中部41经/娑罗村经(双小品[5])

我是这样听说的：有一次，世尊与众多比丘僧团一起在拘萨罗国游行，来到一个名叫娑罗的婆罗门村。

娑罗村的婆罗门居士们听说："据说释迦族出身的沙门乔达摩，从释迦族出家，现在与大比丘僧团一起在拘萨罗国游行，已经到达娑罗村。关于这位乔达摩先生，有着这样美好的名声流传：'他是世尊、阿罗汉、圆满正觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。他亲自证悟了这个有天神、魔王、梵天的世界，以及包含沙门婆罗门、天人在内的众生界。他宣说的法义，开头善、中间善、结尾也善，具足含义和文句，开显清净圆满的梵行。'能见到这样的阿罗汉是很好的。"

于是，娑罗村的婆罗门居士们去见世尊。到了之后：

- 有些人向世尊礼拜后坐在一旁

- 有些人与世尊互相问候，寒暄后坐在一旁

- 有些人向世尊合掌后坐在一旁

- 有些人在世尊面前报上姓名后坐在一旁

- 有些人默默地坐在一旁

坐好后，娑罗村的婆罗门居士们对世尊说："乔达摩先生，是什么原因，什么条件，使得某些众生死后会投生到恶道、恶趣、堕处、地狱？又是什么原因，什么条件，使得某些众生死后会投生到善趣、天界？"

"居士们，正是因为非法行为和不正当行为，所以有些众生死后会投生到恶道、恶趣、堕处、地狱。正是因为如法行为和正当行为，所以有些众生死后会投生到善趣、天界。"

"我们不太明白世尊简短说的，没有详细解释的这番话的含义。请世尊为我们详细解说，让我们能够理解这简短说的话的详细含义。"

"那么，居士们，请仔细听，好好思考，我要说了。""好的，先生。"娑罗村的婆罗门居士们回答世尊。世尊就这样说：

"居士们，有三种身体的非法不正当行为，四种语言的非法不正当行为，三种意念的非法不正当行为。

"居士们，什么是三种身体的非法不正当行为？

有人杀生，残忍嗜血，沉迷于打杀，对众生毫无慈悲心。

有人偷盗，拿取别人的财物，无论是在村里还是在森林里的东西，不与而取。

有人行邪淫，与受父母、兄弟、亲属、宗族保护的女子，或有丈夫的，或受法律保护的，乃至戴着花环表示已订婚的女子发生关系。

这就是三种身体的非法不正当行为。

"居士们，什么是四种语言的非法不正当行为？

有人说谎。他在聚会中、亲友中、皇宫中被要求作证或被问到时，明知不说‘我知道’，不知却说‘我知道’；眼见不说‘我见’，不见却说‘我见’。这样出于私利、他利或一时利益而故意撒谎。

有人挑拨离间。他在这里听到的事就去那里散播，目的是分裂他们；或者在那里听到的事就来这里散播，目的是分裂这些人。他是团结者的破坏者、分裂者，喜欢制造不和，乐于制造不和，说出制造不和的话。

有人恶口。他说的话粗暴、尖锐伤人、引起愤怒、不利于集中与平和。

有人闲聊。他说的话不合时宜、虚假、无意义、与法不合、无纪律，不具备实质，毫无意义。

这就是四种语言的非法不正当行为。

"居士们，什么是三种意念的非法不正当行为？

有人贪婪，渴望别人的财物，心想：‘但愿那属于他人的财物是我的。’

有人怀有恶意，心存怨恨：‘愿这些众生被杀害、消灭、毁灭，或者根本不存在。’

有人持错误见解，抱持颠倒的看法：‘没有布施、祭祀、供养，没有善恶业的果报（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），没有此世与他世，没有母亲、父亲，没有化生众生（化生解释：本无而忽生之意。即无所依托，借业力而出现者。凡化生者，不缺诸根支分，死亦不留其遗形，即所谓顿生而顿灭，故于四生中亦最胜。化生者，皆以爱染当生处而受其生），在世间没有沙门婆罗门修行圆满，亲自证悟此世与他世并为众生开示。’

这就是三种意念的非法不正当行为。

"因此，居士们，因为这些非法不正当行为，有些众生死后会投生到恶道、恶趣、堕处、地狱。

"居士们，有三种身体的如法正当行为，四种语言的如法正当行为，三种意念的如法正当行为。

"居士们，什么是三种身体的如法正当行为？

有人不杀生，舍弃杀生，手中无棒无刀，慈悲为怀，怜悯一切众生。

有人不偷盗，舍弃偷盗，不拿不属于他的财物，无论是在村里还是在森林里的东西。

有人不行邪淫，舍弃邪淫，不与受父母、兄弟、亲属、宗族保护的女子，或有丈夫的，或受法律保护的，乃至戴着花环表示已订婚的女子发生关系。

这就是三种身体的如法正当行为。

"居士们，什么是四种语言的如法正当行为？

有人摒弃妄语，远离妄语。在聚会中、亲友中、皇宫中被要求作证或被问到时，如果不知道就说'我不知道'，知道就说'我知道'；如果没看见就说'我没看见'，看见就说'我看见'。他不会为了自己的利益，或他人的利益，或任何小利而故意说谎。

有人摒弃离间语，远离挑拨离间。不会把这里听到的传到那里去破坏他们的关系，也不会把那里听到的传到这里来破坏这些人的关系。他调解分裂的人，加强团结的人，喜欢和睦，乐于和睦，说出促进和睦的话。

有人摒弃粗恶语，远离恶口。他说的话柔和悦耳，令人喜爱，动人心弦，优雅得体，众人喜欢，众人欢喜。

有人摒弃绮语，远离无意义的闲谈。他说话合时，真实，有意义，符合法与律，他的话值得珍惜，适时，有理有据，适度，对人有益。

这就是四种语言的如法正当行为。

"居士们，什么是三种意念的如法正当行为？

有人不贪婪，不贪求他人的财物，不会想：'但愿那属于他人的财物是我的。'

有人无恶意，心念清净，想着：'愿这些众生无怨、无害、无恼，愿他们快乐地保护自己。'

有人具正见，见解正确：'有布施，有祭祀，有供养；有善恶业的果报；有此世，有他世；有父母；有化生众生；在世间有修行圆满的沙门婆罗门，他们亲自证悟此世与他世并为众生开示。'

这就是三种意念的如法正当行为。

"因此，居士们，正是因为这些如法正当行为，有些众生死后会投生到善趣、天界。

"居士们，如果一个如法正当行为的人希望：'愿我死后能投生到大富豪刹帝利家中'，这是可能的。为什么？因为他行为如法正当。

"如果一个如法正当行为的人希望：'愿我死后能投生到大富豪婆罗门家中...大富豪居士家中'，这是可能的。为什么？因为他行为如法正当。

"如果一个如法正当行为的人希望：'愿我死后能投生到四大天王天'，这是可能的。为什么？因为他行为如法正当。

"如果一个如法正当行为的人希望：'愿我死后能投生到三十三天...夜摩天...兜率天...化乐天...他化自在天...梵众天'，这是可能的。为什么？因为他行为如法正当。

"如果一个如法正当行为的人希望：'愿我死后能投生到光天'，这是可能的。为什么？因为他行为如法正当。

"如果一个如法正当行为的人希望：'愿我死后能投生到少光天...无量光天...光音天...少净天...无量净天...遍净天...广果天...无想天...无烦天...善见天...善现天...色究竟天...空无边处天...识无边处天...无所有处天...非想非非想处天'，这是可能的。为什么？因为他行为如法正当。

"如果一个如法正当行为的人希望：'愿我能在今生中灭尽诸漏（诸漏解释：各种烦恼），证得无漏心解脱、慧解脱，亲自证知、实现并安住其中'，这是可能的。为什么？因为他行为如法正当。"

当佛陀说完这些话后，娑罗村的婆罗门居士们对世尊说：

"太妙了，乔达摩先生！太妙了，乔达摩先生！就像有人扶起倒下的东西，揭开遮蔽的东西，为迷路的人指明道路，在黑暗中举起油灯，让有眼之人得见诸色（色解释：物质世界）。同样地，乔达摩先生用种种方便开示了法义。我们皈依乔达摩先生，皈依法，皈依比丘僧团。愿乔达摩先生接受我们为优婆塞（优婆塞解释：没有出家，在家修行的居士），从今天起直到命终，我们终生皈依。"

娑罗村经完。

巴利语原版经文

5. Cūḷayamakavaggo

MN.41/(1) Sāleyyakasuttaṃ

　　 439. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho sāleyyakā brāhmaṇagahapatikā– “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

　　 Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā 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. Ekamantaṃ nisinnā kho sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ– “ko nu kho, bho gotama, hetu, ko paccayo, yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti Ko pana, bho gotama, hetu, ko paccayo, yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti?

　　 “Adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti

　　 “Na kho mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājānāma. Sādhu no bhavaṃ gotamo tathā dhammaṃ desetu, yathā mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājāneyyāmā”ti. “Tena hi, gahapatayo, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bho”ti kho sāleyyakā brāhmaṇagahapatikā bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 440. “Tividhaṃ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti, tividhaṃ manasā adhammacariyāvisamacariyā hoti.

　　 “Kathañca, gahapatayo, tividhaṃ kāyena adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu.

　　 “Adinnādāyī kho pana hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, gāmagataṃ vā araññagataṃ vā, taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

　　 “Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena adhammacariyāvisamacariyā hoti.

　　 “Kathañca gahapatayo, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho– ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha– ‘jānāmī’ti, jānaṃ vā āha– ‘na jānāmī’ti, apassaṃ vā āha – ‘passāmī’ti, passaṃ vā āha– ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

　　 “Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti.

　　 “Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā tathārūpiṃ vācaṃ bhāsitā hoti.

　　 “Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti.

　　 “Kathañca, gahapatayo, tividhaṃ manasā adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’”ti!

　　 “Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo– ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’”ti.

　　 “Micchādiṭṭhiko kho pana hoti viparītadassano– ‘natthi dinnaṃ natthi yiṭṭhaṃ natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā adhammacariyāvisamacariyā hoti.

　　 “Evaṃ adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

　　 441. “Tividhaṃ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti, tividhaṃ manasā dhammacariyāsamacariyā hoti.

　　 “Kathañca, gahapatayo, tividhaṃ kāyena dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

　　 “Adinnādānaṃ pahāya adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, gāmagataṃ vā araññagataṃ vā, taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti.

　　 “Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena dhammacariyāsamacariyā hoti.

　　 “Kathañca, gahapatayo, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho– ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha– ‘na jānāmī’ti, jānaṃ vā āha– ‘jānāmī’ti, apassaṃ vā āha– ‘na passāmī’ti, passaṃ vā āha – ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

　　 “Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

　　 “Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā– tathārūpiṃ vācaṃ bhāsitā hoti.

　　 “Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti. Kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti.

　　 “Kathañca, gahapatayo, tividhaṃ manasā dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti– ‘aho vata yaṃ parassa taṃ mamassā’ti!

　　 “Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo– ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti.

　　 “Sammādiṭṭhiko kho pana hoti aviparītadassano– ‘atthi dinnaṃ atthi yiṭṭhaṃ atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko atthi paro loko, atthi mātā atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā dhammacariyāsamacariyā hoti.

　　 “Evaṃ dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

　　 442. “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī– ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

　　 “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī– ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ …pe… gahapatimahāsālānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā gahapatimahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

　　 “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī– ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

　　 “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī– ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ …pe… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

　　 “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī– ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

　　 “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī– ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ …pe… appamāṇābhānaṃ devānaṃ… ābhassarānaṃ devānaṃ… parittasubhānaṃ devānaṃ… appamāṇasubhānaṃ devānaṃ… subhakiṇhānaṃ devānaṃ… vehapphalānaṃ devānaṃ… avihānaṃ devānaṃ… atappānaṃ devānaṃ… sudassānaṃ devānaṃ… sudassīnaṃ devānaṃ… akaniṭṭhānaṃ devānaṃ… ākāsānañcāyatanūpagānaṃ devānaṃ… viññāṇañcāyatanūpagānaṃ devānaṃ ākiñcaññāyatanūpagānaṃ devānaṃ… nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

　　 “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī– ‘aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī”ti.

　　 443. Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ– “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti. Evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.

　　 Sāleyyakasuttaṃ niṭṭhitaṃ paṭhamaṃ.