长部29经/令人欢喜经(波梨品[第三])

如是我闻。一时，世尊住在释迦族的韦丹雅城的芒果园精舍中。

【尼干陀死亡：】

当时，尼干陀·若提子刚在波婆城去世。在他去世后，尼干陀教徒分裂为两派，争吵不休，互相辱骂攻击，以言语如刀剑相向："你不懂法与律，我才懂法与律！你怎么会懂法与律？你是邪行者，我是正行者！我说的有道理，你说的没道理！应该先说的反而后说，应该后说的反而先说！你长期坚持的观点被驳倒了，你的论点被击破了，去设法摆脱指责吧，如果做得到的话就辩解吧！"尼干陀教徒中似乎充满了杀戮之意。就连那些白衣在家信徒也对尼干陀教徒感到厌倦、失望、反感，因为这是错误宣说的法与律，是导不向出离、不能止息烦恼、非正等觉者所说，是已破坏的塔庙，是无所依怙的。

这时，沙门学童纯陀在波婆城度过雨安居后，来到沙摩村见尊者阿难。到达后，向阿难礼敬，坐在一旁。坐下后，沙门学童纯陀对尊者阿难说："尊者，尼干陀·若提子刚在波婆城去世。在他去世后，尼干陀教徒分裂...(如上所述)...是无所依怙的。"

听到这话，尊者阿难对纯陀说："贤友纯陀，这确实是个值得去见世尊并告知的话题。贤友纯陀，我们一起去见世尊吧，告诉他这件事。""是的，尊者。"纯陀回答道。

然后尊者阿难和沙门学童纯陀一起去见世尊。到达后，向世尊礼敬，坐在一旁。坐下后，尊者阿难对世尊说："这位纯陀说，'尊者，尼干陀·若提子刚在波婆城去世。在他去世后，尼干陀教徒分裂...(如上所述)...是无所依怙的。'"

【非正等觉者所说的法与律】

"纯陀，错误宣说的法与律，错误阐述的法与律，不能导向出离，不能止息烦恼，非正等觉者所说的就是这样。纯陀，在这种情况下，导师是非正等觉者，法是错误宣说、错误阐述的，不能导向出离，不能止息烦恼，是非正等觉者所说的。而弟子在这种法中不如法而行，不正当而行，不随法而行，反而违背法而行。应该这样对他说：'贤友，这对你来说是损失，这对你来说是不幸，你的导师是非正等觉者，法是错误宣说、错误阐述的，不能导向出离，不能止息烦恼，是非正等觉者所说的。而你在这种法中不如法而行，不正当而行，不随法而行，反而违背法而行。'纯陀，在这种情况下，导师应受呵责，法也应受呵责，弟子则应受赞叹。纯陀，如果有人对这样的弟子说：'请尊者按照导师所教导的法那样修行'，那么劝导者、被劝导者以及按照劝导修行者，都会招致许多罪过。为什么呢？因为这就是错误宣说的法与律的本质。"

"纯陀，在这种情况下，如果导师是非正等觉者，法是错误宣说的，而弟子在这种法中如法而行，正当而行，随法而行，遵循法而行。应该这样对他说：'贤友，这对你来说是损失，这对你来说是不幸，你的导师是非正等觉者，法是错误宣说的，虽然你在这种法中如法而行，正当而行，随法而行，遵循法而行。'在这种情况下，导师应受呵责，法也应受呵责，弟子也应受呵责。如果有人对这样的弟子说：'贤者确实走在正道上，将会实现正道'，那么赞叹者、被赞叹者以及因赞叹而更加精进者，都会招致许多罪过。为什么呢？因为这就是错误宣说的法与律的本质。"

【正等觉者所说的法与律】

"纯陀，在这种情况下，导师是正等觉者，法是善说的，能导向出离，能止息烦恼，是正等觉者所说的，而弟子在这种法中不如法而行，不正当而行，不随法而行，违背法而行。应该这样对他说：'贤友，这对你来说是损失，这对你来说是不幸，虽然你的导师是正等觉者，法是善说的，能导向出离，能止息烦恼，是正等觉者所说的，但你在这种法中不如法而行，不正当而行，不随法而行，违背法而行。'在这种情况下，导师应受赞叹，法也应受赞叹，但弟子应受呵责。如果有人对这样的弟子说：'请尊者按照导师所教导的法那样修行'，那么劝导者、被劝导者以及按照劝导修行者，都会获得许多功德。为什么呢？因为这就是善说的法与律的本质。"

"纯陀，在这种情况下，导师是正等觉者，法是善说的，能导向出离，能止息烦恼，是正等觉者所说的，而弟子在这种法中如法而行，正当而行，随法而行，遵循法而行。应该这样对他说：'贤友，这对你来说是利得，这对你来说是善得，你的导师是正等觉者，法是善说的，能导向出离，能止息烦恼，是正等觉者所说的，而你在这种法中如法而行，正当而行，随法而行，遵循法而行。'在这种情况下，导师应受赞叹，法也应受赞叹，弟子也应受赞叹。如果有人对这样的弟子说：'贤者确实走在正道上，将会实现正道'，那么赞叹者、被赞叹者以及因赞叹而更加精进者，都会获得许多功德。为什么呢？因为这就是善说的法与律的本质。"

【令弟子后悔的导师】

"纯陀，在这种情况下，导师出现于世间，是阿罗汉、正等觉者，法是善说的，能导向出离，能止息烦恼，是正等觉者所说的，但弟子们对正法还未完全理解，完整的梵行还未向他们显示、阐明、建立所有基础、作为示导，为人天所善知。这时导师入灭了。这样的导师去世会令弟子后悔。为什么呢？因为：'导师出现于世间，是阿罗汉、正等觉者，法是善说的，但我们对正法还未完全理解，完整的梵行还未向我们显示、阐明，这时导师就入灭了。'这样的导师去世会令弟子后悔。"

【不令弟子后悔的导师】

"纯陀，在这种情况下，导师出现于世间，是阿罗汉、正等觉者。法是善说的，能导向出离，能止息烦恼，是正等觉者所说的。弟子们对正法已完全理解，完整的梵行已向他们显示、阐明、建立所有基础、作为示导，为人天所善知。这时导师入灭了。这样的导师去世不会令弟子后悔。为什么呢？因为：'导师出现于世间，是阿罗汉、正等觉者，法是善说的，我们对正法已完全理解，完整的梵行已向我们显示、阐明，这时导师就入灭了。'这样的导师去世不会令弟子后悔。"

【论梵行的圆满与不圆满】

"纯陀，如果梵行具备这些要素，但导师不是长老、不是久修行者、不是经验丰富的耆宿，那么这样的梵行在这个方面就是不圆满的。"

"但是纯陀，如果梵行不仅具备这些要素，而且导师是长老、是久修行者、是经验丰富的耆宿，那么这样的梵行在这个方面就是圆满的。"

"纯陀，如果梵行具备这些要素，导师也是长老、久修行者、经验丰富的耆宿，但他的上座比丘弟子们不是熟练的、不是善巧的、不是自信的、不是达到安稳的，不能善于解说正法，不能以法来善巧地驳斥邪说并显示神变说法，那么这样的梵行在这个方面就是不圆满的。"

"但是纯陀，如果梵行具备这些要素，导师是长老、久修行者、经验丰富的耆宿，而且他的上座比丘弟子们是熟练的、善巧的、自信的、达到安稳的，能善于解说正法，能以法来善巧地驳斥邪说并显示神变说法，那么这样的梵行在这个方面就是圆满的。"

"再者纯陀，如果梵行具备上述这些要素，但缺乏中年比丘弟子...缺乏新学比丘弟子...缺乏上座比丘尼弟子...缺乏中年比丘尼弟子...缺乏新学比丘尼弟子...缺乏白衣男居士修习梵行的弟子...缺乏享受欲乐的白衣男居士弟子...缺乏白衣女居士修习梵行的弟子...缺乏享受欲乐的白衣女居士弟子...或者如果这梵行还未兴盛、广大、流传广泛、为众人所知、乃至人天所善知...或者未达到最高的获得与名声，那么这样的梵行在这些方面就是不圆满的。"

"但是纯陀，如果梵行具备所有这些要素：有长老导师，有熟练的上座弟子，有中年弟子，有新学弟子，有各类比丘尼弟子，有修习梵行的男女居士弟子，有享受欲乐的男女居士弟子，而且这梵行兴盛、广大、流传广泛、为众人所知、乃至人天所善知，达到最高的获得与名声，那么这样的梵行就是在一切方面都圆满的。"

"纯陀，现在我是出现于世间的导师，是阿罗汉、正等觉者。法是善说的，能导向出离，能止息烦恼，是正等觉者所说的。我的弟子们已完全理解正法，完整的梵行已向他们显示、阐明、建立所有基础、作为示导，为人天所善知。我现在是长老导师、久修行者、经验丰富的耆宿。"

"纯陀，我现在有熟练、善巧、自信、达到安稳的上座比丘弟子，他们能善于解说正法，能以法来善巧地驳斥邪说并显示神变说法。我有中年比丘弟子...有新学比丘弟子...有上座比丘尼弟子...有中年比丘尼弟子...有新学比丘尼弟子...有修习梵行的白衣男居士弟子...有享受欲乐的白衣男居士弟子...有修习梵行的白衣女居士弟子...有享受欲乐的白衣女居士弟子。现在我的梵行兴盛、广大、流传广泛、为众人所知、乃至人天所善知。"

"纯陀，在当今世上出现的所有导师中，我看不到任何一位导师能达到如我这样的成就与声望。在当今世上出现的所有僧团或团体中，我看不到任何一个僧团能达到如我的比丘僧团这样的成就与声望。如果有人正确地说：'这是一个具备一切功德、圆满无缺、善说、完整的梵行，已被善巧地宣说'，那么他说的正是这个梵行。"

"纯陀，优陀迦·罗摩子曾说：'见而不见。'什么是见而不见呢？他看见剃刀的刃面，却看不见剃刀的锋利。这就是所谓的'见而不见'。这是优陀迦·罗摩子所说的低劣、粗俗、凡夫之见，无益的话，只是关于剃刀的事。但是纯陀，如果正确地说'见而不见'，应该是这样的：'见而不见'是什么意思呢？就是看到这个具备一切功德、圆满无缺、善说、完整的梵行已被善巧地宣说，但看不到应该从中减少什么使它更清净，也看不到应该增加什么使它更圆满。这才是所谓的'见而不见'。"

【应当诵集的法】

"因此纯陀，我以证智所说的那些法，你们都应当集合一起，以义释义，以文释文，共同诵集，不应争论。这样做是为了使此梵行能长久住世，这将有益于众多人，为众多人带来快乐，出于对世间的悲悯，为了人天的利益、福祉与安乐。纯陀，什么是我以证智所说，你们应当共同诵集的法呢？这些法就是：四念处、四正勤、四神足、五根、五力、七觉支、八正道。这些就是我以证智所说的法，你们应当共同集合，以义释义，以文释文，共同诵集，不应争论。这样做是为了使此梵行能长久住世，这将有益于众多人，为众多人带来快乐，出于对世间的悲悯，为了人天的利益、福祉与安乐。"

【教导的方法】

"纯陀，当你们和合、欢喜、无诤地学习时，如果有同梵行者在僧团中说法，假如你们认为：'这位尊者对义理的理解有误，对文句的安立也有误。'那么不应赞同也不应反对，而应该这样对他说：'贤友，对于这个义理，是用这些文句还是那些文句更恰当？对于这些文句，是这个义理还是那个义理更恰当？'如果他回答说：'贤友，对于这个义理，这些文句更恰当；对于这些文句，这个义理更恰当。'那么不应抬举他，也不应贬低他，而应该善巧地使他理解正确的义理和文句。"

"再者纯陀，如果有同梵行者在僧团中说法，你们认为：'这位尊者对义理的理解有误，但文句的安立是正确的。'...如果有同梵行者在僧团中说法，你们认为：'这位尊者对义理的理解是正确的，但文句的安立有误。'...如果有同梵行者在僧团中说法，你们认为：'这位尊者对义理的理解正确，文句的安立也正确。'那么应该赞叹随喜他说'善哉'，并对他说：'贤友，这对我们是利益，这是我们的善得，能见到像您这样通达义理和文句的同梵行者。'"

【允许受用资具的原因】

"纯陀，我说法不仅是为了防护现世的烦恼，也不仅是为了对治未来的烦恼。我说法是为了防护现世的烦恼，也为了对治未来的烦恼。因此纯陀，我允许你们使用衣服，是为了防御寒冷、炎热、虻、蚊、风吹、日晒、爬虫的触恼，也为了遮蔽羞处。我允许你们受用饮食，是为了维持这个身体的存续、延续，为了止息伤害，为了支持梵行，这样就能除去旧的苦受，不起新的苦受，让你们生活无过且安适。我允许你们使用住处，是为了防御寒冷、炎热、虻、蚊、风吹、日晒、爬虫的触恼，为了避免气候的危险，也为了独处时的安乐。我允许你们使用病人所需的医药资具，是为了对治已生起的病苦，为了尽量减少痛苦。"

【乐著的追求】

"纯陀，可能会有一些其他外道游行者这样说：'释迦子沙门们过着沉溺于乐的生活。'如果他们这样说，应该这样回答他们：'贤友，什么是乐的追求？乐的追求有许多种，有各种不同的形式。'"

"纯陀，有四种低劣、粗俗、属于凡夫、非圣者、无益的乐著追求，它们不能导向厌离、离欲、止息、寂静、证知、正觉、涅槃。是哪四种？"

"纯陀，这里有人杀害生命以使自己快乐满足，这是第一种乐著追求。

再者，有人偷盗以使自己快乐满足，这是第二种乐著追求。

再者，有人妄语以使自己快乐满足，这是第三种乐著追求。

再者，有人沉溺于五种欲乐中受用，这是第四种乐著追求。"

"这四种乐著追求是低劣、粗俗、属于凡夫、非圣者、无益的，它们不能导向厌离、离欲、止息、寂静、证知、正觉、涅槃。"

"纯陀，可能会有一些其他外道游行者说：'释迦子沙门们实行这四种乐著追求。'应该告诉他们'不是这样'。这样说他们就是不实地诽谤我们。

"纯陀，有四种乐著追求能够导向完全的厌离、离欲、止息、寂静、证知、正觉、涅槃。是哪四种？"

"在这里，纯陀，比丘远离欲乐，远离不善法，有寻有伺，由远离而生喜乐，进入初禅安住。这是第一种乐著追求。

再者，纯陀，比丘止息寻伺...进入第二禅安住。这是第二种乐著追求。

再者，纯陀，比丘离喜...进入第三禅安住。这是第三种乐著追求。

再者，纯陀，比丘断乐断苦...进入第四禅安住。这是第四种乐著追求。"

"这四种乐著追求确实能导向完全的厌离、离欲、止息、寂静、证知、正觉、涅槃。"

"纯陀，如果其他外道游行者说：'释迦子沙门们实行这四种乐著追求。'你们应该回答'是的'。这样说他们就是如实地说，不是不实地诽谤。"

【乐著追求的功德】

"纯陀，可能会有其他外道游行者问：'贤友们，实行这四种乐著追求能期待什么果报、什么利益？'应该这样回答他们：'贤友们，实行这四种乐著追求能期待四种果报、四种利益。是哪四种？这里，贤友们，比丘断除三结，成为预流者，不堕恶趣，决定趣向正觉。这是第一种果报和利益。再者，贤友们，比丘断除三结，贪嗔痴薄，成为一来者，还来此世间一次就能作苦的终结。这是第二种果报和利益。再者，贤友们，比丘断除五下分结，成为化生者，在那里般涅槃，不从那世界返回。这是第三种果报和利益。再者，贤友们，比丘灭尽诸漏，无漏心解脱、慧解脱，在现法中自己证知、实现、安住。这是第四种果报和利益。贤友们，实行这四种乐著追求能期待这四种果报、四种利益。'"

【漏尽者不能做的事】

"纯陀，可能会有其他外道游行者说：'释迦子沙门们生活不安定。'如果他们这样说，应该这样回答：'贤友们，那位世尊、知者、见者、阿罗汉、正等觉者已为弟子们制定了终身不应违犯的法。就像门柱或铁柱深埋地中，稳固不动。同样地，那位世尊、知者、见者、阿罗汉、正等觉者已为弟子们制定了终身不应违犯的法。贤友们，漏尽的阿罗汉比丘，已完成所作，已卸下重担，已达到自己的目标，已尽除有结，以正智而解脱，他不可能故意做九件事：不可能故意夺取生命；不可能偷盗他人财物；不可能行淫；不可能故意妄语；不可能像在家时那样贮存受用欲乐；不可能因贪欲而偏袒；不可能因瞋恨而偏袒；不可能因愚痴而偏袒；不可能因恐惧而偏袒。贤友们，漏尽的阿罗汉比丘，已完成所作，已卸下重担，已达到自己的目标，已尽除有结，以正智而解脱，他不可能做这九件事。'"

【如来对问题的回答】

"纯陀，可能会有其他外道游行者这样说：'关于过去世，沙门乔达摩宣称有无边的知见，但对未来世却不宣称有无边的知见。这是为什么，这是怎么回事？'这些外道游行者以不同的知见来推测另一种知见，就像愚人无知一样。纯陀，关于过去世，如来有随忆智，他能随意忆念多远就忆念多远。关于未来世，如来生起觉悟智：'这是最后一生，不再有未来的存在。'"

"纯陀，关于过去，如果是虚妄的、不真实的、无益的，如来就不解答。如果是真实的、真确的，但无益的，如来也不解答。如果是真实的、真确的、有益的，如来知道适当的时机来解答。关于未来和现在也是同样。"

"因此纯陀，对于过去、未来、现在的诸法，如来是应时语者、真实语者、有益语者、法语者、律语者，所以称为'如来'。纯陀，在这包含天、魔、梵的世界中，在包含沙门、婆罗门、天、人的众生中，凡是所见、所闻、所觉、所知、所达、所求、意所思维的，这一切如来都已证悟，所以称为'如来'。从如来证得无上正等觉的那夜到入无余涅槃的那夜之间，凡是他所说、所谈、所指示的，都是如实不虚的，所以称为'如来'。如来如实而说则如实而行，如实而行则如实而说。因此如说则如行，如行则如说，所以称为'如来'。在这包含天、魔、梵的世界中，在包含沙门、婆罗门、天、人的众生中，如来是征服者、无能征服者、全见者、自在者，所以称为'如来'。"

【未说明的问题与已说明的问题】

"纯陀，可能会有其他外道游行者这样说：'如何，贤友们，如来死后是否存在？这才是真实，其他都是虚妄的？'如果他们这样问，应该回答说：'贤友们，世尊未说明如来死后是否存在。'"

"可能他们会问：'那么，贤友们，如来死后是否不存在？...如来死后是既存在又不存在？...如来死后是既非存在又非不存在？这才是真实，其他都是虚妄的？'如果他们这样问，应该回答说：'贤友们，世尊也未说明这些。'"

"如果他们问：'贤友们，为什么沙门乔达摩不说明这些？'应该回答说：'贤友们，因为这不带来利益，不符合法，不是梵行的基础，不导向厌离、离欲、止息、寂静、证知、正觉、涅槃，所以世尊不说明这些。'"

"如果他们问：'那么，贤友们，沙门乔达摩说明了什么？'应该回答说：'贤友们，世尊说明了这是苦，这是苦的生起，这是苦的止息，这是导向苦止息的道路。'"

"如果他们问：'贤友们，为什么沙门乔达摩说明这些？'应该回答说：'贤友们，因为这带来利益，符合法，是梵行的基础，导向厌离、离欲、止息、寂静、证知、正觉、涅槃，所以世尊说明这些。'"

【与前际有关的见解依处】

"纯陀，那些与前际（过去）有关的见解依处，我已经为你们说明应该如何解说，也说明了不应该如何解说。什么是与前际有关的见解依处呢？有一些沙门、婆罗门持有这样的见解：

- '我与世间是常住的，这才是真实，其他都是虚妄的。'

- '我与世间是无常的...'

- '我与世间是亦常亦无常的...'

- '我与世间是非常非无常的...'

- '我与世间是自造的...'

- '我与世间是他造的...'

- '我与世间是自造也是他造的...'

- '我与世间非自造非他造，是偶然生的...'

还有关于乐苦的各种见解：

- '乐苦是常住的...'

- '乐苦是无常的...'

- '乐苦是亦常亦无常的...'

- '乐苦是非常非无常的...'

- '乐苦是自造的...'

- '乐苦是他造的...'

- '乐苦是自造也是他造的...'

- '乐苦非自造非他造，是偶然生的，这才是真实，其他都是虚妄的...'"

"纯陀，对于那些说'我与世间是常住的，这才是真实，其他都是虚妄的'的沙门、婆罗门，我会去问他们：'贤友们，你们说"我与世间是常住的"，这是真的吗？'如果他们说'这才是真实，其他都是虚妄的'，我不认可他们的说法。为什么？因为在这里还有其他不同想法的众生。在这个问题上，我看不到有谁能与我相等，更不用说超过我，相反，我在这理解上更胜一筹。"

【与后际有关的见解依处】

"纯陀，什么是与后际（未来）有关的见解依处呢？有一些沙门、婆罗门持有这样的见解：

- '死后我有色（色身），健康，这才是真实，其他都是虚妄的。'

- '死后我无色...'

- '死后我既有色又无色...'

- '死后我既非有色又非无色...'

- '死后我有想（有意识）...'

- '死后我无想...'

- '死后我既有想又无想...'

- '死后我既非有想又非无想...'

- '死后我断灭、消失、不存在，这才是真实，其他都是虚妄的。'"

"对于那些说'死后我有色，健康，这才是真实，其他都是虚妄的'的沙门、婆罗门，我会去问他们：'贤友们，你们说"死后我有色，健康"，这是真的吗？'如果他们说'这才是真实，其他都是虚妄的'，我不认可他们的说法。为什么？因为在这里还有其他不同想法的众生。在这个问题上，我看不到有谁能与我相等，更不用说超过我，相反，我在这理解上更胜一筹。"

"纯陀，为了断除和超越这些与前际和后际有关的见解依处，我已经教导了四念处。是哪四种？在这里，纯陀，比丘：

- 对身体随观身，热诚、正知、正念，去除对世间的贪忧

- 对感受随观受...

- 对心随观心...

- 对法随观法，热诚、正知、正念，去除对世间的贪忧。"

"为了断除和超越这些与前际和后际有关的见解依处，我已经教导了这四念处。"

这时，尊者优波婆那站在世尊身后为世尊扇凉。尊者优波婆那对世尊说："世尊，真是稀有！世尊，真是未曾有！世尊，这个法门真是令人欢喜！世尊，这个法门真是极其令人欢喜！世尊，这个法门叫什么名字？"

"因此，优波婆那，你就记住这个法门叫做'令人欢喜'吧。"

这就是世尊所说。尊者优波婆那欢喜随喜世尊所说。

《令人欢喜经》完。

巴利语原版经文

DN.29/(6) Pāsādikasuttaṃ

　　 164. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṃ ambavane pāsāde.

Nigaṇṭhanāṭaputtakālaṅkiriyā

　　 Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti– “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.

　　 165. Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca– “nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe”ti.

　　 Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca– “atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā”ti. “Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

　　 Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “ayaṃ, bhante, cundo samaṇuddeso evamāha, ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā …pe… bhinnathūpe appaṭisaraṇe’”ti.

Asammāsambuddhappaveditadhammavinayo

　　 166. “Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo– ‘tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṃ pāsaṃso. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya– ‘etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto’ti. Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.

　　 167. “Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. So evamassa vacanīyo– ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te asammāsambuddho dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṃ gārayho. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya– ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.

Sammāsambuddhappaveditadhammavinayo

　　 168. “Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo– ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvako ca tattha evaṃ gārayho. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya– ‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto’ti. Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.

　　 169. “Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. So evamassa vacanīyo– ‘tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te sammāsambuddho dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti. Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvakopi tattha evaṃ pāsaṃso. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya– ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.

Sāvakānutappasatthu

　　 170. “Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṃ kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha nesaṃ satthuno antaradhānaṃ hoti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti. Taṃ kissa hetu? Satthā ca no loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha no satthuno antaradhānaṃ hotīti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti.

Sāvakānanutappasatthu

　　 171. “Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha nesaṃ satthuno antaradhānaṃ hoti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti Taṃ kissa hetu? Satthā ca no loke udapādi arahaṃ sammāsam-buddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā camha saddhamme, kevalañca no paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ Atha no satthuno antara-dhānaṃ hotīti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti.

Brahmacariya-aparipūrādikathā

　　 172. “Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayo-anuppatto. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.

　　 “Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayo-anuppatto. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.

　　 173. “Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayo-anuppatto no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.

　　 “Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayo-anuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.

　　 174. “Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayo-anuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. No ca khvassa majjhimā bhikkhū sāvakā honti …pe… majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti …pe… navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti …pe… therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti …pe… majjhimā cassa bhikkhuniyo sāvikā honti no ca khvassa navā bhikkhuniyo sāvikā honti …pe… navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino …pe… upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino …pe… upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo …pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṃ hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ …pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, no ca kho lābhaggayasaggappattaṃ. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.

　　 “Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayo-anuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Majjhimā cassa bhikkhū sāvakā honti …pe… navā cassa bhikkhū sāvakā honti …pe… therā cassa bhikkhuniyo sāvikā honti …pe… majjhimā cassa bhikkhuniyo sāvikā honti …pe… navā cassa bhikkhuniyo sāvikā honti …pe… upāsakā cassa sāvakā honti …pe… gihī odātavasanā brahmacārino Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino …pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo …pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, lābhaggappattañca yasaggappattañca. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.

　　 175. “Ahaṃ kho pana, cunda, etarahi satthā loke uppanno arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Ahaṃ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayo-anuppatto.

　　 “Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Santi kho pana me, cunda etarahi majjhimā bhikkhū sāvakā …pe… santi kho pana me, cunda, etarahi navā bhikkhū sāvakā …pe… santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā …pe… santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā …pe… santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā …pe… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino …pe… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino …pe… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo …pe… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo …pe… etarahi kho pana me, cunda, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ.

　　 176. “Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṃ, cunda, aññaṃ ekasatthārampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāhaṃ. Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno; nāhaṃ, cunda, aññaṃ ekaṃ saṃghampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya– ‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitan’ti. Idameva taṃ sammā vadamāno vadeyya– ‘sabbākārasampannaṃ …pe… suppakāsitan’ti.

　　 “Udako sudaṃ, cunda, rāmaputto evaṃ vācaṃ bhāsati– ‘passaṃ na passatī’ti. Kiñca passaṃ na passatīti? Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati. Idaṃ vuccati– ‘passaṃ na passatī’ti. Yaṃ kho panetaṃ, cunda, udakena rāmaputtena bhāsitaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ khurameva sandhāya. Yañca taṃ, cunda, sammā vadamāno vadeyya– ‘passaṃ na passatī’ti, idameva taṃ sammā vadamāno vadeyya– ‘passaṃ na passatī’ti. Kiñca passaṃ na passatīti? Evaṃ sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitanti, iti hetaṃ passati. Idamettha apakaḍḍheyya, evaṃ taṃ parisuddhataraṃ assāti, iti hetaṃ na passati. Idamettha upakaḍḍheyya, evaṃ taṃ paripūraṃ assāti, iti hetaṃ na passati. Idaṃ vuccati cunda– ‘passaṃ na passatī’ti. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya– ‘sabbākārasampannaṃ …pe… brahmacariyaṃ suppakāsitan’ti. Idameva taṃ sammā vadamāno vadeyya– ‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitan’ti.

Saṅgāyitabbadhammo

　　 177. Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame ca te, cunda dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ? Seyyathidaṃ– cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo. Ime kho te, cunda, dhammā mayā abhiññā desitā. Yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

Saññāpetabbavidhi

　　 178. “Tesañca vo, cunda, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññataro sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa– ‘ayaṃ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo– ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti So ce evaṃ vadeyya– ‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṃ ayameva attho opāyikataro, yā ceva eso’ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tassa ca atthassa tesañca byañjanānaṃ nisantiyā.

　　 179. “Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa– ‘ayaṃ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo– ‘imesaṃ nu kho, āvuso, byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti? So ce evaṃ vadeyya– ‘imesaṃ kho, āvuso, byañjanānaṃ ayameva attho opāyikataro, yā ceva eso’ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tasseva atthassa nisantiyā.

　　 180. “Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa– ‘ayaṃ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo– ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti? So ce evaṃ vadeyya– ‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yāni ceva etānī’ti So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tesaññeva byañjanānaṃ nisantiyā.

　　 181. “Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa– ‘ayaṃ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti. Tassa ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ; tassa ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā so evamassa vacanīyo– ‘lābhā no āvuso, suladdhaṃ no āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma evaṃ atthupetaṃ byañjanupetan’ti.

Paccayānuññātakāraṇaṃ

　　 182. “Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemi. Na panāhaṃ, cunda, samparāyikānaṃyeva āsavānaṃ paṭighātāya dhammaṃ desemi. Diṭṭhadhammikānaṃ cevāhaṃ, cunda, āsavānaṃ saṃvarāya dhammaṃ desemi; samparāyikānañca āsavānaṃ paṭighātāya. Tasmātiha, cunda, yaṃ vo mayā cīvaraṃ anuññātaṃ, alaṃ vo taṃ– yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapa samphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ. Yo vo mayā piṇḍapāto anuññāto, alaṃ vo so yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca. Yaṃ vo mayā senāsanaṃ anuññātaṃ, alaṃ vo taṃ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapa-sarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodana paṭisallānārām-atthaṃ. Yo vo mayā gilānapaccayabhesajja parikkhāro anuññāto, alaṃ vo so yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya abyāpajjaparamatāya.

Sukhallikānuyogo

　　 183. “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti. Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘katamo so āvuso, sukhallikānuyogo? Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti.

　　 “Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. Katame cattāro?

　　 “Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṃ sukheti pīṇeti. Ayaṃ paṭhamo sukhallikānuyogo.

　　 “Puna caparaṃ, cunda, idhekacco adinnaṃ ādiyitvā ādiyitvā attānaṃ sukheti pīṇeti. Ayaṃ dutiyo sukhallikānuyogo.

　　 “Puna caparaṃ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṃ sukheti pīṇeti. Ayaṃ tatiyo sukhallikānuyogo.

　　 “Puna caparaṃ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Ayaṃ catuttho sukhallikānuyogo.

　　 “Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.

　　 “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– “ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo ‘māhevaṃ’ tissu vacanīyā. Na te vo sammā vadamānā vadeyyuṃ, abbhācikkheyyuṃ asatā abhūtena.

　　 184. “Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Katame cattāro?

　　 “Idha cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ paṭhamo sukhallikānuyogo.

　　 “Puna caparaṃ, cunda, bhikkhu vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ dutiyo sukhallikānuyogo.

　　 “Puna caparaṃ, cunda, bhikkhu pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ tatiyo sukhallikānuyogo.

　　 “Puna caparaṃ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ catuttho sukhallikānuyogo.

　　 “Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

　　 “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– “ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo ‘evaṃ’ tissu vacanīyā. Sammā te vo vadamānā vadeyyuṃ, na te vo abbhācikkheyyuṃ asatā abhūtena.

Sukhallikānuyogānisaṃso

　　 185. “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ kati phalāni katānisaṃsā pāṭikaṅkhā’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ cattāri phalāni cattāro ānisaṃsā pāṭikaṅkhā. Katame cattāro? Idhāvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Idaṃ paṭhamaṃ phalaṃ, paṭhamo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Idaṃ dutiyaṃ phalaṃ, dutiyo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Idaṃ tatiyaṃ phalaṃ, tatiyo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ catutthaṃ phalaṃ catuttho ānisaṃso. Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ imāni cattāri phalāni, cattāro ānisaṃsā pāṭikaṅkhā”ti.

Khīṇāsava-abhabbaṭhānaṃ

　　 186. “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti. Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī. Evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so nava ṭhānāni ajjhācarituṃ. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ; abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ; abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun”ti.

Pañhābyākaraṇaṃ

　　 187. “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘atītaṃ kho addhānaṃ ārabbha samaṇo gotamo atīrakaṃ ñāṇadassanaṃ paññapeti, no ca kho anāgataṃ addhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññapeti, tayidaṃ kiṃsu tayidaṃ kathaṃsū’ti? Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṃ ñāṇadassanaṃ paññapetabbaṃ maññanti yathariva bālā abyattā. Atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāri ñāṇaṃ hoti; so yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. Anāgatañca kho addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati– ‘ayamantimā jāti, natthidāni punabbhavo’ti. ‘Atītaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Atītaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Atītaṃ cepi cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Anāgataṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti …pe… tassa pañhassa veyyākaraṇāya. Paccuppannaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.

　　 188. “Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati. Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ tathāgatena abhisambuddhaṃ, tasmā ‘tathāgato’ti vuccati. Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati. Sabbaṃ taṃ tatheva hoti no aññathā, tasmā ‘tathāgato’ti vuccati. Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati. Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati.

Abyākataṭṭhānaṃ

　　 189. “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘abyākataṃ kho, āvuso, bhagavatā “hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

　　 “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘etampi kho, āvuso, bhagavatā abyākataṃ– “na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

　　 “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘kiṃ panāvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘abyākataṃ kho etaṃ, āvuso, bhagavatā– “hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

　　 “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘etampi kho, āvuso, bhagavatā abyākataṃ– “neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

　　 “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘kasmā panetaṃ, āvuso, samaṇena gotamena abyākatan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘na hetaṃ, āvuso, atthasaṃhitaṃ na dhammasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā taṃ bhagavatā abyākatan’ti.

Byākataṭṭhānaṃ

　　 190. “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘kiṃ panāvuso, samaṇena gotamena byākatan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘idaṃ dukkhanti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhasamudayoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākatan’ti.

　　 “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘kasmā panetaṃ, āvuso, samaṇena gotamena byākatan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘etañhi, āvuso, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ bhagavatā byākatan’ti.

Pubbantasahagatadiṭṭhinissayā

　　 191. “Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi)? Santi kho, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘asassato attā ca loko ca …pe… sassato ca asassato ca attā ca loko ca… neva sassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamaññan’ti. Sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamaññan’ti.

　　 192. “Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘atthi nu kho idaṃ, āvuso, vuccati– “sassato attā ca loko cā”ti? Yañca kho te evamāhaṃsu– ‘idameva saccaṃ moghamaññan’ti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.

　　 193. “Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘asassato attā ca loko ca …pe… sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca… sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamaññan’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘atthi nu kho idaṃ, āvuso, vuccati– “asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhan’”ti? Yañca kho te evamāhaṃsu– ‘idameva saccaṃ moghamaññan’ti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti ?

Aparantasahagatadiṭṭhinissayā

　　 194. “Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmī)? Santi, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘arūpī attā hoti …pe… rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘atthi nu kho idaṃ, āvuso, vuccati– “rūpī attā hoti arogo paraṃ maraṇā’”ti? Yañca kho te evamāhaṃsu– ‘idameva saccaṃ moghamaññan’ti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.

　　 195. “Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘arūpī attā hoti …pe… rūpī ca arūpī ca attā hoti… nevarūpīnārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘atthi nu kho idaṃ, āvuso, vuccati– “attā ucchijjati vinassati na hoti paraṃ maraṇā’”ti? Yañca kho te, cunda, evamāhaṃsu– ‘idameva saccaṃ moghamaññan’ti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti?

　　 196. “Imesañca, cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya evaṃ mayā cattāro satipaṭṭhānā desitā paññattā. Katame cattāro? Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī …pe… citte cittānupassī… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesañca cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya. Evaṃ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti.

　　 197. Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā upavāṇo bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante! Pāsādiko vatāyaṃ, bhante, dhammapariyāyo; supāsādiko vatāyaṃ bhante, dhammapariyāyo, ko nāmāyaṃ bhante dhammapariyāyo”ti? “Tasmātiha tvaṃ, upavāṇa, imaṃ dhammapariyāyaṃ ‘pāsādiko’ tveva naṃ dhārehī”ti. Idamavoca bhagavā. Attamano āyasmā upavāṇo bhagavato bhāsitaṃ abhinandīti.

　　 Pāsādikasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.