中部12经/大狮子吼经(狮子吼品[2])

如是我闻。一时，佛陀住在毗舍离城外的森林中。那时，离车族的孙那叉多刚刚离开了这个教法。他在毗舍离众人中这样说："沙门乔达摩没有超越常人的殊胜智见。他说的法是靠推理思考得来的，是他自己想出来的。虽然他说法的目的是为了让人灭苦，但实际并不能达到这个目的。"

于是舍利弗在早晨穿好衣服，拿着钵和衣进入毗舍离托钵。舍利弗听到孙那叉多在毗舍离众人中这样说。

舍利弗在城中托钵后，吃完饭，来到佛陀所在处。到达后，向佛陀礼拜，坐在一旁。坐下后对佛陀说："世尊，孙那叉多刚离开这个教法，他在毗舍离众人中说：'沙门乔达摩没有超越常人的殊胜智见。他说的法是靠推理思考得来的，是他自己想出来的。他说法的目的虽是为了让人灭苦，但实际并不能达到这个目的。'"

佛陀说："舍利弗，这个孙那叉多是个易怒的愚人。他说这些话是出于愤怒。舍利弗，这个愚人以为要说我的坏话，却反而说了赞美的话。说'他的教法能让人灭苦'这确实是赞美如来的话。

舍利弗，这个愚人孙那叉多不会明白我具有以下功德：'如是世尊是阿罗汉、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。佛陀解释：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）。'

舍利弗，这个愚人孙那叉多不会明白我能示现各种神通：能一变多、多变一，能显现或隐身，能穿墙过壁如行空中，能出入大地如入水中，能在水上行走如履平地，能结跏趺坐飞行如鸟翔空（结跏趺坐解释：坐法之一。又作结加趺坐、结跏跗坐、跏趺正坐、跏趺坐、加趺坐、跏坐、结坐。即互交二足，结跏安坐。又称交一足为半跏趺坐、半跏坐、半跏、贤坐；称交二足为全跏坐、本跏坐、全跏、大坐、莲华坐。其坐法即双膝弯曲，两足掌向上之形式，可分为降魔、吉祥二种：1.先以右足压左股，后以左足压右股，二足掌仰于二股之上，手亦左手居上，称为降魔坐。天台、禅宗等显教诸宗多传此坐。2.先以左足压右股，后以右足压左股，手亦右手压左手，称为吉祥坐。密宗亦称之为莲花坐。如来于菩提树下成正觉时，身安吉祥之坐，手作降魔印。此多于密教中行之，盖以右足表示佛界，左足表示众生界。以右足压左足，乃佛界摄取众生界，众生界归佛界之意，即表示生佛不二之义），能以手触摸如此大威力的日月，能以身自在行至梵天界（梵天界解释，见第八百零五章）。

舍利弗，这个愚人孙那叉多不会明白我以清净超人的天耳，能听到人天两界远近的声音。

舍利弗，这个愚人孙那叉多不会明白我能以心识他心，知道他人的心念：有贪欲的心知是有贪欲，离贪欲的心知是离贪欲；有嗔恨的心知是有嗔恨（嗔恨解释：愤怒怨恨），离嗔恨的心知是离嗔恨；有愚痴的心知是有愚痴（愚痴解释：愚昧无知），离愚痴的心知是离愚痴；专注的心知是专注，散乱的心知是散乱；广大的心知是广大，不广大的心知是不广大；有上的心知是有上，无上的心知是无上；定的心知是定，不定的心知是不定；解脱的心知是解脱，未解脱的心知是未解脱。

舍利弗，如来具有十种如来力，凭这些力量，如来宣称自己的地位，在众中作狮子吼，转梵轮。是哪十种力呢？

这里，舍利弗，如来如实知道：是处知是处，非处知非处。如来如实知道是处是处、非处非处，这是如来的如来力，凭这力量，如来宣称自己的地位，在众中作狮子吼，转梵轮。

再者，舍利弗，如来如实知道过去、现在、未来诸业的因果报应（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）。如来如实知道过去、现在、未来诸业的因果报应，这也是如来的如来力。

再者，舍利弗，如来如实知道一切修行之道。如来如实知道一切修行之道，这也是如来的如来力。

再者，舍利弗，如来如实知道世间种种界性。如来如实知道世间种种界性，这也是如来的如来力。

再者，舍利弗，如来如实知道众生种种意乐。如来如实知道众生种种意乐，这也是如来的如来力。

再者，舍利弗，如来如实知道他人根性的高下。如来如实知道他人根性的高下，这也是如来的如来力。

再者，舍利弗，如来如实知道禅定、解脱、定、正受的染污、清净、出离。如来如实知道禅定、解脱、定、正受的染污、清净、出离，这也是如来的如来力。

再者，舍利弗，如来能忆念许多前世：能忆念一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，许多坏劫、许多成劫、许多坏成劫（劫解释：指的是一个极其漫长的时间周期，通常用来描述宇宙的生成、存在和毁灭的循环，一劫通常指一个大劫，也就是一个完整的宇宙生灭周期）：'我曾在那里，如是名、如是姓、如是种族、如是饮食、如是苦乐、如是寿命。我从那里死后生到那里，在那里又如是名、如是姓、如是种族、如是饮食、如是苦乐、如是寿命。从那里死后生到这里。'如是能忆念许多前世的种种状况。如来能如此忆念许多前世的种种状况，这也是如来的如来力。

再者，舍利弗，如来以清净超人的天眼，能见众生死时生时，知道众生随业力而生：有的低贱，有的高贵，有的美貌，有的丑陋，有的幸运，有的不幸，知道众生随其所造业而去往善趣或恶趣：'这些众生因为身恶行、语恶行、意恶行，诽谤圣者，有邪见，造作邪见业，所以身坏命终后生到恶趣、苦趣、堕处、地狱。这些众生因为身善行、语善行、意善行，不诽谤圣者，有正见，造作正见业，所以身坏命终后生到善趣天界。'如来以清净超人的天眼如此见众生的死生，知道众生随业力而生。如来能以清净超人的天眼如此见众生的死生，这也是如来的如来力。

再者，舍利弗，如来因漏尽而无漏（漏尽解释：烦恼已经灭尽；无漏解释：无烦恼），心解脱、慧解脱（心解脱，慧解脱解释，见第七百九十八章），在现法中自知自证，具足安住。如来因漏尽而无漏，心解脱、慧解脱，在现法中自知自证，具足安住，这也是如来的如来力。

舍利弗，这就是如来的十力，凭这些力量，如来宣称自己的地位，在众中作狮子吼，转梵轮。

舍利弗，如果有人知道我有这样的智见却说：'沙门乔达摩没有超越常人的殊胜智见，他说的法是靠推理思考得来的，是他自己想出来的'，如果他不舍弃这种说法、这种心念、这种见解，必定会堕入地狱。就像具足戒定慧的比丘在现法中能证得解脱一样，我说这人如果不舍弃这种说法、这种心念、这种见解，必定会堕入地狱。

舍利弗，如来有四种无畏，凭这些无畏，如来宣称自己的地位，在众中作狮子吼，转梵轮。是哪四种无畏？

我宣称自己是正等正觉者，如果有沙门、婆罗门、天、魔、梵天或世间任何人能依法指出我有法不是证悟的（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；天、魔、梵天解释，见第八百零五章），我找不到这样的征兆。因为找不到这样的征兆，所以我安住于无畏、安稳。

我宣称自己是漏尽者，如果有沙门、婆罗门、天、魔、梵天或世间任何人能依法指出我有某些漏未尽，我找不到这样的征兆。因为找不到这样的征兆，所以我安住于无畏、安稳。

我说某些法是障道法，如果有沙门、婆罗门、天、魔、梵天或世间任何人能依法指出修习这些法不会成为障碍，我找不到这样的征兆。因为找不到这样的征兆，所以我安住于无畏、安稳。

我宣说导向灭苦的法门，如果有沙门、婆罗门、天、魔、梵天或世间任何人能依法指出修习这法门不能导向灭苦，我找不到这样的征兆。因为找不到这样的征兆，所以我安住于无畏、安稳。

舍利弗，这就是如来的四种无畏，凭这些无畏，如来宣称自己的地位，在众中作狮子吼，转梵轮。

舍利弗，如果有人知道我有这样的智见却说：'沙门乔达摩没有超越常人的殊胜智见，他说的法是靠推理思考得来的，是他自己想出来的'，如果他不舍弃这种说法、这种心念、这种见解，必定会堕入地狱。就像具足戒定慧的比丘在现法中能证得解脱一样，我说这人如果不舍弃这种说法、这种心念、这种见解，必定会堕入地狱。

舍利弗，有八种众会。是哪八种？刹帝利众（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）、婆罗门众、居士众、沙门众、四大天王众、三十三天众、魔众、梵天众。舍利弗，这八种众会，我凭这四种无畏能进入其中。我记得曾去过数百个刹帝利众，在其中坐下、交谈、讨论。我从不见到自己会有恐惧或怯懦的征兆。因为找不到这样的征兆，所以我安住于无畏、安稳。

我记得曾去过数百个婆罗门众...居士众...沙门众...四大天王众...三十三天众...魔众...梵天众，在其中坐下、交谈、讨论。我从不见到自己会有恐惧或怯懦的征兆。因为找不到这样的征兆，所以我安住于无畏、安稳。

舍利弗，如果有人知道我有这样的智见却说：'沙门乔达摩没有超越常人的殊胜智见，他说的法是靠推理思考得来的，是他自己想出来的'，如果他不舍弃这种说法、这种心念、这种见解，必定会堕入地狱。就像具足戒定慧的比丘在现法中能证得解脱一样，我说这人如果不舍弃这种说法、这种心念、这种见解，必定会堕入地狱。

舍利弗，有四种生。是哪四种？卵生、胎生、湿生、化生。舍利弗，什么是卵生？就是那些破壳而出生的众生，这叫做卵生。什么是胎生？就是那些破胎而出生的众生，这叫做胎生。什么是湿生？就是那些从腐鱼、腐尸、腐秽、污水、沟渠中生出的众生，这叫做湿生。什么是化生？就是天人、地狱众生、某些人类和某些堕处众生，这叫做化生。这就是四种生。

舍利弗，如果有人知道我有这样的智见却说：'沙门乔达摩没有超越常人的殊胜智见，他说的法是靠推理思考得来的，是他自己想出来的'，如果他不舍弃这种说法、这种心念、这种见解，必定会堕入地狱。就像具足戒定慧的比丘在现法中能证得解脱一样，我说这人如果不舍弃这种说法、这种心念、这种见解，必定会堕入地狱。

舍利弗，有五种趣处。是哪五种？地狱、畜生、饿鬼、人、天。舍利弗，我知道地狱，也知道通往地狱的道路和行为；我知道造作什么行为会在身坏命终后生到恶趣、苦趣、堕处、地狱。我知道畜生道，也知道通往畜生道的道路和行为；我知道造作什么行为会在身坏命终后生到畜生道。我知道饿鬼道，也知道通往饿鬼道的道路和行为；我知道造作什么行为会在身坏命终后生到饿鬼道。我知道人道，也知道通往人道的道路和行为；我知道造作什么行为会在身坏命终后生到人间。我知道天道，也知道通往天道的道路和行为；我知道造作什么行为会在身坏命终后生到善趣天界。我知道涅槃，也知道通往涅槃的道路和行为；我知道造作什么行为会在现法中灭尽诸漏，无漏心解脱、慧解脱

这里，舍利弗，我能以心观察某人的心念而知道：此人所行之道，所作所为，所走的路，会导致他死后堕入地狱。后来我以清净超人的天眼见到此人确实在死后堕入地狱，承受极端的痛苦。就像有一个超过人高的火坑，装满无烟的炭火。有一个人在炎热天气中走来，疲惫、口渴、走在通向那火坑的唯一道路上。有位明眼人看见他就说："这个人走的路、所作所为，一定会掉进那个火坑。"后来真的看见那人掉入火坑，承受极端的痛苦。同样地，舍利弗，我能以心观察某人的心念而知道：此人所行之道，所作所为，所走的路，会导致他死后堕入地狱。后来我以清净超人的天眼见到此人确实在死后堕入地狱，承受极端的痛苦。

此外，舍利弗，我能以心观察某人的心念而知道：此人所行之道，所作所为，所走的路，会导致他死后投生为畜生。后来我以清净超人的天眼见到此人确实在死后投生为畜生，承受剧烈的痛苦。就像有一个超过人高的粪坑，装满粪便。有一个人在炎热天气中走来，疲惫、口渴、走在通向那粪坑的唯一道路上。有位明眼人看见他就说："这个人走的路、所作所为，一定会掉进那个粪坑。"后来真的看见那人掉入粪坑，承受剧烈的痛苦。同样地，舍利弗，我能以心观察某人的心念而知道：此人所行之道，所作所为，所走的路，会导致他死后投生为畜生。后来我以清净超人的天眼见到此人确实在死后投生为畜生，承受剧烈的痛苦。

此外，舍利弗，我能以心观察某人的心念而知道：此人所行之道，所作所为，所走的路，会导致他死后投生为饿鬼。后来我以清净超人的天眼见到此人确实在死后投生为饿鬼，承受众多痛苦。就像有一棵树生长在不平坦的地方，叶子稀疏，遮荫不足。有一个人在炎热天气中走来，疲惫、口渴、走在通向那树的唯一道路上。有位明眼人看见他就说："这个人走的路、所作所为，一定会到那棵树下。"后来真的看见那人坐在或躺在那树下，承受众多痛苦。同样地，舍利弗，我能以心观察某人的心念而知道：此人所行之道，所作所为，所走的路，会导致他死后投生为饿鬼。后来我以清净超人的天眼见到此人确实在死后投生为饿鬼，承受众多痛苦。

此外，舍利弗，我能以心观察某人的心念而知道：此人所行之道，所作所为，所走的路，会导致他死后投生为人。后来我以清净超人的天眼见到此人确实在死后投生为人，享受众多快乐。就像有一棵树生长在平坦的地方，叶子茂盛，遮荫良好。有一个人在炎热天气中走来，疲惫、口渴、走在通向那树的唯一道路上。有位明眼人看见他就说："这个人走的路、所作所为，一定会到那棵树下。"后来真的看见那人坐在或躺在那树下，享受众多快乐。同样地，舍利弗，我能以心观察某人的心念而知道：此人所行之道，所作所为，所走的路，会导致他死后投生为人。后来我以清净超人的天眼见到此人确实在死后投生为人，享受众多快乐。

此外，舍利弗，我能以心观察某人的心念而知道：此人所行之道，所作所为，所走的路，会导致他死后投生天界。后来我以清净超人的天眼见到此人确实在死后投生天界，享受极大的快乐。就像有一座宫殿，里面有一间装饰华丽的高楼，墙壁光滑，门窗紧闭，通风良好。楼内有一张床，铺着羊毛毯、绣花毯、鹿皮垫，上面有顶篷，两端有红色靠垫。有一个人在炎热天气中走来，疲惫、口渴、走在通向那宫殿的唯一道路上。有位明眼人看见他就说："这个人走的路、所作所为，一定会到那宫殿。"后来真的看见那人坐在或躺在那高楼的床上，享受极大的快乐。同样地，舍利弗，我能以心观察某人的心念而知道：此人所行之道，所作所为，所走的路，会导致他死后投生天界。后来我以清净超人的天眼见到此人确实在死后投生天界，享受极大的快乐。

此外，舍利弗，我能以心观察某人的心念而知道：此人所行之道，所作所为，所走的路，会导致他在现法中灭尽诸漏（诸漏解释：各种烦恼），获得无漏心解脱、慧解脱。后来我见到此人确实在现法中灭尽诸漏，获得无漏心解脱、慧解脱，享受极大的快乐。就像有一个清澈、甘甜、清凉的水池，池岸平坦宜人，附近有茂密的树林。有一个人在炎热天气中走来，疲惫、口渴、走在通向那水池的唯一道路上。有位明眼人看见他就说："这个人走的路、所作所为，一定会到那水池。"后来真的看见那人下到水池中，洗浴、饮水，消除一切疲劳、燥热，然后上岸，在树林中坐下或躺下，享受极大的快乐。同样地，舍利弗，我能以心观察某人的心念而知道：此人所行之道，所作所为，所走的路，会导致他在现法中灭尽诸漏，获得无漏心解脱、慧解脱。后来我见到此人确实在现法中灭尽诸漏，获得无漏心解脱、慧解脱，享受极大的快乐。

舍利弗，这就是五趣。舍利弗，如果有人知道我有这样的智见却说："沙门乔达摩没有超越常人的殊胜智见，他说的法是靠推理思考得来的，是他自己想出来的"，如果他不舍弃这种说法、这种心念、这种见解，必定会堕入地狱。就像具足戒定慧的比丘在现法中能证得解脱一样，我说这人如果不舍弃这种说法、这种心念、这种见解，必定会堕入地狱。

舍利弗，我曾修行四种具备四分的梵行（梵行解释：清净的修行，一般指修行八正道） - 我是最苦行者中最苦行的，最厌恶污秽者中最厌恶污秽的，最离群独处者中最离群独处的。舍利弗，我的苦行是这样的：我赤身裸体，不遵循礼仪，用手擦拭(排泄物)，不应邀而来不停留等候，不接受特别准备的食物，不接受邀请的食物。不接受从锅里直接给的食物，不接受从钵里直接给的食物，不接受在门槛间给的食物，不接受在棍棒间给的食物，不接受在杵臼间给的食物，不接受两人正在吃饭时给的食物，不接受孕妇给的食物，不接受正在哺乳的妇女给的食物，不接受与男人有染的妇女给的食物，不接受集体分配的食物，不接受狗在旁边等候的地方给的食物，不接受有很多苍蝇的地方给的食物。不吃鱼肉，不喝酒、果酒、米酒。我或是一家一口食，或是两家两口食...或是七家七口食。或是靠一碗食物生活，或是靠两碗食物生活...或是靠七碗食物生活。或是一天吃一次，或是两天吃一次...或是七天吃一次。如此我修持半月一食的食法。

我只吃野菜，或只吃小米，或只吃野生稻米，或只吃皮屑，或只吃水藻，或只吃糠，或只吃米汤，或只吃胡麻粉，或只吃草，或只吃牛粪，靠野生的树根和水果生活，吃掉落的果子维生。

我穿麻布衣，穿粗麻布衣，穿裹尸布，穿粪扫衣，穿树皮衣，穿羚羊皮，穿羚羊皮条，穿吉祥草衣，穿树皮纤维衣，穿木板条衣，穿头发编织的衣服，穿兽毛编织的衣服，穿猫头鹰翅膀。我也是一个拔头发胡须的人，实行拔除头发胡须的修行。我是一个常常站立不坐的人，拒绝坐具。我是一个常常蹲着的人，致力于蹲踞的修行。我是一个卧刺的人，以荆棘为床。我每天傍晚要行水浴三次。这样我实行各种折磨和煎熬身体的苦行。这就是我的苦行实践。

关于我的粗野实践是这样的：我身上积累多年的灰尘污垢结成硬壳。就像多年的树桩上积累的灰尘污垢结成硬壳一样。但我没有想："啊，让我用手擦掉这些灰尘污垢"或"让别人帮我擦掉这些灰尘污垢"的念头。这就是我的粗野实践。

关于我的厌恶实践是这样的：我行走时保持正念，退回时保持正念，对一滴水也心存怜悯，想着："愿我不要伤害那些生活在不平之处的小生命。"这就是我的厌恶实践。

关于我的独处实践是这样的：我进入某个森林独居。当我看见牧牛人、牧羊人、割草人、采柴人或在林中工作的人时，我就从这片林子跑到那片林子，从这个灌木丛跑到那个灌木丛，从这个低地跑到那个低地，从这个高地跑到那个高地。为什么呢？是为了不让他们看见我，也不要让我看见他们。就像森林中的鹿看见人时会从这片林子跑到那片林子，从这个灌木丛跑到那个灌木丛，从这个低地跑到那个低地，从这个高地跑到那个高地。我也是这样，当看见牧牛人、牧羊人、割草人、采柴人或在林中工作的人时，就从这片林子跑到那片林子...为什么呢？是为了不让他们看见我，也不要让我看见他们。这就是我的独处实践。

我会爬到那些牛群离去、牧人已走的牛栏中，在那里四肢着地，吃小牛犊的新鲜粪便。只要我自己的粪尿未尽，我就吃自己的粪尿。这就是我的大不净食实践。

我会进入一处可怕的森林居住。那片森林是如此可怕，任何未离贪的人进入时都会毛骨悚然。在寒冷的冬夜，八日节气间下雪的时候，我夜晚在露天过夜，白天在林中过。在炎热的夏季最后一个月，我白天在露天过，夜晚在林中过。这时我想起了一首前所未闻的偈颂：

"无论炎热或寒冷，独自住在可怕的林中，

赤身露体不生火，专注于修行的牟尼。"

我在墓地过夜，以骸骨为枕。牧童们会来到我跟前吐口水，撒尿，扬起尘土扔在我身上，把棍子插进我的耳朵。但我知道自己从未对他们生起恶念。这就是我的舍心安住。

舍利弗，有些沙门婆罗门持这样的见解："净化是通过食物实现的。"他们说："我们靠阇麻果生活。"他们吃阇麻果，吃阇麻果粉，喝阇麻果汁，用各种方式食用阇麻果。我记得自己曾经只吃一颗阇麻果作为一餐。舍利弗，你可能会想："那时的阇麻果一定很大。"但事实并非如此，那时的阇麻果和现在的一样大。通过只吃一颗阇麻果作为一餐，我的身体变得极度消瘦。我的四肢就像节节草茎或黑胡椒茎一样。我的臀部就像骆驼蹄印。我的脊椎骨凸凹不平像串珠。就像老屋顶上的椽子断裂倾斜一样，我的肋骨断裂倾斜。就像深井中的井水星光深深凹陷可见，我眼窝中的眼珠深深凹陷可见。就像苦瓜被生切开放在烈日下萎缩变形，我的头皮也萎缩变形。当我想摸腹皮时却摸到脊椎，当我想摸脊椎时却摸到腹皮，我的腹皮紧贴着脊椎。当我想大小便时，就会倒在那里。当我用手摸身体来安慰自己时，腐烂的毛发就会从身上脱落。

舍利弗，有些沙门婆罗门持这样的见解："净化是通过食物实现的。"他们说："我们靠绿豆生活...我们靠芝麻生活...我们靠稻米生活。"他们吃稻米，吃稻米粉，喝稻米汤，用各种方式食用稻米。我记得自己曾经只吃一粒米作为一餐。舍利弗，你可能会想："那时的稻米一定很大。"但事实并非如此，那时的稻米和现在的一样大。通过只吃一粒米作为一餐，我的身体变得极度消瘦[重复之前的描述身体消瘦的比喻]。

通过这种严厉的苦行，我仍然没有证得超越常人的殊胜智见。为什么呢？因为我没有证得能导向正确灭苦的圣慧。

舍利弗，有些沙门婆罗门持这样的见解："净化是通过轮回实现的。"但在这漫长的时间里，除了净居天外（净居天解释：在色界四禅之最高处，有五重天，为证得不还果的圣者所生之处，因无外道杂居，故名净居。这五重天是无烦天、无热天、善现天、善见天、色究竟天），没有任何轮回之处是我没去过的。如果我投生净居天，就不会再回到这个世界。

舍利弗，有些沙门婆罗门持这样的见解："净化是通过投生实现的。"但在这漫长的时间里，除了净居天外，没有任何投生之处是我没去过的。如果我投生净居天，就不会再回到这个世界。

舍利弗，有些沙门婆罗门持这样的见解："净化是通过住处实现的。"但在这漫长的时间里，除了净居天外，没有任何住处是我没住过的。如果我住在净居天，就不会再回到这个世界。

舍利弗，有些沙门婆罗门持这样的见解："净化是通过祭祀实现的。"但在这漫长的时间里，没有任何祭祀是我没做过的，当然是在我作为灌顶王或大富婆罗门时。

舍利弗，有些沙门婆罗门持这样的见解："净化是通过供火实现的。"但在这漫长的时间里，没有任何供火是我没做过的，当然是在我作为灌顶王或大富婆罗门时。

舍利弗，有些沙门婆罗门持这样的见解，认为："只要一个人年轻力壮，头发乌黑，正值青春年华，人生的第一阶段，那时他就具有最高的智慧。但当他年老了，衰老了，到了晚年，年事已高，到了八十岁、九十岁或一百岁时，他的智慧就会衰退。"但不应该这样看。我现在已经年老，衰老，到了晚年，年事已高，我已经八十岁了。

舍利弗，假设我有四个弟子，寿命都有一百岁，活了一百年，具有最强的记忆力、理解力、记住力和智慧。就像一个训练有素的弓箭手，技艺精湛，经过练习，能轻易地射穿一根棕榈叶的阴影。他们就像这样具有敏锐的记忆力、理解力、记住力和最高的智慧。他们不断地就四念处向我提问（四念处解释：四念处即是四念住，见第一千零一十三章），我回答他们的问题，他们记住我的回答，不会再问已经问过的问题。除了吃饭、喝水、大小便、睡眠消除疲劳的时间外，如来的说法不会穷尽，如来的法句不会穷尽，如来对问题的解答不会穷尽。但那四个弟子在一百年后就会去世。舍利弗，即使你们用床抬着我，如来的智慧也不会有任何改变。

如果有人正确地说："有一个不迷惑的众生出现在世间，为了众多人的利益，为了众多人的快乐，出于对世间的悲悯，为了人天的利益、幸福和安乐"，那就是正确地说我："有一个不迷惑的众生出现在世间，为了众多人的利益，为了众多人的快乐，出于对世间的悲悯，为了人天的利益、幸福和安乐。"

那时，尊者那伽沙摩罗站在世尊身后为世尊扇凉。那伽沙摩罗对世尊说："真是稀有啊，世尊！真是未曾有啊，世尊！听了这个法门，我的汗毛竖立。世尊，这个法门叫什么名字？"

"因此，那伽沙摩罗，你要记住这个法门叫做'使人毛骨悚然的法门'。"

这就是世尊所说。尊者那伽沙摩罗欢喜，随喜世尊所说。

第二《大狮子吼经》完。

巴利语原版经文

MN.12/(2) Mahāsīhanādasuttaṃ

　　 146. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā vesāliyaṃ viharati bahinagare aparapure vanasaṇḍe. Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati– “natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.

　　 Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṃ parisati evaṃ vācaṃ bhāsamānassa– “natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.

　　 Atha kho āyasmā sāriputto vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca– “sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati– ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’”ti.

　　 147. “Kodhano heso, sāriputta, sunakkhatto moghapuriso. Kodhā ca panassa esā vācā bhāsitā. ‘Avaṇṇaṃ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṃyeva tathāgatassa bhāsati Vaṇṇo heso, sāriputta, tathāgatassa yo evaṃ vadeyya– ‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.

　　 “Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ, buddho bhagavā’ti.

　　 “Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati– ‘itipi so bhagavā anekavihitaṃ iddhividhaṃ paccanubhoti– ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāno gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vattetī’ti.

　　 “Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati– ‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti– dibbe ca mānuse ca, ye dūre santike cā’ti.

　　 “Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati– ‘itipi so bhagavā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti– sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāti; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānāti, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānāti; samohaṃ vā cittaṃ samohaṃ cittanti pajānāti, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānāti; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajānāti vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānāti; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānāti, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānāti; sa-uttaraṃ vā cittaṃ sa-uttaraṃ cittanti pajānāti, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānāti; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānāti, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānāti; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāti, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātī’ti.

　　 148. “Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa?

　　 “Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

　　 “Puna caparaṃ, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

　　 “Puna caparaṃ, sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampi sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

　　 “Puna caparaṃ, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

　　 “Puna caparaṃ, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

　　 “Puna caparaṃ, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

　　 “Puna caparaṃ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

　　 “Puna caparaṃ, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

　　 “Puna caparaṃ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

　　 “Puna caparaṃ, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

　　 “Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

　　 149. “Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya– ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya, taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

　　 150. “Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni cattāri?

　　 “‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

　　 “‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

　　 “‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

　　 “‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī’ti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

　　 “Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

　　 “Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya– ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

　　 151. “Aṭṭha kho imā, sāriputta, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā– imā kho, sāriputta, aṭṭha parisā. Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati. Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

　　 “Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ brāhmaṇaparisaṃ …pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

　　 “Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya– ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

　　 152. “Catasso kho imā, sāriputta, yoniyo. Katamā catasso? Aṇḍajā yoni, jalābujā yoni, saṃsedajā yoni, opapātikā yoni. Katamā ca, sāriputta, aṇḍajā yoni? Ye kho te, sāriputta, sattā aṇḍakosaṃ abhinibbhijja jāyanti– ayaṃ vuccati, sāriputta, aṇḍajā yoni. Katamā ca, sāriputta, jalābujā yoni? Ye kho te, sāriputta, sattā vatthikosaṃ abhinibbhijja jāyanti– ayaṃ vuccati, sāriputta, jalābujā yoni. Katamā ca, sāriputta, saṃsedajā yoni? Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti– ayaṃ vuccati, sāriputta, saṃsedajā yoni. Katamā ca, sāriputta, opapātikā yoni? Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā– ayaṃ vuccati, sāriputta, opapātikā yoni. Imā kho, sāriputta, catasso yoniyo.

　　 “Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya– ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

　　 153. “Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Nirayañcāhaṃ, sāriputta, pajānāmi, nirayagāmiñca maggaṃ, nirayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Tiracchānayoniñcāhaṃ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṃ, tiracchānayonigāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati tañca pajānāmi. Pettivisayaṃ cāhaṃ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṃ, pettivisayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati tañca pajānāmi. Manusse cāhaṃ, sāriputta, pajānāmi, manussalokagāmiñca maggaṃ manussalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā manussesu upapajjati tañca pajānāmi. Deve cāhaṃ, sāriputta, pajānāmi, devalokagāmiñca maggaṃ, devalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tañca pajānāmi. Nibbānañcāhaṃ, sāriputta, pajānāmi, nibbānagāmiñca maggaṃ, nibbānagāminiñc paṭipadaṃ; yathā paṭipanno ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi.

　　 154. “Idhāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva aṅgārakāsuṃ āgamissatī’ti Tamenaṃ passeyya aparena samayena tassā aṅgārakāsuyā patitaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ.

　　 “Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā imaṃyeva gūthakūpaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tasmiṃ gūthakūpe patitaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ.

　　 “Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva rukkhaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā dukkhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ.

　　 “Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imameva rukkhaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā sukhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ.

　　 “Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī’ti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sa-uttaracchado ubhatolohitakūpadhāno. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pāsādaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tasmiṃ pāsāde tasmiṃ kūṭāgāre tasmiṃ pallaṅke nisinnaṃ vā nipannaṃ vā ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ.

　　 “Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatīti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Avidūre cassā tibbo vanasaṇḍo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathā bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pokkharaṇiṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena taṃ pokkharaṇiṃ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṃ paṭippassambhetvā paccuttaritvā tasmiṃ vanasaṇḍe nisinnaṃ vā nipannaṃ vā, ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Imā kho, sāriputta, pañca gatiyo.

　　 “Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya– ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi ‘taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye’.

　　 155. “Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā – tapassī sudaṃ homi paramatapassī, lūkho sudaṃ homi paramalūkho, jegucchī sudaṃ homi paramajegucchī, pavivitto sudaṃ homi paramapavivitto Tatrāssu me idaṃ, sāriputta, tapassitāya hoti– acelako homi muttācāro hatthāpalekhano, na ehibhaddantiko na tiṭṭhabhaddantiko; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyāmi. So na kumbhimukhā paṭiggaṇhāmi, na kaḷopimukhā paṭiggaṇhāmi, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivāmi; so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko …pe… sattāgāriko vā homi sattālopiko; ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi …pe… sattahipi dattīhi yāpemi; ekāhikampi āhāraṃ āhāremi, dvīhikampi āhāraṃ āhāremi …pe… sattāhikampi āhāraṃ āhāremi; iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.

　　 “So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī.

　　 “So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṃsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi; kesamassulocakopi homi kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi homi āsanapaṭikkhitto; ukkuṭikopi homi ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṃ kappemi; sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi– iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi. Idaṃsu me, sāriputta, tapassitāya hoti.

　　 156. “Tatrāssu me idaṃ, sāriputta, lūkhasmiṃ hoti – nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Tassa mayhaṃ, sāriputta, na evaṃ hoti– ‘aho vatāhaṃ imaṃ rajojallaṃ pāṇinā parimajjeyyaṃ, aññe vā pana me imaṃ rajojallaṃ pāṇinā parimajjeyyun’ti. Evampi me, sāriputta na hoti. Idaṃsu me, sāriputta, lūkhasmiṃ hoti.

　　 “Tatrāssu me idaṃ, sāriputta, jegucchismiṃ hoti– so kho ahaṃ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti– ‘māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesin’ti. Idaṃsu me, sāriputta, jegucchismiṃ hoti.

　　 “Tatrāssu me idaṃ, sāriputta, pavivittasmiṃ hoti– so kho ahaṃ, sāriputta, aññataraṃ araññāyatanaṃ ajjhogāhetvā viharāmi. Yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā, vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatati, evameva kho ahaṃ, sāriputta, yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Idaṃsu me, sāriputta, pavivittasmiṃ hoti.

　　 “So kho ahaṃ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṃ taruṇakānaṃ dhenupakānaṃ gomayāni tāni sudaṃ āhāremi. Yāvakīvañca me sāriputta, sakaṃ muttakarīsaṃ apariyādinnaṃ hoti, sakaṃyeva sudaṃ muttakarīsaṃ āhāremi. Idaṃsu me, sāriputta, mahāvikaṭabhojanasmiṃ hoti.

　　 157. “So kho ahaṃ, sāriputta, aññataraṃ bhiṃsanakaṃ vanasaṇḍaṃ ajjhogāhetvā viharāmi. Tatrāssudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti– yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsanti. So kho ahaṃ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṃ abbhokāse viharāmi, divā vanasaṇḍe; gimhānaṃ pacchime māse divā abbhokāse viharāmi, rattiṃ vanasaṇḍe. Apissu maṃ, sāriputta, ayaṃ anacchariyagāthā paṭibhāsi pubbe assutapubbā–

　　 “Sotatto sosinno ceva, eko bhiṃsanake vane.

　　 Naggo na caggimāsīno, esanāpasuto munī”ti.

　　 “So kho ahaṃ, sāriputta, susāne seyyaṃ kappemi chavaṭṭhikāni upadhāya. Apissu maṃ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṃsukenapi okiranti, kaṇṇasotesupi salākaṃ pavesenti. Na kho panāhaṃ, sāriputta, abhijānāmi tesu pāpakaṃ cittaṃ uppādetā. Idaṃsu me, sāriputta, upekkhāvihārasmiṃ hoti.

　　 158. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘āhārena suddhī’ti. Te evamāhaṃsu– ‘kolehi yāpemā’ti. Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti– anekavihitampi kolavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa– ‘mahā nūna tena samayena kolo ahosī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu-āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

　　 159. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘āhārena suddhī’ti. Te evamāhaṃsu– ‘muggehi yāpema …pe… tilehi yāpema …pe… taṇḍulehi yāpemā’ti. Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti– anekavihitampi taṇḍulavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa– ‘mahā nūna tena samayena taṇḍulo ahosī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva taṇḍulo ahosi seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

　　 “Tāyapi kho ahaṃ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṃ uttariṃ manussadhammā alamariyañāṇadassanavisesaṃ. Taṃ kissa hetu? Imissāyeva ariyāya paññāya anadhigamā, yāyaṃ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.

　　 160. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘saṃsārena suddhī’ti. Na kho pana so, sāriputta, saṃsāro sulabharūpo yo mayā asaṃsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve saṃsareyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

　　 “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘upapattiyā suddhī’ti. Na kho pana sā, sāriputta upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve upapajjeyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

　　 “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘āvāsena suddhī’ti. Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve āvaseyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

　　 “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yaññena suddhī’ti. Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

　　 “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘aggiparicariyāya suddhī’ti. Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

　　 161. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yāvadevāyaṃ bhavaṃ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti. Yato ca kho ayaṃ bhavaṃ puriso jiṇṇo hoti vuddho mahallako addhagato vayo-anuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti. Na kho panetaṃ, sāriputta evaṃ daṭṭhabbaṃ. Ahaṃ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayo-anuppatto, āsītiko me vayo vattati. Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṃ tālacchāyaṃ atipāteyya, evaṃ adhimattasatimanto evaṃ adhimattagatimanto evaṃ adhimattadhitimanto evaṃ paramena paññāveyyattiyena samannāgatā. Te maṃ catunnaṃ satipaṭṭhānānaṃ upādāyupādāya pañhaṃ puccheyyuṃ, puṭṭho puṭṭho cāhaṃ tesaṃ byākareyyaṃ, byākatañca me byākatato dhāreyyuṃ, na ca maṃ dutiyakaṃ uttari paṭipuccheyyuṃ. Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṃyevassa tathāgatassa dhammapadabyañjanaṃ, apariyādinnaṃyevassa tathāgatassa pañhapaṭibhānaṃ Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṃ kareyyuṃ. Mañcakena cepi maṃ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṃ. Yaṃ kho taṃ, sāriputta, sammā vadamāno vadeyya– ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṃ sammā vadamāno vadeyya ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’”ti.

　　 162. Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā nāgasamālo bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante! Api hi me, bhante, imaṃ dhammapariyāyaṃ sutvā lomāni haṭṭhāni. Konāmo ayaṃ, bhante, dhammapariyāyo”ti? “Tasmātiha tvaṃ, nāgasamāla, imaṃ dhammapariyāyaṃ lomahaṃsanapariyāyo tveva naṃ dhārehī”ti.

　　 Idamavoca bhagavā. Attamano āyasmā nāgasamālo bhagavato bhāsitaṃ abhinandīti.

　　 Mahāsīhanādasuttaṃ niṭṭhitaṃ dutiyaṃ.