中部39经/大马邑经(双大品[4])

这是我听到的。有一次，佛陀住在鸯伽国一个叫马邑的地方。在那里，佛陀叫比丘们说："比丘们。"比丘们回答说："尊者。"

佛陀说："比丘们，人们都叫你们'沙门（沙门解释：出家修行人）'。当别人问你们'你们是谁'时，你们就回答说'我们是沙门'。既然你们有这个名号和身份，就应该这样修学：'我们要实践那些能使人成为沙门和婆罗门的法（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）。这样我们的称号才是真实的，我们说的话才是真实的。而且我们用的衣服、食物、住处和药品，也会给供养的人带来很大的福报。我们出家也不会白费，会有收获和意义。'

"比丘们，什么是能使人成为沙门和婆罗门的法呢？你们应该这样修学：'我们要有惭愧心。'也许你们会想：'我们已经有惭愧心了，这样就够了，我们已经达到沙门的目标，没什么好做的了。'就这样满足了。比丘们，我告诉你们，我警告你们：你们这些想要达到沙门目标的人，不要让自己的目标落空，因为还有更多要做的事。"

"比丘们，还有什么要做的呢？'我们的身体行为要清净，要光明、开放，没有缺陷，要有节制。有了这种清净的身体行为，我们不会自夸也不会轻视他人。'你们要这样修学。也许你们会想：'我们已经有惭愧心，我们的身体行为也清净了，这样就够了，我们已经达到沙门的目标，没什么好做的了。'就这样满足了。比丘们，我告诉你们，我警告你们：你们这些想要达到沙门目标的人，不要让自己的目标落空，因为还有更多要做的事。"

"比丘们，还有什么要做的呢？'我们的语言行为要清净，要光明、开放，没有缺陷，要有节制。有了这种清净的语言行为，我们不会自夸也不会轻视他人。'你们要这样修学。也许你们会想：'我们已经有惭愧心，我们的身体行为清净，语言行为也清净了，这样就够了，我们已经达到沙门的目标，没什么好做的了。'就这样满足了。比丘们，我告诉你们，我警告你们：你们这些想要达到沙门目标的人，不要让自己的目标落空，因为还有更多要做的事。"

"比丘们，还有什么要做的呢？'我们的意念行为要清净，要光明、开放，没有缺陷，要有节制。有了这种清净的意念行为，我们不会自夸也不会轻视他人。'你们要这样修学。也许你们会想：'我们已经有惭愧心，我们的身体行为清净，语言行为清净，意念行为也清净了，这样就够了，我们已经达到沙门的目标，没什么好做的了。'就这样满足了。比丘们，我告诉你们，我警告你们：你们这些想要达到沙门目标的人，不要让自己的目标落空，因为还有更多要做的事。"

"比丘们，还有什么要做的呢？'我们的生活方式要清净，要光明、开放，没有缺陷，要有节制。有了这种清净的生活方式，我们不会自夸也不会轻视他人。'你们要这样修学。也许你们会想：'我们已经有惭愧心，我们的身体行为清净，语言行为清净，意念行为清净，生活方式也清净了，这样就够了，我们已经达到沙门的目标，没什么好做的了。'就这样满足了。比丘们，我告诉你们，我警告你们：你们这些想要达到沙门目标的人，不要让自己的目标落空，因为还有更多要做的事。"

"比丘们，还有什么要做的呢？'我们要守护好感官之门。当眼睛看到形色时（形色解释：物质事物，物质世界），不要执着于整体相和细节相。因为如果不控制眼根（眼根解释：即是六根之一，眼根，耳根，鼻根，舌根，身根，意根。六根解释，见第八百零二章），贪欲和忧恼等不善法就会侵入，所以我们要修习守护眼根。当耳朵听到声音时...鼻子闻到气味时...舌头尝到味道时...身体触到触觉时...意识想到法时（法解释：即是法尘：法尘解释：六尘之一，法尘是意根所缘的境界，意根对前五根所缘的境界，分别好丑，而起善恶诸法，是名法尘。吾人日常动作，虽已过去，而前尘影事，忆念不忘，即是法尘的作用），不要执着于整体相和细节相。因为如果不控制意根，贪欲和忧恼等不善法就会侵入，所以我们要修习守护意根。'你们要这样修学。也许你们会想：'我们已经有惭愧心，我们的身体行为清净，语言行为清净，意念行为清净，生活方式清净，我们也守护好了感官，这样就够了，我们已经达到沙门的目标，没什么好做的了。'就这样满足了。比丘们，我告诉你们，我警告你们：你们这些想要达到沙门目标的人，不要让自己的目标落空，因为还有更多要做的事。"

"比丘们，还有什么要做的呢？'我们要在饮食上知道适量，要经过思考后才吃东西。不是为了玩乐，不是为了骄傲，不是为了装饰，不是为了美化，而只是为了维持这个身体，为了活命，为了避免身体受伤，为了支持修行。这样可以消除旧的痛苦感受，不产生新的痛苦感受，让我们能够健康生活，无过且安乐。'你们要这样修学。也许你们会想：'我们已经有惭愧心，身体行为清净，语言行为清净，意念行为清净，生活方式清净，守护好了感官，饮食也知道适量了，这样就够了，我们已经达到沙门的目标，没什么好做的了。'就这样满足了。比丘们，我告诉你们，我警告你们：你们这些想要达到沙门目标的人，不要让自己的目标落空，因为还有更多要做的事。"

"比丘们，还有什么要做的呢？'我们要保持警觉。白天的时候，通过行走和坐禅来清除心中的障碍。夜晚第一个时段，通过行走和坐禅来清除心中的障碍。夜晚中间时段，用右侧卧狮子卧姿躺下，一只脚叠在另一只脚上，保持正念和清醒，心里想着起床的时间。夜晚最后时段要起来，通过行走和坐禅来清除心中的障碍。'你们要这样修学。也许你们会想：'我们已经有惭愧心，身体行为清净，语言行为清净，意念行为清净，生活方式清净，守护好了感官，饮食知道适量，保持警觉了，这样就够了，我们已经达到沙门的目标，没什么好做的了。'就这样满足了。比丘们，我告诉你们，我警告你们：你们这些想要达到沙门目标的人，不要让自己的目标落空，因为还有更多要做的事。"

"比丘们，还有什么要做的呢？'我们要具备正念和明觉。在走过来走过去时要保持清醒，在向前看向四周看时要保持清醒，在弯曲和伸展肢体时要保持清醒，在穿衣持钵时要保持清醒，在吃喝咀嚼品尝时要保持清醒，在大小便时要保持清醒，在走路站立坐下睡觉醒来说话保持沉默时都要保持清醒。'你们要这样修学。也许你们会想：'我们已经有惭愧心，身体行为清净，语言行为清净，意念行为清净，生活方式清净，守护好了感官，饮食知道适量，保持警觉，具备正念和明觉了，这样就够了，我们已经达到沙门的目标，没什么好做的了。'就这样满足了。比丘们，我告诉你们，我警告你们：你们这些想要达到沙门目标的人，不要让自己的目标落空，因为还有更多要做的事。"

"比丘们，还有什么要做的呢？在这里，比丘选择一个僻静的住处 - 树林、山脚、山洞、岩窟、坟场、森林、露地或草堆。他在托钵回来吃完饭后，坐下来，盘腿而坐，保持身体正直，把正念安置在面前。他舍弃对世间的贪欲，以无贪的心安住，使心从贪欲中净化；舍弃嗔恚（嗔恚解释：愤怒，生气），以无嗔的心安住，慈悲对待一切众生，使心从嗔恚中净化；舍弃昏沉睡眠（昏沉睡眠解释：昏沉睡眠是佛教中的一个重要修行障碍，也是五盖之一。昏沉：指心理上的迟钝、懒惰或无精打采的状态。睡眠：指身体上的嗜睡或昏昏欲睡的状态。特征：精神萎靡不振，注意力难以集中，身体感觉沉重，对修行或其他活动缺乏兴趣），保持光明想，正念正知，使心从昏沉睡眠中净化；舍弃掉举恶作（掉举解释：掉举是佛教中的一个重要修行障碍，通常与恶作一起讨论,合称"掉举恶作",是五盖之一。掉举指心理上的躁动、不安或兴奋状态。它是一种心不能平静、总是处于波动或分散的状态。特征：心念不定,难以集中，思绪纷飞,难以控制，内心感到焦躁不安，对外界刺激反应过度），内心平静安住，使心从掉举恶作中净化；舍弃疑惑，超越疑惑而住，对善法不再迷惑，使心从疑惑中净化。"

"比丘们，就像一个人借了钱去做生意。他的生意成功了，不仅还清了旧债，还剩下足够的钱来养家。他会这样想：'我以前借钱做生意，现在生意成功了，还清了旧债，还有余钱养家。'因此他会感到高兴，心生欢喜。"

"比丘们，又像一个人生病了，很痛苦，病得很重，吃不下饭，身体没有力气。后来他康复了，能吃饭了，身体也有力气了。他会这样想：'我以前生病，很痛苦，病得很重，吃不下饭，身体没有力气，现在我已经康复了，能吃饭了，身体也有力气了。'因此他会感到高兴，心生欢喜。"

"比丘们，又像一个人被关在监狱里。后来他平安地从监狱里释放出来，没有损失任何财产。他会这样想：'我以前被关在监狱里，现在已经平安释放了，而且没有损失任何财产。'因此他会感到高兴，心生欢喜。"

"比丘们，又像一个人是奴隶，不能自主，受人控制，不能随意而行。后来他从奴隶身份中解脱出来，能够自主，不受人控制，获得自由，能随意而行。他会这样想：'我以前是奴隶，不能自主，受人控制，不能随意而行，现在我已经从奴隶身份中解脱，能够自主，不受人控制，获得自由，能随意而行。'因此他会感到高兴，心生欢喜。"

"比丘们，又像一个有钱有财的人穿越危险的沙漠。后来他安全地走出沙漠，没有任何损失。他会这样想：'我以前带着财物穿越危险的沙漠，现在已经安全到达，没有任何损失。'因此他会感到高兴，心生欢喜。"

"比丘们，同样的，当一个比丘看到自己身上这五种障碍还没有除去时，就像负债、生病、坐牢、做奴隶、穿越危险沙漠一样。当他看到这五种障碍已经除去时，就像还清债务、恢复健康、获得释放、脱离奴役、安全到达一样。

"他舍弃了这五种障碍，也就是减弱了心智的污垢后，远离感官欲望，远离不善法，进入并安住在第一禅那中，这时有寻、有伺，有由远离而生起的喜和乐（第一禅那解释：即是初禅，初禅解释，见第一百五十五章；有寻有伺解释，见第八百八十九章）。他让这种由远离产生的喜和乐遍满、浸透整个身体，没有任何部分不被这种喜乐所充满。就像熟练的澡堂师或学徒把沐浴粉倒在铜盆里，慢慢加水揉捏，使水分均匀地渗入粉团，内外都湿透了，但又不会滴水。同样的，比丘让由远离产生的喜和乐遍满、浸透整个身体，没有任何部分不被这种喜乐所充满。"

"再者，比丘们，随着寻伺平息下来，比丘进入并安住在第二禅那中（第二禅解释：即是二禅，见第一百五十五章），内心安静专一，没有寻没有伺，有由定而生起的喜和乐。他让这种由定产生的喜和乐遍满、浸透整个身体，没有任何部分不被这种喜乐所充满。就像一个泉水池，水从池底涌出，这池子东南西北都没有水流入，天上也不经常下雨，但是清凉的泉水不断从池底涌出，遍满、浸透整个水池，没有任何部分不被这清凉的水所充满。同样的，比丘让由定产生的喜和乐遍满、浸透整个身体，没有任何部分不被这种喜乐所充满。"

"再者，比丘们，随着喜的褪去，比丘保持平静，具有正念和清晰的觉知，以身体感受乐，进入并安住在第三禅那中（第三禅，见第一百五十五章），这就是圣者们所说的'具有平静和正念的乐住'。他让这无喜的乐遍满、浸透整个身体，没有任何部分不被这种乐所充满。就像在一个莲池中，一些青莲花、红莲花或白莲花生在水中，长在水中，浸在水中，从根到顶都被凉水浸透、遍满、浸润，没有任何部分不被凉水浸透。同样的，比丘让无喜的乐遍满、浸透整个身体，没有任何部分不被这种乐所充满。"

"再者，比丘们，通过舍弃乐和舍弃苦，先前的喜忧已经消失，比丘进入并安住在第四禅那中（四禅解释，见第一百五十五章），这是超越苦乐的、由平静和正念净化的状态。他以清净光明的心遍满整个身体，没有任何部分不被清净光明的心所充满。就像一个人全身包裹在白布中，没有任何部分不被白布覆盖。同样的，比丘以清净光明的心遍满整个身体，没有任何部分不被清净光明的心所充满。"

"当他的心这样专注、清净、光明、无垢、离染、柔软、适合工作、稳固、达到不动摇时，他把心导向忆念过去世的智慧。他能忆念许多过去世，比如一生、两生...他能回忆起这些生命的细节和特征。就像一个人从自己的村子去另一个村子，又从那个村子去另一个村子，然后又回到自己的村子。他会这样想：'我从我的村子去了那个村子，在那里我这样站着、这样坐着、这样说话、这样保持沉默；从那个村子我又去了另一个村子，在那里我也是这样站着、这样坐着、这样说话、这样保持沉默；然后我从那个村子回到了自己的村子。'同样的，比丘能忆念许多过去世的细节。"

"当他的心这样专注、清净、光明、无垢、离染、柔软、适合工作、稳固、达到不动摇时，他把心导向了解众生死亡和重生的智慧。他以清净的天眼，超越人的肉眼，看见众生怎样死亡和重生，看见他们随着业力而投生到低贱或高贵的地方（业力解释：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），长得丑或美，过得好或不好。就像有两座房子都有门，一个视力好的人站在中间，能看见人们进出房子，在里面走动。同样的，比丘以清净的天眼，看见众生怎样死亡和重生，看见他们随着业力而投生到不同的地方。"

"当他的心这样专注、清净、光明、无垢、离染、柔软、适合工作、稳固、达到不动摇时，他把心导向漏尽智（漏尽智解释：断尽一切烦恼之阿罗汉智也）。他如实了知'这是苦'、'这是苦的起因'、'这是苦的止息'、'这是导向苦止息的道路'。他如实了知'这些是烦恼'、'这是烦恼的起因'、'这是烦恼的止息'、'这是导向烦恼止息的道路'。当他这样知道，这样看到时，他的心从欲漏、有漏、无明漏中解脱（欲漏解释：欲望，贪欲的烦恼；有漏解释：存在，有执着的烦恼；无明漏解释：无知的烦恼）。当解脱时，他知道'已经解脱'。他了知'生已尽，梵行已立（梵行解释：清净的修行，一般指修行八正道），所作已办，不受后有'。"

"就像在山中有一个清澈、明净、不浑浊的水池，一个视力好的人站在岸边，能看见贝壳、沙石、鱼群在游动或静止。同样的，比丘如实了知'这是苦'...他了知'不受后有'。"

"比丘们，这就叫做'沙门'、'婆罗门'、'已沐浴者'、'明行者'、'圣者'、'阿罗汉'。比丘如何成为沙门呢？他已经平息了邪恶的不善法，这些不善法会导致污染、带来再生、充满危险、产生痛苦的结果、导致未来的生老死。这样比丘就成为沙门。"

"比丘如何成为婆罗门呢？他已经去除了邪恶的不善法，这些不善法会导致污染、带来再生、充满危险、产生痛苦的结果、导致未来的生老死。这样比丘就成为婆罗门。"

"比丘如何成为已沐浴者呢？他已经洗净了邪恶的不善法，这些不善法会导致污染、带来再生、充满危险、产生痛苦的结果、导致未来的生老死。这样比丘就成为已沐浴者。"

"比丘如何成为明行者呢？他已经了知了邪恶的不善法，这些不善法会导致污染、带来再生、充满危险、产生痛苦的结果、导致未来的生老死。这样比丘就成为明行者。"

"比丘如何成为圣者呢？他已经远离了邪恶的不善法，这些不善法会导致污染、带来再生、充满危险、产生痛苦的结果、导致未来的生老死。这样比丘就成为圣者。"

"比丘如何成为阿罗汉呢？他已经远离了邪恶的不善法，这些不善法会导致污染、带来再生、充满危险、产生痛苦的结果、导致未来的生老死。这样比丘就成为阿罗汉。"

世尊说完这些话。那些比丘对世尊的话感到欢喜，很高兴地接受了教导。

大马邑经完。

巴利语原版经文

MN.39/(9) Mahā-assapurasuttaṃ

　　 415. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 “Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha; tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā. Yesañca mayaṃ cīvarapiṇḍapātasenāsanagilāna-ppaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā sa-udrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

　　 416. “Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca? ‘Hirottappena samannāgatā bhavissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave paṭivedayāmi vo, bhikkhave– ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

　　 417. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

　　 418. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

　　 419. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhamano-samācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

　　 420. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhājīvatāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo; alamettāvatā katamettāvatā, anuppatto no sāmaññattho natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

　　 421. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Indriyesu guttadvārā bhavissāma; cakkhunā rūpaṃ disvā na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjissāma. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma manindriyaṃ, manindriye saṃvaraṃ āpajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

　　 422. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṃ āharissāma, neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāma navañca vedanaṃ na uppādessāma, yātrā ca no bhavissati, anavajjatā ca, phāsu vihāro cā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

　　 423. “Kiñca bhikkhave, uttariṃ karaṇīyaṃ? ‘Jāgariyaṃ anuyuttā bhavissāma, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma. Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappessāma pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāmā’ti, evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa– ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti, tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

　　 424. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Satisampajaññena samannāgatā bhavissāma, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti, evañhi vo, bhikkhave, sikkhitabbaṃ. Siyā kho pana, bhikkhave, tumhākaṃ evamassa ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, satisampajaññena samannāgatā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave– ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

　　 425. “Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? Idha, bhikkhave, bhikkhu vivittaṃ senāsanaṃ bhajati– araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati, ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

　　 426. “Seyyathāpi bhikkhave, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni tāni ca byantī kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa– ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ, tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni tāni ca byantī akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

　　 “Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa– ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā, somhi etarahi tamhā ābādhā mutto, bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

　　 “Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa– ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

　　 “Seyyathāpi bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa– ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

　　 “Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya. So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa– ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ. Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

　　 “Evameva kho, bhikkhave, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, ime pañca nīvaraṇe appahīne attani samanupassati. Seyyathāpi, bhikkhave, āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

　　 427. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

　　 428. “Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

　　 429. “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. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

　　 430. “Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

　　 431. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ, dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathāpi, bhikkhave, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya, so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa– ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

　　 432. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage satte pajānāti …pe… seyyathāpi, bhikkhave, dve agārā sadvārā. Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi Evameva kho, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti …pe….

　　 433. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti– ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

　　 “Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi, carantampi tiṭṭhantampi. Tassa evamassa– ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipīti Evameva kho, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti …pe… nāparaṃ itthattāyāti pajānāti.

　　 434. “Ayaṃ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’itipi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṃ’itipi. Kathañca, bhikkhave, bhikkhu samaṇo hoti? Samitāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu samaṇo hoti.

　　 “Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti? Bāhitāssa honti pāpakā akusalā dhammā saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu brāhmaṇo hoti.

　　 “Kathañca, bhikkhave, bhikkhu nhātako hoti? Nhātāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu nhātako hoti.

　　 “Kathañca, bhikkhave, bhikkhu vedagū hoti? Viditāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu vedagū hoti.

　　 “Kathañca, bhikkhave, bhikkhu sottiyo hoti? Nissutāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu sottiyo hoti.

　　 “Kathañca, bhikkhave, bhikkhu ariyo hoti Ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu ariyo hoti.

　　 “Kathañca, bhikkhave, bhikkhu arahaṃ hoti? Ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Mahā-assapurasuttaṃ niṭṭhitaṃ navamaṃ.