中部53经/学习经(屋主品[6])

如是我闻。一时，世尊住在释迦族的迦毗罗卫城尼拘律园。

当时，迦毗罗卫城的释迦族人新建了一座集会堂，尚未有任何沙门、婆罗门或其他人居住过。

迦毗罗卫城的释迦族人来到世尊处，礼敬后坐在一旁。坐定后，对世尊说："尊者，这里有迦毗罗卫城释迦族人新建的集会堂，尚未有沙门、婆罗门或任何人居住过。请世尊第一个使用此处。世尊第一个使用后，我们迦毗罗卫城的释迦族人才会使用。这将为迦毗罗卫城释迦族人带来长久的利益和安乐。"

世尊以沉默表示同意。释迦族人见世尊同意，即从座起，礼敬世尊，右绕后往新集会堂去。到达后，他们铺设全部坐具，准备座位，设置水罐，点燃油灯，然后回到世尊处。礼敬后站在一旁，禀告说："尊者，集会堂已全部铺设妥当，座位已准备，水罐已设置，油灯已点燃。请世尊自定时间。"

于是世尊整理衣服，携带衣钵，与比丘僧团一起前往集会堂。到达后，洗足入堂，靠着中柱面向东方而坐。比丘僧团也洗足入堂，依西墙面向东方而坐，以世尊为首。迦毗罗卫城的释迦族人也洗足入堂，依东墙面向西方而坐，也以世尊为首。

世尊以法语开示释迦族人，使他们明了、激励、鼓舞、欢喜。这时世尊告诉阿难："阿难，你为迦毗罗卫城的释迦族人说明学习者的道路吧。我背痛需要休息。"阿难回答："是，尊者。"世尊于是将僧伽梨衣叠成四层，右胁而卧，一足叠一足，具念正知，心系起身。

这时，尊者阿难对释迦族人摩诃男说："摩诃男，在此，圣弟子具足戒行，守护诸根门（诸根解释：指眼、耳、鼻、舌、身等五根），饮食知量，专注警寤，具足七种善法，能随意无困获得四种增上心现法乐住的禅那。

"摩诃男，何谓圣弟子具足戒行？在此，摩诃男，圣弟子持戒，守护波罗提木叉律仪（波罗提木叉解释：指七众防止身口七支等过，远离诸烦恼惑业而得解脱所受持之戒律。又作波罗提毗木叉、般罗底木叉、钵喇底木叉。意译为随顺解脱、处处解脱、别别解脱、别解脱、最胜、无等学。此戒以防护诸根，增长善法，乃诸善法中之最初门者，故称波罗提木叉。若持戒则能远离惑业之系缚，得无漏清净智，系世间诸学中之最上者，故有无等学之誉，如善见律毗婆沙卷七：‘于诸光明，日光为王；于诸山中，须弥为最；一切世间学，波罗提木叉为最；（中略）佛以无等学而制。’又戒律能随顺有为、无为二种解脱之果，故亦称随顺解脱。此戒包括波罗夷、僧残、不定、舍堕、单堕、波罗提提舍尼、众学、灭诤法等八种。此外，戒本即收集诸戒法之条目而成，系比丘于半月布萨日忏悔所用，若犯戒者，则于此日由上座比丘诵戒条，复于僧众前发露忏悔），具足正行与行处，于微细罪中见怖畏，受持学习诸学处。摩诃男，如是圣弟子具足戒行。

"摩诃男，何谓圣弟子守护诸根门？在此，摩诃男，圣弟子眼见色已（色解释：物质事物，物质世界），不取相，不取随相。因为若不守护眼根，则贪忧恶不善法会随之而生，他为防护此而行道，守护眼根（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），于眼根修习防护。耳闻声已...鼻嗅香已...舌尝味已...身触所触已...意知法已，不取相，不取随相。因为若不守护意根，则贪忧恶不善法会随之而生，他为防护此而行道，守护意根，于意根修习防护。摩诃男，如是圣弟子守护诸根门。

"摩诃男，何谓圣弟子饮食知量？在此，摩诃男，圣弟子如理思维而食用食物，不为嬉戏，不为骄慢，不为装饰，不为庄严，只为维持此身存续、维生、止息伤害、助修梵行（梵行解释：清净的修行，一般指修行八正道），思维：'如是我止息旧受，不生新受，我将维持生命，无过且安住。'摩诃男，如是圣弟子饮食知量。

"摩诃男，何谓圣弟子专注警寤？在此，摩诃男，圣弟子白天经行、端坐，净除心中障碍法（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）；初夜经行、端坐，净除心中障碍法；中夜右胁而卧，一足叠一足，具念正知，心系起身；后夜起身，经行、端坐，净除心中障碍法。摩诃男，如是圣弟子专注警寤。

"摩诃男，何谓圣弟子具足七种善法？在此，摩诃男，圣弟子有信，信如来的觉悟：'如来是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'有惭，对身恶行、语恶行、意恶行感到羞耻，对获得恶不善法感到羞耻。有愧，对身恶行、语恶行、意恶行感到畏惧，对获得恶不善法感到畏惧。多闻、持闻、积闻。对于那些初善、中善、后善，有义、有文，宣说完整清净梵行的法，他多闻已、受持已、口诵已、心思已、以见善通达。精进而住，为断不善法，为得善法，有力、坚固精进、不舍善法。具念，成就最上念慧，能忆持、随忆久远所作、所说。有慧，成就生灭慧，成就圣决择，正趣苦尽。摩诃男，如是圣弟子具足七种善法。

"摩诃男，何谓圣弟子能随意无困获得四种增上心现法乐住的禅那？在此，摩诃男，圣弟子离欲、离不善法，有寻、有伺，离生喜、乐，成就初禅而住（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）；寻伺寂止，内净一心...成就第二禅而住（第二禅解释：即是二禅，见第一百五十五章）；离喜...成就第三禅而住（第三禅，见第一百五十五章）；断乐、断苦，先前的喜忧已灭...成就第四禅而住（四禅解释，见第一百五十五章）。摩诃男，如是圣弟子能随意无困获得四种增上心现法乐住的禅那。

"摩诃男，当圣弟子如是具足戒行，如是守护诸根门，如是饮食知量，如是专注警寤，如是具足七种善法，如是能随意无困获得四种增上心现法乐住的禅那时，此即称为，摩诃男，圣弟子是学习道路的实践者，已达[像]熟透的蛋，能够破壳而出，能够觉悟，能够证得无上解脱。摩诃男，就像母鸡的八个、十个或十二个蛋，被母鸡善加孵卧，善加温暖，善加育成，即使那母鸡不生起如是愿望：'愿我的这些小鸡能用爪尖或鸟喙啄破蛋壳，安全地出壳！'然而那些小鸡是能够用爪尖或鸟喙啄破蛋壳，安全地出壳的。同样地，摩诃男，当圣弟子如是具足一切功德...能够证得无上解脱。

"摩诃男，当那位圣弟子依止此无上舍念清净，能忆念种种宿命，即一生、二生...如是能忆念种种宿命的形相与细节，这是他如同小鸡破壳的第一次突破。

"摩诃男，当那位圣弟子依止此无上舍念清净，以清净超人的天眼，见众生死时、生时，低贱的、高贵的，善色的、恶色的，善趣的、恶趣的...依业流转，这是他如同小鸡破壳的第二次突破。

"摩诃男，当那位圣弟子依止此无上舍念清净，通过诸漏尽（诸漏尽解释：各种烦恼灭尽），现世自知、证得、成就、安住于无漏心解脱、慧解脱（无漏解释：没有烦恼），这是他如同小鸡破壳的第三次突破。

"摩诃男，圣弟子具足戒行，这是他的行；圣弟子守护诸根门，这是他的行；圣弟子饮食知量，这是他的行；圣弟子专注警寤，这是他的行；圣弟子具足七种善法，这是他的行；圣弟子能随意无困获得四种增上心现法乐住的禅那，这是他的行。

"摩诃男，圣弟子能忆念种种宿命...这是他的明；圣弟子能以天眼见众生依业流转...这是他的明；圣弟子通过诸漏尽而证得解脱...这是他的明。"

"摩诃男，这就称为圣弟子既具足明，又具足行，即是明行具足。

"摩诃男，这也是梵天常童子所说的偈颂：

'在世间中刹帝利最胜，

于诸依种姓者之中；

具足明与行者，

在天人中最为殊胜。'

摩诃男，这首梵天常童子所说的偈颂，是善说非恶说，是善语非恶语，具有意义非无意义，为世尊所认可。"

这时，世尊起身对尊者阿难说："善哉！善哉！阿难，你善说迦毗罗卫城释迦族人的学习道路。"

尊者阿难说了这些话。导师（世尊）赞同。迦毗罗卫城的释迦族人满意欢喜尊者阿难的开示。

《学习经》第三经终。

巴利语原版经文

MN.53/(3) Sekhasuttaṃ

　　 22. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ– “idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā”ti Adhivāsesi bhagavā tuṇhībhāvena. Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ upaṭṭhapetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ– “sabbasanthariṃ santhataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito. Yassadāni, bhante bhagavā kālaṃ maññatī”ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva purakkhatvā. Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu, bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā āyasmantaṃ ānandaṃ āmantesi– “paṭibhātu taṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekho pāṭipado. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā.

　　 23. Atha kho āyasmā ānando mahānāmaṃ sakkaṃ āmantesi– “idha mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

　　 24. “Kathañca, mahānāma ariyasāvako sīlasampanno hoti? Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, mahānāma, ariyasāvako sīlasampanno hoti.

　　 “Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? Idha, mahānāma, ariyasāvako 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 Evaṃ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti.

　　 “Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, mahānāma, ariyasāvako bhojane mattaññū hoti.

　　 “Kathañca, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti? Idha, mahānāma, ariyasāvako divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti.

　　 25. “Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti? Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti.

　　 26. “Kathañca mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, mahānāma, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ …pe… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā …pe… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

　　 27. “Yato kho, mahānāma, ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Evameva kho, mahānāma, yato ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

　　 28. “Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

　　 “Sa kho so, mahānāma, ariyasāvako imaṃye anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti, ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

　　 “Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

　　 29. “Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṃ.

　　 “Yañca kho, mahānāma, ariyasāvako anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampissa hoti vijjāya; yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya. Yampi, mahānāma, ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.

　　 “Ayaṃ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.

　　 30. “Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā–

　　 ‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

　　 Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.

　　 “Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā bhagavatā”ti.

　　 Atha kho bhagavā uṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi– “sādhu sādhu, ānanda, sādhu kho tvaṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekhaṃ pāṭipadaṃ abhāsī”ti.

　　 Idamavocāyasmā ānando. Samanuñño satthā ahosi. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṃ abhinandunti.

　　 Sekhasuttaṃ niṭṭhitaṃ tatiyaṃ.