha kho taṃ, bhikkhave, cakkaratanaṃ samuddapariyantaṃ pathaviṃ abhivijinitvā tameva rājadhāniṃ paccāgantvā rañño cakkavattissa antepuradvāre akkhāhataṃ maññe tiṭṭhati rañño cakkavattissa antepuradvāraṃ upasobhayamānaṃ. Rañño, bhikkhave, cakkavattissa evarūpaṃ cakkaratanaṃ pātubhavati.

　　 258. “Puna caparaṃ, bhikkhave, rañño cakkavattissa hatthiratanaṃ pātubhavati– sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā. Taṃ disvāna rañño cakkavattissa cittaṃ pasīdati– ‘bhaddakaṃ vata, bho, hatthiyānaṃ, sace damathaṃ upeyyā’ti. Atha kho taṃ, bhikkhave, hatthiratanaṃ seyyathāpi nāma bhaddo hatthājānīyo dīgharattaṃ suparidanto evameva damathaṃ upeti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva hatthiratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṃ hatthiratanaṃ pātubhavati.

　　 “Puna caparaṃ, bhikkhave, rañño cakkavattissa assaratanaṃ pātubhavati– sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā. Taṃ disvāna rañño cakkavattissa cittaṃ pasīdati– ‘bhaddakaṃ vata, bho, assayānaṃ, sace damathaṃ upeyyā’ti. Atha kho taṃ, bhikkhave, assaratanaṃ seyyathāpi nāma bhaddo assājānīyo dīgharattaṃ suparidanto evameva damathaṃ upeti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva assaratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṃ assaratanaṃ pātubhavati.

　　 “Puna caparaṃ, bhikkhave, rañño cakkavattissa maṇiratanaṃ pātubhavati. So hoti maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato Tassa kho pana, bhikkhave, maṇiratanassa ābhā samantā yojanaṃ phuṭā hoti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva maṇiratanaṃ vīmaṃsamāno caturaṅginiṃ senaṃ sannayhitvā maṇiṃ dhajaggaṃ āropetvā rattandhakāratimisāya pāyāsi. Ye kho pana, bhikkhave, samantā gāmā ahesuṃ te tenobhāsena kammante payojesuṃ ‘divā’ti maññamānā. Rañño, bhikkhave, cakkavattissa evarūpaṃ maṇiratanaṃ pātubhavati.

　　 “Puna caparaṃ, bhikkhave, rañño cakkavattissa itthiratanaṃ pātubhavati. Sā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā, atikkantā mānusaṃ vaṇṇaṃ, appattā dibbaṃ vaṇṇaṃ. Tassa kho pana, bhikkhave, itthiratanassa evarūpo kāyasamphasso hoti seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. Tassa kho pana, bhikkhave, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni gattāni honti. Tassa kho pana, bhikkhave, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho vāyati. Taṃ kho pana, bhikkhave, itthiratanaṃ rañño cakkavattissa pubbuṭṭhāyinī hoti pacchānipātinī kiṃkārapaṭissāvinī manāpacārinī piyavādinī. Taṃ kho pana, bhikkhave, itthiratanaṃ rājānaṃ cakkavattiṃ manasāpi no aticarati, kuto pana kāyena? Rañño, bhikkhave, cakkavattissa evarūpaṃ itthiratanaṃ pātubhavati.

　　 “Puna caparaṃ, bhikkhave, rañño cakkavattissa gahapatiratanaṃ pātubhavati. Tassa kammavipākajaṃ dibbacakkhu pātubhavati, yena nidhiṃ passati sassāmikampi assāmikampi. So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha– ‘appossukko tvaṃ, deva, hohi. Ahaṃ te dhanena dhanakaraṇīyaṃ karissāmī’ti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva gahapatiratanaṃ vīmaṃsamāno nāvaṃ abhiruhitvā majjhe gaṅgāya nadiyā sotaṃ ogāhitvā gahapatiratanaṃ etadavoca– ‘attho me, gahapati, hiraññasuvaṇṇenā’ti. ‘Tena hi, mahārāja, ekaṃ tīraṃ nāvā upetū’ti. ‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti. Atha kho taṃ, bhikkhave, gahapatiratanaṃ ubhohi hatthehi udake omasitvā pūraṃ hiraññasuvaṇṇassa kumbhiṃ uddharitvā rājānaṃ cakkavattiṃ etadavoca– ‘alamettāvatā, mahārāja! Katamettāvatā, mahārāja! Pūjitamettāvatā, mahārājā’ti. Rājā cakkavattī evamāha– ‘alamettāvatā, gahapati! Katamettāvatā, gahapati! Pūjitamettāvatā, gahapatī’ti Rañño, bhikkhave, cakkavattissa evarūpaṃ gahapatiratanaṃ pātubhavati.

　　 “Puna caparaṃ, bhikkhave, rañño cakkavattissa pariṇāyakaratanaṃ pātubhavati– paṇḍito byatto medhāvī paṭibalo rājānaṃ cakkavattiṃ upayāpetabbaṃ upayāpetuṃ apayāpetabbaṃ apayāpetuṃ ṭhapetabbaṃ ṭhapetuṃ. So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha– ‘appossukko tvaṃ deva, hohi. Ahamanusāsissāmī’ti. Rañño, bhikkhave, cakkavattissa evarūpaṃ pariṇāyakaratanaṃ pātubhavati. Rājā, bhikkhave, cakkavattī imehi sattahi ratanehi samannāgato hoti.

　　 259. “Katamāhi catūhi iddhīhi? Idha, bhikkhave, rājā cakkavattī abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya paṭhamāya iddhiyā samannāgato hoti.

　　 “Puna caparaṃ, bhikkhave, rājā cakkavattī dīghāyuko hoti ciraṭṭhitiko ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya dutiyāya iddhiyā samannāgato hoti.

　　 “Puna caparaṃ, bhikkhave, rājā cakkavattī appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya tatiyāya iddhiyā samannāgato hoti.

　　 “Puna caparaṃ, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo. Seyyathāpi, bhikkhave, pitā puttānaṃ piyo hoti manāpo, evameva kho, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo. Raññopi, bhikkhave, cakkavattissa brāhmaṇagahapatikā piyā honti manāpā. Seyyathāpi, bhikkhave, pitu puttā piyā honti manāpā, evameva kho, bhikkhave, raññopi cakkavattissa brāhmaṇagahapatikā piyā honti manāpā.

　　 “Bhūtapubbaṃ bhikkhave, rājā cakkavattī caturaṅginiyā senāya uyyānabhūmiṃ niyyāsi. Atha kho, bhikkhave, brāhmaṇagahapatikā rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu– ‘ataramāno, deva, yāhi yathā taṃ mayaṃ cirataraṃ passeyyāmā’ti. Rājāpi, bhikkhave, cakkavattī sārathiṃ āmantesi– ‘ataramāno sārathi, pesehi yathā maṃ brāhmaṇagahapatikā cirataraṃ passeyyun’ti. Rājā, bhikkhave, cakkavattī imāya catutthāya iddhiyā samannāgato hoti. Rājā, bhikkhave, cakkavattī imāhi catūhi iddhīhi samannāgato hoti.

　　 “Taṃ kiṃ maññatha, bhikkhave, api nu kho rājā cakkavattī imehi sattahi ratanehi samannāgato imāhi catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyethā”ti? “Ekamekenapi, bhante, ratanena samannāgato rājā cakkavattī tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyetha, ko pana vādo sattahi ratanehi catūhi ca iddhīhī”ti?

　　 260. Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi– “taṃ kiṃ maññatha, bhikkhave, katamo nu kho mahantataro– yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito yo ca himavā pabbatarājā”ti? “Appamattako ayaṃ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito; himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upetī”ti. “Evameva kho, bhikkhave, yaṃ rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti taṃ dibbassa sukhassa upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upeti”.

　　 “Sa kho so, bhikkhave, paṇḍito sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni uccākulāni– khattiyamahāsālakulaṃ vā brāhmaṇamahāsālakulaṃ vā gahapatimahāsālakulaṃ vā tathārūpe kule paccājāyati aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya; appamattako so, bhikkhave, kaṭaggaho yaṃ so akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya. Atha kho ayameva tato mahantataro kaṭaggaho yaṃ so paṇḍito kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ, bhikkhave, kevalā paripūrā paṇḍitabhūmī”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Bālapaṇḍitasuttaṃ niṭṭhitaṃ navamaṃ.