中部26经/猎人的陷阱经[又称-圣求经](譬喻品[3])

我是这样听说的。有一次，佛陀住在舍卫城的祇树给孤独园。一天早上，佛陀穿好衣服，拿着钵进城乞食。这时，很多比丘来见阿难，对他说："阿难，我们很久没听佛陀讲法了，希望能听佛陀说法。"阿难说："那你们去兰玛伽婆罗门的精舍吧，也许能在那里听到佛陀说法。"那些比丘回答说："好的。"

佛陀在城里乞食完后，对阿难说："阿难，我们去东园鹿母讲堂休息吧。"阿难答应了。佛陀就和阿难一起去了东园。傍晚，佛陀从禅定中起来，对阿难说："阿难，我们去东浴室洗澡吧。"阿难答应了。

佛陀和阿难去东浴室洗澡。洗完后，佛陀穿着一件衣服站着擦干身体。阿难对佛陀说："世尊，兰玛伽婆罗门的精舍就在附近，那里环境很好，请您去那里吧。"佛陀默认同意了。

这时佛陀去了兰玛伽婆罗门的精舍。当时有很多比丘在那里讨论佛法。佛陀站在门外等他们讨论完。等他们讲完后，佛陀咳嗽了一声，敲了敲门。比丘们给佛陀开了门。佛陀进去坐下后问道："你们刚才在讨论什么？"比丘们回答："我们正在讨论您的事。"佛陀说："很好！出家人聚在一起就应该要么讨论佛法，要么保持高尚的沉默。"

佛陀说："比丘们，有两种追求 - 圣者的追求和非圣者的追求。什么是非圣者的追求？就是一个人自己会生老病死，却去追求同样会生老病死的事物；一个人自己会悲伤污染，却去追求同样会带来悲伤污染的事物。

什么是会生的事物呢？妻子儿女、奴仆婢女、山羊羔羊、鸡猪、象马牛驴、金银这些都是会生的事物。这些都是执着的对象。一个人自己会生，却执着追求这些同样会生的事物。

什么是会衰老的事物呢？妻子儿女、奴仆婢女、山羊羔羊、鸡猪、象马牛驴、金银这些都是会衰老的事物。这些都是执着的对象。一个人自己会衰老，却执着追求这些同样会衰老的事物。

什么是会生病的事物呢？妻子儿女、奴仆婢女、山羊羔羊、鸡猪、象马牛驴这些都是会生病的事物。这些都是执着的对象。一个人自己会生病，却执着追求这些同样会生病的事物。

什么是会死亡的事物呢？妻子儿女、奴仆婢女、山羊羔羊、鸡猪、象马牛驴这些都是会死亡的事物。这些都是执着的对象。一个人自己会死亡，却执着追求这些同样会死亡的事物。

什么是会悲伤的事物呢？妻子儿女、奴仆婢女、山羊羔羊、鸡猪、象马牛驴这些都是会带来悲伤的事物。这些都是执着的对象。一个人自己会悲伤，却执着追求这些同样会带来悲伤的事物。

什么是会污染的事物呢？妻子儿女、奴仆婢女、山羊羔羊、鸡猪、象马牛驴、金银这些都是会污染的事物。这些都是执着的对象。一个人自己会被污染，却执着追求这些同样会污染的事物。这就是非圣者的追求。"

"什么是圣者的追求呢？在这里，一个人虽然自己会生，但是看到生的过患，就去追求不生的、无上的、安稳的涅槃；虽然自己会老，但是看到老的过患，就去追求不老的、无上的、安稳的涅槃；虽然自己会病，但是看到病的过患，就去追求无病的、无上的、安稳的涅槃；虽然自己会死，但是看到死的过患，就去追求不死的、无上的、安稳的涅槃；虽然自己会悲伤，但是看到悲伤的过患，就去追求无悲的、无上的、安稳的涅槃；虽然自己会被污染，但是看到污染的过患，就去追求无污染的、无上的、安稳的涅槃。这就是圣者的追求。"

"比丘们，我在成佛之前，还是菩萨时，自己会生却追求会生的事物，自己会老却追求会老的事物，自己会病却追求会病的事物，自己会死却追求会死的事物，自己会悲伤却追求会悲伤的事物，自己会被污染却追求会被污染的事物。后来我想：'为什么我自己会生却追求会生的事物呢？为什么我自己会老、会病、会死、会悲伤、会被污染，却追求这些同样会老病死、会悲伤污染的事物呢？我应该去寻求不生、不老、不病、不死、不悲伤、不污染的无上安稳涅槃。'"

"比丘们，后来我年纪还轻，头发乌黑，正值青春年少，虽然父母不愿意，痛哭流涕，但我还是剃除须发，穿上袈裟，出家修行。出家后，为寻求善法和无上寂静之道，我去见了阿罗罗迦蓝，对他说：'迦蓝贤友，我想在你的法律中修行（法律解释：法与戒律）。'

迦蓝对我说：'贤者请住下吧，像你这样有智慧的人，不久就能亲身证得老师的境界。'我很快就学会了他的教法。我不仅能够说法，而且能够说：'我知道、我见到。'

我想：'阿罗罗迦蓝不是仅凭信仰就说他证得这个法，他一定是真正知道和见到了这个法。'于是我去问他：'贤友，你说你证得的法是什么程度？'他说他证得无所有处定（无所有处解释，见第一百五十五章）。

我想：'不只是迦蓝有信心，我也有信心；不只是迦蓝有精进，我也有精进；不只是迦蓝有念，我也有念；不只是迦蓝有定，我也有定；不只是迦蓝有慧，我也有慧。我何不努力证得他所证得的法呢？'不久我就证得了那个境界。"

我去见迦蓝说："贤友，你说你证得的法就是这些吗？"

他说："是的，这就是我证得的法。"

我说："我也证得了这些法。"

迦蓝说："真是太好了！我们能遇见像您这样的同修真是幸运。我所证得的法，您也证得了；您所证得的法，我也证得了。我知道的，您也知道；您知道的，我也知道。我是什么样，您也是什么样；您是什么样，我也是什么样。来吧，我们一起带领这个团体吧。"这样，阿罗罗迦蓝虽是我的老师，却把我和他平等对待，给予我最高的尊敬。

但我想："这个法不能导向厌离、离欲、寂灭、宁静、证悟、正觉、涅槃，只能导向无所有处的投生。"于是我对这个法不满意，就离开了。

我继续寻求无上寂静之道，去见了乌达迦·罗摩子。来到后，我对他说："贤友，我想在你的法律中修行。"他说："贤者请住下吧，像你这样有智慧的人，不久就能亲身证得老师的境界。"我很快就学会了他的教法。我不仅能够说法，而且能说："我知道、我见到。"

我想："罗摩不是仅凭信仰就说他证得这个法，他一定是真正知道和见到了这个法。"于是我去问乌达迦："罗摩说他证得的法是什么程度？"乌达迦说他证得非想非非想处定（非想非非想处解释，见第一百五十五章）。

我想："不只是罗摩有信心，我也有信心；不只是罗摩有精进，我也有精进；不只是罗摩有念，我也有念；不只是罗摩有定，我也有定；不只是罗摩有慧，我也有慧。我何不努力证得他所证得的法呢？"不久我就证得了那个境界。

我去见乌达迦说："贤友，罗摩说他证得的法就是这些吗？"

乌达迦说："是的，这就是罗摩证得的法。"

我说："我也证得了这些法。"

乌达迦说："真是太好了！我们能遇见像您这样的同修真是幸运。罗摩所证得的法，您也证得了；您所证得的法，罗摩也证得了。罗摩知道的，您也知道；您知道的，罗摩也知道。罗摩是什么样，您也是什么样；您是什么样，罗摩也是什么样。来吧，请您来带领这个团体吧。"这样，乌达迦虽是我的同修，却把我放在老师的地位，给予我最高的尊敬。

但我想："这个法不能导向厌离、离欲、寂灭、宁静、证悟、正觉、涅槃，只能导向非想非非想处的投生。"于是我对这个法不满意，就离开了。

我在摩揭陀国继续寻求无上寂静之道，慢慢游行到了优楼频螺的西那尼村。在那里我看到一片美丽的土地，有宜人的树林，有清澈流动的河水，有适合沐浴的河岸，周围还有可以乞食的村庄。我想："这片土地真美好，树林优美，河水清澈，河岸宜人，周围又有村庄可以乞食。对于想要精进修行的人来说，这是个理想的地方。"于是我就在那里坐下来修行。

我虽然自己会生老病死，会悲伤污染，但看到了这些的过患，就去寻求不生不老不病不死，不悲伤不污染的无上安稳涅槃，最终也证得了这些。我生起了智见："我的解脱不可动摇，这是最后一生，不会再有来生了。"

我想："我证得的这个法很深奥，难见难懂，寂静微妙，超越思维，精细深邃，只有智者才能体会。但是众生喜欢执着，乐于执着，安于执着。对于喜欢执着的众生来说，因缘法这个道理很难见到（因缘法解释，见第四十八章，第四十九章）；涅槃的境界 - 也就是一切行的止息，一切执着的舍离，爱欲的灭尽，离欲，寂灭 - 这些也很难见到。如果我讲法，他们不能理解，那只会让我疲惫烦恼。"于是我想到了这些前所未有的偈子：

"我费尽艰辛才证得的法，现在没必要说出来，

因为被贪嗔蒙蔽的人，难以理解这深奥之法。

此法逆流而上，深奥细微难见，

被贪欲蒙蔽、被黑暗覆盖的人看不见它。"

当我这样思惟时，我的心倾向于安住，不想说法。这时，大梵天王知道了我的想法（梵天解释：意译清净、离欲。印度思想将万有之根源‘梵’，予以神格化，为婆罗门教、印度教之创造神，与湿婆、毗湿奴并称为婆罗门教与印度教之三大神。据摩奴法典所载，梵天出自金胎（梵卵），原有五头，其一头传为湿婆所毁，余四头，具四手，分别持吠陀经典、莲花、匙子，念珠或钵。佛教将其列为色界之初禅天。一般分为三种，即梵众天、梵辅天与大梵天，总称为梵天。其中，大梵天王统御梵众之人民、梵辅之辅弼臣。又通常所称之梵天大都指大梵天王，又称梵王，名为尸弃或世主。印度古传说中，为劫初时从光音天下生，造作万物，佛教中则以之与帝释天同为佛教之护法神。释尊曾升忉利天为母说法，下降此世时，梵王为佛之右胁侍，持白拂；或谓是梵天与摩罗王相合者。大梵天王身长为一由延半，寿命一劫半，其所住之宫殿，称为梵王宫。密教将其列为十二天之一，守护上方。密教之梵天像四面四臂，右手持莲花、数珠，左手执军持，作唵字印，乘七鹅车，戴发髻冠。又供养大梵天之修法，称为梵天供），心想："糟糕了！世界要毁灭了！如果如来、阿罗汉、正等正觉者的心倾向于安住，不想说法的话。"

于是大梵天王，就像壮士伸展弯曲的手臂或弯曲伸展的手臂那样快速地从梵天界消失（梵天界解释，见第八百零五章），出现在我面前。他偏袒右肩，向我合掌，说："世尊，请说法！善逝，请说法！有些众生尘垢很少，如果不听法就会退失。会有人能懂法的。"大梵天王说完后，又说了这些偈子：

"从前在摩揭陀，出现不清净之法，

被污垢染着的人所想。

请打开甘露之门，

让他们听闻清净者证悟的法。

就像站在山顶上的人，

能看见周围的人们。

智慧者啊，请登上法所成的宫殿，

无忧者啊，请观察陷于忧愁、

被生老所压迫的人们。

英雄啊！战胜者啊！商队领袖啊！无债者啊！

请遍行世间！世尊请说法！

会有人能懂的。"

因为梵天的请求，以及对众生的慈悲，我用佛眼观察世间。我看到众生有尘垢多的，有尘垢少的；有根器利的，有根器钝的；有容易教导的，有难教导的；有些人看到来世的危险而活着，有些人看不到来世的危险。就像在莲池中，有些莲花生在水中、长在水中、不出水面；有些生在水中、长在水中、正好到水面；有些生在水中、长在水中、超出水面而不被水沾湿。同样地，我看到众生也有这些不同。于是我用偈子回答梵天：

"为有耳的人打开甘露门，

让他们舍弃原有的信仰。

因为预见到麻烦，梵天啊，

我没有对人说这殊胜的法。"

这时，大梵天心想："世尊已经同意说法了"，就向我礼敬，右绕后消失了。

我想："我应该先对谁说法呢？谁能很快理解这个法呢？"我想到："阿罗罗迦蓝有智慧，聪明，长久以来尘垢也少，我应该先对他说法，他会很快理解的。"但这时有位天神来告诉我："世尊，阿罗罗迦蓝七天前已经去世了。"我也生起智见，知道他已去世。我想："这是一个很大的损失，如果他听到这个法，一定会很快理解。"

我又想："那我该先对谁说法呢？"我想到："乌达迦罗摩子有智慧，聪明，长久以来尘垢也少，我应该先对他说法。"但又有天神来告诉我："世尊，乌达迦昨晚已经去世了。"我也生起智见，知道确实如此。我想："这也是一个很大的损失，如果他听到这个法，一定会很快理解。"

我再想："我该先对谁说法呢？"我想到："五比丘曾经在我苦行时照顾我，帮助很大，我应该先对他们说法。"我又想："他们现在在哪里呢？"用天眼看见他们在波罗奈城的鹿野苑。于是我在优楼频螺住了一段时间后，就向波罗奈城出发。

在去伽耶和菩提树之间的路上，一位外道优波迦遇见我，说："朋友，你的容貌很清净，肤色光亮。你是跟随谁出家的？谁是你的老师？你信奉谁的法？"听到这话，我用偈子回答优波迦：

"我已战胜一切，了知一切，

于一切法不染着。

舍弃一切，灭尽爱欲得解脱，

自己证悟了，还要称谁为师？

我没有老师，找不到与我相等的人，

在天人世界中，没有能与我匹敌的。

我是世间的阿罗汉，是无上的导师，

独一无二的正等正觉者，清凉寂静。

我去迦尸城转法轮，

在盲目的世间，击打甘露之鼓。"

优波迦说："朋友，照你所说，你应该是无限的胜利者。"

我回答说："像我这样断尽烦恼的人才是真正的胜利者，

我已经降伏了一切恶法，所以优波迦，我是胜利者。"

优波迦听后，摇摇头说"或许是吧"，就走向别的路去了。

我继续走，最终到达波罗奈城的鹿野苑，那里有五比丘。他们远远看见我来，就互相约定说："朋友们，这个贪图享乐、放弃苦行的沙门乔达摩来了。我们不要向他致敬，不要起身迎接，不要替他拿衣钵。不过可以给他准备座位，如果他想坐就让他坐。"但是当我走近时，他们忍不住违背了约定。有的来接我的衣钵，有的准备座位，有的准备洗脚水。不过他们还是称呼我"朋友"。

我对五比丘说："比丘们，不要称如来为'朋友'。如来是阿罗汉，是正等正觉者。请仔细听，我已经证得甘露法，我要教导你们，为你们说法。如果按照我的教导修行，不久你们就能实现善男子出家的最终目标，亲自证得最高的梵行（梵行解释：清净的修行，一般指修行八正道）。"

五比丘回答说："朋友乔达摩，你以前那样精进苦行都没有证得超越凡人的殊胜智见，现在你过着舒适的生活，放弃精进，怎么可能证得超越凡人的殊胜智见呢？"

我说："比丘们，如来不是贪图安逸，也没有放弃精进。如来是阿罗汉，是正等正觉者。请仔细听，我已证得甘露法，我要教导你们，为你们说法。如果按照我的教导修行，不久你们就能实现善男子出家的最终目标，亲自证得最高的梵行。"

五比丘第二次、第三次重复了相同的话。每次我都作出同样的回答。最后我问五比丘："比丘们，你们以前有没有听过我这样说话？"他们回答："没有，世尊。"

我说："比丘们，如来是阿罗汉，是正等正觉者。请仔细听，我已证得甘露法，我要教导你们，为你们说法。如果按照我的教导修行，不久你们就能实现善男子出家的最终目标，亲自证得最高的梵行。"

这样我终于说服了五比丘。我教导两位比丘法，让三位去乞食。六个人靠三位带回来的食物生活。我教导三位比丘法，让两位去乞食。六个人靠两位带回来的食物生活。在我这样教导和指引下，这五位比丘虽然会生老病死，会悲伤污染，但看到了这些的过患，就去寻求不生不老不病不死，不悲伤不污染的无上安稳涅槃，最终也都证得了这些。他们生起了智见："我们的解脱不可动摇，这是最后一生，不会再有来生了。"

"比丘们，有五种欲望。哪五种呢？眼睛看到的色（色解释：物质事物，物质世界）、耳朵听到的声、鼻子闻到的香、舌头尝到的味、身体接触到的触，这些都是令人喜爱、可意、悦意，能引起贪爱的感官对象。这就是五欲。

任何沙门、婆罗门如果贪着、迷恋这五欲，不见其过患，不知出离的智慧，他们就像林中的鹿被困在猎人的陷阱里一样。落入不幸，遭遇祸患，任猎人摆布。当猎人来时，这鹿无法随意逃走。

同样，任何沙门、婆罗门如果不贪着、不迷恋这五欲（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），能见其过患，有出离的智慧，他们就像林中的鹿没被困在猎人的陷阱里。不会落入不幸，不会遭遇祸患，不会任猎人摆布。当猎人来时，这鹿可以随意逃走。

就像森林中的野鹿，可以自在地走，自在地站，自在地坐，自在地卧。为什么？因为不在猎人的范围内。

同样，比丘远离欲望，远离不善法，有寻有伺，有由离生的喜乐，证得初禅（有寻有伺解释，见第八百八十九章；初禅解释，见第一百五十五章）。这就叫做比丘使魔王失明，消灭魔王的眼目，超出魔王的视线。

再者，比丘寻伺平息，内心安静，心专一境，无寻无伺，有由定生的喜乐，证得第二禅（第二禅解释：即是二禅，见第一百五十五章）。这也叫做比丘使魔王失明...超出魔王的视线。

再者，比丘离喜，住于舍心，正念正知，以身感受乐，如圣者所说的"有舍有念住于乐"，证得第三禅（第三禅，见第一百五十五章）。这也叫做比丘使魔王失明...超出魔王的视线。

再者，比丘断乐断苦，先前的喜忧已灭，不苦不乐，舍念清净，证得第四禅（四禅解释，见第一百五十五章）。这也叫做比丘使魔王失明...超出魔王的视线。

再者，比丘完全超越色想，灭有对想（有对想解释：即是五根对五境接触碰撞生起念想，也就是由眼睛与物质事物，耳朵与声音，鼻子与气味，舌头与味道，身体与触觉生起念想），不作意种种想，知道"虚空无边"，证得空无边处（空无边处解释，见第一百五十五章）。这也叫做比丘使魔王失明...超出魔王的视线。

再者，比丘完全超越空无边处，知道"识无边"，证得识无边处（识无边处解释，见第一百五十五章）。这也叫做比丘使魔王失明...超出魔王的视线。

再者，比丘完全超越识无边处，知道"无所有"，证得无所有处（无所有处解释，见第一百五十五章）。这也叫做比丘使魔王失明...超出魔王的视线。

再者，比丘完全超越无所有处，证得非想非非想处（非想非非想处解释，见第一百五十五章）。这也叫做比丘使魔王失明...超出魔王的视线。

再者，比丘完全超越非想非非想处，证得想受灭定（想受灭解释，见第一百五十五章），以智慧见到烦恼已尽。这就叫做比丘使魔王失明，消灭魔王的眼目，超出魔王的视线。他渡过了世间的贪着，能自在地走，自在地站，自在地坐，自在地卧。为什么？因为不在魔王的范围内。"

世尊说完后，比丘们都欢喜接受世尊的教导。

《猎人的陷阱经》结束。

巴利语原版经文

MN.26/(6) Pāsarāsisuttaṃ(另版Ariyapariyesanāsuttaṃ)

　　 272. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavocuṃ– “cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā. Sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti. “Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha; appeva nāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.

　　 Atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

　　 273. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho āyasmā ānando bhagavantaṃ etadavoca– “ayaṃ, bhante, rammakassa brāhmaṇassa assamo avidūre. Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo; pāsādiko, bhante, rammakassa brāhmaṇassa assamo. Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

　　 Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti. Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno. Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivariṃsu kho te bhikkhū bhagavato dvāraṃ. Atha kho bhagavā rammakassa brāhmaṇassa assamaṃ pavisitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi– “kāyanuttha, bhikkhave, etarahi kathāya sannisinnā? Kā ca pana vo antarākathā vippakatā”ti “Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto”ti. “Sādhu, bhikkhave! Etaṃ kho, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ– dhammī vā kathā, ariyo vā tuṇhībhāvo”.

　　 274. “Dvemā, bhikkhave, pariyesanā– ariyā ca pariyesanā, anariyā ca pariyesanā.

　　 “Katamā ca, bhikkhave, anariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṃyeva pariyesati, attanā jarādhammo samāno jarādhammaṃyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati, attanā sokadhammo samāno sokadhammaṃyeva pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati.

　　 “Kiñca, bhikkhave, jātidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, jātidhammaṃ, dāsidāsaṃ jātidhammaṃ, ajeḷakaṃ jātidhammaṃ, kukkuṭasūkaraṃ jātidhammaṃ, hatthigavāssavaḷavaṃ jātidhammaṃ, jātarūparajataṃ jātidhammaṃ. Jātidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṃyeva pariyesati.

　　 “Kiñca, bhikkhave, jarādhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, jarādhammaṃ, dāsidāsaṃ jarādhammaṃ, ajeḷakaṃ jarādhammaṃ, kukkuṭasūkaraṃ jarādhammaṃ, hatthigavāssavaḷavaṃ jarādhammaṃ jātarūparajataṃ jarādhammaṃ. Jarādhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṃyeva pariyesati.

　　 “Kiñca, bhikkhave, byādhidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, byādhidhammaṃ, dāsidāsaṃ byādhidhammaṃ, ajeḷakaṃ byādhidhammaṃ, kukkuṭasūkaraṃ byādhidhammaṃ, hatthigavāssavaḷavaṃ byādhidhammaṃ. Byādhidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati.

　　 “Kiñca, bhikkhave, maraṇadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, maraṇadhammaṃ, dāsidāsaṃ maraṇadhammaṃ, ajeḷakaṃ maraṇadhammaṃ, kukkuṭasūkaraṃ maraṇadhammaṃ, hatthigavāssavaḷavaṃ maraṇadhammaṃ. Maraṇadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati.

　　 “Kiñca, bhikkhave, sokadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, sokadhammaṃ, dāsidāsaṃ sokadhammaṃ, ajeḷakaṃ sokadhammaṃ, kukkuṭasūkaraṃ sokadhammaṃ, hatthigavāssavaḷavaṃ sokadhammaṃ. Sokadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṃyeva pariyesati.

　　 “Kiñca, bhikkhave, saṃkilesadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, saṃkilesadhammaṃ, dāsidāsaṃ saṃkilesadhammaṃ, ajeḷakaṃ saṃkilesadhammaṃ kukkuṭasūkaraṃ saṃkilesadhammaṃ, hatthigavāssavaḷavaṃ saṃkilesadhammaṃ, jātarūparajataṃ saṃkilesadhammaṃ. Saṃkilesadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati. Ayaṃ, bhikkhave, anariyā pariyesanā.

　　 275. “Katamā ca, bhikkhave, ariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati. Ayaṃ, bhikkhave, ariyā pariyesanā.

　　 276. “Ahampi sudaṃ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṃyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṃyeva pariyesāmi, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi. Tassa mayhaṃ, bhikkhave, etadahosi– ‘kiṃ nu kho ahaṃ attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno …pe… byādhidhammo samāno… maraṇadhammo samāno… sokadhammo samāno… attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi? Yaṃnūnāhaṃ attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyan’ti.

　　 277. “So kho ahaṃ, bhikkhave, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ. Upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ– ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, bhikkhave, āḷāro kālāmo maṃ etadavoca– ‘viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi– ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.

　　 “Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ– ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave, etadahosi– ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho āḷārasseva kālāmassa atthi sati, mayhaṃpatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhaṃpatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

　　 “Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ–

　　 ‘Ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?

　　 ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti.

　　 ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.

　　 ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno (attano) antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi– ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

　　 278. “So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ– ‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, bhikkhave, udako rāmaputto maṃ etadavoca– ‘viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti.

　　 “Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ– ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ mayhaṃpatthi vīriyaṃ; na kho rāmasseva ahosi sati, mayhaṃpatthi sati; na kho rāmasseva ahosi samādhi, mayhaṃpatthi samādhi, na kho rāmasseva ahosi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

　　 “Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ–

　　 ‘Ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?

　　 ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti.

　　 ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.

　　 ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi, taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti Iti kho, bhikkhave udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi– ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

　　 279. “So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ Tassa mayhaṃ, bhikkhave, etadahosi– ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, bhikkhave, tattheva nisīdiṃ– alamidaṃ padhānāyāti.

　　 280. “So kho ahaṃ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ. Ñāṇañca pana me dassanaṃ udapādi– ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.

　　 281. “Tassa mayhaṃ, bhikkhave, etadahosi– ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmā kho panāyaṃ pajā ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ– idappaccayatā paṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ yadidaṃ– sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā–

　　 ‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

　　 Rāgadosaparetehi, nāyaṃ dhammo susambudho.

　　 ‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

　　 Rāgarattā na dakkhanti, tamokhandhena āvuṭā’”ti.

　　 282. “Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya. Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi– ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati, no dhammadesanāyā’ti. Atha kho, bhikkhave, brahmā sahampati– seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva– brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca– ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro’ti. Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca–

　　 ‘Pāturahosi magadhesu pubbe,

　　 Dhammo asuddho samalehi cintito.

　　 Apāpuretaṃ amatassa dvāraṃ,

　　 Suṇantu dhammaṃ vimalenānubuddhaṃ.

　　 ‘Sele yathā pabbatamuddhaniṭṭhito,

　　 Yathāpi passe janataṃ samantato.

　　 Tathūpamaṃ dhammamayaṃ sumedha,

　　 Pāsādamāruyha samantacakkhu.

　　 Sokāvatiṇṇaṃ janatamapetasoko,

　　 Avekkhassu jātijarābhibhūtaṃ.

　　 ‘Uṭṭhehi vīra vijitasaṅgāma, satthavāha aṇaṇa vicara loke.

　　 Desassu bhagavā dhammaṃ, aññātāro bhavissantī’”ti.

　　 283. “Atha kho ahaṃ, bhikkhave, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ. Addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ accuggamma ṭhitāni anupalittāni udakena; evameva kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṃ, bhikkhave, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ–

　　 ‘Apārutā tesaṃ amatassa dvārā,

　　 Ye sotavanto pamuñcantu saddhaṃ.

　　 Vihiṃsasaññī paguṇaṃ na bhāsiṃ,

　　 Dhammaṃ paṇītaṃ manujesu brahme’”ti.

　　 “Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

　　 284. “Tassa mayhaṃ, bhikkhave, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi– ‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca– ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. Ñāṇañca pana me dassanaṃ udapādi– ‘sattāhakālaṅkato āḷāro kālāmo’ti. Tassa mayhaṃ, bhikkhave, etadahosi– ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.

　　 “Tassa mayhaṃ, bhikkhave, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi– ‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca– ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. Ñāṇañca pana me dassanaṃ udapādi– ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṃ, bhikkhave, etadahosi– ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṃ dhammaṃ suṇeyya khippameva ājāneyyā’ti.

　　 “Tassa mayhaṃ bhikkhave, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi– ‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyyan’ti. Tassa mayhaṃ, bhikkhave, etadahosi– ‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti? Addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. Atha khvāhaṃ, bhikkhave, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ.

　　 285. “Addasā kho maṃ, bhikkhave, upako ājīvako antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ. Disvāna maṃ etadavoca– ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto! Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’ti Evaṃ vutte, ahaṃ, bhikkhave, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ–

　　 ‘Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto.

　　 Sabbañjaho taṇhākkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ.

　　 ‘Na me ācariyo atthi, sadiso me na vijjati;

　　 Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.

　　 ‘Ahañhi arahā loke, ahaṃ satthā anuttaro;

　　 Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.

　　 ‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;

　　 Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ amatadundubhin’ti.

　　 ‘Yathā kho tvaṃ, āvuso, paṭijānāsi, arahasi anantajino’ti!

　　 ‘Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;

　　 Jitā me pāpakā dhammā, tasmāhamupaka jino’ti.

　　 “Evaṃ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.

　　 286. “Atha khvāhaṃ, bhikkhave, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ. Addasaṃsu kho maṃ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhapesuṃ – ‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṃ paṭiggahetabbaṃ. Api ca kho āsanaṃ ṭhapetabbaṃ, sace ākaṅkhissati nisīdissatī’ti. Yathā yathā kho ahaṃ, bhikkhave, upasaṅkamiṃ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ, appekacce āsanaṃ paññapesuṃ, appekacce pādodakaṃ upaṭṭhapesuṃ. Api ca kho maṃ nāmena ca āvusovādena ca samudācaranti.

　　 “Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha. Arahaṃ, bhikkhave, tathāgato sammāsambuddho Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Evaṃ vutte, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassana-visesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesan’ti? Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ– ‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassana-visesan’ti? Dutiyampi kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ– ‘na, bhikkhave, tathāgato bāhulliko …pe… upasampajja viharissathā’ti. Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassana-visesan’ti?

　　 “Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitametan’ti ? ‘No hetaṃ, bhante’. ‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

　　 “Asakkhiṃ kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṃ. Dvepi sudaṃ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti. Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. Tayopi sudaṃ, bhikkhave, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā jarādhammā samānā jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā… attanā sokadhammā samānā… attanā saṃkilesadhammā samānā saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu. Ñāṇañca pana nesaṃ dassanaṃ udapādi– ‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.

　　 287. “Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā– ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’ . ‘Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṃ adhisayeyya. So evamassa veditabbo– anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ na pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā– ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā– ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

　　 “Seyyathāpi bhikkhave, āraññako mago abaddho pāsarāsiṃ adhisayeyya. So evamassa veditabbo– ‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā– ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

　　 “Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.

　　 “Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.

　　 “Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.

　　 “Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.

　　 “Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.

　　 “Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.

　　 “Puna caparaṃ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.

　　 “Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.

　　 “Puna caparaṃ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato. Tiṇṇo loke visattikaṃ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, pāpimato”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Pāsarāsisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.