长部27经/起源经(波梨品[第三])

如是我闻。一时，世尊住在舍卫城东园鹿母讲堂。当时，婆舍妒与婆罗豆婆遮两位青年正在僧团中修行，希望成为比丘。傍晚时分，世尊从禅修中起身，下了讲堂，在建筑物的阴影下经行。

婆舍妒看见世尊从禅修中起身，下了讲堂，在建筑物的阴影下经行。看到这一幕后，他对婆罗豆婆遮说："朋友婆罗豆婆遮，世尊正在讲堂阴影下经行。让我们去亲近世尊吧，或许能听到法的开示。"婆罗豆婆遮回答说："好的，朋友。"

于是婆舍妒和婆罗豆婆遮走向世尊。向世尊致敬后，他们跟随世尊一起经行。这时，世尊对婆舍妒说："婆舍妒，你们本是婆罗门种姓，从婆罗门家庭出家，婆罗门们有没有因此辱骂、谩骂你们？"

"确实如此，世尊。婆罗门们用尽一切方式辱骂、谩骂我们。" 

"他们是如何辱骂你们的？"

"世尊，婆罗门们这样说：'婆罗门种姓最高贵，其他种姓低劣。婆罗门种姓纯净，其他种姓黑暗。只有婆罗门能得到净化，非婆罗门不能。婆罗门是梵天之子，从梵天口中生，为梵天所造，是梵天的继承人。你们抛弃了最高贵的种姓，加入了这些卑贱的秃头沙门。这是不当的，这是不适当的。'"

"婆舍妒，这些婆罗门忘记了古老的传统，才会这样说：'婆罗门种姓最高贵，其他种姓低劣。婆罗门种姓纯净，其他种姓黑暗。只有婆罗门能得到净化，非婆罗门不能。婆罗门是梵天之子，从梵天口中生，为梵天所造，是梵天的继承人。'婆舍妒，我们可以看到婆罗门的妻子们也会怀孕、生产、哺乳，但这些婆罗门虽然是从母胎所生，却还是这样说。他们这是在诽谤梵天，说虚妄语，造作众多恶业。"

【四种姓的清净：】

"婆舍妒，有四种姓：刹帝利、婆罗门、吠舍、首陀罗。婆舍妒，有些刹帝利杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、嗔恚、邪见。这些不善法、被称为不善的、应受责备的、不应修习的、非圣者所行的、黑暗的、会带来黑暗果报的、为智者所呵责的行为，在某些刹帝利中也可以看到。婆罗门也是如此...吠舍也是如此...首陀罗也是如此。"

"同样地，婆舍妒，有些刹帝利远离杀生、偷盗、邪淫、妄语、两舌、恶口、绮语，无贪欲、无嗔恚，具足正见。这些善法、被称为善的、无可责备的、应当修习的、圣者所行的、光明的、会带来光明果报的、为智者所赞叹的行为，在某些刹帝利中也可以看到。婆罗门也是如此...吠舍也是如此...首陀罗也是如此。"

"婆舍妒，当这四种姓中都存在着这些善恶混杂、或受智者呵责或受智者赞叹的行为时，婆罗门却说：'婆罗门种姓最高贵，其他种姓低劣'等等。智者是不会同意这种说法的。这是为什么呢？婆舍妒，在这四种姓中，如果有比丘成为阿罗汉，断尽烦恼，修行圆满，所作已办，放下重担，达到目标，断尽有结，正智解脱，他就被称为最上等的。这是依法，不是非法。因为法是最殊胜的，无论是现世还是来世。"

"婆舍妒，通过这个例子也可以理解为什么法在现世和来世都是最殊胜的。"

"婆舍妒，拘萨罗国王波斯匿知道'沙门乔达摩是从释迦族出家的'。释迦族是拘萨罗国王波斯匿的臣民。释迦族对波斯匿王行礼拜、起立、合掌等恭敬之礼。同样地，波斯匿王也对如来行这些恭敬之礼。他这样做不是因为想：'沙门乔达摩出身高贵，我出身低贱；沙门乔达摩有力，我软弱；沙门乔达摩庄严，我丑陋；沙门乔达摩有大威德，我微不足道。'而是因为他尊重法、恭敬法、尊重法、供养法、礼敬法。婆舍妒，由此也可以理解，法在现世和来世都是最殊胜的。"

"婆舍妒，你们虽来自不同的种姓、不同的族姓、不同的家族而出家，但当被问及'你们是谁'时，都回答说：'我们是释迦子沙门。'婆舍妒，谁对如来有坚固的信心，扎根、建立、坚定，不为任何沙门、婆罗门、天神、魔罗、梵天或世间任何人所动摇，他就可以说：'我是世尊之子，从法而生，为法所造，是法的继承人。'这是为什么呢？因为如来有这些称号：'法身'、'梵身'、'法性'、'梵性'。"

"婆舍妒，经过很长时间后，世界开始毁灭。当世界毁灭时，大多数众生往生到光音天。他们在那里是意生、以喜为食、自身发光、飞行于空中、住于净处，长时安住。"

"婆舍妒，经过很长时间后，世界开始重新形成。当世界形成时，大多数众生从光音天死后来到这里。他们仍是意生、以喜为食、自身发光、飞行于空中、住于净处，长时安住。"

【世界起源和社会阶级形成】

"婆舍妒，你们虽来自不同的种姓、有着不同的姓名、不同的氏族、不同的家族，但都已从在家生活出家。当被问及'你们是谁'时，你们回答说：'我们是释迦牟尼的沙门弟子。'婆舍妒，如果一个人对如来有着根深蒂固的信仰，这信仰已扎根、已确立、坚定不移，不会被任何沙门、婆罗门、天神、魔罗、梵天或世间任何众生动摇，那么他可以如此说：'我是世尊之子，从法而生，由法所造，是法的继承者。'这是为什么呢？因为如来有这些称号：'法身'、'梵身'、'法性'、'梵性'。

"婆舍妒，经过很长时间后，有时候这个世界会毁灭。当世界毁灭时，大多数众生会转生到光音天。他们在那里以意生身存在，以喜悦为食，自身发光，在空中飞行，住在美妙之处，长期安住。

"婆舍妒，经过很长时间后，有时候这个世界会重新开展。当世界开展时，大多数众生从光音天死后来到此界。他们在这里以意生身存在，以喜悦为食，自身发光，在空中飞行，住在美妙之处，长期安住。

"婆舍妒，那时整个世界都是水，一片黑暗。没有月亮和太阳，没有星辰，没有日夜之分，没有月份和季节之分，没有年份之分，也没有男女之别，众生只以'众生'来称呼。经过很长时间后，地上出现了味地。就像热牛奶冷却时表面会形成薄膜一样，味地也是这样出现的。它具有色香味俱全的特质，就像精炼的奶油或上等的酥油那样的颜色，像纯净的蜂蜜那样甜美。这时，有一个贪婪的众生用手指尝了尝味地，想知道那是什么。当他品尝后就产生了贪欲。其他众生见状也效仿他用手指去尝，他们也都产生了贪欲。

"然后，婆舍妒，这些众生开始用手抓取味地来食用。当他们这样做时，他们的自身光明就消失了。当自身光明消失后，月亮和太阳出现了。月亮和太阳出现后，星辰也出现了。星辰出现后，就有了日夜之分。有了日夜之分后，就有了月份和半月之分。有了月份和半月之分后，就有了季节和年份之分。这样，婆舍妒，这个世界就重新开展了。

"这些众生以味地为食，以此为滋养，长期这样生存。随着他们继续食用味地，他们的身体逐渐变得粗糙，容貌也开始有了差异。有些众生长得美丽，有些众生长得丑陋。那些长得美丽的就开始轻视长得丑陋的，说：'我们比他们漂亮，他们比我们丑陋。'由于他们的傲慢和自大，味地就消失了。当味地消失后，他们聚集在一起，哀叹道：'啊！美味啊，啊！美味啊！'现在的人们在得到什么美味的东西时也会说：'啊！美味啊，啊！美味啊！'他们只是在重复古老的词语，却不知道其中的含义。

"婆舍妒，当味地消失后，地衣出现了，就像蘑菇一样。它具有色香味俱全的特质，就像精炼的奶油或上等的酥油那样的颜色，像纯净的蜂蜜那样甜美。

"然后这些众生开始食用地衣。他们以此为食，以此为滋养，长期这样生存。随着他们继续食用地衣，他们的身体变得更加粗糙，容貌差异也更加明显。有些众生长得美丽，有些众生长得丑陋。那些长得美丽的又开始轻视长得丑陋的，说：'我们比他们漂亮，他们比我们丑陋。'由于他们的傲慢和自大，地衣也消失了。

"当地衣消失后，出现了蔓藤，就像竹笋一样。它也具有色香味俱全的特质，就像精炼的奶油或上等的酥油那样的颜色，像纯净的蜂蜜那样甜美。

"这些众生开始食用蔓藤。他们以此为食，以此为滋养，长期这样生存。随着他们继续食用蔓藤，他们的身体变得更加粗糙，容貌差异更加明显。美丽和丑陋的差异继续存在，傲慢和轻视也继续存在，最后蔓藤也消失了。

"当蔓藤消失后，他们又聚集在一起哀叹：'啊！我们失去了这个，我们失去了那个！'现在的人们在遇到不幸时也会说：'啊！我们失去了这个，我们失去了那个！'他们只是在重复古老的词语，却不知道其中的含义。

"婆舍妒，当蔓藤消失后，出现了自然生长的稻米，它没有糠秕，没有糟粕，香气纯净，洁白如珍珠。晚上收割的，早晨就长出新的；早晨收割的，晚上又长出新的；收割过的地方看不出痕迹。于是这些众生开始食用这种自然生长的稻米，以此为食，以此为滋养，长期这样生存。

"随着这些众生继续食用自然生长的稻米，他们的身体变得更加粗糙，容貌差异也更加明显。这时，女性开始显现女性特征，男性开始显现男性特征。女性过分注视男性，男性也过分注视女性。由于他们彼此过分注视，欲望就产生了，身体也开始发热。由于身体发热，他们开始从事淫欲之事。

"那时，其他看到他们从事淫欲之事的众生，有的扔泥土，有的扔灰尘，有的扔牛粪，说：'去死吧，不净者！去死吧，不净者！'为什么一个众生要对另一个众生做这样的事呢？'现在在某些地方，当新娘被迎娶时，人们仍然扔撒泥土、灰尘或牛粪。他们只是在重复古老的习俗，却不知道其中的含义。

"婆舍妒，那时这种行为被认为是非法的，而现在却被认为是合法的。那时从事淫欲之事的众生，一两个月都不能进入村庄或城镇。当这些众生过分沉溺于这种不当行为时，他们开始建造房屋来遮掩这种不当行为。

然后，有一个懒惰的众生想：'为什么我要早晚辛苦地收割稻米呢？不如我一次就收割够早晚两餐的量吧！'

于是他就一次收割了够早晚两餐的量。另一个众生来对他说：'来吧，朋友，我们去收割稻米。'他回答说：'不用了，朋友，我已经收割够早晚两餐的量了。'于是那个众生也效仿他，一次收割够两天的量，说：'这样也很好啊。'

"然后又有一个众生来对他说：'来吧，朋友，我们去收割稻米。'他回答说：'不用了，朋友，我已经收割够两天的量了。'于是那个众生效仿他，一次收割够四天的量，说：'这样也很好啊。'

然后又有一个众生来对他说：'来吧，朋友，我们去收割稻米。'他回答说：'不用了，朋友，我已经收割够四天的量了。'于是那个众生效仿他，一次收割够八天的量，说：'这样也很好啊。'

当众生们开始储存稻米食用时，稻米就开始长出糠秕，收割后也不再重新生长，收割的痕迹开始显现，稻米开始成片生长。

"于是这些众生聚集在一起，哀叹说：'众生中出现了邪恶的行为啊。我们以前是意生身，以喜悦为食，自身发光，在空中飞行，住在美妙之处，长期安住。在很长的时间里，地上出现了味地，具有色香味俱全的特质。我们开始用手抓取味地食用，因此失去了自身的光明。当光明消失后，月亮和太阳出现了，接着星辰出现了，然后有了日夜、月份、季节和年份之分。我们长期食用味地，但由于邪恶不善法的出现，味地消失了。然后地衣出现了，我们又食用地衣。后来地衣也消失了，蔓藤出现了。当蔓藤也消失后，出现了自然生长的稻米。现在由于我们储存稻米，它开始长出糠秕，收割后不再重新生长，收割的痕迹显现，稻米成片生长。让我们划分稻田，设立界限吧！'于是他们划分了稻田，设立了界限。

"然后，婆舍妒，有一个贪婪的众生，在守护自己的份额时，偷取了他人未给予的份额来食用。他们抓住他说：'你做了邪恶的事情，你在守护自己份额的同时，偷取他人未给予的份额。不要再这样做了。'那个众生回答说：'好的。'但他第二次，第三次又做了同样的事。人们再次抓住他，有的用手打他，有的用土块打他，有的用棍子打他。从此以后，偷盗开始出现了，诽谤开始出现了，妄语开始出现了，以暴力惩罚也开始出现了。

"于是这些众生再次聚集在一起，哀叹说：'众生中出现了邪恶的行为啊，现在有了偷盗、诽谤、妄语和暴力惩罚。让我们选择一个众生，由他来对该谴责的人进行谴责，该斥责的人进行斥责，该驱逐的人进行驱逐。我们则给他一份稻米作为报酬。'

"于是这些众生找到他们中最英俊、最有魅力、最讨人喜欢、最有能力的人，对他说：'来吧，贤者，请你对该谴责的人进行谴责，该斥责的人进行斥责，该驱逐的人进行驱逐。我们会给你一份稻米作为报酬。'他回答说：'好的。'于是他开始谴责该谴责的人，斥责该斥责的人，驱逐该驱逐的人，而他们则给他稻米作为报酬。

"因为他是'大众选择'的，所以第一个称号'大选'就这样产生了。因为他是'田地之主'，所以第二个称号'刹帝利'就产生了。因为他'以法使他人欢喜'，所以第三个称号'王'就产生了。这就是刹帝利阶级按照古老的传统称号而产生的过程，是从这些众生中产生的，不是从其他众生中产生的，是从相似的人中产生的，不是从不相似的人中产生的，是依法而不是违法。因为法在现世和来世都是最殊胜的。

"然后，这些众生中有些人想：'众生中出现了邪恶的行为啊，现在有了偷盗、诽谤、妄语、暴力惩罚和驱逐。让我们摒弃邪恶不善的行为吧。'于是他们摒弃了邪恶不善的行为。由于'摒弃邪恶'，所以第一个称号'婆罗门'就产生了。他们在森林中搭建茅舍，在茅舍中禅修，不生火，不冒烟，不用杵臼，早晚到村镇城市去化食。得到食物后，他们又回到森林中的茅舍禅修。人们看到这种情况就说：'这些人在森林中搭建茅舍，在茅舍中禅修...'因为他们'禅修'，所以第二个称号'禅修者'就产生了。这就是婆罗门阶级的由来。

"然而，这些众生中有些人无法在森林茅舍中持续禅修，就搬到村镇附近，开始编写经典。人们看到这种情况就说：'这些人现在不再禅修了。'因为他们'不再禅修'，所以第三个称号'诵习者'就产生了。在那时，这被认为是低下的，但现在却被认为是高贵的。这就是婆罗门阶级按照古老的传统称号而产生的过程，是从这些众生中产生的，不是从其他众生中产生的，是从相似的人中产生的，不是从不相似的人中产生的，是依法而不是违法。因为法在现世和来世都是最殊胜的。

"这些众生中，有些人从事着各种交易。因为他们'从事交易'，所以'吠舍'这个称号就产生了。这就是吠舍阶级的由来，也是依照古老的传统称号而产生的，是从这些众生中产生的，不是从其他众生中产生的，是从相似的人中产生的，不是从不相似的人中产生的，是依法而不是违法。因为法在现世和来世都是最殊胜的。

"其余的众生从事狩猎等卑贱的职业。因为他们从事'卑贱的职业'，所以'首陀罗'这个称号就产生了。这就是首陀罗阶级的由来，也是依照古老的传统称号而产生的。

"后来，刹帝利中有人厌恶自己的行为，从在家出家成为沙门。婆罗门、吠舍、首陀罗中也有人这样做。这四个阶级就这样形成了沙门阶级，是从这些众生中产生的，不是从其他众生中产生的，是从相似的人中产生的，不是从不相似的人中产生的，是依法而不是违法。因为法在现世和来世都是最殊胜的。

"婆舍妒，无论是刹帝利、婆罗门、吠舍、首陀罗还是沙门，如果他们身行不善，语行不善，意行不善，持有邪见，因邪见而行动，由于这些原因，他们身坏命终后会堕入恶趣、苦趣、地狱中。

"同样地，婆舍妒，无论是刹帝利、婆罗门、吠舍、首陀罗还是沙门，如果他们身行善良，语行善良，意行善良，持有正见，因正见而行动，由于这些原因，他们身坏命终后会生到善趣、天界中。

"婆舍妒，无论是刹帝利、婆罗门、吠舍、首陀罗还是沙门，如果他们身语意有善有恶，持有混合的见解，因混合的见解而行动，由于这些原因，他们身坏命终后会经历苦乐交织的果报。

"婆舍妒，无论是刹帝利、婆罗门、吠舍、首陀罗还是沙门，如果他们能够防护身、语、意，修习七觉支法，他们就能在今生证得涅槃。

"婆舍妒，在这四个种姓中，如果有比丘证得阿罗汉果，烦恼已尽，梵行已立，所作已办，放下重担，达到目标，断尽有结，正智解脱，他就被称为最殊胜的。这是依法而不是违法。因为法在现世和来世都是最殊胜的。

"婆舍妒，青年梵天说过这个偈颂：

'在依种姓而活的人群中，刹帝利最为殊胜；

但具足明行者，在天人中最为殊胜。'

"婆舍妒，青年梵天这个偈颂唱得好，不是唱得不好；说得对，不是说得不对；有意义，不是没有意义。我也同意这个偈颂。我也这样说：

'在依种姓而活的人群中，刹帝利最为殊胜；

但具足明行者，在天人中最为殊胜。'"

世尊说完这番话后，婆舍妒和婆罗豆婆遮都欢喜信受世尊的教导。

第四《起世因本经》终。

这部经主要讲述了世界的起源、人类社会的形成以及四个种姓的由来，同时也强调了道德行为的重要性，指出无论属于哪个种姓，行为善良才是最重要的。

巴利语原版经文

DN.27/(4) Aggaññasuttaṃ

Vāseṭṭhabhāradvājā

　　 111. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena vāseṭṭhabhāradvājā bhikkhūsu parivasanti bhikkhubhāvaṃ ākaṅkhamānā. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamati.

　　 112. Addasā kho vāseṭṭho bhagavantaṃ sāyanhasamayaṃ paṭisallānā vuṭṭhitaṃ pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamantaṃ. Disvāna bhāradvājaṃ āmantesi– “ayaṃ, āvuso bhāradvāja, bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamati. Āyāmāvuso bhāradvāja, yena bhagavā tenupasaṅkamissāma; appeva nāma labheyyāma bhagavato santikā dhammiṃ kathaṃ savanāyā”ti. “Evamāvuso”ti kho bhāradvājo vāseṭṭhassa paccassosi.

　　 113. Atha kho vāseṭṭhabhāradvājā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavantaṃ caṅkamantaṃ anucaṅkamiṃsu. Atha kho bhagavā vāseṭṭhaṃ āmantesi– “tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṃ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī”ti? “Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti. “Yathā kathaṃ pana vo, vāseṭṭha, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti? “Brāhmaṇā, bhante, evamāhaṃsu– ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā. Brāhmaṇova sukko vaṇṇo kaṇhā aññe vaṇṇā. Brāhmaṇāva sujjhanti, no abrāhmaṇā. Brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā. Te tumhe seṭṭhaṃ vaṇṇaṃ hitvā hīnamattha vaṇṇaṃ ajjhupagatā, yadidaṃ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce. Tayidaṃ na sādhu, tayidaṃ nappatirūpaṃ, yaṃ tumhe seṭṭhaṃ vaṇṇaṃ hitvā hīnamattha vaṇṇaṃ ajjhupagatā yadidaṃ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce’ti. Evaṃ kho no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti.

　　 114. “Taggha vo, vāseṭṭha, brāhmaṇā porāṇaṃ assarantā evamāhaṃsu– ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Dissanti kho pana, vāseṭṭha, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇā yonijāva samānā evamāhaṃsu ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṃ pasavanti.

Catuvaṇṇasuddhi

　　 115. “Cattārome, vāseṭṭha, vaṇṇā– khattiyā, brāhmaṇā, vessā, suddā. Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā sāvajjā sāvajjasaṅkhātā asevitabbā asevitabbasaṅkhātā na-alamariyā na-alamariyasaṅkhātā kaṇhā kaṇhavipākā viññugarahitā, khattiyepi te idhekacce sandissanti. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā …pe… kaṇhā kaṇhavipākā viññugarahitā; suddepi te idhekacce sandissanti.

　　 “Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto, sammādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā, khattiyepi te idhekacce sandissanti. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti …pe… anabhijjhālu abyāpannacitto, sammādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā; suddepi te idhekacce sandissanti.

　　 116. “Imesu kho, vāseṭṭha, catūsu vaṇṇesu evaṃ ubhayavokiṇṇesu vattamānesu kaṇhasukkesu dhammesu viññugarahitesu ceva viññuppasatthesu ca yadettha brāhmaṇā evamāhaṃsu– ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Taṃ tesaṃ viññū nānujānanti. Taṃ kissa hetu? Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so nesaṃ aggamakkhāyati dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca

　　 117. “Tadamināpetaṃ, vāseṭṭha, pariyāyena veditabbaṃ, yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.

　　 “Jānāti kho, vāseṭṭha, rājā pasenadi kosalo– ‘samaṇo gotamo anantarā sakyakulā pabbajito’ti. Sakyā kho pana, vāseṭṭha, rañño pasenadissa kosalassa anuyuttā bhavanti. Karonti kho, vāseṭṭha, sakyā raññe pasenadimhi kosale nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ. Iti kho, vāseṭṭha, yaṃ karonti sakyā raññe pasenadimhi kosale nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ, karoti taṃ rājā pasenadi kosalo tathāgate nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ, na naṃ ‘sujāto samaṇo gotamo, dujjātohamasmi. Balavā samaṇo gotamo, dubbalohamasmi. Pāsādiko samaṇo gotamo, dubbaṇṇohamasmi. Mahesakkho samaṇo gotamo, appesakkhohamasmī’ti. Atha kho naṃ dhammaṃyeva sakkaronto dhammaṃ garuṃ karonto dhammaṃ mānento dhammaṃ pūjento dhammaṃ apacāyamāno evaṃ rājā pasenadi kosalo tathāgate nipaccakāraṃ karoti, abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ. Imināpi kho etaṃ, vāseṭṭha, pariyāyena veditabbaṃ, yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.

　　 118. “Tumhe khvattha, vāseṭṭha, nānājaccā nānānāmā nānāgottā nānākulā agārasmā anagāriyaṃ pabbajitā. ‘Ke tumhe’ti– puṭṭhā samānā ‘samaṇā sakyaputtiyāmhā’ti– paṭijānātha. Yassa kho panassa, vāseṭṭha, tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, tassetaṃ kallaṃ vacanāya– ‘bhagavatomhi putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo’ti. Taṃ kissa hetu? Tathāgatassa hetaṃ, vāseṭṭha, adhivacanaṃ ‘dhammakāyo’ itipi, ‘brahmakāyo’ itipi, ‘dhammabhūto’ itipi, ‘brahmabhūto’ itipi.

　　 119. “Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.

　　 “Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā cavitvā itthattaṃ āgacchanti. Tedha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.

Rasapathavipātubhāvo

　　 120. “Ekodakībhūtaṃ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṃvaccharā paññāyanti na itthipumā paññāyanti, sattā sattātveva saṅkhyaṃ gacchanti. Atha kho tesaṃ, vāseṭṭha, sattānaṃ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṃ samatani; seyyathāpi nāma payaso tattassa nibbāyamānassa upari santānakaṃ hoti, evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ, evamassādā ahosi. Atha kho, vāseṭṭha, aññataro satto lolajātiko– ‘ambho, kimevidaṃ bhavissatī’ti rasapathaviṃ aṅguliyā sāyi. Tassa rasapathaviṃ aṅguliyā sāyato acchādesi, taṇhā cassa okkami. Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṃ āpajjamānā rasapathaviṃ aṅguliyā sāyiṃsu. Tesaṃ rasapathaviṃ aṅguliyā sāyataṃ acchādesi, taṇhā ca tesaṃ okkami.

Candimasūriyādipātubhāvo

　　 121. “Atha kho te, vāseṭṭha, sattā rasapathaviṃ hatthehi āluppakārakaṃ upakkamiṃsu paribhuñjituṃ. Yato kho te, vāseṭṭha, sattā rasapathaviṃ hatthehi āluppakārakaṃ upakkamiṃsu paribhuñjituṃ. Atha tesaṃ sattānaṃ sayaṃpabhā antaradhāyi. Sayaṃpabhāya antarahitāya candimasūriyā pāturahesuṃ. Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṃ. Nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṃsu. Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṃsu. Māsaḍḍhamāsesu paññāyamānesu utusaṃvaccharā paññāyiṃsu. Ettāvatā kho vāseṭṭha, ayaṃ loko puna vivaṭṭo hoti.

　　 122. “Atha kho te, vāseṭṭha, sattā rasapathaviṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu. Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu, tathā tathā tesaṃ sattānaṃ (rasapathaviṃ paribhuñjantānaṃ) kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti– ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ rasapathavī antaradhāyi. Rasāya pathaviyā antarahitāya sannipatiṃsu. Sannipatitvā anutthuniṃsu– ‘aho rasaṃ, aho rasan’ti! Tadetarahipi manussā kañcideva surasaṃ labhitvā evamāhaṃsu– ‘aho rasaṃ, aho rasan’ti! Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.

Bhūmipappaṭakapātubhāvo

　　 123. “Atha kho tesaṃ, vāseṭṭha, sattānaṃ rasāya pathaviyā antarahitāya bhūmipappaṭako pāturahosi. Seyyathāpi nāma ahicchattako, evameva pāturahosi. So ahosi vaṇṇasampanno gandhasampanno rasasampanno, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇo ahosi. Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ, evamassādo ahosi.

　　 “Atha kho te, vāseṭṭha, sattā bhūmipappaṭakaṃ upakkamiṃsu paribhuñjituṃ. Te taṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu. Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu, tathā tathā tesaṃ sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti– ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ bhūmipappaṭako antaradhāyi.

Padālatāpātubhāvo

　　 124. “Bhūmipappaṭake antarahite padālatā pāturahosi, seyyathāpi nāma kalambukā, evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ, evamassādā ahosi.

　　 “Atha kho te, vāseṭṭha, sattā padālataṃ upakkamiṃsu paribhuñjituṃ. Te taṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu. Yathā yathā kho te, vāseṭṭha, sattā padālataṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu, tathā tathā tesaṃ sattānaṃ bhiyyosomattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti– ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ padālatā antaradhāyi.

　　 “Padālatāya antarahitāya sannipatiṃsu. Sannipatitvā anutthuniṃsu– ‘ahu vata no, ahāyi vata no padālatā’ti! Tadetarahipi manussā kenaci dukkhadhammena phuṭṭhā evamāhaṃsu– ‘ahu vata no, ahāyi vata no’ti! Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.

Akaṭṭhapākasālipātubhāvo

　　 125. “Atha kho tesaṃ, vāseṭṭha, sattānaṃ padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. Yaṃ taṃ sāyaṃ sāyamāsāya āharanti, pāto taṃ hoti pakkaṃ paṭivirūḷhaṃ. Yaṃ taṃ pāto pātarāsāya āharanti, sāyaṃ taṃ hoti pakkaṃ paṭivirūḷhaṃ; nāpadānaṃ paññāyati. Atha kho te, vāseṭṭha, sattā akaṭṭhapākaṃ sāliṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu.

Itthipurisaliṅgapātubhāvo

　　 126. “Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṃ sāliṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu, tathā tathā tesaṃ sattānaṃ bhiyyosomattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṃ pāturahosi purisassa ca purisaliṅgaṃ. Itthī ca purisaṃ ativelaṃ upanijjhāyati puriso ca itthiṃ. Tesaṃ ativelaṃ aññamaññaṃ upanijjhāyataṃ sārāgo udapādi, pariḷāho kāyasmiṃ okkami. Te pariḷāhapaccayā methunaṃ dhammaṃ paṭiseviṃsu.

　　 “Ye kho pana te, vāseṭṭha, tena samayena sattā passanti methunaṃ dhammaṃ paṭisevante, aññe paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti aññe gomayaṃ khipanti– ‘nassa asuci, nassa asucī’ti. ‘Kathañhi nāma satto sattassa evarūpaṃ karissatī’ti! Tadetarahipi manussā ekaccesu janapadesu vadhuyā nibbuyhamānāya aññe paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti, aññe gomayaṃ khipanti. Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.

Methunadhammasamācāro

　　 127. “Adhammasammataṃ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi dhammasammataṃ. Ye kho pana, vāseṭṭha, tena samayena sattā methunaṃ dhammaṃ paṭisevanti, te māsampi dvemāsampi na labhanti gāmaṃ vā nigamaṃ vā pavisituṃ. Yato kho te, vāseṭṭha, sattā tasmiṃ asaddhamme ativelaṃ pātabyataṃ āpajjiṃsu. Atha agārāni upakkamiṃsu kātuṃ tasseva asaddhammassa paṭicchādanatthaṃ. Atha kho, vāseṭṭha, aññatarassa sattassa alasajātikassa etadahosi– ‘ambho, kimevāhaṃ vihaññāmi sāliṃ āharanto sāyaṃ sāyamāsāya pāto pātarāsāya! Yaṃnūnāhaṃ sāliṃ āhareyyaṃ sakiṃdeva sāyapātarāsāyā’ti

　　 “Atha kho so, vāseṭṭha, satto sāliṃ āhāsi sakiṃdeva sāyapātarāsāya. Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca– ‘ehi, bho satta, sālāhāraṃ gamissāmā’ti. ‘Alaṃ, bho satta, āhato me sāli sakiṃdeva sāyapātarāsāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakiṃdeva dvīhāya. ‘Evampi kira, bho, sādhū’ti.

　　 “Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca– ‘ehi, bho satta, sālāhāraṃ gamissāmā’ti. ‘Alaṃ, bho satta, āhato me sāli sakiṃdeva dvīhāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakiṃdeva catūhāya, ‘evampi kira, bho, sādhū’ti.

　　 “Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca– ‘ehi, bho satta, sālāhāraṃ gamissāmā’ti. ‘Alaṃ, bho satta, āhato me sāli sakideva catūhāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva aṭṭhāhāya, ‘evampi kira, bho, sādhū’ti.

　　 “Yato kho te, vāseṭṭha, sattā sannidhikārakaṃ sāliṃ upakkamiṃsu paribhuñjituṃ. Atha kaṇopi taṇḍulaṃ pariyonandhi, thusopi taṇḍulaṃ pariyonandhi; lūnampi nappaṭivirūḷhaṃ apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṃsu.

Sālivibhāgo

　　 128. “Atha kho te, vāseṭṭha, sattā sannipatiṃsu, sannipatitvā anutthuniṃsu– ‘pāpakā vata, bho, dhammā sattesu pātubhūtā. Mayañhi pubbe manomayā ahumhā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no amhākaṃ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṃ samatani. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. Te mayaṃ rasapathaviṃ hatthehi āluppakārakaṃ upakkamimha paribhuñjituṃ, tesaṃ no rasapathaviṃ hatthehi āluppakārakaṃ upakkamataṃ paribhuñjituṃ sayaṃpabhā antaradhāyi. Sayaṃpabhāya antarahitāya candimasūriyā pāturahesuṃ, candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṃ, nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṃsu, rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṃsu. Māsaḍḍhamāsesu paññāyamānesu utusaṃvaccharā paññāyiṃsu. Te mayaṃ rasapathaviṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā rasapathavī antaradhāyi. Rasapathaviyā antarahitāya bhūmipappaṭako pāturahosi. So ahosi vaṇṇasampanno gandhasampanno rasasampanno. Te mayaṃ bhūmipappaṭakaṃ upakkamimha paribhuñjituṃ. Te mayaṃ taṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā bhūmipappaṭako antaradhāyi. Bhūmipappaṭake antarahite padālatā pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. Te mayaṃ padālataṃ upakkamimha paribhuñjituṃ. Te mayaṃ taṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā padālatā antaradhāyi. Padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. Yaṃ taṃ sāyaṃ sāyamāsāya āharāma, pāto taṃ hoti pakkaṃ paṭivirūḷhaṃ. Yaṃ taṃ pāto pātarāsāya āharāma, sāyaṃ taṃ hoti pakkaṃ paṭivirūḷhaṃ. Nāpadānaṃ paññāyittha. Te mayaṃ akaṭṭhapākaṃ sāliṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā kaṇopi taṇḍulaṃ pariyonandhi, thusopi taṇḍulaṃ pariyonandhi, lūnampi nappaṭivirūḷhaṃ, apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo ṭhitā. Yaṃnūna mayaṃ sāliṃ vibhajeyyāma, mariyādaṃ ṭhapeyyāmā’ti! Atha kho te, vāseṭṭha, sattā sāliṃ vibhajiṃsu, mariyādaṃ ṭhapesuṃ.

　　 129. “Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñji. Tamenaṃ aggahesuṃ, gahetvā etadavocuṃ– ‘pāpakaṃ vata, bho satta, karosi, yatra hi nāma sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñjasi. Māssu, bho satta, punapi evarūpamakāsī’ti. ‘Evaṃ, bho’ti kho, vāseṭṭha, so satto tesaṃ sattānaṃ paccassosi. Dutiyampi kho, vāseṭṭha, so satto …pe… tatiyampi kho, vāseṭṭha, so satto sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñji. Tamenaṃ aggahesuṃ, gahetvā etadavocuṃ– ‘pāpakaṃ vata, bho satta, karosi, yatra hi nāma sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñjasi. Māssu, bho satta, punapi evarūpamakāsī’ti. Aññe pāṇinā pahariṃsu, aññe leḍḍunā pahariṃsu, aññe daṇḍena pahariṃsu. Tadagge kho, vāseṭṭha, adinnādānaṃ paññāyati, garahā paññāyati, musāvādo paññāyati, daṇḍādānaṃ paññāyati.

Mahāsammatarājā

　　 130. “Atha kho te, vāseṭṭha, sattā sannipatiṃsu, sannipatitvā anutthuniṃsu– ‘pāpakā vata bho dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṃ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṃ paññāyissati. Yaṃnūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, sammā garahitabbaṃ garaheyya, sammā pabbājetabbaṃ pabbājeyya. Mayaṃ panassa sālīnaṃ bhāgaṃ anuppadassāmā’ti.

　　 “Atha kho te, vāseṭṭha, sattā yo nesaṃ satto abhirūpataro ca dassanīyataro ca pāsādikataro ca mahesakkhataro ca taṃ sattaṃ upasaṅkamitvā etadavocuṃ– ‘ehi, bho satta, sammā khīyitabbaṃ khīya, sammā garahitabbaṃ garaha, sammā pabbājetabbaṃ pabbājehi. Mayaṃ pana te sālīnaṃ bhāgaṃ anuppadassāmā’ti. ‘Evaṃ, bho’ti kho, vāseṭṭha, so satto tesaṃ sattānaṃ paṭissuṇitvā sammā khīyitabbaṃ khīyi, sammā garahitabbaṃ garahi, sammā pabbājetabbaṃ pabbājesi. Te panassa sālīnaṃ bhāgaṃ anuppadaṃsu.

　　 131. “Mahājanasammatoti kho, vāseṭṭha, ‘mahāsammato, mahāsammato’ tveva paṭhamaṃ akkharaṃ upanibbattaṃ. Khettānaṃ adhipatīti kho, vāseṭṭha, ‘khattiyo, khattiyo’ tveva dutiyaṃ akkharaṃ upanibbattaṃ. Dhammena pare rañjetīti kho, vāseṭṭha, ‘rājā, rājā’ tveva tatiyaṃ akkharaṃ upanibbattaṃ. Iti kho, vāseṭṭha, evametassa khattiyamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ, anaññesaṃ. Sadisānaṃyeva, no asadisānaṃ. Dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.

Brāhmaṇamaṇḍalaṃ

　　 132. “Atha kho tesaṃ, vāseṭṭha, sattānaṃyeva ekaccānaṃ etadahosi– ‘pāpakā vata, bho, dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṃ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṃ paññāyissati, pabbājanaṃ paññāyissati. Yaṃnūna mayaṃ pāpake akusale dhamme vāheyyāmā’ti. Te pāpake akusale dhamme vāhesuṃ Pāpake akusale dhamme vāhentīti kho, vāseṭṭha, ‘brāhmaṇā, brāhmaṇā’ tveva paṭhamaṃ akkharaṃ upanibbattaṃ. Te araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti vītaṅgārā vītadhūmā pannamusalā sāyaṃ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā. Te ghāsaṃ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyanti. Tamenaṃ manussā disvā evamāhaṃsu– ‘ime kho, bho, sattā araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti, vītaṅgārā vītadhūmā pannamusalā sāyaṃ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā. Te ghāsaṃ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyantī’ti, jhāyantīti kho, vāseṭṭha, ‘jhāyakā, jhāyakā’ tveva dutiyaṃ akkharaṃ upanibbattaṃ. Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā araññāyatane paṇṇakuṭīsu taṃ jhānaṃ anabhisambhuṇamānā gāmasāmantaṃ nigamasāmantaṃ osaritvā ganthe karontā acchanti. Tamenaṃ manussā disvā evamāhaṃsu– ‘ime kho, bho, sattā araññāyatane paṇṇakuṭīsu taṃ jhānaṃ anabhisambhuṇamānā gāmasāmantaṃ nigamasāmantaṃ osaritvā ganthe karontā acchanti, na dānime jhāyantī’ti. Na dānime jhāyantīti kho, vāseṭṭha, ‘ajjhāyakā ajjhāyakā’ tveva tatiyaṃ akkharaṃ upanibbattaṃ. Hīnasammataṃ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi seṭṭhasammataṃ. Iti kho, vāseṭṭha, evametassa brāhmaṇamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ anaññesaṃ sadisānaṃyeva no asadisānaṃ dhammeneva no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.

Vessamaṇḍalaṃ

　　 133. “Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā methunaṃ dhammaṃ samādāya visukammante payojesuṃ. Methunaṃ dhammaṃ samādāya visukammante payojentīti kho, vāseṭṭha, ‘vessā, vessā’ tveva akkharaṃ upanibbattaṃ. Iti kho, vāseṭṭha, evametassa vessamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaññeva sattānaṃ anaññesaṃ sadisānaṃyeva no asadisānaṃ, dhammeneva no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.

Suddamaṇḍalaṃ

　　 134. “Tesaññeva kho, vāseṭṭha, sattānaṃ ye te sattā avasesā te luddācārā khuddācārā ahesuṃ. Luddācārā khuddācārāti kho, vāseṭṭha, ‘suddā, suddā’ tveva akkharaṃ upanibbattaṃ. Iti kho, vāseṭṭha, evametassa suddamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ, dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.

　　 135. “Ahu kho so, vāseṭṭha, samayo, yaṃ khattiyopi sakaṃ dhammaṃ garahamāno agārasmā anagāriyaṃ pabbajati– ‘samaṇo bhavissāmī’ti. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, sakaṃ dhammaṃ garahamāno agārasmā anagāriyaṃ pabbajati– ‘samaṇo bhavissāmī’ti. Imehi kho, vāseṭṭha, catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti ahosi, tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ, dhammeneva no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.

Duccaritādikathā

　　 136. “Khattiyopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha… suddopi kho, vāseṭṭha… samaṇopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

　　 “Khattiyopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha… suddopi kho, vāseṭṭha… samaṇopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

　　 137. “Khattiyopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikamma-samādānahetu kāyassa bhedā paraṃ maraṇā sukhadukkhappaṭisaṃvedī hoti. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha… suddopi kho, vāseṭṭha… samaṇopi kho, vāseṭṭha, kāyena dvayakārī vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sukhadukkhappaṭisaṃvedī hoti.

Bodhipakkhiyabhāvanā

　　 138. “Khattiyopi kho, vāseṭṭha, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya diṭṭheva dhamme parinibbāyati. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho vāseṭṭha… suddopi kho, vāseṭṭha samaṇopi kho, vāseṭṭha, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya diṭṭheva dhamme parinibbāyati.

　　 139. “Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto so nesaṃ aggamakkhāyati dhammeneva. No adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.

　　 140. “Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā bhāsitā–

　　 ‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

　　 Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.

　　 “Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṃhitā, no anatthasaṃhitā. Anumatā mayā. Ahampi, vāseṭṭha, evaṃ vadāmi–

　　 ‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

　　 Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.

　　 Idamavoca bhagavā. Attamanā vāseṭṭhabhāradvājā bhagavato bhāsitaṃ abhinandunti.

　　 Aggaññasuttaṃ niṭṭhitaṃ catutthaṃ.