增支部3集59经到61经

59.三耳经

那时,三耳婆罗门来到世尊所在之处。来到后,与世尊互相问候。互相问候寒暄后,坐在一旁。坐在一旁的三耳婆罗门当着世尊的面称赞三明婆罗门说:"三明婆罗门就是这样,三明婆罗门就是如此。"

世尊说:"婆罗门啊,婆罗门们是如何定义三明婆罗门的呢?"

"乔达摩先生,这里的婆罗门在父母两方面都出身高贵,七代以来血统纯正,在出身方面没有受到指责和批评。他精通咒语,掌握真言,通晓三吠陀及其附属学问,包括词源学、礼仪学、音韵学和传说为第五项,精通词句,善于解释,对世间学说和大人相无所不知。乔达摩先生,婆罗门就是这样定义三明婆罗门的。"

"婆罗门啊,婆罗门们对三明婆罗门的定义与圣者律中的三明是不同的。"

"乔达摩先生,那么在圣者律中如何定义三明呢?请乔达摩先生为我讲解圣者律中的三明。"

"那么,婆罗门,请仔细听,好好思考,我会讲解。"

"是的,先生。"三耳婆罗门回答世尊。世尊如是说:

"在这里,婆罗门,比丘远离感官欲望,远离不善法,进入并安住于具有寻、伺、由离生喜、乐的初禅。寻、伺平息后,他进入并安住于内心宁静、心一境性、无寻无伺、定生喜乐的第二禅。离喜后他住于舍,具念正知,以身感受乐,进入并安住于圣者所说的'舍、念、乐住'的第三禅。舍弃苦乐,先前的喜忧已灭,他进入并安住于不苦不乐、舍念清净的第四禅。

他以如是寂静、清净、无垢、离随烦恼、柔软、适业、稳固、不动的心,引导其心趣向宿命随念智。他忆念许多前世,如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,许多坏劫、许多成劫、许多坏成劫:'我曾生于某处,如是名,如是姓,如是肤色,如是食物,如是苦乐感受,如是寿命。我从那里死后,又生于某处。我在那里也是如是名,如是姓,如是肤色,如是食物,如是苦乐感受,如是寿命。我从那里死后,又生于此处。'他如是忆念许多前世的种种细节和状况。这是他获得的第一明;无明破除,明生起;黑暗消失,光明出现。对于精进、热忱、自励的人来说就是如此。

他以如是寂静、清净、无垢、离随烦恼、柔软、适业、稳固、不动的心,引导其心趣向众生死生智。他以清净超人的天眼,看见众生死亡和再生,看见众生随业而趣向善趣恶趣,或高贵或卑贱,或美丽或丑陋。他了知:'这些众生因为身恶行、语恶行、意恶行,诽谤圣者,持邪见,行邪见业,他们身坏命终后,生于恶趣、恶道、地狱中。而这些众生因为身善行、语善行、意善行,不诽谤圣者,持正见,行正见业,他们身坏命终后,生于善趣、天界中。'他以清净超人的天眼如是看见众生死亡和再生,了知众生随业而趣向善趣恶趣。这是他获得的第二明;无明破除,明生起;黑暗消失,光明出现。对于精进、热忱、自励的人来说就是如此。

他以如是寂静、清净、无垢、离随烦恼、柔软、适业、稳固、不动的心,引导其心趣向漏尽智。他如实了知:'这是苦',如实了知:'这是苦的生起',如实了知:'这是苦的灭尽',如实了知:'这是导向苦灭的道路';如实了知:'这些是漏',如实了知:'这是漏的生起',如实了知:'这是漏的灭尽',如实了知:'这是导向漏灭的道路'。当他如是知、如是见时,他的心从欲漏、有漏、无明漏中解脱。在解脱时生起解脱智:'生已尽,梵行已立,所作已办,不受后有。'这是他获得的第三明;无明破除,明生起;黑暗消失,光明出现。对于精进、热忱、自励的人来说就是如此。"

"戒行无高下,有智善禅修,

 心已得自在,一境善等持。

 彼实破黑暗,三明度死亡,

 利益天与人,舍一切执著。

 具足此三明,无迷妄而住,

 佛陀最后身,礼敬彼瞿昙。

 谁知宿命事,见天界恶趣,

 又达生命尽,神通成就牟尼。

 此三种明智,即是婆罗门,

 我说彼三明,非徒有虚言。"

"婆罗门啊,这就是圣者律中的三明。"

"乔达摩先生,婆罗门的三明与圣者律中的三明是不同的。乔达摩先生,相比起婆罗门的三明,圣者律中的这种三明连其十六分之一都比不上。"

"太奇妙了,乔达摩先生!太不可思议了,乔达摩先生!请乔达摩先生接受我为优婆塞,从今日起终生皈依。"

这是第八经。

60.生闻经

那时,生闻婆罗门来到世尊所在之处。来到后,与世尊互相问候。互相问候寒暄后,坐在一旁。坐在一旁的生闻婆罗门对世尊说:"乔达摩先生,如果有人要举行祭祀、祭祖或供养,应该把供品布施给三明婆罗门。"

"那么婆罗门,婆罗门们是如何定义三明婆罗门的呢?"

"乔达摩先生,这里的婆罗门在父母两方面都出身高贵,七代以来血统纯正,在出身方面没有受到指责和批评。他精通咒语,掌握真言,通晓三吠陀及其附属学问,包括词源学、礼仪学、音韵学和传说为第五项,精通词句,善于解释,对世间学说和大人相无所不知。乔达摩先生,婆罗门就是这样定义三明婆罗门的。"

"婆罗门啊,婆罗门们对三明婆罗门的定义与圣者律中的三明是不同的。"

"乔达摩先生,那么在圣者律中如何定义三明呢?请乔达摩先生为我讲解圣者律中的三明。"

"那么,婆罗门,请仔细听,好好思考,我会讲解。"

"是的,先生。"生闻婆罗门回答世尊。世尊如是说:

"在这里,婆罗门,比丘远离感官欲望......进入并安住于不苦不乐、舍念清净的第四禅。

他以如是寂静、清净、无垢、离随烦恼、柔软、适业、稳固、不动的心,引导其心趣向宿命随念智。他忆念许多前世,如一生、二生......他如是忆念许多前世的种种细节和状况。这是他获得的第一明;无明破除,明生起;黑暗消失,光明出现。对于精进、热忱、自励的人来说就是如此。

他以如是寂静、清净、无垢、离随烦恼、柔软、适业、稳固、不动的心,引导其心趣向众生死生智。他以清净超人的天眼......了知众生随业而趣向善趣恶趣。这是他获得的第二明;无明破除,明生起;黑暗消失,光明出现。对于精进、热忱、自励的人来说就是如此。

他以如是寂静、清净、无垢、离随烦恼、柔软、适业、稳固、不动的心,引导其心趣向漏尽智。他如实了知:'这是苦'......如实了知:'这是导向漏灭的道路'。当他如是知、如是见时,他的心从欲漏、有漏、无明漏中解脱。在解脱时生起解脱智:'生已尽,梵行已立,所作已办,不受后有。'这是他获得的第三明;无明破除,明生起;黑暗消失,光明出现。对于精进、热忱、自励的人来说就是如此。"

"戒行具足者,舍己修定者,

 心已得自在,一境善等持。

 谁知宿命事,见天界恶趣,

 又达生命尽,神通成就牟尼。

 此三种明智,即是婆罗门,

 我说彼三明,非徒有虚言。"

"婆罗门啊,这就是圣者律中的三明。"

"乔达摩先生,婆罗门的三明与圣者律中的三明是不同的。乔达摩先生,相比起婆罗门的三明,圣者律中的这种三明连其十六分之一都比不上。"

"太奇妙了,乔达摩先生!太不可思议了,乔达摩先生!请乔达摩先生接受我为优婆塞,从今日起终生皈依。"

这是第九经。

61. 桑伽罗婆经

那时,桑伽罗婆婆罗门来到世尊所在之处。来到后,与世尊互相问候。互相问候寒暄后,坐在一旁。坐在一旁的桑伽罗婆婆罗门对世尊说:"乔达摩先生,我们这些婆罗门自己举行祭祀,也教他人举行祭祀。在这件事上,乔达摩先生,无论是自己举行祭祀的人还是教他人举行祭祀的人,都是在实践多身的福德之道,因为这与祭祀有关。而那些从任何家庭出家成为无家者的人,乔达摩先生,他们只是调伏自己一个人,安抚自己一个人,使自己一个人寂灭。所以他们只是在实践单身的福德之道,因为这与出家有关。"

"那么婆罗门,我就反过来问你,你觉得如何就如何回答。婆罗门,你怎么看,如来出现于世间,是阿罗汉、正等正觉、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。他宣说:'这就是道路,这就是修行方法。我按此修行,亲自证知、实现、宣说了无上梵行的真谛。你们也来如此修行吧,如此修行你们也将亲自证知、实现、成就无上梵行的真谛。'这位导师如是教导法,其他人也为此目的而修行,这样的人不是有数百人、数千人、数十万人吗?

婆罗门,你怎么看,既然如此,这是单身的福德之道还是多身的福德之道,就出家这件事而言?"

"乔达摩先生,既然如此,这就是多身的福德之道,就出家这件事而言。"

这时,尊者阿难对桑伽罗婆婆罗门说:"婆罗门,在这两种修行方法中,你认为哪一种更少欲望、更少努力,却能带来更大的果报、更大的利益呢?"

当尊者阿难这样说时,桑伽罗婆婆罗门对他说:"像乔达摩先生和阿难尊者这样的人,我都应该尊敬和赞叹。"

尊者阿难第二次对桑伽罗婆婆罗门说:"婆罗门,我不是在问你'谁值得你尊敬和赞叹'。婆罗门,我是这样问你的:'在这两种修行方法中,你认为哪一种更少欲望、更少努力,却能带来更大的果报、更大的利益呢?'"

桑伽罗婆婆罗门第二次对尊者阿难说:"像乔达摩先生和阿难尊者这样的人,我都应该尊敬和赞叹。"

尊者阿难第三次对桑伽罗婆婆罗门说:"婆罗门,我不是在问你'谁值得你尊敬和赞叹'。婆罗门,我是这样问你的:'在这两种修行方法中,你认为哪一种更少欲望、更少努力,却能带来更大的果报、更大的利益呢?'"

桑伽罗婆婆罗门第三次对尊者阿难说:"像乔达摩先生和阿难尊者这样的人,我都应该尊敬和赞叹。"

这时,世尊心想:"桑伽罗婆婆罗门被阿难一再问及合理的问题,却总是推诿不答。我应该帮他解围。"于是世尊对桑伽罗婆婆罗门说:"婆罗门,今天在王宫里,王臣们聚集在一起时,出现了什么样的讨论?"

"乔达摩先生,今天在王宫里,王臣们聚集在一起时,出现了这样的讨论:'从前比丘较少,但展现超人法神通的人较多;而现在比丘较多,但展现超人法神通的人反而较少。'乔达摩先生,今天在王宫里,王臣们聚集在一起时,出现了这样的讨论。"

"婆罗门,有三种神通。哪三种?神变神通、记心神通和教诫神通。

婆罗门,什么是神变神通?在这里,婆罗门,某人能够展现各种神变:一身变多身、多身变一身;显现、隐匿;穿墙透壁,如行无阻;出没地中,如入出水;水上行走,如履平地;结跏趺坐,飞行空中,如鸟展翅;手能触摸日月这样具大神力、大威德的天体;身能自在行至梵天界。这就是所谓的神变神通。

婆罗门,什么是记心神通?在这里,婆罗门,某人能够通过征兆而记说:'你的意念如此,你的思想如此,你的心是这样的。'即使他说很多,也都是如实,不会有误。

在这里,婆罗门,某人不是通过征兆,而是听到人或非人或天神的声音后而记说:'你的意念如此,你的思想如此,你的心是这样的。'即使他说很多,也都是如实,不会有误。

在这里,婆罗门,某人不是通过征兆,也不是听到人或非人或天神的声音,而是听到思维、推理时发出的声音后而记说:'你的意念如此,你的思想如此,你的心是这样的。'即使他说很多,也都是如实,不会有误。

在这里,婆罗门,某人不是通过征兆,不是听到人或非人或天神的声音,也不是听到思维、推理时发出的声音,而是以心识透视已入无寻无伺定者的心,了知:'根据这位尊者的心意活动方式,他紧接着会产生这样的念头。'即使他说很多,也都是如实,不会有误。这就是所谓的记心神通。

婆罗门,什么是教诫神通?在这里,婆罗门,某人如是教诫:'要这样想,不要那样想;要这样作意,不要那样作意;要舍弃这个,要成就那个并安住其中。'这就是所谓的教诫神通。婆罗门,这就是三种神通。

在这三种神通中,你认为哪一种更殊胜、更精妙呢?"

"在这三种神通中,乔达摩先生,所谓的神变神通,能够展现各种神变......身能自在行至梵天界,这种神通只有行者本人能体验到,只属于行者本人。乔达摩先生,在我看来,这种神通就像幻术一样。

乔达摩先生,至于所谓的记心神通,某人能够通过征兆而记说......即使他说很多,也都是如实,不会有误。再者,乔达摩先生,某人不是通过征兆,而是听到人或非人或天神的声音后而记说......不是听到人或非人或天神的声音,而是听到思维、推理时发出的声音后而记说......不是听到思维、推理时发出的声音,而是以心识透视已入无寻无伺定者的心,了知......即使他说很多,也都是如实,不会有误。乔达摩先生,这种神通也只有行者本人能体验到,只属于行者本人。乔达摩先生,在我看来,这种神通也像幻术一样。

乔达摩先生,至于所谓的教诫神通,某人如是教诫:'要这样想,不要那样想;要这样作意,不要那样作意;要舍弃这个,要成就那个并安住其中。'乔达摩先生,在这三种神通中,我认为这种教诫神通是最殊胜、最精妙的。"

"确实如此,婆罗门,确实如此。我也会向你解释的。婆罗门,我能够展现各种神变......身能自在行至梵天界。婆罗门,我能以心识透视已入无寻无伺定者的心,了知:'根据这位尊者的心意活动方式,他紧接着会产生这样的念头。'婆罗门,我如是教诫:'要这样想,不要那样想;要这样作意,不要那样作意;要舍弃这个,要成就那个并安住其中。'"

"乔达摩先生,除了您之外,还有其他比丘也具备这三种神通吗?"

"婆罗门,不只是一百位,不只是两百位、三百位、四百位、五百位,而是更多的比丘具备这三种神通。"

"乔达摩先生,那些比丘现在住在哪里?"

"婆罗门,就在这个僧团中。"

"太奇妙了,乔达摩先生!太不可思议了,乔达摩先生!正如一个人扶正倒下的东西,揭开遮蔽的东西,为迷路者指明道路,在黑暗中举起油灯,让有眼之人能看见色法。同样地,乔达摩先生以种种方式阐明了法。乔达摩先生,我皈依佛陀、皈依法、皈依比丘僧团。请乔达摩先生接受我为优婆塞,从今日起终生皈依。"

这是第十经。

婆罗门品第一结束。

其摘要如下:

两位婆罗门和另一位,游方者与寂静,

世间毁灭与三耳,生闻与桑伽罗婆。

巴利语原版经文

59/ 8. Tikaṇṇasuttaṃ

　　 59. Atha kho tikaṇṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ …pe… ekamantaṃ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṃ sudaṃ brāhmaṇānaṃ vaṇṇaṃ bhāsati– “evampi tevijjā brāhmaṇā, itipi tevijjā brāhmaṇā”ti.

　　 “Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī”ti? “Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññāpentī”ti.

　　 “Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti. “Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti. “Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bho”ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca–

　　 “Idha brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato”ti.

　　“Anuccāvacasīlassa, nipakassa ca jhāyino;

　　Cittaṃ yassa vasībhūtaṃ, ekaggaṃ susamāhitaṃ.

　　“Taṃ ve tamonudaṃ dhīraṃ, tevijjaṃ maccuhāyinaṃ;

　　Hitaṃ devamanussānaṃ, āhu sabbappahāyinaṃ.

　　“Tīhi vijjāhi sampannaṃ, asammūḷhavihārinaṃ;

　　Buddhaṃ antimadehinaṃ, taṃ namassanti gotamaṃ.

　　“Pubbenivāsaṃ yo vedī, saggāpāyañca passati;

　　Atho jātikkhayaṃ patto, abhiññāvosito muni.

　　“Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

　　Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpanan”ti.

　　 “Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti. “Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ”.

　　 “Abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Aṭṭhamaṃ.

60/ 9. Jāṇussoṇisuttaṃ

　　 60. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ …pe… ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca– “yassassu, bho gotama, yañño vā saddhaṃ vā thālipāko vā deyyadhammaṃ vā, tevijjesu brāhmaṇesu dānaṃ dadeyyā”ti. “Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā tevijjaṃ paññapentī”ti? “Idha kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññapentī”ti.

　　 “Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti. “Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti “Tena hi, brāhmaṇa, suṇāhi sādhukaṃ manasi karohi; bhāsissāmī”ti “Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca–

　　 “Idha pana, brāhmaṇa, bhikkhu vivicceva kāmehi …pe… catutthaṃ jhānaṃ upasampajja viharati.

　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

　　 “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti …pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti …pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato”ti.

　　“Yo sīlabbatasampanno, pahitatto samāhito;

　　Cittaṃ yassa vasībhūtaṃ, ekaggaṃ susamāhitaṃ.

　　“Pubbenivāsaṃ yo vedī, saggāpāyañca passati;

　　Atho jātikkhayaṃ patto, abhiññāvosito muni.

　　“Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo.

　　Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpanan”ti.

　　 “Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti. “Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ”.

　　 “Abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Navamaṃ.

61/ 10. Saṅgāravasuttaṃ

　　 61. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca– “mayamassu, bho gotama, brāhmaṇā nāma. Yaññaṃ yajāmapi yajāpemapi. Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṃ puññappaṭipadaṃ paṭipannā honti, yadidaṃ yaññādhikaraṇaṃ. Yo panāyaṃ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṃ pabbajito ekamattānaṃ dameti, ekamattānaṃ sameti, ekamattānaṃ parinibbāpeti, evamassāyaṃ ekasārīrikaṃ puññappaṭipadaṃ paṭipanno hoti, yadidaṃ pabbajjādhikaraṇan”ti.

　　 “Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So evamāha– ‘ethāyaṃ maggo ayaṃ paṭipadā yathāpaṭipanno ahaṃ anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā pavedemi; etha, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Iti ayañceva satthā dhammaṃ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.

　　 “Taṃ kiṃ maññasi, brāhmaṇa, iccāyaṃ evaṃ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṃ pabbajjādhikaraṇan”ti? “Iccāyampi, bho gotama, evaṃ sante anekasārīrikā puññappaṭipadā hoti, yadidaṃ pabbajjādhikaraṇan”ti.

　　 Evaṃ vutte āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca– “imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā”ti? Evaṃ vutte saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – “seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā”ti.

　　 Dutiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – “na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi– ‘ke vā te pujjā ke vā te pāsaṃsā’ti? Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi– ‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’”ti? Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca– “seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā”ti.

　　 Tatiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – “na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi– ‘ke vā te pujjā ke vā te pāsaṃsā’ti? Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi– ‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’”ti? Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca– “seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā”ti.

　　 Atha kho bhagavato etadahosi– “yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṃ pañhaṃ puṭṭho saṃsādeti no vissajjeti. Yaṃnūnāhaṃ parimoceyyan”ti. Atha kho bhagavā saṅgāravaṃ brāhmaṇaṃ etadavoca– “kā nvajja, brāhmaṇa, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī”ti? “Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādi– ‘pubbe sudaṃ appatarā ceva bhikkhū ahesuṃ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassesuṃ; etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassentī’ti. Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī”ti.

　　 “Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni. Katamāni tīṇi? Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ anusāsanīpāṭihāriyaṃ. Katamañca, brāhmaṇa, iddhipāṭihāriyaṃ? Idha, brāhmaṇa, ekacco anekavihitaṃ iddhividhaṃ paccanubhoti– ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti’. Idaṃ vuccati, brāhmaṇa, iddhipāṭihāriyaṃ

　　 “Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṃ? Idha, brāhmaṇa, ekacco nimittena ādisati– ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

　　 “Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati– ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

　　 “Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati– ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

　　 “Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti– ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idaṃ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṃ.

　　 “Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṃ? Idha, brāhmaṇa ekacco evamanusāsati– ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idaṃ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṃ. Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. Imesaṃ te, brāhmaṇa, tiṇṇaṃ pāṭihāriyānaṃ katamaṃ pāṭihāriyaṃ khamati abhikkantatarañca paṇītatarañcā”ti?

　　 “Tatra, bho gotama, yadidaṃ pāṭihāriyaṃ idhekacco anekavihitaṃ iddhividhaṃ paccanubhoti …pe… yāva brāhmalokāpi kāyena vasaṃ vatteti, idaṃ, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti. Idaṃ me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.

　　 “Yampidaṃ bho gotama, pāṭihāriyaṃ idhekacco nimittena ādisati– ‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati …pe… napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati …pe… napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṃ nāma vitakkaṃ vitakkessatī’ti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idampi, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti. Idampi me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.

　　 “Yañca kho idaṃ, bho gotama, pāṭihāriyaṃ idhekacco evaṃ anusāsati– ‘evaṃ vitakketha mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idameva, bho gotama, pāṭihāriyaṃ khamati imesaṃ tiṇṇaṃ pāṭihāriyānaṃ abhikkantatarañca paṇītatarañca.

　　 “Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvasubhāsitamidaṃ bhotā gotamena imehi ca mayaṃ tīhi pāṭihāriyehi samannāgataṃ bhavantaṃ gotamaṃ dhārema. Bhavañhi gotamo anekavihitaṃ iddhividhaṃ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṃ vatteti, bhavañhi gotamo avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti– ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. Bhavañhi gotamo evamanusāsati– ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’”ti.

　　 “Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā; api ca tyāhaṃ byākarissāmi. Ahañhi, brāhmaṇa, anekavihitaṃ iddhividhaṃ paccanubhomi …pe… yāva brahmalokāpi kāyena vasaṃ vattemi. Ahañhi brāhmaṇa, avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāmi– ‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. Ahañhi, brāhmaṇa, evamanusāsāmi– ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’”ti.

　　 “Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti? “Na kho, brāhmaṇa, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti. “Kahaṃ pana, bho gotama, etarahi te bhikkhū viharantī”ti? “Imasmiṃyeva kho, brāhmaṇa, bhikkhusaṅghe”ti.

　　 “Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Dasamaṃ.

　　 Brāhmaṇavaggo paṭhamo.

　　 Tassuddānaṃ–

　　 Dve brāhmaṇā caññataro, paribbājakena nibbutaṃ;

　　 Palokavaccho tikaṇṇo, soṇi saṅgāravena cāti.