增支部3集62经到64经

大品

62. 外道处等经

"比丘们,有三种外道处,即使经过智者的审问、追究和讨论,也最终会停留在无作为的立场上。哪三种呢?比丘们,有些沙门婆罗门持这样的观点:'无论这个人经历什么快乐、痛苦或不苦不乐的感受,这一切都是由过去所作所致。'比丘们,有些沙门婆罗门持这样的观点:'无论这个人经历什么快乐、痛苦或不苦不乐的感受,这一切都是由大自在天的创造所致。'比丘们,有些沙门婆罗门持这样的观点:'无论这个人经历什么快乐、痛苦或不苦不乐的感受,这一切都是无因无缘的。'"

"比丘们,对于那些持'无论这个人经历什么快乐、痛苦或不苦不乐的感受,这一切都是由过去所作所致'观点的沙门婆罗门,我去拜访他们并这样说:'尊者们,据说你们持这样的观点:无论这个人经历什么快乐、痛苦或不苦不乐的感受,这一切都是由过去所作所致,是这样吗?'如果他们回答'是的',我就这样对他们说:'那么,尊者们,由于过去的行为,人们就会成为杀生者;由于过去的行为,人们就会成为不与取者;由于过去的行为,人们就会成为非梵行者;由于过去的行为,人们就会成为妄语者;由于过去的行为,人们就会成为离间语者;由于过去的行为,人们就会成为粗恶语者;由于过去的行为,人们就会成为绮语者;由于过去的行为,人们就会成为贪婪者;由于过去的行为,人们就会成为嗔恨心者;由于过去的行为,人们就会成为邪见者。'"

"比丘们,对于那些认为过去的行为是关键的人来说,就没有意愿或努力去做该做的事或不该做的事。这样,在该做和不该做的事情上没有确定性和真实性,失念而不自护的人就不能正当地称自己为沙门。比丘们,这是我对那些持有这种观点和见解的沙门婆罗门的第一种如法驳斥。"

"比丘们,对于那些持'无论这个人经历什么快乐、痛苦或不苦不乐的感受,这一切都是由大自在天的创造所致'观点的沙门婆罗门,我去拜访他们并这样说:'尊者们,据说你们持这样的观点:无论这个人经历什么快乐、痛苦或不苦不乐的感受,这一切都是由大自在天的创造所致,是这样吗?'如果他们回答'是的',我就这样对他们说:'那么,尊者们,由于大自在天的创造,人们就会成为杀生者;由于大自在天的创造,人们就会成为不与取者;由于大自在天的创造,人们就会成为非梵行者;由于大自在天的创造,人们就会成为妄语者;由于大自在天的创造,人们就会成为离间语者;由于大自在天的创造,人们就会成为粗恶语者;由于大自在天的创造,人们就会成为绮语者;由于大自在天的创造,人们就会成为贪婪者;由于大自在天的创造,人们就会成为嗔恨心者;由于大自在天的创造,人们就会成为邪见者。'"

"比丘们,对于那些认为大自在天的创造是关键的人来说,就没有意愿或努力去做该做的事或不该做的事。这样,在该做和不该做的事情上没有确定性和真实性,失念而不自护的人就不能正当地称自己为沙门。比丘们,这是我对那些持有这种观点和见解的沙门婆罗门的第二种如法驳斥。"

"比丘们,对于那些持'无论这个人经历什么快乐、痛苦或不苦不乐的感受,这一切都是无因无缘的'观点的沙门婆罗门,我去拜访他们并这样说:'尊者们,据说你们持这样的观点:无论这个人经历什么快乐、痛苦或不苦不乐的感受,这一切都是无因无缘的,是这样吗?'如果他们回答'是的',我就这样对他们说:'那么,尊者们,无因无缘地,人们就会成为杀生者;无因无缘地,人们就会成为不与取者;无因无缘地,人们就会成为非梵行者;无因无缘地,人们就会成为妄语者;无因无缘地,人们就会成为离间语者;无因无缘地,人们就会成为粗恶语者;无因无缘地,人们就会成为绮语者;无因无缘地,人们就会成为贪婪者;无因无缘地,人们就会成为嗔恨心者;无因无缘地,人们就会成为邪见者。'"

"比丘们,对于那些认为无因无缘是关键的人来说,就没有意愿或努力去做该做的事或不该做的事。这样,在该做和不该做的事情上没有确定性和真实性,失念而不自护的人就不能正当地称自己为沙门。比丘们,这是我对那些持有这种观点和见解的沙门婆罗门的第三种如法驳斥。"

"比丘们,这就是那三种外道处,即使经过智者的审问、追究和讨论,也最终会停留在无作为的立场上。"

"比丘们,我所教导的法是不被驳斥的、无污染的、无可指责的、不被智者谴责的。比丘们,我所教导的什么法是不被驳斥的、无污染的、无可指责的、不被智者谴责的呢?'这六界'是我所教导的法,是不被驳斥的、无污染的、无可指责的、不被智者谴责的。'这六触处'是我所教导的法,是不被驳斥的、无污染的、无可指责的、不被智者谴责的。'这十八意行'是我所教导的法,是不被驳斥的、无污染的、无可指责的、不被智者谴责的。'这四圣谛'是我所教导的法,是不被驳斥的、无污染的、无可指责的、不被智者谴责的。"

"比丘们,'这六界'是我所教导的法,是不被驳斥的、无污染的、无可指责的、不被智者谴责的,这是怎么说的?依什么而说的?比丘们,这六界是:地界、水界、火界、风界、空界、识界。'这六界'是我所教导的法,是不被驳斥的、无污染的、无可指责的、不被智者谴责的,这就是这样说的,这就是依此而说的。"

"比丘们,'这六触处'是我所教导的法,是不被驳斥的、无污染的、无可指责的、不被智者谴责的,这是怎么说的?依什么而说的?比丘们,这六触处是:眼触处、耳触处、鼻触处、舌触处、身触处、意触处。'这六触处'是我所教导的法,是不被驳斥的、无污染的、无可指责的、不被智者谴责的,这就是这样说的,这就是依此而说的。"

"比丘们,'这十八意行'是我所教导的法,是不被驳斥的、无污染的、无可指责的、不被智者谴责的,这是怎么说的?依什么而说的?以眼见色后,意趋向于能引起喜的色、能引起忧的色、能引起舍的色。以耳闻声后...以鼻嗅香后...以舌尝味后...以身触所触后...以意识法后,意趋向于能引起喜的法、能引起忧的法、能引起舍的法。'这十八意行'是我所教导的法,是不被驳斥的、无污染的、无可指责的、不被智者谴责的,这就是这样说的,这就是依此而说的。"

"比丘们,'这四圣谛'是我所教导的法,是不被驳斥的、无污染的、无可指责的、不被智者谴责的,这是怎么说的?依什么而说的?比丘们,依六界而有入胎;有入胎则有名色;缘名色有六处;缘六处有触;缘触有受。比丘们,我说对于有感受的人,'这是苦';我说'这是苦的生起';我说'这是苦的灭尽';我说'这是导向苦灭的道路'。"

"比丘们,什么是苦圣谛?生是苦,老是苦,死是苦,忧愁、悲伤、痛苦、忧郁和绝望是苦,(与不爱的在一起是苦,与所爱的分离是苦,)所欲求的得不到也是苦。简而言之,五取蕴是苦。这就是所谓的苦圣谛。"

"比丘们,什么是苦集圣谛?无明缘行,行缘识,识缘名色,名色缘六处,六处缘触,触缘受,受缘爱,爱缘取,取缘有,有缘生,生缘老死,以及忧愁、悲伤、痛苦、忧郁和绝望。这样,这整个苦蕴的集起就发生了。这就是所谓的苦集圣谛。"

"比丘们,什么是苦灭圣谛?由于无明的无余褪去和灭尽,行灭;由于行灭,识灭;由于识灭,名色灭;由于名色灭,六处灭;由于六处灭,触灭;由于触灭,受灭;由于受灭,爱灭;由于爱灭,取灭;由于取灭,有灭;由于有灭,生灭;由于生灭,老死以及忧愁、悲伤、痛苦、忧郁和绝望灭。这样,这整个苦蕴的灭尽就发生了。这就是所谓的苦灭圣谛。"

"比丘们,什么是导向苦灭的道圣谛?就是这八支圣道,即:正见、正思维、正语、正业、正命、正精进、正念、正定。这就是所谓的导向苦灭的道圣谛。"

"'这四圣谛'是我所教导的法,是不被驳斥的、无污染的、无可指责的、不被智者谴责的,这就是这样说的,这就是依此而说的。"

第一。

63.真假怖畏经

"比丘们,无闻凡夫说有三种无母子之怖畏。哪三种?比丘们,有这样的时候,大火灾发生。当大火灾发生时,村庄被烧毁,城镇被烧毁,城市被烧毁。在村庄、城镇、城市被烧毁时,有时母亲找不到儿子,儿子也找不到母亲。比丘们,这是无闻凡夫所说的第一种无母子之怖畏。"

"再者,比丘们,有这样的时候,大雨降下。当大雨降下时,发生大洪水。当发生大洪水时,村庄被冲走,城镇被冲走,城市被冲走。在村庄、城镇、城市被冲走时,有时母亲找不到儿子,儿子也找不到母亲。比丘们,这是无闻凡夫所说的第二种无母子之怖畏。"

"再者,比丘们,有这样的时候,在危险的荒野中发生动乱,国人乘车逃离。当在危险的荒野中发生动乱,国人乘车逃离时,有时母亲找不到儿子,儿子也找不到母亲。比丘们,这是无闻凡夫所说的第三种无母子之怖畏。比丘们,这就是无闻凡夫所说的三种无母子之怖畏。"

"比丘们,这三种实际上是有母子之怖畏,却被无闻凡夫说成是无母子之怖畏。哪三种?比丘们,有这样的时候,大火灾发生。当大火灾发生时,村庄被烧毁,城镇被烧毁,城市被烧毁。在村庄、城镇、城市被烧毁时,有时母亲找到儿子,儿子也找到母亲。比丘们,这是第一种实际上有母子之怖畏,却被无闻凡夫说成是无母子之怖畏。"

"再者,比丘们,有这样的时候,大雨降下。当大雨降下时,发生大洪水。当发生大洪水时,村庄被冲走,城镇被冲走,城市被冲走。在村庄、城镇、城市被冲走时,有时母亲找到儿子,儿子也找到母亲。比丘们,这是第二种实际上有母子之怖畏,却被无闻凡夫说成是无母子之怖畏。"

"再者,比丘们,有这样的时候,在危险的荒野中发生动乱,国人乘车逃离。当在危险的荒野中发生动乱,国人乘车逃离时,有时母亲找到儿子,儿子也找到母亲。比丘们,这是第三种实际上有母子之怖畏,却被无闻凡夫说成是无母子之怖畏。"

"比丘们,这三种实际上是有母子之怖畏,却被无闻凡夫说成是无母子之怖畏。"

"比丘们,这三种是真正的无母子之怖畏。哪三种?衰老之怖畏、疾病之怖畏、死亡之怖畏。比丘们,母亲无法对正在衰老的儿子说:'我在衰老,愿我儿子不要衰老';儿子也无法对正在衰老的母亲说:'我在衰老,愿我母亲不要衰老'。"

"比丘们,母亲无法对正在生病的儿子说:'我在生病,愿我儿子不要生病';儿子也无法对正在生病的母亲说:'我在生病,愿我母亲不要生病'。"

"比丘们,母亲无法对正在死亡的儿子说:'我在死亡,愿我儿子不要死亡';儿子也无法对正在死亡的母亲说:'我在死亡,愿我母亲不要死亡'。这些,比丘们,就是三种真正的无母子之怖畏。"

"比丘们,有一条道路,有一种修行方法,能够导向这三种有母子之怖畏和这三种无母子之怖畏的舍离和超越。什么是这条道路,什么是这种修行方法,能够导向这三种有母子之怖畏和这三种无母子之怖畏的舍离和超越呢?就是这八支圣道,即:正见、正思维、正语、正业、正命、正精进、正念、正定。比丘们,这就是那条道路,这就是那种修行方法,能够导向这三种有母子之怖畏和这三种无母子之怖畏的舍离和超越。"

第二。

64. 韦那伽城经

一时,世尊与大比丘众一起在憍萨罗国游行,来到了憍萨罗国的一个名叫韦那伽城的婆罗门村庄。韦那伽城的婆罗门居士们听说:"据说,释迦族出身的沙门乔达摩已经来到了韦那伽城。关于这位乔达摩尊者,有这样美好的名声流传:'他是阿罗汉、正等正觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。'他以自己的智慧证悟并宣说了这个有天、魔、梵天的世界,以及沙门、婆罗门、天、人的众生界。他教导的法开始善、中间善、结尾善,意义美好、文句优美,开显清净圆满的梵行。见到这样的阿罗汉是很好的。"

于是,韦那伽城的婆罗门居士们前往世尊所在之处。到了之后,有些人向世尊礼拜后坐在一旁,有些人与世尊互相问候,交谈愉快、值得记忆的话后坐在一旁,有些人向世尊合掌致敬后坐在一旁,有些人在世尊面前报上自己的姓名后坐在一旁,有些人默默地坐在一旁。坐在一旁的韦那伽城婆罗门瓦查果达对世尊说:

"太奇妙了,乔达摩先生!太不可思议了,乔达摩先生!乔达摩先生的诸根是多么清净,肤色是多么纯净明亮啊!乔达摩先生,就像在秋天成熟的枣子,纯净明亮;同样地,乔达摩先生的诸根清净,肤色纯净明亮。乔达摩先生,就像刚从树上摘下的棕榈果,纯净明亮;同样地,乔达摩先生的诸根清净,肤色纯净明亮。乔达摩先生,就像由熟练的金匠精心打造的阎浮檀金,在火炉中精炼后放在红布上,它闪耀、发光、光彩夺目;同样地,乔达摩先生的诸根清净,肤色纯净明亮。乔达摩先生,那些高床大座,如高脚床、长毛毯、彩色毯子、白毛毯、花毯、棉被、绣花毛毯、两端有枕头的羊毛毯、象毯、马毯、车毯、羚羊皮毯、高贵的鹿皮毯,还有悬挂红色顶蓬并在两端安放红枕头的床榻,乔达摩先生想必很容易就能获得这样的高床大座,很容易就能得到,毫不费力地得到吧?"

"婆罗门啊,那些高床大座,如高脚床、长毛毯、彩色毯子、白毛毯、花毯、棉被、绣花毛毯、两端有枕头的羊毛毯、象毯、马毯、车毯、羚羊皮毯、高贵的鹿皮毯,还有悬挂红色顶蓬并在两端安放红枕头的床榻,出家人很难获得,即使获得了也是不适合的。"

"婆罗门啊,有三种高床大座,我现在很容易就能获得,很容易就能得到,毫不费力地得到。哪三种?天的高床大座、梵的高床大座、圣的高床大座。婆罗门啊,这三种高床大座,我现在很容易就能获得,很容易就能得到,毫不费力地得到。"

"乔达摩先生,什么是那种天的高床大座,您现在很容易就能获得,很容易就能得到,毫不费力地得到呢?"

"婆罗门啊,在这里,我依止某个村庄或城镇居住。早晨,我穿好衣服,拿着钵和外衣,进入那个村庄或城镇乞食。饭后,我返回后进入丛林。我收集那里的草或树叶,把它们堆在一起后坐下来,盘腿而坐,保持身体挺直,建立起面前的正念。然后,我远离欲望,远离不善法,进入并安住于有寻有伺,由远离而生喜乐的初禅;寻伺平息,内心宁静专一,无寻无伺,由定而生喜乐的第二禅;离喜而住,保持舍心、正念和正知,以身感受乐,正如圣者们所说的'舍念乐住'的第三禅;舍断乐和苦,先前的喜忧已灭,不苦不乐,舍念清净的第四禅。婆罗门啊,如果我处于这种状态行走,那时我的行走就是天的行走。如果我处于这种状态站立,那时我的站立就是天的站立。如果我处于这种状态坐下,那时我的坐处就是天的坐处。如果我处于这种状态躺卧,那时我的卧处就是天的高床大座。婆罗门啊,这就是那种天的高床大座,我现在很容易就能获得,很容易就能得到,毫不费力地得到。"

"太奇妙了,乔达摩先生!太不可思议了,乔达摩先生!除了乔达摩先生之外,谁还能如此轻易地获得这样的天的高床大座,如此轻易地得到,如此毫不费力地得到呢?"

"乔达摩先生,什么是那种梵的高床大座,您现在很容易就能获得,很容易就能得到,毫不费力地得到呢?"

"婆罗门啊,在这里,我依止某个村庄或城镇居住。早晨,我穿好衣服,拿着钵和外衣,进入那个村庄或城镇乞食。饭后,我返回后进入丛林。我收集那里的草或树叶,把它们堆在一起后坐下来,盘腿而坐,保持身体挺直,建立起面前的正念。然后,我以慈心遍满一个方向而住,如是第二方向,如是第三方向,如是第四方向,如是上下四维,遍一切处,对一切众生,以广大、无量、无怨、无害的慈心遍满而住。以悲心...以喜心...以舍心遍满一个方向而住,如是第二方向,如是第三方向,如是第四方向,如是上下四维,遍一切处,对一切众生,以广大、无量、无怨、无害的舍心遍满而住。婆罗门啊,如果我处于这种状态行走,那时我的行走就是梵的行走。如果我处于这种状态站立...坐下...躺卧,那时我的卧处就是梵的高床大座。婆罗门啊,这就是那种梵的高床大座,我现在很容易就能获得,很容易就能得到,毫不费力地得到。"

"太奇妙了,乔达摩先生!太不可思议了,乔达摩先生!除了乔达摩先生之外,谁还能如此轻易地获得这样的梵的高床大座,如此轻易地得到,如此毫不费力地得到呢?"

"乔达摩先生,什么是那种圣的高床大座,您现在很容易就能获得,很容易就能得到,毫不费力地得到呢?"

"婆罗门啊,在这里,我依止某个村庄或城镇居住。早晨,我穿好衣服,拿着钵和外衣,进入那个村庄或城镇乞食。饭后,我返回后进入丛林。我收集那里的草或树叶,把它们堆在一起后坐下来,盘腿而坐,保持身体挺直,建立起面前的正念。然后,我这样了知:'我的贪欲已断除,根除如截断多罗树头,成为非有,未来不再生起;我的嗔恨已断除,根除如截断多罗树头,成为非有,未来不再生起;我的愚痴已断除,根除如截断多罗树头,成为非有,未来不再生起。'婆罗门啊,如果我处于这种状态行走,那时我的行走就是圣的行走。如果我处于这种状态站立...坐下...躺卧,那时我的卧处就是圣的高床大座。婆罗门啊,这就是那种圣的高床大座,我现在很容易就能获得,很容易就能得到,毫不费力地得到。"

"太奇妙了,乔达摩先生!太不可思议了,乔达摩先生!除了乔达摩先生之外,谁还能如此轻易地获得这样的圣的高床大座,如此轻易地得到,如此毫不费力地得到呢?"

"太殊胜了,乔达摩先生!太殊胜了,乔达摩先生!就像有人扶起倒下的东西,揭示被遮蔽的东西,为迷路者指明道路,在黑暗中举起油灯,让有眼之人能够看见形色。同样地,乔达摩先生以种种方便开示了法。我们归依乔达摩先生、归依法、归依比丘僧团。愿乔达摩先生接受我们为优婆塞,从今日起终生归依。"

第三。

巴利语原版经文

(7) 2. Mahāvaggo

62/1. Titthāyatanādisuttaṃ

　　 62. “Tīṇimāni bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. Katamāni tīṇi? Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetu-appaccayā’”ti.

　　 “Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino– yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’”.

　　 “Pubbekataṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti.

　　 “Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto evaṃvādino evadiṭṭhino – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti? Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’”.

　　 “Issaranimmānaṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo. Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu dutiyo sahadhammiko niggaho hoti.

　　 “Tatra bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yaṃ kiṃ cāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetu-appaccayā’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino– yaṃ kiṃ cāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetu-appaccayā’ti? Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti Tyāhaṃ evaṃ vadāmi– ‘tenahāyasmanto pāṇātipātino bhavissanti ahetu-appaccayā …pe… micchādiṭṭhikā bhavissanti ahetu-appaccayā’”.

　　 “Ahetu-appaccayaṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo. Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu tatiyo sahadhammiko niggaho hoti.

　　 “Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.

　　 “Ayaṃ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi? Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.

　　 “Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimā, bhikkhave dhātuyo– pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

　　 “Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimāni, bhikkhave, phassāyatanāni– cakkhu phassāyatanaṃ, sotaṃ phassāyatanaṃ, ghānaṃ phassāyatanaṃ, jivhā phassāyatanaṃ, kāyo phassāyatanaṃ, mano phassāyatanaṃ. Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

　　 “Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati domanassaṭṭhāniyaṃ rūpaṃ upavicarati upekkhāṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati domanassaṭṭhāniyaṃ dhammaṃ upavicarati upekkhāṭṭhāniyaṃ dhammaṃ upavicarati. Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

　　 “Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Channaṃ, bhikkhave, dhātūnaṃ upādāya gabbhassāvakkanti hoti; okkantiyā sati nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā. Vediyamānassa kho panāhaṃ, bhikkhave, idaṃ dukkhanti paññapemi, ayaṃ dukkhasamudayoti paññapemi, ayaṃ dukkhanirodhoti paññapemi, ayaṃ dukkhanirodhagāminī paṭipadāti paññapemi.

　　 “Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā maraṇampi dukkhaṃ sokaparidevadukkhadomanassupāyāsāpi dukkhā, (appiyehi sampayogo dukkho, piyehi vippayogo dukkho,) yampicchaṃ na labhati tampi dukkhaṃ. Saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

　　 “Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

　　 “Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇa-nirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

　　 “Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ– sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. ‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti. Paṭhamaṃ.

63

　　 63. “Tīṇimāni bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi? Hoti so, bhikkhave, samayo yaṃ mahā-aggiḍāho vuṭṭhāti. Mahā-aggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati Idaṃ, bhikkhave, paṭhamaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

　　 “Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahā-udakavāhako sañjāyati. Mahā-udakavāhake kho pana, bhikkhave, sañjāyante tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati. Idaṃ, bhikkhave, dutiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

　　 “Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati. Idaṃ, bhikkhave, tatiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati. Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati.

　　 “Tāni kho panimāni, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi? Hoti so, bhikkhave, samayo yaṃ mahā-aggiḍāho vuṭṭhāti. Mahā-aggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, paṭhamaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

　　 “Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahā-udakavāhako sañjāyati. Mahā-udakavāhake kho pana, bhikkhave, sañjāte tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, dutiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

　　 “Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, tatiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati. “Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati”.

　　 “Tīṇimāni, bhikkhave, amātāputtikāni bhayāni. Katamāni tīṇi? Jarābhayaṃ, byādhibhayaṃ, maraṇabhayanti. Na, bhikkhave, mātā puttaṃ jīramānaṃ evaṃ labhati– ‘ahaṃ jīrāmi, mā me putto jīrī’ti; putto vā pana mātaraṃ jīramānaṃ na evaṃ labhati– ‘ahaṃ jīrāmi, mā me mātā jīrī’”ti.

　　 “Na, bhikkhave, mātā puttaṃ byādhiyamānaṃ evaṃ labhati– ‘ahaṃ byādhiyāmi, mā me putto byādhiyī’ti; putto vā pana mātaraṃ byādhiyamānaṃ na evaṃ labhati– ‘ahaṃ byādhiyāmi, mā me mātā byādhiyī’”ti.

　　 “Na, bhikkhave, mātā puttaṃ mīyamānaṃ evaṃ labhati– ‘ahaṃ mīyāmi, mā me putto mīyī’ti; putto vā pana mātaraṃ mīyamānaṃ na evaṃ labhati– ‘ahaṃ mīyāmi, mā me mātā mīyī’ti. Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānī”ti.

　　 “Atthi bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati. Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ– sammādiṭṭhi, sammāsaṅkapo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ kho, bhikkhave, maggo ayaṃ paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattatī”ti. Dutiyaṃ.

64/ 3. Venāgapurasuttaṃ

　　 64. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena venāgapuraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho venāgapurikā brāhmaṇagahapatikā – “samaṇo khalu bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

　　 Atha kho venāgapurikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṃ etadavoca–

　　 “Acchariyaṃ bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, sāradaṃ badarapaṇḍuṃ parisuddhaṃ hoti pariyodātaṃ; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, tālapakkaṃ sampati bandhanā pamuttaṃ parisuddhaṃ hoti pariyodātaṃ; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, nekkhaṃ jambonadaṃ dakkhakammāraputtasuparikammakataṃ ukkāmukhe sukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṃ– āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavara-paccattharaṇaṃ sa-uttaracchadaṃ ubhatolohitakūpadhānaṃ, evarūpānaṃ nūna bhavaṃ gotamo uccāsayanamahāsayanānaṃ nikāmalābhī akicchalābhī akasiralābhī”ti.

　　 “Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṃ– āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ sa-uttaracchadaṃ ubhatolohitakūpadhānaṃ. Dullabhāni tāni pabbajitānaṃ laddhā ca pana na kappanti.

　　 “Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī. Katamāni tīṇi? Dibbaṃ uccāsayanamahāsayanaṃ, brahmaṃ uccāsayanamahāsayanaṃ, ariyaṃ uccāsayanamahāsayanaṃ. Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

　　 “Katamaṃ pana taṃ, bho gotama, dibbaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? “Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, dibbo me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi, dibbaṃ me etaṃ tasmiṃ samaye ṭhānaṃ hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto nisīdāmi, dibbaṃ me etaṃ tasmiṃ samaye āsanaṃ hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto seyyaṃ kappemi, dibbaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, dibbaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

　　 “Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!

　　 “Katamaṃ pana taṃ, bho gotama, brahmaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? “Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, brahmā me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi …pe… nisīdāmi …pe… seyyaṃ kappemi, brahmaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, brahmaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

　　 “Acchariyaṃ bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!

　　 “Katamaṃ pana taṃ, bho gotama, ariyaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? “Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So evaṃ jānāmi– ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo; doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo; moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, ariyo me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi …pe… nisīdāmi …pe… seyyaṃ kappemi, ariyaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, ariyaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

　　 “Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalāmī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!

　　 “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 kho bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti. Tatiyaṃ.