中部35经/萨遮迦小经(双大品[4])

如是我闻：一时，世尊住在毗舍离大林重阁讲堂。

当时，萨遮迦尼干子住在毗舍离。他是一个爱辩论者，自称智者，受到众人尊敬。他在毗舍离的集会中这样说："我没见过任何沙门、婆罗门、僧团领袖、教团导师，即使是自称为阿罗汉、正等正觉者（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；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；正等正觉者解释：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），在与我辩论时不会战栗、颤抖、发抖，不会流汗。即使我与无生命的柱子辩论，它也会因我的论辩而战栗、颤抖、发抖。更何况是人呢？"

那时，尊者阿说示在晨早时分，着衣持钵入毗舍离城乞食。萨遮迦尼干子在毗舍离游逛散步时，远远看见尊者阿说示走来。他走近阿说示，与他互相问候。寒暄过后，站在一旁问道："朋友阿说示，沙门乔达摩如何教导弟子？他的教导主要包含什么内容？"

阿说示回答说："阿耆毗沙，世尊这样教导弟子，这样的教导在弟子中广泛流传：'诸比丘，色是无常（色解释：物质事物，物质世界；无常解释：无法永远存在，随时在变化，无法永恒保持不变），受是无常，想是无常，行是无常，识是无常。诸比丘，色是无我，受是无我，想是无我，行是无我，识是无我。一切行无常，一切法无我。'"

萨遮迦说："朋友阿说示，我们听到这样的说法真是不幸，我们竟然听到沙门乔达摩持这样的见解。或许有一天我们能与乔达摩见面，与他交谈，或许能让他摆脱这种恶见。"

当时，有约五百位离车族人因某事聚集在集会堂。萨遮迦尼干子走近这些离车人说："请诸位离车人来，请诸位离车人来！今天我要与沙门乔达摩进行对话。如果沙门乔达摩像他的一位名叫阿说示的弟子那样对我立论，我就会像强壮的人抓住长毛羊的毛拖着它转圈一样，用论辩拖着沙门乔达摩转圈。就像强壮的酿酒工人把大滤酒布扔进深水池中，抓住角落拖来拖去一样，我要用论辩拖着沙门乔达摩转圈。就像强壮的酿酒人抓住发丝摇动、抖动、震动一样，我要用论辩摇动、抖动、震动沙门乔达摩。就像六十岁的大象进入深池玩水游戏一样，我要和沙门乔达摩玩'洗麻布游戏'。请诸位离车人来，请诸位离车人来！今天我要与沙门乔达摩进行对话。"

有些离车人说："沙门乔达摩怎能驳倒萨遮迦尼干子的论点呢？反而是萨遮迦尼干子会驳倒沙门乔达摩的论点。"

有些离车人说："萨遮迦尼干子算什么，怎能驳倒世尊的论点呢？反而是世尊会驳倒萨遮迦尼干子的论点。"

于是萨遮迦尼干子在约五百位离车人陪同下去往大林重阁讲堂。

那时，许多比丘在露地经行（经行解释：意指在一定的场所中往复回旋之行走。通常在食后、疲倦时，或坐禅昏沉瞌睡时，即起而经行，为一种调剂身心之安静散步。据大比丘三千威仪经卷上所载，适于经行之地有五，即闲处、户前、讲堂之前、塔下、阁下。另据四分律卷五十九所说，时常经行能得五利：(一)能堪远行，(二) 能静思惟，(三)少病，(四)消食，(五)于定中得以久住）。萨遮迦尼干子走近那些比丘问道："现在尊敬的乔达摩在哪里？我们想见乔达摩。"

比丘们回答说："阿耆毗沙，世尊已进入大林，坐在某棵树下度过午后。"

于是萨遮迦尼干子与一大群离车人一起进入大林，走向世尊。走近后与世尊互相问候。寒暄过后，坐在一旁。那些离车人有的向世尊礼拜后坐在一旁，有的与世尊互相问候寒暄后坐在一旁，有的向世尊合掌后坐在一旁，有的报上姓名后坐在一旁，有的默默坐在一旁。

坐在一旁的萨遮迦尼干子对世尊说："我想请教乔达摩一些问题，如果乔达摩允许我提问并回答。"

"阿耆毗沙，你想问什么就问吧。"

"尊敬的乔达摩如何教导弟子？乔达摩的教导主要包含什么内容？"

"阿耆毗沙，我是这样教导弟子的，这样的教导在弟子中广泛流传：'诸比丘，色是无常，受是无常，想是无常，行是无常，识是无常。诸比丘，色是无我，受是无我，想是无我，行是无我，识是无我。一切行无常，一切法无我。'"

"乔达摩，我想到一个比喻。"

"请说出你的比喻吧，阿耆毗沙。"世尊说。

"乔达摩，就像所有种子和植物的生长、发育、茂盛，都依靠大地，立足于大地。同样，所有需要力量的工作，也都依靠大地，立足于大地而完成。同样的，乔达摩，人以色身为自我，依止于色而造作福业或非福业（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）；以受为自我，依止于受而造作福业或非福业；以想为自我，依止于想而造作福业或非福业；以行为自我，依止于行而造作福业或非福业；以识为自我，依止于识而造作福业或非福业。"

"阿耆毗沙，你是否这样说：'色是我的我，受是我的我，想是我的我，行是我的我，识是我的我'？"

"是的，乔达摩，我确实这样说：'色是我的我，受是我的我，想是我的我，行是我的我，识是我的我'，而且这大众也是这样说。"

"阿耆毗沙，大众与你何干？请你只谈你自己的论点。"

"那好，乔达摩，我说'色是我的我，受是我的我，想是我的我，行是我的我，识是我的我'。"

"阿耆毗沙，那么我现在要问你，你就按你的想法回答。你认为刹帝利灌顶王（刹帝利解释：意译地主、王种。略作刹利。乃印度四姓阶级中之第二阶级，地位仅次于婆罗门，乃王族、贵族、士族所属之阶级，系从事军事、政治者。释尊即出身此阶级），比如憍萨罗国的波斯匿王或摩揭陀国的韦提希子阿阇世王，在他们的国土上是否有权力处死该处死的人，没收该没收的人的财产，放逐该放逐的人？"

"是的，乔达摩，刹帝利灌顶王确实有这样的权力。即使是这些部落联盟，如跋耆人、末罗人，在他们自己的领地上也有这样的权力。更何况是刹帝利灌顶王如波斯匿王或阿阇世王呢？他们确实有这样的权力，应该有这样的权力。"

"阿耆毗沙，你说'色是我的我'，那么你对这个色有主导权吗？你能说'愿我的色是这样，愿我的色不是那样'吗？"

当这样问时，萨遮迦默然无语。世尊第二次问他同样的问题，他仍然默然无语。于是世尊对他说："阿耆毗沙，现在你要回答，不是保持沉默的时候。如果有人被如来问到第三次合理的问题还不回答，他的头会裂成七块。"

那时，金刚手夜叉手持燃烧着的铁金刚杵，站在萨遮迦的上空，想着："如果这个萨遮迦被世尊问到第三次合理的问题还不回答，我就把他的头打成七块。"只有世尊和萨遮迦能看见这金刚手夜叉。

萨遮迦害怕、恐惧、毛骨悚然，只好寻求世尊的庇护，求助于世尊，对世尊说："请乔达摩问我，我会回答。"

"阿耆毗沙，你仔细听着：你说'色是我的我'，那么你对这个色有主导权吗？你能说'愿我的色是这样，愿我的色不是那样'吗？"

"不能，乔达摩。"

"阿耆毗沙，你要注意思考，思考清楚后再回答。你前后的话不一致。阿耆毗沙，你说'受是我的我'，那么你对这个受有主导权吗？你能说'愿我的受是这样，愿我的受不是那样'吗？"

"不能，乔达摩。"

"阿耆毗沙，你要注意思考，思考清楚后再回答。你前后的话不一致。阿耆毗沙，你说'想是我的我'，那么你对这个想有主导权吗？你能说'愿我的想是这样，愿我的想不是那样'吗？"

"不能，乔达摩。"

"阿耆毗沙，你要注意思考，思考清楚后再回答。你前后的话不一致。阿耆毗沙，你说'行是我的我'，那么你对这些行有主导权吗？你能说'愿我的行是这样，愿我的行不是那样'吗？"

"不能，乔达摩。"

"阿耆毗沙，你要注意思考，思考清楚后再回答。你前后的话不一致。阿耆毗沙，你说'识是我的我'，那么你对这个识有主导权吗？你能说'愿我的识是这样，愿我的识不是那样'吗？"

"不能，乔达摩。"

"阿耆毗沙，你要注意思考，思考清楚后再回答。你前后的话不一致。阿耆毗沙，你认为色是常还是无常？"

"是无常的，乔达摩。"

"那无常的是苦还是乐？"

"是苦的，乔达摩。"

"对于无常、苦、变异的法，是否适合认为'这是我的，这是我，这是我的我'？"

"不适合，乔达摩。"

"阿耆毗沙，你认为受...想...行...识是常还是无常？"

"是无常的，乔达摩。"

"那无常的是苦还是乐？"

"是苦的，乔达摩。"

"对于无常、苦、变异的法，是否适合认为'这是我的，这是我，这是我的我'？"

"不适合，乔达摩。"

"阿耆毗沙，你怎么认为，如果有人执着于苦，投入苦，沉溺于苦，把苦看作'这是我的，这是我，这是我的我'，他能自己完全了知苦，或者超越苦而安住吗？"

"怎么可能呢，乔达摩？这是不可能的。"

"阿耆毗沙，那么你认为，你不就是这样一个人吗？执着于苦，投入苦，沉溺于苦，把苦看作'这是我的，这是我，这是我的我'？"

"确实如此，乔达摩，确实如此。"

"阿耆毗沙，就像一个想要寻找实木的人，拿着锐利的斧头进入森林，看见一株高大的芭蕉树干，又直又新，没有枝节。他砍断树根，再砍断树顶，然后剥开外皮。当他剥开外皮时，连软木也找不到，更别说实心木了。同样地，当我详细检查你的论点时，发现它是空洞的、无实质的、错误的。

你不是在毗舍离的集会上说过：'我没见过任何沙门、婆罗门、僧团领袖、教团导师，即使是自称为阿罗汉、正等正觉者，在与我辩论时不会战栗、颤抖、发抖，不会流汗。即使我与无生命的柱子辩论，它也会因我的论辩而战栗、颤抖、发抖。更何况是人呢？'而现在你的额头上却冒出了汗珠，渗透了上衣，落到地上。而我的身上现在却没有一滴汗。"说完，世尊在大众中显现出他金色的身体。听到这些话，萨遮迦默然无语，羞愧难当，耷拉着肩膀，低头沉思，无话可说地坐着。

这时，离车族的青年杜目科看见萨遮迦默然无语，羞愧难当，耷拉着肩膀，低头沉思，无话可说地坐着，就对世尊说："世尊，我想到一个比喻。"

世尊说："杜目科，请说出你的比喻。"

"世尊，比如在一个村庄或市镇附近有一个池塘，里面住着一只螃蟹。世尊，有许多男孩女孩从村里或镇上来到池塘边，下到池塘里，把螃蟹从水里拿出来放在陆地上。每当这只螃蟹伸出一个钳子，这些男孩女孩就用棍子或石头打断它，压碎它，完全压碎它。这样，当螃蟹的所有钳子都被打断、压碎、完全压碎后，它就不可能再回到池塘里去了。同样地，世尊，萨遮迦的一切诡辩、狡辩、争辩都被世尊打断、压碎、完全压碎了。现在他不可能再以辩论的目的接近世尊了。"

当杜目科说这话时，萨遮迦对他说："等一等，杜目科，等一等，杜目科！我不是在跟你说话，我是在跟乔达摩大师说话。"

"乔达摩大师，让我们放下我和其他普通沙门婆罗门的言论吧，那些都是无意义的闲谈。但是我想请问：一个人如何才能成为乔达摩大师的弟子，遵循教导，超越疑惑，消除迷惑，获得自信，不依赖他人而住于师教中？"

"阿耆毗沙，在这里，我的弟子对于任何色，无论是过去、未来、现在的，内在的或外在的，粗的或细的，低劣的或高尚的，远的或近的，都要以正确的智慧如实地看见'这不是我的，这不是我，这不是我的我'。对于任何受...任何想...任何行...任何识，无论是过去、未来、现在的，内在的或外在的，粗的或细的，低劣的或高尚的，远的或近的，都要以正确的智慧如实地看见'这不是我的，这不是我，这不是我的我'。阿耆毗沙，这样，我的弟子就成为遵循教导的人，超越疑惑，消除迷惑，获得自信，不依赖他人而住于师教中。"

"但是，乔达摩大师，比丘如何才能成为阿罗汉，漏尽（漏尽解释：烦恼已经灭尽），梵行已立，所作已办，舍下重担（梵行解释：清净的修行，一般指修行八正道），达到目标，尽诸有结（结解释：烦恼；有结解释：对有的执着烦恼，对存在的执着烦恼），正知解脱？"

"阿耆毗沙，在这里，比丘对于任何色，无论是过去、未来、现在的，内在的或外在的，粗的或细的，低劣的或高尚的，远的或近的，都以正确的智慧如实地看见'这不是我的，这不是我，这不是我的我'，而无执取地解脱。对于任何受...任何想...任何行...任何识，无论是过去、未来、现在的，内在的或外在的，粗的或细的，低劣的或高尚的，远的或近的，都以正确的智慧如实地看见'这不是我的，这不是我，这不是我的我'，而无执取地解脱。"

"阿耆毗沙，这样，比丘就成为阿罗汉，漏尽，梵行已立，所作已办，舍下重担，达到目标，尽诸有结，正知解脱。这样心解脱的比丘具备三种无上：见无上、道无上、解脱无上。这样心解脱的比丘恭敬、尊重、崇敬、供养如来：'佛陀是觉悟者，为令觉悟而说法；佛陀是调御者，为令调御而说法；佛陀是寂静者，为令寂静而说法；佛陀是度脱者，为令度脱而说法；佛陀是般涅槃者，为令般涅槃而说法。'"

听到这些话，萨遮迦对世尊说："乔达摩大师，我们实在是太傲慢，太自大了，竟然认为可以用言辞来攻击乔达摩大师。乔达摩大师，一个人也许可以安全地攻击一头发怒的大象，但绝不能安全地攻击乔达摩大师。一个人也许可以安全地攻击一团烈火，但绝不能安全地攻击乔达摩大师。一个人也许可以安全地攻击一条毒蛇，但绝不能安全地攻击乔达摩大师。我们实在是太傲慢，太自大了，竟然认为可以用言辞来攻击乔达摩大师。请乔达摩大师与比丘僧团接受我明天的供养。"

世尊以沉默表示接受。

于是萨遮迦知道世尊已经接受邀请，就对离车人说："请听我说，诸位离车人，我已邀请沙门乔达摩和比丘僧团明天来用餐。请你们为我准备你们认为合适的食物。"

那些离车人在那夜过后，为萨遮迦送来五百份熟食。萨遮迦在自己的园林中准备了丰盛的硬食软食，然后派人通知世尊说："时候到了，乔达摩大师，饭食已经准备好了。"

于是，世尊在上午时分，着衣持钵，和比丘僧团一起去往萨遮迦的园林。到达后，坐在准备好的座位上。萨遮迦亲自用丰盛的硬食软食供养以佛陀为首的比丘僧团，让他们吃得满意。等世尊用完餐，洗完钵手后，萨遮迦取一低座，坐在一旁，对世尊说："愿这布施所生的功德和福报，让施主得到快乐。"

世尊说："阿耆毗沙，对这样的应供者布施时，如果他还没有离贪、离瞋（瞋解释：愤怒，生气）、离痴（痴解释：愚昧无知），其果报将属于施主。如果对像我这样的应供者布施，他已经离贪、离瞋、离痴，其果报将属于你。"

第五小萨遮经终。

巴利语原版经文

MN.35/(5) Cūḷasaccakasuttaṃ

　　 353. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṃ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – “nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ. Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ, sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā”ti?

　　 Atha kho āyasmā assaji pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Addasā kho saccako nigaṇṭhaputto vesāliyaṃ jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno āyasmantaṃ assajiṃ dūratova āgacchantaṃ. Disvāna yenāyasmā assaji tenupasaṅkami; upasaṅkamitvā āyasmatā assajinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho saccako nigaṇṭhaputto āyasmantaṃ assajiṃ etadavoca– “kathaṃ pana, bho assaji, samaṇo gotamo sāvake vineti, kathaṃbhāgā ca pana samaṇassa gotamassa sāvakesu anusāsanī bahulā pavattatī”ti? “Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati– ‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattatī”ti. “Dussutaṃ vata, bho assaji, assumha ye mayaṃ evaṃvādiṃ samaṇaṃ gotamaṃ assumha. Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma appeva nāma siyā kocideva kathāsallāpo, appeva nāma tasmā pāpakā diṭṭhigatā viveceyyāmā”ti.

　　 354. Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre sannipatitāni honti kenacideva karaṇīyena. Atha kho saccako nigaṇṭhaputto yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca– “abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissati. Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṃ, seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākiḷañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati, evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi. Abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissatī”ti. Tatrekacce licchavī evamāhaṃsu– “kiṃ samaṇo gotamo saccakassa nigaṇṭhaputtassa vādaṃ āropessati, atha kho saccako nigaṇṭhaputto samaṇassa gotamassa vādaṃ āropessatī”ti? Ekacce licchavī evamāhaṃsu– “kiṃ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṃ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṃ āropessatī”ti? Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami.

　　 355. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho saccako nigaṇṭhaputto yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca– “kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati? Dassanakāmā hi mayaṃ taṃ bhavantaṃ gotaman”ti “Esa, aggivessana, bhagavā mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno”ti. Atha kho saccako nigaṇṭhaputto mahatiyā licchaviparisāya saddhiṃ mahāvanaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tepi kho licchavī appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

　　 356. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca– “puccheyyāhaṃ bhavantaṃ gotamaṃ kiñcideva desaṃ, sace me bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti. “Puccha, aggivessana yadākaṅkhasī”ti “Kathaṃ pana bhavaṃ gotamo sāvake vineti, kathaṃbhāgā ca pana bhoto gotamassa sāvakesu anusāsanī bahulā pavattatī”ti? “Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattati– ‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī”ti.

　　 “Upamā maṃ, bho gotama, paṭibhātī”ti. “Paṭibhātu taṃ, aggivessanā”ti bhagavā avoca.

　　 “Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya. Evamete bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya. Evamete balakaraṇīyā kammantā karīyanti. Evameva kho, bho gotama, rūpattāyaṃ purisapuggalo rūpe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, vedanattāyaṃ purisapuggalo vedanāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saññattāyaṃ purisapuggalo saññāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saṅkhārattāyaṃ purisapuggalo saṅkhāresu patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, viññāṇattāyaṃ purisapuggalo viññāṇe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavatī”ti.

　　 “Nanu tvaṃ, aggivessana, evaṃ vadesi– ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’”ti? “Ahañhi, bho gotama evaṃ vadāmi– ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’ti, ayañca mahatī janatā”ti.

　　 “Kiñhi te, aggivessana, mahatī janatā karissati? Iṅgha tvaṃ, aggivessana, sakaññeva vādaṃ nibbeṭhehī”ti. “Ahañhi, bho gotama, evaṃ vadāmi– ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’”ti.

　　 357. “Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi aggivessana, vatteyya rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso– ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā”ti? “Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso– ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa. Imesampi hi, bho gotama, saṅghānaṃ gaṇānaṃ– seyyathidaṃ, vajjīnaṃ mallānaṃ– vattati sakasmiṃ vijite vaso– ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ. Kiṃ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa? Vatteyya, bho gotama, vattituñca marahatī”ti.

　　 “Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi– ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso– evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī”ti? Evaṃ vutte, saccako nigaṇṭhaputto tuṇhī ahosi. Dutiyampi kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – “taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi– ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso– evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī”ti? Dutiyampi kho saccako nigaṇṭhaputto tuṇhī ahosi. Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca– “byākarohi dāni, aggivessana, na dāni te tuṇhībhāvassa kālo. Yo koci, aggivessana tathāgatena yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalatī”ti.

　　 Tena kho pana samayena vajirapāṇi yakkho āyasaṃ vajiraṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ saccakassa nigaṇṭhaputtassa uparivehāsaṃ ṭhito hoti– ‘sacāyaṃ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati etthevassa sattadhā muddhaṃ phālessāmī’ti. Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati saccako ca nigaṇṭhaputto. Atha kho saccako nigaṇṭhaputto bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī bhagavantaṃ etadavoca– “pucchatu maṃ bhavaṃ gotamo, byākarissāmī”ti.

　　 358. “Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi– ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso– evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī”ti? “No hidaṃ, bho gotama”.

　　 “Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi– ‘vedanā me attā’ti, vattati te tissaṃ vedanāyaṃ vaso– evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī”ti? “No hidaṃ, bho gotama”.

　　 “Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana yaṃ tvaṃ evaṃ vadesi– ‘saññā me attā’ti, vattati te tissaṃ saññāyaṃ vaso– evaṃ me saññā hotu, evaṃ me saññā mā ahosī”ti? “No hidaṃ, bho gotama”.

　　 “Manasi karohi, aggivessana manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi– ‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso– evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun”ti? “No hidaṃ, bho gotama”.

　　 “Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi– ‘viññāṇaṃ me attā’ti, vattati te tasmiṃ viññāṇe vaso– evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī”ti? “No hidaṃ, bho gotama”.

　　 “Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bho gotama”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bho gotama”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hidaṃ, bho gotama”.

　　 “Taṃ kiṃ maññasi, aggivessana, vedanā …pe… saññā …pe… saṅkhārā …pe… taṃ kiṃ maññasi, aggivessana, viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bho gotama”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bho gotama”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hidaṃ, bho gotama”.

　　 “Taṃ kiṃ maññasi, aggivessana, yo nu kho dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito dukkhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṃ vā dukkhaṃ parijāneyya, dukkhaṃ vā parikkhepetvā vihareyyā”ti? “Kiñhi siyā, bho gotama? No hidaṃ, bho gotamā”ti.

　　 “Taṃ kiṃ maññasi, aggivessana, nanu tvaṃ evaṃ sante dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito, dukkhaṃ– ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti? “Kiñhi no siyā, bho gotama? Evametaṃ bho gotamā”ti.

　　 359. “Seyyathāpi aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ. Tamenaṃ mūle chindeyya, mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya. So tattha pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ? Evameva kho tvaṃ, aggivessana, mayā sakasmiṃ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho. Bhāsitā kho pana te esā, aggivessana, vesāliyaṃ parisati vācā – ‘nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ. Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā’ti? Tuyhaṃ kho pana, aggivessana, appekaccāni sedaphusitāni nalāṭā muttāni, uttarāsaṅgaṃ vinibhinditvā bhūmiyaṃ patiṭṭhitāni. Mayhaṃ kho pana, aggivessana, natthi etarahi kāyasmiṃ sedo”ti. Iti bhagavā tasmiṃ parisati suvaṇṇavaṇṇaṃ kāyaṃ vivari. Evaṃ vutte, saccako nigaṇṭhaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

　　 360. Atha kho dummukho licchaviputto saccakaṃ nigaṇṭhaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā bhagavantaṃ etadavoca– “upamā maṃ, bhagavā, paṭibhātī”ti. “Paṭibhātu taṃ, dummukhā”ti bhagavā avoca. “Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī. Tatrāssa kakkaṭako. Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṃ; upasaṅkamitvā taṃ pokkharaṇiṃ ogāhetvā taṃ kakkaṭakaṃ udakā uddharitvā thale patiṭṭhāpeyyuṃ. Yaññadeva hi so, bhante, kakkaṭako aḷaṃ abhininnāmeyya taṃ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṃ sambhañjeyyuṃ sampalibhañjeyyuṃ. Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṃ pokkharaṇiṃ puna otarituṃ, seyyathāpi pubbe. Evameva kho, bhante, yāni saccakassa nigaṇṭhaputtassa visūkāyitāni visevitāni vipphanditāni tānipi sabbāni bhagavatā sañchinnāni sambhaggāni sampalibhaggāni; abhabbo ca dāni, bhante, saccako nigaṇṭhaputto puna bhagavantaṃ upasaṅkamituṃ yadidaṃ vādādhippāyo”ti. Evaṃ vutte, saccako nigaṇṭhaputto dummukhaṃ licchaviputtaṃ etadavoca– “āgamehi tvaṃ, dummukha, āgamehi tvaṃ, dummukha ( ) na mayaṃ tayā saddhiṃ mantema, idha mayaṃ bhotā gotamena saddhiṃ mantema.

　　 361. “Tiṭṭhatesā, bho gotama, amhākañceva aññesañca puthusamaṇabrāhmaṇānaṃ vācā. Vilāpaṃ vilapitaṃ maññe. Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti? “Idha, aggivessana, mama sāvako yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati; yā kāci vedanā …pe… yā kāci saññā …pe… ye keci saṅkhārā …pe… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti.

　　 “Kittāvatā pana, bho gotama, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto”ti? “Idha, aggivessana, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti; yā kāci vedanā …pe… yā kāci saññā …pe… ye keci saṅkhārā …pe… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti. Ettāvatā kho, aggivessana, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Evaṃ vimuttacitto kho, aggivessana, bhikkhu tīhi anuttariyehi samannāgato hoti– dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena. Evaṃ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṃ karoti māneti pūjeti– buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī”ti.

　　 362. Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca “mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha. Siyā hi, bho gotama, hatthiṃ pabhinnaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, pajjalitaṃ aggikkhandhaṃ āsajja purisassa sotthibhāvo na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, āsīvisaṃ ghoravisaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha. Adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

　　 363. Atha kho saccako nigaṇṭhaputto bhagavato adhivāsanaṃ viditvā te licchavī āmantesi– “suṇantu me bhonto licchavī, samaṇo me gotamo nimantito svātanāya saddhiṃ bhikkhusaṅghena. Tena me abhihareyyātha yamassa patirūpaṃ maññeyyāthā”ti. Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṃ abhihariṃsu. Atha kho nigaṇṭhaputto sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi– “kālo, bho gotama, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena saccakassa nigaṇṭhaputtassa ārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho saccako nigaṇṭhaputto buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho saccako nigaṇṭhaputto bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca– “yamidaṃ, bho gotama, dāne puññañca puññamahī ca taṃ dāyakānaṃ sukhāya hotū”ti. “Yaṃ kho, aggivessana, tādisaṃ dakkhiṇeyyaṃ āgamma avītarāgaṃ avītadosaṃ avītamohaṃ, taṃ dāyakānaṃ bhavissati. Yaṃ kho, aggivessana, mādisaṃ dakkhiṇeyyaṃ āgamma vītarāgaṃ vītadosaṃ vītamohaṃ, taṃ tuyhaṃ bhavissatī”ti.

　　 Cūḷasaccakasuttaṃ niṭṭhitaṃ pañcamaṃ.