中部51经/康达拉克经(屋主品[6])

礼敬世尊、阿罗汉、正等正觉者。

如是我闻：一时，世尊与大比丘僧团住在瞻波城伽伽罗莲池边。这时，象师之子佩萨和游行者康达拉克来到世尊所在之处。来到后，象师之子佩萨向世尊礼敬，然后坐在一旁。游行者康达拉克与世尊互相问候。互相问候、交谈愉快后，站在一旁。

站在一旁的游行者康达拉克看到寂静的比丘僧团后，对世尊说："尊敬的乔达摩，真是稀有！尊敬的乔达摩，真是奇特！您如此善巧地教导比丘僧团！过去的阿罗汉、正等正觉者也是这样善巧地教导比丘僧团，就像现在尊敬的乔达摩教导一样。将来的阿罗汉、正等正觉者也将这样善巧地教导比丘僧团，就像现在尊敬的乔达摩教导一样。"

"确实如此，康达拉克，确实如此。过去的阿罗汉、正等正觉者也是这样善巧地教导比丘僧团，就像现在我教导一样。将来的阿罗汉、正等正觉者也将这样善巧地教导比丘僧团，就像现在我教导一样。"

"康达拉克，在这个比丘僧团中有阿罗汉，他们已经断尽烦恼，修行完成，做了应做之事，放下重担，达到最终目标，完全断除轮回的束缚，以正智而解脱。康达拉克，在这个比丘僧团中也有正在学习的比丘，他们持戒精进，行为稳重。他们在四念处中安住心念（四念处解释：四念处即是四念住，见第一千零一十三章）。哪四种呢？在此，比丘对身体观察身体，热诚、正知、正念，去除对世间的贪欲和忧愁；对感受观察感受，热诚、正知、正念，去除对世间的贪欲和忧愁；对心念观察心念，热诚、正知、正念，去除对世间的贪欲和忧愁；对诸法观察诸法，热诚、正知、正念，去除对世间的贪欲和忧愁。"

听到这里，象师之子佩萨对世尊说："真是稀有，世尊！真是奇特，世尊！世尊如此善巧地教导这四念处，为众生清净，超越忧悲，灭除苦恼，得到真理，证悟涅槃。世尊，我们这些穿白衣的居士，有时也在这四念处中安住心念。在此，我们对身体观察身体，热诚、正知、正念，去除对世间的贪欲和忧愁；对感受观察感受，热诚、正知、正念，去除对世间的贪欲和忧愁；对心念观察心念，热诚、正知、正念，去除对世间的贪欲和忧愁；对诸法观察诸法，热诚、正知、正念，去除对世间的贪欲和忧愁。"

"真是稀有，世尊！真是奇特，世尊！世尊能在人如此狡诈、虚伪、欺骗的情况下，了知众生的利与害。世尊，人真是难以理解，而动物反而容易理解。世尊，我能训练一头大象，它在往返瞻波城的时间里会显露出所有的狡诈、欺骗、虚伪和不正直。但是我们的奴仆、工人和雇工，身体行为一样，语言一样，但心念却不一样。真是稀有，世尊！真是奇特，世尊！世尊能在人如此狡诈、虚伪、欺骗的情况下，了知众生的利与害。世尊，人真是难以理解，而动物反而容易理解。"

"确实如此，佩萨，确实如此。人真是难以理解，而动物反而容易理解。佩萨，有四种人存在于世间。哪四种呢？在此，佩萨，有人自己折磨自己，实践折磨自己的修行；有人折磨他人，实践折磨他人的修行；有人既折磨自己又折磨他人，实践既折磨自己又折磨他人的修行；有人既不折磨自己也不折磨他人，不实践折磨自己的修行，不实践折磨他人的修行。他既不折磨自己也不折磨他人，现世就能无欲、寂静、清凉、感受快乐，住于最高境界。佩萨，这四种人中，哪一种人令你满意？"

"世尊，那个自己折磨自己，实践折磨自己修行的人，我不满意。那个折磨他人，实践折磨他人修行的人，我也不满意。那个既折磨自己又折磨他人，实践既折磨自己又折磨他人修行的人，我也不满意。但是那个既不折磨自己也不折磨他人，不实践折磨自己的修行，不实践折磨他人的修行，现世就能无欲、寂静、清凉、感受快乐，住于最高境界的人，这种人我很满意。"

"佩萨，为什么这三种人令你不满意呢？"

"世尊，那个自己折磨自己，实践折磨自己修行的人，他折磨和伤害渴望快乐、厌恶痛苦的自己，所以我不满意。那个折磨他人，实践折磨他人修行的人，他折磨和伤害渴望快乐、厌恶痛苦的他人，所以我不满意。那个既折磨自己又折磨他人，实践既折磨自己又折磨他人修行的人，他折磨和伤害渴望快乐、厌恶痛苦的自己和他人，所以我不满意。但是那个既不折磨自己也不折磨他人，不实践折磨自己的修行，不实践折磨他人的修行，现世就能无欲、寂静、清凉、感受快乐，住于最高境界的人，他既不折磨也不伤害渴望快乐、厌恶痛苦的自己和他人，所以这种人我很满意。世尊，现在我们要走了，我们有许多事情要做。"

"佩萨，你认为适当的时候就走吧。"

于是象师之子佩萨对世尊的话表示欢喜和赞同，从座位起身，向世尊礼敬，右绕后离去。

世尊在佩萨离去不久后对比丘们说："比丘们，象师之子佩萨很有智慧，有大智慧。如果他再多坐一会儿，让我详细解释这四种人，他会获得更大的利益。即使这样短的时间，他也已经获得很大的利益了。"

"世尊，现在正是时候，善逝，现在正是时候，请世尊详细解释这四种人。听了世尊的话，比丘们会牢记在心。"

"那么，比丘们，仔细听，好好思考，我要说了。"

"是的，世尊。"比丘们回答世尊。世尊这样说：

"什么是自己折磨自己，实践折磨自己修行的人？在此，有人裸体，不遵循礼仪，用手擦拭，不应邀前来，不应邀停留，不接受带来的食物，不接受特意准备的食物，不接受邀请的食物。他不从锅口接受食物，不从锅边接受食物，不跨过门槛接受食物，不跨过棍子接受食物，不跨过杵接受食物，不从两人正在吃的地方接受食物，不从孕妇那里接受食物，不从正在哺乳的妇女那里接受食物，不从与男人有关系的女人那里接受食物，不从集体施食处接受食物，不从有狗在的地方接受食物，不从有苍蝇成群的地方接受食物。他不吃鱼，不吃肉，不喝酒，不喝谷物酿造的酒，不喝米汤。他或是一家一食，或是两家两食...或是七家七食。他靠一个施食碗生活，或是两个...或是七个施食碗生活。他一天吃一餐，或两天吃一餐...或七天吃一餐。就这样，他实践半月一次的轮流乞食生活。"

"他吃野菜，吃稗子，吃野生谷物，吃野生植物，吃树皮，吃水藻，吃糠，吃米屑，吃草，吃牛粪，以树根和野果为食物，吃掉落的果实。他穿麻布衣，穿粗布衣，穿尸布衣，穿垃圾堆拾来的布，穿树皮衣，穿羚羊皮，穿碎羚羊皮片，穿草衣，穿树皮纤维衣，穿木板片衣，穿人发编织的衣，穿马尾编织的衣，穿猫头鹰羽毛衣。他是拔头发胡须者，实践拔除头发胡须的修行。他是常立者，拒绝坐具。他是蹲踞者，致力于蹲踞的修行。他是卧荆棘者，以荆棘为床。他实践一天三次沐浴的修行。这样，他以各种方式实践折磨和伤害身体的修行。这样的人，比丘们，称为自己折磨自己，实践折磨自己修行的人。"

"什么是折磨他人，实践折磨他人修行的人？在此，有人是屠羊者、屠猪者、捕鸟者、猎人、残忍者、渔夫、盗贼、刽子手、屠牛者、狱卒，或其他任何残酷职业的人。这样的人，比丘们，称为折磨他人，实践折磨他人修行的人。"

"什么是既折磨自己又折磨他人，实践既折磨自己又折磨他人修行的人？在此，有人是国王，剃光头的刹帝利，或是大富的婆罗门。他在城东建造新的祭祀堂，剃除头发胡须，穿上粗糙的鹿皮，用酥油涂抹身体，用鹿角搔背，进入新的祭祀堂，与主妃和婆罗门祭司一起。他在那里，在没有铺设的、涂抹着青草汁的地上躺下。从一头母牛身上，用第一个乳头的奶供养国王，用第二个乳头的奶供养王妃，用第三个乳头的奶供养婆罗门祭司，用第四个乳头的奶供奉火神，剩下的奶供养小牛。他说：'为祭祀杀这么多公牛，为祭祀杀这么多小公牛，为祭祀杀这么多小母牛，为祭祀杀这么多山羊，为祭祀杀这么多绵羊，为祭柱砍这么多树，为祭草割这么多草。'他的奴仆、工人、雇工在鞭打和恐吓下，流着泪，哭泣着做准备工作。这样的人，比丘们，称为既折磨自己又折磨他人，实践既折磨自己又折磨他人修行的人。"

"什么是既不折磨自己也不折磨他人，不实践折磨自己的修行，不实践折磨他人的修行，现世就能无欲、寂静、清凉、感受快乐，住于最高境界的人？在此，比丘们，如来出现于世间，是阿罗汉、正等正觉、明行圆满、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。他以自己的智慧理解和证悟这个有天、魔、梵、沙门、婆罗门、天神和人的世界，并向他人宣说。他教导初善、中善、后善，有意义、有文采的法，显示完全圆满、清净的梵行（梵行解释：清净的修行，一般指修行八正道）。"

"居士或居士子或生在其他种姓的人听闻这法。听闻后对如来生起信心。具有这信心，他这样思维：'在家生活拥挤，是尘垢之道；出家生活像空旷处。在家生活不容易完全圆满地修习清净的梵行。让我剃除头发胡须，穿着袈裟衣服，从家庭生活出家，过无家的生活。'后来，他舍弃少量或大量的财产，舍弃少量或大量的亲属，剃除头发胡须，穿着袈裟衣服，从家庭生活出家，过无家的生活。

出家后，他遵守比丘的学处和生活方式，远离杀生，断除杀生，放下棍杖和武器，有惭愧心，充满慈悲，为一切生命的利益着想。远离不与取，断除不与取，只接受给予的，期待给予的，以不偷盗的清净心生活。远离不梵行，过梵行生活，远离淫欲，远离世俗的性行为。

远离妄语，断除妄语，说真实语，可靠，值得信赖，不欺骗世人。远离离间语，断除离间语，不在这里听了告诉那里来分裂他们，不在那里听了告诉这里来分裂这些人。他调解分裂的人，促进和合，喜欢和合，乐于和合，说促进和合的话。远离粗恶语，断除粗恶语，说柔和、悦耳、可爱、入心、优雅、令众人喜欢、令众人愉悦的话。远离无意义的闲谈，断除无意义的闲谈，说适时的话、真实的话、有意义的话、如法的话、有益的话，说值得珍藏的话，适时说有理由的、有节制的、有意义的话。

他远离伤害种子和植物，一日一食，不在晚上吃，远离非时食。远离观看跳舞、唱歌、音乐和表演。远离戴花、使用香料、涂抹香油、装饰和装饰品。远离高床大床。远离接受金银。远离接受生谷。远离接受生肉。远离接受妇女和少女。远离接受男女奴仆。远离接受山羊和绵羊。远离接受鸡和猪。远离接受象、牛、马和骡。远离接受田地和土地。远离做信使。远离买卖。远离使用假秤、假钱和假量具。远离贿赂、欺骗、诈骗和不诚实。远离伤害、杀戮、囚禁、抢劫、掠夺和暴力。

他知足于维持身体的衣服和维持肚子的食物。无论去哪里，他只带着这些。就像鸟儿飞到哪里都只带着翅膀，比丘也是这样，知足于维持身体的衣服和维持肚子的食物。无论去哪里，他只带着这些。具有这圣洁的戒蕴，他内心体验到无过失的快乐。

当他用眼睛看到形色时（形色解释：物质事物，物质世界），不执取相，不执取细相。因为如果不防护眼根（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），贪欲和忧愁等恶不善法就会侵入，所以他修习防护，守护眼根，防护眼根。当他用耳朵听到声音时...用鼻子闻到气味时...用舌头尝到味道时...用身体触到触觉时...用意识认识法尘时（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），不执取相，不执取细相。因为如果不防护意根，贪欲和忧愁等恶不善法就会侵入，所以他修习防护，守护意根，防护意根。具有这圣洁的根防护，他内心体验到无染的快乐。

他在前进后退时保持正知，在观看四方时保持正知，在弯曲伸直时保持正知，在穿衣持钵时保持正知，在吃喝咀嚼品尝时保持正知，在大小便时保持正知，在行走、站立、坐着、睡着、醒着、说话和保持沉默时都保持正知。

具有这圣洁的戒蕴，具有这圣洁的根防护，具有这圣洁的正念正知，他住在远离的住处，在森林、树下、山上、山谷、山洞、墓地、森林小径、空地或草堆。他在饭后回来，结跏趺坐（结跏趺坐解释：坐法之一。又作结加趺坐、结跏跗坐、跏趺正坐、跏趺坐、加趺坐、跏坐、结坐。即互交二足，结跏安坐。又称交一足为半跏趺坐、半跏坐、半跏、贤坐；称交二足为全跏坐、本跏坐、全跏、大坐、莲华坐。其坐法即双膝弯曲，两足掌向上之形式，可分为降魔、吉祥二种：1.先以右足压左股，后以左足压右股，二足掌仰于二股之上，手亦左手居上，称为降魔坐。天台、禅宗等显教诸宗多传此坐。2.先以左足压右股，后以右足压左股，手亦右手压左手，称为吉祥坐。密宗亦称之为莲花坐。如来于菩提树下成正觉时，身安吉祥之坐，手作降魔印。此多于密教中行之，盖以右足表示佛界，左足表示众生界。以右足压左足，乃佛界摄取众生界，众生界归佛界之意，即表示生佛不二之义），保持身体正直，安立正念在前。

他舍弃对世间的贪欲，以离贪的心住，从贪欲净化心。舍弃嗔恚（嗔恚解释：愤怒，生气），以无嗔的心住，为一切众生的利益和快乐着想，从嗔恚净化心。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），远离昏沉睡眠而住，具有光明想，具念正知，从昏沉睡眠净化心。舍弃掉举后悔（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），以内心平静而住，从掉举后悔净化心。舍弃疑惑，超越疑惑而住，对善法不再犹豫，从疑惑净化心。

舍弃这五盖（五盖解释：是指五种障碍或烦恼，它们阻碍了修行者的进步和觉悟。这五盖是：贪欲盖：指对感官欲望的执着，这包括对物质享受和感官愉悦的渴望。瞋恚盖：指愤怒、恶意或敌意，这种负面情绪会扰乱心灵的平静。昏沉睡眠盖：指心理上的迟钝和身体上的懒惰，这种状态会导致缺乏精力和警觉性。掉举恶作盖：掉举指心的不安和散乱，恶作指后悔和忧虑，这两者共同导致心灵的不宁静。疑盖：指对佛法、修行方法或自己能力的怀疑，这种怀疑会阻碍修行的进展），它们是心的污染，削弱智慧，他离开欲望，离开不善法，进入并安住于有寻有伺，由离生喜乐的初禅（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）。寻伺平息，内心清净，心一境性，进入并安住于无寻无伺，定生喜乐的第二禅（第二禅解释：即是二禅，见第一百五十五章）。离喜后住于舍，具念正知，以身感受乐，如圣者所说的'舍、具念、住于乐'，进入并安住于第三禅（第三禅，见第一百五十五章）。舍弃乐和苦，先前的喜忧已灭，进入并安住于不苦不乐，舍念清净的第四禅（四禅解释，见第一百五十五章）。

当他的心如此平静、清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，他引导心向宿命随念智（宿命随念智解释：五通之一，六通之一。又作宿住随念智通、宿住智通、宿命智通、宿命通证、识宿命通、宿住通、宿命通。谓能随意知悉自己宿昔住世之生死，姓名、寿命、苦乐等之通力。此智以慧为自性，随忆念之势力，能知诸过去生于欲、色界中之自他有漏五蕴，故称宿住随念智；又此智因依色引发，故唯局限于欲、色界，不通无色界。能忆之劫数）。他忆念许多前世，即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、许多坏劫、许多成劫、许多成坏劫（劫解释：指的是一个极其漫长的时间周期，通常用来描述宇宙的生成、存在和毁灭的循环，一劫通常指一个大劫，也就是一个完整的宇宙生灭周期）：'在那里我有如此名字、如此种姓、如此容貌、如此食物、如此苦乐感受、如此寿命。从那里死后，我生在那里。在那里我也有如此名字、如此种姓、如此容貌、如此食物、如此苦乐感受、如此寿命。从那里死后，我生在这里。'他这样回忆许多前世的种种情况和细节。

当他的心如此平静、清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，他引导心向众生死生智。他以清净超人的天眼，见到众生死时生时，看到他们随业力而投生到低贱或高贵、美丽或丑陋、幸福或不幸的境界（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）。他了知：'这些众生因为具有身恶行、语恶行、意恶行，诽谤圣者，持邪见，行邪见业，所以身坏命终后生到恶趣、恶道、堕处、地狱。而这些众生因为具有身善行、语善行、意善行，不诽谤圣者，持正见，行正见业，所以身坏命终后生到善趣、天界。'他这样以清净超人的天眼，见到众生死时生时的种种情况。

当他的心如此平静、清净、明亮、无垢、离染、柔软、适业、稳固、不动摇时，他引导心向漏尽智。他如实了知：'这是苦'，如实了知：'这是苦的生起'，如实了知：'这是苦的灭尽'，如实了知：'这是导向苦灭的道路'。如实了知：'这些是漏（漏解释：烦恼）'，如实了知：'这是漏的生起'，如实了知：'这是漏的灭尽'，如实了知：'这是导向漏灭的道路'。当他这样知道这样见到时，他的心从欲漏解脱，从有漏解脱，从无明漏解脱（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）。在解脱时生起解脱智：'生已尽，梵行已立，所作已办，不受后有。'

这样的人，比丘们，称为既不折磨自己也不折磨他人，不实践折磨自己的修行，不实践折磨他人的修行，现世就能无欲、寂静、清凉、感受快乐，住于最高境界的人。"

世尊说了这些。那些比丘对世尊的话欢喜信受。

康达拉克经完。

巴利语原版经文

Namo tassa bhagavato arahato sammāsambuddhassa.

Majjhimanikāye

Majjhimapaṇṇāsapāḷi

　　 1. Gahapativaggo

MN.51/(1) Kandarakasuttaṃ

　　 1. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ. Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Kandarako pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kandarako paribbājako tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhagavantaṃ etadavoca– “acchariyaṃ bho gotama, abbhutaṃ, bho gotama, yāvañcidaṃ bhotā gotamena sammā bhikkhusaṅgho paṭipādito! Yepi te, bho gotama, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ– seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito. Yepi te, bho gotama, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti– seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito”ti.

　　 2. “Evametaṃ kandaraka, evametaṃ, kandaraka. Yepi te, kandaraka, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ– seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. Yepi te, kandaraka, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti– seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.

　　 “Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā. Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino; te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti. Katamesu catūsu? Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan”ti.

　　 3. Evaṃ vutte, pesso hatthārohaputto bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkha-domanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Mayampi hi, bhante, gihī odātavasanā kālena kālaṃ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. Idha mayaṃ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo. Ahañhi, bhante, pahomi hatthidammaṃ sāretuṃ. Yāvatakena antarena campaṃ gatāgataṃ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. Amhākaṃ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṃ cittaṃ hoti. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo”ti.

　　 4. “Evametaṃ, pessa, evametaṃ, pessa. Gahanañhetaṃ pessa, yadidaṃ manussā; uttānakañhetaṃ, pessa, yadidaṃ pasavo. Cattārome, pessa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, pessa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī”ti?

　　 “Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṃ me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati– ayameva me puggalo cittaṃ ārādhetī”ti.

　　 5. “Kasmā pana te, pessa, ime tayo puggalā cittaṃ nārādhentī”ti? “Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti– iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti– iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati; so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti– iminā me ayaṃ puggalo cittaṃ ārādheti. Handa, ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, pessa, kālaṃ maññasī”ti. Atha kho pesso hatthārohaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

　　 6. Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi– “paṇḍito, bhikkhave, pesso hatthārohaputto; mahāpañño, bhikkhave, pesso hatthārohaputto. Sace, bhikkhave, pesso hatthārohaputto muhuttaṃ nisīdeyya yāvassāhaṃ ime cattāro puggale vitthārena vibhajissāmi, mahatā atthena saṃyutto abhavissa. Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṃyutto”ti. “Etassa, bhagavā, kālo, etassa, sugata, kālo, yaṃ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 7. “Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanu-yutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano na-ehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati; so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti …pe… sattāhikampi āhāraṃ āhāreti– iti evarūpaṃ aḍḍhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati– iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.

　　 8. “Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanu-yutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto.

　　 9. “Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha– ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya), ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

　　 10. “Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, bhikkhave, tathāgato loke uppajjati 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. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati– ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

　　 11. “So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. 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 kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato virato vikālabhojanā; naccagītavāditavisūkadassanā paṭivirato hoti; mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti; uccāsayanamahāsayanā paṭivirato hoti; jātarūparajatapaṭiggahaṇā paṭivirato hoti; āmakadhaññapaṭiggahaṇā paṭivirato hoti; āmakamaṃsapaṭiggahaṇā paṭivirato hoti; itthikumārikapaṭiggahaṇā paṭivirato hoti; dāsidāsapaṭiggahaṇā paṭivirato hoti; ajeḷakapaṭiggahaṇā paṭivirato hoti; kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti; hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti; khettavatthupaṭiggahaṇā paṭivirato hoti; dūteyyapahiṇagamanānuyogā paṭivirato hoti; kayavikkayā paṭivirato hoti; tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti; ukkoṭanavañcananikatisāciyogā paṭivirato hoti; chedanavadhabandhanaviparāmosa-ālopasahasākārā paṭivirato hoti.

　　 “So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

　　 12. “So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

　　 “So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

　　 13. “So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ 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.

　　 “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

　　 14. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

　　 15. “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– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

　　 16. “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. Ayaṃ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.

　　 Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

　　 Kandarakasuttaṃ niṭṭhitaṃ paṭhamaṃ.