长部8经/大狮子吼经(戒蕴品[第一])

如是我闻。一时，世尊住在优楼尼耶城的羯尼羯陀林中的鹿野苑。那时，裸行者迦叶来到世尊所在处。来到后，与世尊互相问候。互相寒暄问候后，站在一旁。站在一旁的裸行者迦叶对世尊说："乔达摩先生，我听说：'沙门乔达摩谴责一切苦行，对一切苦行者、简朴生活者一概指责、批评'。那些这样说的人：'沙门乔达摩谴责一切苦行，对一切苦行者、简朴生活者一概指责、批评'，他们是否如实说您的话，没有以不实之事诽谤您，是否如法地解释，使随法之说不会招致批评？因为我们不愿意以不实之事诽谤尊者乔达摩。"

世尊说："迦叶，那些说：'沙门乔达摩谴责一切苦行，对一切苦行者、简朴生活者一概指责、批评'的人，他们不是如实说我的话，而是以不实之事诽谤我。迦叶，我以清净超人的天眼，见到某些苦行者、简朴生活者身坏命终后，堕入恶趣、恶道、地狱。迦叶，我也以清净超人的天眼，见到某些苦行者、简朴生活者身坏命终后，往生善趣、天界。"

"迦叶，我以清净超人的天眼，见到某些少苦行者身坏命终后，堕入恶趣、恶道、地狱。迦叶，我也以清净超人的天眼，见到某些少苦行者身坏命终后，往生善趣、天界。迦叶，我如实了知这些苦行者的来处、去处、死亡和再生，我怎么会谴责一切苦行，一概指责、批评一切苦行者、简朴生活者呢？"

"迦叶，有些沙门婆罗门是智者，精细，善于议论，如同能射断毛发一般。他们以智慧在见解中游走，似乎能破斥各种见解。我与他们在某些点上意见相同，在某些点上意见不同。他们说某些事'好'，我们也说某些事'好'；他们说某些事'不好'，我们也说某些事'不好'；他们说某些事'好'，我们说某些事'不好'；他们说某些事'不好'，我们说某些事'好'。"

"我们说某些事'好'，别人也说某些事'好'；我们说某些事'不好'，别人也说某些事'不好'；我们说某些事'不好'，别人说某些事'好'；我们说某些事'好'，别人说某些事'不好'。"

【询问和检验之说：】

"我去见他们时这样说：'朋友们，对于我们意见不同的地方，暂且搁置。对于意见相同的地方，智者应当互相询问、讨论、商议，比较导师与导师、僧团与僧团：'这些尊者们的不善法被认为是不善的，有过失的被认为是有过失的，不应修习的被认为是不应修习的，不适合圣者的被认为是不适合圣者的，污黑的被认为是污黑的。谁完全断除了这些法而生活，是沙门乔达摩，还是其他尊者们的教团导师？'"

"迦叶，这是可能的，智者在互相询问、讨论、商议时会这样说：'这些尊者们的不善法被认为是不善的...沙门乔达摩完全断除了这些法而生活，而不是其他尊者们的教团导师。'因此，迦叶，智者在互相询问、讨论、商议时，大多会赞叹我们。"

"而且，迦叶，智者应当继续互相询问、讨论、商议，比较导师与导师、僧团与僧团：'这些尊者们的善法被认为是善的，无过失的被认为是无过失的，应当修习的被认为是应当修习的，适合圣者的被认为是适合圣者的，清净的被认为是清净的。谁完全受持这些法而生活，是沙门乔达摩，还是其他尊者们的教团导师？'"

"迦叶，这是可能的，智者在互相询问、讨论、商议时会这样说：'这些尊者们的善法被认为是善的...沙门乔达摩完全受持这些法而生活，而不是其他尊者们的教团导师。'因此，迦叶，智者在互相询问、讨论、商议时，大多会赞叹我们。"

"迦叶，智者还应继续互相询问、讨论、商议，比较导师与导师、僧团与僧团：'这些尊者们的不善法被认为是不善的，有过失的被认为是有过失的，不应修习的被认为是不应修习的，不适合圣者的被认为是不适合圣者的，污黑的被认为是污黑的。谁完全断除了这些法而生活，是乔达摩的弟子僧团，还是其他尊者们的教团弟子僧团？'"

"迦叶，这是可能的，智者在互相询问、讨论、商议时会这样说：'这些尊者们的不善法被认为是不善的...乔达摩的弟子僧团完全断除了这些法而生活，而不是其他尊者们的教团弟子僧团。'因此，迦叶，智者在互相询问、讨论、商议时，大多会赞叹我们。"

"而且，迦叶，智者应当继续互相询问、讨论、商议，比较导师与导师、僧团与僧团：'这些尊者们的善法被认为是善的，无过失的被认为是无过失的，应当修习的被认为是应当修习的，适合圣者的被认为是适合圣者的，清净的被认为是清净的。谁完全受持这些法而生活，是乔达摩的弟子僧团，还是其他尊者们的教团弟子僧团？'"

"迦叶，这是可能的，智者在互相询问、讨论、商议时会这样说：'这些尊者们的善法被认为是善的...乔达摩的弟子僧团完全受持这些法而生活，而不是其他尊者们的教团弟子僧团。'因此，迦叶，智者在互相询问、讨论、商议时，大多会赞叹我们。"

【八正道：】

"迦叶，有一条道路，有一个修行法，依此修行者将自知自见：'唯有沙门乔达摩说适时语、真实语、有义语、法语、律语。'迦叶，什么是这条道路，什么是这个修行法，使修行者将自知自见：'唯有沙门乔达摩说适时语、真实语、有义语、法语、律语'？就是这八支圣道，即：正见、正思维、正语、正业、正命、正精进、正念、正定。迦叶，这就是那条道路，这就是那个修行法，使修行者将自知自见：'唯有沙门乔达摩说适时语、真实语、有义语、法语、律语。'"

【苦行讨论：】

说完这些，裸行者迦叶对世尊说："乔达摩贤者，这些苦行也被沙门婆罗门称为沙门行和婆罗门行：裸形，不受约束，以手擦食，不应邀而来，不停留等待，不接受专门准备的食物，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，不接受横木之间、杵之间、臼之间的食物，不接受两人正在吃饭时的食物，不接受孕妇的食物，不接受哺乳妇女的食物，不接受与男子同居妇女的食物，不接受众人集会处的食物，不接受有狗守候处的食物，不接受有成群苍蝇处的食物，不吃鱼，不吃肉，不喝酒，不喝醍醐，不喝米浆。他或是一家乞食，或是一口食，或是两家乞食，或是两口食...或是七家乞食，或是七口食；或是一钵食而活，或是二钵食而活...或是七钵食而活；或是一日一食，或是两日一食...或是七日一食。就这样实行半月一食的轮食修行。"

"乔达摩贤者，这些苦行也被沙门婆罗门称为沙门行和婆罗门行：或食蔬菜，或食稗子，或食野米，或食皮屑，或食水藻，或食糠，或食锅巴，或食油渣，或食草，或食牛粪，以树根果实为食，食落果为生。"

"乔达摩贤者，这些苦行也被沙门婆罗门称为沙门行和婆罗门行：穿麻衣，穿粗麻衣，穿裹尸布，穿粪扫衣，穿树皮衣，穿鹿皮，穿鹿皮条，穿吉祥草衣，穿树皮衣，穿木板衣，穿人发衣，穿马尾衣，穿猫头鹰羽衣；拔须发，实行拔须发的修行；常立不坐，实行常立的修行；以荆棘为座，在荆棘上卧；每日三次浸入水中沐浴，实行这样的苦行修持。"

【苦行无用论：】

"迦叶，即使有人是裸形者，不受约束，以手擦食...这样实行半月一食的轮食修行，如果他的戒具足、心具足、慧具足没有修习、没有证得，那么他还远离沙门法，远离婆罗门法。迦叶，当比丘修习无怨无恨的慈心，并且由于漏尽而证得无漏心解脱、慧解脱，于现法中自知自证具足而住时，这样的比丘才可称为沙门，也可称为婆罗门。"

"迦叶，即使有人是食蔬菜者...以树根果实为食，食落果为生，如果他的戒具足、心具足、慧具足没有修习、没有证得，那么他还远离沙门法，远离婆罗门法。迦叶，当比丘修习无怨无恨的慈心，并且由于漏尽而证得无漏心解脱、慧解脱，于现法中自知自证具足而住时，这样的比丘才可称为沙门，也可称为婆罗门。"

"迦叶，即使有人穿麻衣...每日三次浸入水中沐浴，如果他的戒具足、心具足、慧具足没有修习、没有证得，那么他还远离沙门法，远离婆罗门法。迦叶，当比丘修习无怨无恨的慈心，并且由于漏尽而证得无漏心解脱、慧解脱，于现法中自知自证具足而住时，这样的比丘才可称为沙门，也可称为婆罗门。"

听闻此说，裸行者迦叶对世尊说："乔达摩贤者，沙门行难行，婆罗门行难行。"

"迦叶，这是世间的常说：'沙门行难行，婆罗门行难行。'迦叶，如果裸形者...实行半月一食的轮食修行，若仅仅以这种苦行就能成就沙门行或婆罗门行的难行，那就不应该说'沙门行难行，婆罗门行难行'了。"

"因为居士或居士子，乃至陶工女都能做到：'让我成为裸形者...实行半月一食的轮食修行。'"

"迦叶，正因为离开这些[外在]形式，离开这些苦行，沙门行或婆罗门行才是真正难行的，所以才说'沙门行难行，婆罗门行难行'。迦叶，当比丘修习无怨无恨的慈心，并且由于漏尽而证得无漏心解脱、慧解脱，于现法中自知自证具足而住时，这样的比丘才可称为沙门，也可称为婆罗门。"

"迦叶，即使有人食蔬菜...若仅仅以这种苦行就能成就沙门行或婆罗门行的难行，那就不应该说'沙门行难行，婆罗门行难行'了。"

"因为居士或居士子，乃至陶工女都能做到：'让我食蔬菜...以树根果实为食，食落果为生。'"

"迦叶，正因为离开这些形式，离开这些苦行，沙门行或婆罗门行才是真正难行的，所以才说'沙门行难行，婆罗门行难行'。迦叶，当比丘修习无怨无恨的慈心，并且由于漏尽而证得无漏心解脱、慧解脱，于现法中自知自证具足而住时，这样的比丘才可称为沙门，也可称为婆罗门。"

【难知论：】

说完这些，裸行者迦叶对世尊说："乔达摩贤者，沙门难知，婆罗门难知。"

"迦叶，这是世间的常说：'沙门难知，婆罗门难知'。迦叶，如果裸形者...实行半月一食的轮食修行，若仅仅以这种苦行就能成就沙门或婆罗门的难知，那就不应该说'沙门难知，婆罗门难知'了。"

"因为居士或居士子，乃至陶工女都能知道：'这个人是裸形者...实行半月一食的轮食修行。'"

"迦叶，正因为离开这些形式，离开这些苦行，沙门或婆罗门才是真正难知的，所以才说'沙门难知，婆罗门难知'。迦叶，当比丘修习无怨无恨的慈心，并且由于漏尽而证得无漏心解脱、慧解脱，于现法中自知自证具足而住时，这样的比丘才可称为沙门，也可称为婆罗门。"

【戒定慧具足：】

听闻此说，裸行者迦叶对世尊说："乔达摩贤者，什么是戒具足？什么是心具足？什么是慧具足？"

"迦叶，如来出现于世间，是阿罗汉、正等正觉者...(如长部2经 沙门果经 第190-193节所说，应当详细展开)，见到危险而学习学处，具足善的身业语业，清净活命，戒具足，守护诸根，具足正念正知，知足。"

"迦叶，比丘如何戒具足？在此，迦叶，比丘舍断杀生，远离杀生，放下刀杖，有惭有愧，以慈悲心利益一切众生而住。这是他的戒具足...(如长部2经 沙门果经 第194至210节)。"

"正如某些沙门婆罗门食用信施之食，却以下等的邪命维生，即：占卜吉凶...预言等(如长部2经 沙门果经 第211节)医术等，远离如此下等的邪命。这也是他的戒具足。"

"迦叶，这样具足戒的比丘，不从任何方面看到因戒律而来的怖畏。就像已灌顶的刹帝利王已降伏敌人，不从任何方面看到来自敌人的怖畏。同样地，迦叶，这样具足戒的比丘，不从任何方面看到因戒律而来的怖畏。他具足这种圣戒蕴，内心感受无过失之乐。迦叶，这就是比丘的戒具足...他证得初禅而住。这是他的心具足...证得第二禅...第三禅...第四禅而住。这是他的心具足。这就是心具足。"

"他以如此清净、超越常人的心...引导其心趣向智见...这是他的慧具足...了知'不再有后有'...这也是他的慧具足。这就是慧具足。"

"迦叶，这个戒具足、心具足、慧具足，再没有比这更上、更妙的了。"

【狮子吼法：】

"迦叶，有些沙门婆罗门是戒行论者。他们以种种方式赞叹戒行。迦叶，就最高的圣戒而言，我不见有人能与我等同，更不用说超越了！而是我在此方面更胜一筹，这就是增上戒。"

"迦叶，有些沙门婆罗门是苦行厌恶论者。他们以种种方式赞叹苦行和厌恶。迦叶，就最高的圣厌恶而言，我不见有人能与我等同，更不用说超越了！而是我在此方面更胜一筹，这就是增上厌恶。"

"迦叶，有些沙门婆罗门是智慧论者。他们以种种方式赞叹智慧。迦叶，就最高的圣慧而言，我不见有人能与我等同，更不用说超越了！而是我在此方面更胜一筹，这就是增上慧。"

"迦叶，有些沙门婆罗门是解脱论者。他们以种种方式赞叹解脱。迦叶，就最高的圣解脱而言，我不见有人能与我等同，更不用说超越了！而是我在此方面更胜一筹，这就是增上解脱。"

"迦叶，有这种可能，其他游行者会这样说：'沙门乔达摩作狮子吼，但只在空闲处作，不在众中作。'应当对他们说：'不要这样说。沙门乔达摩作狮子吼，而且在众中作。'迦叶，应当这样说。"

"迦叶，有这种可能，其他游行者会这样说：'沙门乔达摩虽在众中作狮子吼，但不是无畏地作。'应当对他们说：'不要这样说。沙门乔达摩在众中作狮子吼，而且是无畏地作。'迦叶，应当这样说。"

"迦叶，有这种可能，其他游行者会这样说：'沙门乔达摩虽在众中无畏地作狮子吼，但人们不问他问题...人们问他问题，但他不能回答...他能回答问题，但不能令人心服...人们不认为值得听...听了不生信...听了生信但不表示赞同...表示赞同但不如法实践...如法实践但不能成就。'应当对他们说：'不要这样说。沙门乔达摩在众中无畏地作狮子吼，人们问他问题，他能回答问题，能令人心服，人们认为值得听，听了生信，表示赞同，如法实践，并且能够成就。'迦叶，应当这样说。"

【外道归依：】

"迦叶，有一次我在王舍城灵鹫山，一位名叫尼拘陀的苦行梵志向我询问关于最上厌恶的问题。我对他解答了这个问题，他听了非常欢喜，达到极点。"

"世尊，谁听了世尊的法，不会欢喜到极点呢？我听了世尊的法也欢喜到极点。太殊胜了，世尊！太殊胜了，世尊！就像扶起倒者，揭示被覆盖的，为迷路者指路，在黑暗中举灯，使有眼者能见色。同样地，世尊以种种方便开示法。世尊，我归依世尊，归依法，归依比丘僧。愿我能在世尊座下出家，受具足戒。"

【四个月的考验期：】

"迦叶，凡是从其他教派来到这个法、律中希望出家、受具足戒的人，必须经过四个月的考验期。四个月过后，如果诸比丘满意，就允许他们出家，授予具足戒成为比丘。不过，我也知道应当因人而异。"

迦叶说："世尊，如果从其他教派来的人必须经过四个月考验期，四个月后诸比丘满意才允许出家、受具足戒，那么我愿意接受四年的考验期。四年后，如果诸比丘满意，就让我出家，受具足戒。"

【最终开悟：】

裸行者迦叶获得了在世尊座下出家和受具足戒的机会。尊者迦叶受具足戒不久，独处、远离、不放逸、精进、专注地生活，不久便实现了善男子正确地从在家到出家的最终目标——无上梵行的完成。他在现法中自知自证：'生已尽，梵行已立，所作已办，不受后有。'他现证了这些。

尊者迦叶成为阿罗汉之一。

《大狮子吼经》竟(第八经)

这就是整部《大狮子吼经》的全部内容。这部经的主要内容包括：

1. 佛陀对苦行的态度

2. 关于戒定慧三学的详细解释

3. 什么是真正的沙门行和婆罗门行

4. 佛陀的狮子吼(自信无畏的宣说)

5. 外道归依后的考验制度

6. 最后描述了迦叶的修行成就

这是一部非常重要的经典，详细阐述了佛教对苦行主义的态度，以及真正的修行道路。经中佛陀指出，单纯的外在苦行并不能导向真正的解脱，真正的修行在于戒定慧的圆满。最后，通过迦叶的例子，说明了即使是外道修行人，只要以正确的态度接受佛法，同样可以证得最高的果位。

巴利语原版经文

DN.8/(8) Mahāsīhanādasuttaṃ

Acelakassapavatthu

　　 381. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā uruññāyaṃ viharati kaṇṇakatthale migadāye. Atha kho acelo kassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho acelo kassapo bhagavantaṃ etadavoca– “sutaṃ metaṃ, bho gotama– ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti. Ye te, bho gotama, evamāhaṃsu– ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, kacci te bhoto gotamassa vuttavādino, na ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotaman”ti.

　　 382. “Ye te, kassapa, evamāhaṃsu– ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā abhūtena. Idhāhaṃ, kassapa, ekaccaṃ tapassiṃ lūkhājīviṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ. Idha panāhaṃ, kassapa, ekaccaṃ tapassiṃ lūkhājīviṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ.

　　 383. “Idhāhaṃ, kassapa, ekaccaṃ tapassiṃ appadukkhavihāriṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ. Idha panāhaṃ, kassapa, ekaccaṃ tapassiṃ appadukkhavihāriṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ. Yohaṃ, kassapa, imesaṃ tapassīnaṃ evaṃ āgatiñca gatiñca cutiñca upapattiñca yathābhūtaṃ pajānāmi sohaṃ kiṃ sabbaṃ tapaṃ garahissāmi, sabbaṃ vā tapassiṃ lūkhājīviṃ ekaṃsena upakkosissāmi upavadissāmi?

　　 384. “Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Tehipi me saddhiṃ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti. Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘na sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘na sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayaṃ taṃ ekaccaṃ vadema ‘na sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘na sādhū’ti, mayaṃ taṃ ekaccaṃ vadema ‘sādhū’ti.

　　 “Yaṃ mayaṃ ekaccaṃ vadema ‘sādhū’ti, parepi taṃ ekaccaṃ vadanti ‘sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘na sādhū’ti, parepi taṃ ekaccaṃ vadanti ‘na sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘na sādhū’ti, pare taṃ ekaccaṃ vadanti ‘sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘sādhū’ti, pare taṃ ekaccaṃ vadanti ‘na sādhū’ti.

Samanuyuñjāpanakathā

　　 385. “Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni. Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ– ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṃ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ti?

　　 386. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ– ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā Samaṇo gotamo ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

　　 387. “Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ– ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Ko ime dhamme anavasesaṃ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ ti?

　　 388. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Samaṇo gotamo ime dhamme anavasesaṃ samādāya vattati, yaṃ vā pana bhonto pare gaṇācariyā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

　　 389. “Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ– ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṃ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

　　 390. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ– ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Gotamasāvakasaṅgho ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

　　 391. “Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ. ‘Ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Ko ime dhamme anavasesaṃ samādāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

　　 392. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ– ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Gotamasāvakasaṅgho ime dhamme anavasesaṃ samādāya vattati, yaṃ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

Ariyo aṭṭhaṅgiko maggo

　　 393. “Atthi, kassapa, maggo atthi paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati – ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti. Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati– ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ– sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā-ājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, kassapa, maggo, ayaṃ paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’”ti.

Tapopakkamakathā

　　 394. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – “imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Acelako hoti, muttācāro, hatthāpalekhano, na ehibhaddantiko, na tiṭṭhabhaddantiko, 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… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

　　 395. “Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. 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.

　　 396. “Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekapassayikopi hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharatī”ti.

Tapopakkamaniratthakathā

　　 397. “Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

　　 “Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

　　 “Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.

　　 398. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – “dukkaraṃ, bho gotama, sāmaññaṃ dukkaraṃ brahmaññan”ti. “Pakati kho esā, kassapa, lokasmiṃ ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya– ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti.

　　 “Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi– ‘handāhaṃ acelako homi, muttācāro, hatthāpalekhano …pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’ti.

　　 “Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya– ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi

　　 “Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya– ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti.

　　 “Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi– ‘handāhaṃ sākabhakkho vā homi, sāmākabhakkho vā …pe… vanamūlaphalāhāro yāpemi pavattaphalabhojī’ti.

　　 “Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya– ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

　　 “Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti.

　　 “Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi– ‘handāhaṃ sāṇānipi dhāremi, masāṇānipi dhāremi …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharāmī’ti.

　　 “Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya– ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.

　　 399. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – “dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo”ti. “Pakati kho esā, kassapa, lokasmiṃ ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya– ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

　　 “Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi– ‘ayaṃ acelako hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti.

　　 “Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya– ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

　　 “Sākabhakkho cepi, kassapa, hoti sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya– ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

　　 “Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi– ‘ayaṃ sākabhakkho vā hoti sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī’ti.

　　 “Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya– ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

　　 “Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya– ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

　　 “Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi– ‘ayaṃ sāṇānipi dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharatī’ti.

　　 “Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya– ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa bhikkhu samaṇo itipi brāhmaṇo itipī”ti.

Sīlasamādhipaññāsampadā

　　 400. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – “katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā”ti? “Idha, kassapa, tathāgato loke uppajjati arahaṃ, sammāsambuddho …pe… (yathā 190-193 anucchedesu, evaṃ vitthāretabbaṃ) bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho.

　　 401. “Kathañca, kassapa, bhikkhu sīlasampanno hoti? Idha, kassapa, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasampadāya …pe… (yathā 194yāva 210anucchedesu)

　　 “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti Seyyathidaṃ– santikammaṃ paṇidhikammaṃ …pe… (yathā 211anucchede) osadhīnaṃ patimokkho iti vā iti, evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasampadāya.

　　 “Sa kho so, kassapa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato. Evameva kho, kassapa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, kassapa, bhikkhu sīlasampanno hoti. Ayaṃ kho, kassapa, sīlasampadā …pe… paṭhamaṃ jhānaṃ upasampajja viharati. Idampissa hoti cittasampadāya …pe… dutiyaṃ jhānaṃ …pe… tatiyaṃ jhānaṃ …pe… catutthaṃ jhānaṃ upasampajja viharati. Idampissa hoti cittasampadāya. Ayaṃ kho, kassapa, cittasampadā.

　　 “So evaṃ samāhite citte …pe… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti …pe… idampissa hoti paññāsampadāya …pe… nāparaṃ itthattāyāti pajānāti …pe… idampissa hoti paññāsampadāya. Ayaṃ kho, kassapa, paññāsampadā.

　　 “Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi.

Sīhanādakathā

　　 402. “Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā. Te anekapariyāyena sīlassa vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyaṃ paramaṃ sīlaṃ, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhisīlaṃ.

　　 “Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā. Te anekapariyāyena tapojigucchāya vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā tapojigucchā, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhijegucchaṃ.

　　 “Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā. Te anekapariyāyena paññāya vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā paññā, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhipaññaṃ.

　　 “Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā. Te anekapariyāyena vimuttiyā vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā vimutti, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhivimutti.

　　 403. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘sīhanādaṃ kho samaṇo gotamo nadati, tañca kho suññāgāre nadati, no parisāsū’ti. Te – ‘mā hevan’tissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadatī’ti evamassu, kassapa, vacanīyā.

　　 “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, no ca kho visārado nadatī’ti Te– ‘mā hevan’tissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī”ti evamassu, kassapa, vacanīyā.

　　 “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, no ca kho naṃ pañhaṃ pucchanti …pe… pañhañca naṃ pucchanti; no ca kho nesaṃ pañhaṃ puṭṭho byākaroti …pe… pañhañca nesaṃ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṃ ārādheti …pe… pañhassa ca veyyākaraṇena cittaṃ ārādheti; no ca kho sotabbaṃ maññanti …pe… sotabbañcassa maññanti; no ca kho sutvā pasīdanti …pe… sutvā cassa pasīdanti no ca kho pasannākāraṃ karonti …pe… pasannākārañca karonti; no ca kho tathattāya paṭipajjanti …pe… tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī’ti. Te – ‘mā hevan’tissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṃ pucchanti, pañhañca nesaṃ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṃ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākārañca karonti, tathattāya ca paṭipajjanti, paṭipannā ca ārādhentī’ti evamassu, kassapa, vacanīyā.

Titthiyaparivāsakathā

　　 404. “Ekamidāhaṃ, kassapa, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tatra maṃ aññataro tapabrahmacārī nigrodho nāma adhijegucche pañhaṃ apucchi. Tassāhaṃ adhijegucche pañhaṃ puṭṭho byākāsiṃ. Byākate ca pana me attamano ahosi paraṃ viya mattāyā”ti. “Ko hi, bhante, bhagavato dhammaṃ sutvā na attamano assa paraṃ viya mattāya? Ahampi hi, bhante, bhagavato dhammaṃ sutvā attamano paraṃ viya mattāya. Abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.

　　 405. “Yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti. “Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhanti pabbajjaṃ, ākaṅkhanti upasampadaṃ, cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.

　　 Alattha kho acelo kassapo bhagavato santike pabbajjaṃ alattha upasampadaṃ. Acirūpasampanno kho panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti– abbhaññāsi. Aññataro kho panāyasmā kassapo arahataṃ ahosīti.

　　 Mahāsīhanādasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.