增支部3集65经到67经

65 沙拉巴经

如是我闻:一时,世尊住在王舍城耆阇崛山。当时,有一名叫沙拉巴的游方者刚刚离开了这个法与律。他在王舍城的集会上这样说:"我已经了知了释迦子沙门们的法。正是因为了知了释迦子沙门们的法,我才离开了他们的法与律。"

这时,许多比丘在上午时分穿好衣服,拿着钵与衣进入王舍城乞食。这些比丘听到沙拉巴游方者在王舍城集会上这样说:"我已经了知了释迦子沙门们的法。正是因为了知了释迦子沙门们的法,我才离开了他们的法与律。"

那些比丘在王舍城乞食完毕,饭后返回时,来到世尊处。到达后,向世尊礼拜,然后坐在一旁。坐在一旁后,那些比丘对世尊说:"尊者,有一名叫沙拉巴的游方者刚刚离开了这个法与律。他在王舍城的集会上这样说:'我已经了知了释迦子沙门们的法。正是因为了知了释迦子沙门们的法,我才离开了他们的法与律。'善哉,尊者,愿世尊出于慈悲,前往希坡尼卡河岸的游方者园林,去见沙拉巴游方者。"世尊以默然表示同意。

于是,世尊在傍晚时分从禅修中起来,前往希坡尼卡河岸的游方者园林,去见沙拉巴游方者。到达后,坐在准备好的座位上。坐下后,世尊对沙拉巴游方者说:"沙拉巴,你真的这样说吗:'我已经了知了释迦子沙门们的法。正是因为了知了释迦子沙门们的法,我才离开了他们的法与律'?"当这样说时,沙拉巴游方者保持沉默。

世尊第二次对沙拉巴游方者说:"沙拉巴,请说,你是如何了知释迦子沙门们的法的?如果你的理解不完整,我会补充完整。如果你的理解是完整的,我会随喜。"第二次沙拉巴游方者仍然保持沉默。

世尊第三次对沙拉巴游方者说:"沙拉巴,请说,你是如何了知释迦子沙门们的法的?如果你的理解不完整,我会补充完整。如果你的理解是完整的,我会随喜。"第三次沙拉巴游方者仍然保持沉默。

这时,那些游方者对沙拉巴游方者说:"朋友沙拉巴,沙门乔达摩给了你机会,你应该回答。无论你要求什么,沙门乔达摩都会给你。朋友沙拉巴,请说,你是如何了知释迦子沙门们的法的?如果你的理解不完整,沙门乔达摩会补充完整。如果你的理解是完整的,沙门乔达摩会随喜。"当这样说时,沙拉巴游方者保持沉默,低头垂肩,目光呆滞,无言以对。

于是,世尊看到沙拉巴游方者保持沉默,低头垂肩,目光呆滞,无言以对,就对那些游方者说:

"游方者们,如果有人这样说:'我宣称已完全觉悟,但这些法我还没有完全觉悟',我会仔细地询问他,仔细地审视他,仔细地讨论。被我仔细询问,仔细审视,仔细讨论时,他必然会落入这三种情况之一:要么用其他话题来搪塞,要么转移话题到无关的事情上,要么显露出愤怒、憎恨和不满,或者像沙拉巴游方者那样保持沉默,低头垂肩,目光呆滞,无言以对。

游方者们,如果有人这样说:'我宣称已断尽所有烦恼,但这些烦恼我还没有断尽',我会仔细地询问他,仔细地审视他,仔细地讨论。被我仔细询问,仔细审视,仔细讨论时,他必然会落入这三种情况之一:要么用其他话题来搪塞,要么转移话题到无关的事情上,要么显露出愤怒、憎恨和不满,或者像沙拉巴游方者那样保持沉默,低头垂肩,目光呆滞,无言以对。

游方者们,如果有人这样说:'为了这个目的我所教导的法,如实践者按照所教导的去修行,并不能导向完全灭苦',我会仔细地询问他,仔细地审视他,仔细地讨论。被我仔细询问,仔细审视,仔细讨论时,他必然会落入这三种情况之一:要么用其他话题来搪塞,要么转移话题到无关的事情上,要么显露出愤怒、憎恨和不满,或者像沙拉巴游方者那样保持沉默,低头垂肩,目光呆滞,无言以对。"

说完后,世尊在希坡尼卡河岸的游方者园林发出三声狮子吼,然后升到空中离去。

这时,那些游方者在世尊离开不久后,从四面八方用言语刺戳沙拉巴游方者说:"朋友沙拉巴,就像老旧的豺狼在大森林里想要发出狮子吼,却只能发出豺狼的叫声一样,你也是如此,朋友沙拉巴,离开沙门乔达摩后想要发出狮子吼,却只能发出豺狼的叫声。朋友沙拉巴,就像公鸡想要发出公牛的叫声,却只能发出公鸡的叫声一样,你也是如此,朋友沙拉巴,离开沙门乔达摩后想要发出公牛的叫声,却只能发出公鸡的叫声。朋友沙拉巴,就像公牛以为在空无一物的牛棚里可以发出深沉的叫声一样,你也是如此,朋友沙拉巴,离开沙门乔达摩后以为可以发出深沉的叫声。"于是那些游方者从四面八方用言语刺戳沙拉巴游方者。

66 鹿园经

如是我闻:一时,世尊与大比丘僧团一起在俱萨罗国游行,来到一个名叫鹿园的迦罗摩族村庄。鹿园的迦罗摩人听说:"释迦族出身的沙门乔达摩,从释迦族出家,已经来到鹿园。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、明行足、善逝、世间解、无上士调御丈夫、天人师、佛、世尊。'能见到这样的阿罗汉是很好的。"

于是,鹿园的迦罗摩人来到世尊处。来到后,有些人向世尊礼拜后坐在一旁,有些人与世尊互相问候,互相寒暄后坐在一旁,有些人向世尊合掌后坐在一旁,有些人向世尊报上姓名后坐在一旁,有些人默默地坐在一旁。坐在一旁后,鹿园的迦罗摩人对世尊说:

"尊者,有些沙门婆罗门来到鹿园。他们只阐述和赞美自己的学说,而贬低、诽谤、轻视他人的学说。尊者,其他一些沙门婆罗门也来到鹿园。他们也只阐述和赞美自己的学说,而贬低、诽谗、轻视他人的学说。尊者,我们对此感到怀疑和困惑:'这些尊贵的沙门婆罗门中,谁说的是真理,谁说的是虚妄?'"

"迦罗摩人,你们有理由怀疑,有理由困惑。在应该怀疑的地方,你们产生了困惑。

迦罗摩人,来吧,不要因为传统如此说就相信,不要因为世代相传如此说就相信,不要因为传闻如此说就相信,不要因为经典记载如此说就相信,不要因为逻辑推理就相信,不要因为推论就相信,不要因为深思熟虑后就相信,不要因为认同某种见解后就相信,不要因为看起来有道理就相信,不要因为认为'这位沙门是我们的老师'就相信。迦罗摩人,当你们自己了知:'这些事是不善的,这些事是应受指责的,这些事是智者所谴责的,这些事如果做了、实行了,会导致伤害和痛苦',那么你们就应该舍弃它们。

迦罗摩人,你们认为如何,当贪欲在一个人内心生起时,是对他有利还是有害?"

"有害,尊者。"

"迦罗摩人,一个贪婪的人,被贪欲所征服、心被贪欲所控制,会杀生、偷盗、与他人妻通奸、说谎,也会怂恿他人这样做,这会给他带来长期的伤害和痛苦。"

"确实如此,尊者。"

"迦罗摩人,你们认为如何,当嗔恨在一个人内心生起时,是对他有利还是有害?"

"有害,尊者。"

"迦罗摩人,一个愤怒的人,被嗔恨所征服、心被嗔恨所控制,会杀生、偷盗、与他人妻通奸、说谎,也会怂恿他人这样做,这会给他带来长期的伤害和痛苦。"

"确实如此,尊者。"

"迦罗摩人,你们认为如何,当愚痴在一个人内心生起时,是对他有利还是有害?"

"有害,尊者。"

"迦罗摩人,一个愚痴的人,被愚痴所征服、心被愚痴所控制,会杀生、偷盗、与他人妻通奸、说谎,也会怂恿他人这样做,这会给他带来长期的伤害和痛苦。"

"确实如此,尊者。"

"迦罗摩人,你们认为如何,这些事是善的还是不善的?"

"不善的,尊者。"

"应受指责的还是不应受指责的?"

"应受指责的,尊者。"

"智者所谴责的还是智者所赞叹的?"

"智者所谴责的,尊者。"

"这些事如果做了、实行了,会导致伤害和痛苦,还是导致利益和快乐?在这方面你们是怎么看的?"

"尊者,这些事如果做了、实行了,会导致伤害和痛苦。我们是这样看的。"

"迦罗摩人,因此我说:'来吧,不要因为传统如此说就相信,不要因为世代相传如此说就相信,不要因为传闻如此说就相信,不要因为经典记载如此说就相信,不要因为逻辑推理就相信,不要因为推论就相信,不要因为深思熟虑后就相信,不要因为认同某种见解后就相信,不要因为看起来有道理就相信,不要因为认为"这位沙门是我们的老师"就相信。迦罗摩人,当你们自己了知:'这些事是不善的,这些事是应受指责的,这些事是智者所谴责的,这些事如果做了、实行了,会导致伤害和痛苦',那么你们就应该舍弃它们。'我所说的就是基于这个原因。

迦罗摩人,来吧,不要因为传统如此说就相信,不要因为世代相传如此说就相信,不要因为传闻如此说就相信,不要因为经典记载如此说就相信,不要因为逻辑推理就相信,不要因为推论就相信,不要因为深思熟虑后就相信,不要因为认同某种见解后就相信,不要因为看起来有道理就相信,不要因为认为'这位沙门是我们的老师'就相信。迦罗摩人,当你们自己了知:'这些事是善的,这些事是无可指责的,这些事是智者所赞叹的,这些事如果做了、实行了,会导致利益和快乐',那么你们就应该接受并实践它们。

迦罗摩人,你们认为如何,当无贪在一个人内心生起时,是对他有利还是有害?"

"有利,尊者。"

"迦罗摩人,一个无贪的人,不被贪欲所征服、心不被贪欲所控制,不会杀生、不会偷盗、不会与他人妻通奸、不会说谎,也不会怂恿他人这样做,这会给他带来长期的利益和快乐。"

"确实如此,尊者。"

"迦罗摩人,你们认为如何,当无嗔在一个人内心生起时,是对他有利还是有害?"

"有利,尊者。"

"迦罗摩人,一个无嗔的人,不被嗔恨所征服、心不被嗔恨所控制,不会杀生、不会偷盗、不会与他人妻通奸、不会说谎,也不会怂恿他人这样做,这会给他带来长期的利益和快乐。"

"确实如此,尊者。"

"迦罗摩人,你们认为如何,当无痴在一个人内心生起时,是对他有利还是有害?"

"有利,尊者。"

"迦罗摩人,一个无痴的人,不被愚痴所征服、心不被愚痴所控制,不会杀生、不会偷盗、不会与他人妻通奸、不会说谎,也不会怂恿他人这样做,这会给他带来长期的利益和快乐。"

"确实如此,尊者。"

"迦罗摩人,你们认为如何,这些事是善的还是不善的?"

"善的,尊者。"

"应受指责的还是不应受指责的?"

"不应受指责的,尊者。"

"智者所谴责的还是智者所赞叹的?"

"智者所赞叹的,尊者。"

"这些事如果做了、实行了,会导致利益和快乐,还是导致伤害和痛苦?在这方面你们是怎么看的?"

"尊者,这些事如果做了、实行了,会导致利益和快乐。我们是这样看的。"

"迦罗摩人,因此我说:'来吧,不要因为传统如此说就相信,不要因为世代相传如此说就相信,不要因为传闻如此说就相信,不要因为经典记载如此说就相信,不要因为逻辑推理就相信,不要因为推论就相信,不要因为深思熟虑后就相信,不要因为认同某种见解后就相信,不要因为看起来有道理就相信,不要因为认为"这位沙门是我们的老师"就相信。迦罗摩人,当你们自己了知:'这些事是善的,这些事是无可指责的,这些事是智者所赞叹的,这些事如果做了、实行了,会导致利益和快乐',那么你们就应该接受并实践它们。'我所说的就是基于这个原因。

迦罗摩人,那位圣弟子,已远离贪欲、远离嗔恨、不愚痴、具正念正知,以慈心遍满一方而住,如是第二方、第三方、第四方,如是上下四维、一切处,对一切如对自己,以广大、无量、无怨、无恨的慈心遍满全世界而住。以悲心...以喜心...以舍心遍满一方而住,如是第二方、第三方、第四方,如是上下四维、一切处,对一切如对自己,以广大、无量、无怨、无恨的舍心遍满全世界而住。

迦罗摩人,那位圣弟子,心无怨恨,心无嗔恚,心无污垢,心清净,在现法中获得四种安慰:'如果有来世,如果有善恶业的果报,那么我死后必定会生在善趣、天界'——这是他获得的第一种安慰。

'如果没有来世,如果没有善恶业的果报,那么我在现世中保持无怨无恨、无忧无恼、快乐自在'——这是他获得的第二种安慰。

'如果作恶者会受到恶报,而我没有对任何人起恶意。我没有造作恶业,怎么会遭受痛苦呢?'——这是他获得的第三种安慰。

'如果作恶者不会受到恶报,那么我可以看到自己在两方面都是清净的'——这是他获得的第四种安慰。

迦罗摩人,那位圣弟子,心无怨恨,心无嗔恚,心无污垢,心清净,在现法中获得这四种安慰。"

"确实如此,世尊!确实如此,善逝!尊者,那位圣弟子,心无怨恨,心无嗔恚,心无污垢,心清净,在现法中获得四种安慰:'如果有来世,如果有善恶业的果报,那么我死后必定会生在善趣、天界'——这是他获得的第一种安慰。

'如果没有来世,如果没有善恶业的果报,那么我在现世中保持无怨无恨、无忧无恼、快乐自在'——这是他获得的第二种安慰。

'如果作恶者会受到恶报,而我没有对任何人起恶意。我没有造作恶业,怎么会遭受痛苦呢?'——这是他获得的第三种安慰。

'如果作恶者不会受到恶报,那么我可以看到自己在两方面都是清净的'——这是他获得的第四种安慰。

尊者,那位圣弟子,心无怨恨,心无嗔恚,心无污垢,心清净,在现法中获得这四种安慰。

太奇妙了,尊者!太奇妙了,尊者!就像有人扶正倒下之物,揭示被隐藏之物,为迷路者指明道路,在黑暗中举起油灯,使有眼之人得见诸色。同样地,世尊以种种方便开示法义。尊者,我们皈依世尊、皈依法、皈依比丘僧团。愿世尊接受我们为优婆塞,从今日起,终生皈依。"

67 沙罗经

如是我闻:一时,尊者难陀迦住在舍卫城东园鹿母讲堂。这时,沙罗(米迦罗的外孙)和舍库尼亚(舍库尼亚的外孙)来到尊者难陀迦处。来到后,向尊者难陀迦礼拜,然后坐在一旁。坐在一旁后,尊者难陀迦对沙罗说:

"来吧,沙罗,不要因为传统如此说就相信,不要因为世代相传如此说就相信,不要因为传闻如此说就相信,不要因为经典记载如此说就相信,不要因为逻辑推理就相信,不要因为推论就相信,不要因为深思熟虑后就相信,不要因为认同某种见解后就相信,不要因为看起来有道理就相信,不要因为认为'这位沙门是我们的老师'就相信。沙罗,当你自己了知:'这些事是不善的,这些事是应受指责的,这些事是智者所谴责的,这些事如果做了、实行了,会导致伤害和痛苦',那么你就应该舍弃它们。

沙罗,你认为如何,有贪欲吗?"

"是的,尊者。"

"沙罗,我说这就是贪婪的意思。沙罗,一个贪婪的人,被贪欲所征服,会杀生、偷盗、与他人妻通奸、说谎,也会怂恿他人这样做,这会给他带来长期的伤害和痛苦。"

"确实如此,尊者。"

"沙罗,你认为如何,有嗔恨吗?"

"是的,尊者。"

"沙罗,我说这就是嗔恚的意思。沙罗,一个愤怒的人,被嗔恨所征服,会杀生、偷盗、与他人妻通奸、说谎,也会怂恿他人这样做,这会给他带来长期的伤害和痛苦。"

"确实如此,尊者。"

"沙罗,你认为如何,有愚痴吗?"

"是的,尊者。"

"沙罗,我说这就是无明的意思。沙罗,一个愚痴的人,被愚痴所征服,会杀生、偷盗、与他人妻通奸、说谎,也会怂恿他人这样做,这会给他带来长期的伤害和痛苦。"

"确实如此,尊者。"

"沙罗,你认为如何,这些事是善的还是不善的?"

"不善的,尊者。"

"应受指责的还是不应受指责的?"

"应受指责的,尊者。"

"智者所谴责的还是智者所赞叹的?"

"智者所谴责的,尊者。"

"这些事如果做了、实行了,会导致伤害和痛苦,还是导致利益和快乐?在这方面你是怎么看的?"

"尊者,这些事如果做了、实行了,会导致伤害和痛苦。我是这样看的。"

"沙罗,因此我说:'来吧,不要因为传统如此说就相信,不要因为世代相传如此说就相信,不要因为传闻如此说就相信,不要因为经典记载如此说就相信,不要因为逻辑推理就相信,不要因为推论就相信,不要因为深思熟虑后就相信,不要因为认同某种见解后就相信,不要因为看起来有道理就相信,不要因为认为"这位沙门是我们的老师"就相信。沙罗,当你自己了知:'这些事是不善的,这些事是应受指责的,这些事是智者所谴责的,这些事如果做了、实行了,会导致伤害和痛苦',那么你就应该舍弃它们。'我所说的就是基于这个原因。

来吧,沙罗,不要因为传统如此说就相信,不要因为世代相传如此说就相信,不要因为传闻如此说就相信,不要因为经典记载如此说就相信,不要因为逻辑推理就相信,不要因为推论就相信,不要因为深思熟虑后就相信,不要因为认同某种见解后就相信,不要因为看起来有道理就相信,不要因为认为'这位沙门是我们的老师'就相信。沙罗,当你自己了知:'这些事是善的,这些事是无可指责的,这些事是智者所赞叹的,这些事如果做了、实行了,会导致利益和快乐',那么你就应该接受并实践它们。

沙罗,你认为如何,有无贪吗?"

"是的,尊者。"

"沙罗,我说这就是无贪的意思。沙罗,一个无贪的人,不被贪欲所征服,不会杀生、不会偷盗、不会与他人妻通奸、不会说谎,也不会怂恿他人这样做,这会给他带来长期的利益和快乐。"

"确实如此,尊者。"

"沙罗,你认为如何,有无嗔吗?"

"是的,尊者。"

"沙罗,我说这就是无嗔的意思。沙罗,一个无嗔的人,不被嗔恨所征服,不会杀生、不会偷盗、不会与他人妻通奸、不会说谎,也不会怂恿他人这样做,这会给他带来长期的利益和快乐。"

"确实如此,尊者。"

"沙罗,你认为如何,有无痴吗?"

"是的,尊者。"

"沙罗,我说这就是明的意思。沙罗,一个无痴的人,不被愚痴所征服,不会杀生、不会偷盗、不会与他人妻通奸、不会说谎,也不会怂恿他人这样做,这会给他带来长期的利益和快乐。"

"确实如此,尊者。"

"沙罗,你认为如何,这些事是善的还是不善的?"

"善的,尊者。"

"应受指责的还是不应受指责的?"

"不应受指责的,尊者。"

"智者所谴责的还是智者所赞叹的?"

"智者所赞叹的,尊者。"

"这些事如果做了、实行了,会导致利益和快乐,还是导致伤害和痛苦?在这方面你是怎么看的?"

"尊者,这些事如果做了、实行了,会导致利益和快乐。我是这样看的。"

"沙罗,因此我说:'来吧,不要因为传统如此说就相信,不要因为世代相传如此说就相信,不要因为传闻如此说就相信,不要因为经典记载如此说就相信,不要因为逻辑推理就相信,不要因为推论就相信,不要因为深思熟虑后就相信,不要因为认同某种见解后就相信,不要因为看起来有道理就相信,不要因为认为"这位沙门是我们的老师"就相信。沙罗,当你自己了知:'这些事是善的,这些事是无可指责的,这些事是智者所赞叹的,这些事如果做了、实行了,会导致长期的利益和快乐',那么你就应该接受并实践它们。'我所说的就是基于这个原因。

沙罗,那位圣弟子,已远离贪欲、远离嗔恨、不愚痴、具正念正知,以慈心...悲心...喜心...舍心遍满一方而住,如是第二方、第三方、第四方,如是上下四维、一切处,对一切如对自己,以广大、无量、无怨、无恨的舍心遍满全世界而住。他了知:'有此,有劣,有胜,有超越这种想的出离。'他如是知、如是见,心从欲漏解脱,心从有漏解脱,心从无明漏解脱。解脱时,生起解脱智:'生已尽,梵行已立,所作已办,不受后有。'

他如是了知:'过去有贪欲,那是不善的;现在没有贪欲,这是善的。过去有嗔恨...过去有愚痴,那是不善的;现在没有愚痴,这是善的。'因此,他在现法中无饥渴、寂静、清凉,以梵的状态安住。"

这三篇经文主要讲述了佛陀对迦罗摩人、沙罗等人的教导,强调要用理性和智慧来判断善恶,而不是盲目相信传统或权威。佛陀鼓励人们通过自己的观察和体验来验证真理,培养无贪、无嗔、无痴的心态,最终达到解脱的境界。这些教导体现了佛教重视理性思考和个人体验的特点,对现代人仍有重要的启示意义。

巴利语原版经文

AN.3.65/ 4. Sarabhasuttaṃ

　　 65. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sarabho nāma paribbājako acirapakkanto hoti imasmā dhammavinayā. So rājagahe parisati evaṃ vācaṃ bhāsati– “aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto”ti. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pavisiṃsu. Assosuṃ kho te bhikkhū sarabhassa paribbājakassa rājagahe parisati evaṃ vācaṃ bhāsamānassa “aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto”ti.

　　 Atha kho te bhikkhū rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ– “sarabho nāma, bhante, paribbājako acirapakkanto imasmā dhammavinayā. So rājagahe parisati evaṃ vācaṃ bhāsati– ‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’ti. Sādhu bhante, bhagavā yena sippinikātīraṃ paribbājakārāmo yena sarabho paribbājako tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

　　 Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo yena sarabho paribbājako tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi Nisajja kho bhagavā sarabhaṃ paribbājakaṃ etadavoca– “saccaṃ kira tvaṃ, sarabha, evaṃ vadesi– ‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’”ti? Evaṃ vutte sarabho paribbājako tuṇhī ahosi.

　　 Dutiyampi kho, bhagavā sarabhaṃ paribbājakaṃ etadavoca– “vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi. Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī”ti. Dutiyampi kho sarabho paribbājako tuṇhī ahosi.

　　 Tatiyampi kho bhagavā sarabhaṃ paribbājakaṃ etadavoca– (“yo kho sarabha paññāyati samaṇānaṃ sakyaputtikānaṃ dhammo) “vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi. Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī”ti. Tatiyampi kho sarabho paribbājako tuṇhī ahosi.

　　 Atha kho te paribbājakā sarabhaṃ paribbājakaṃ etadavocuṃ– “yadeva kho tvaṃ, āvuso sarabha, samaṇaṃ gotamaṃ yāceyyāsi tadeva te samaṇo gotamo pavāreti. Vadehāvuso sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ bhavissati, samaṇo gotamo paripūressati. Sace pana te paripūraṃ bhavissati, samaṇo gotamo anumodissatī”ti. Evaṃ vutte sarabho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

　　 Atha kho bhagavā sarabhaṃ paribbājakaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā te paribbājake etadavoca–

　　 “Yo kho maṃ, paribbājakā, evaṃ vadeyya– ‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.

　　 “Yo kho maṃ, paribbājakā, evaṃ vadeyya– ‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.

　　 “Yo kho maṃ, paribbājakā, evaṃ vadeyya– ‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako”ti. Atha kho bhagavā sippinikātīre paribbājakārāme tikkhattuṃ sīhanādaṃ naditvā vehāsaṃ pakkāmi.

　　 Atha kho te paribbājakā acirapakkantassa bhagavato sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena sañjambharimakaṃsu – “seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva nadati, bheraṇḍakaṃyeva nadati; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva nadasi bheraṇḍakaṃyeva nadasi. Seyyathāpi, āvuso sarabha, ambukasañcarī ‘purisakaravitaṃ ravissāmī’ti ambukasañcariravitaṃyeva ravati; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṃ ravissāmī’ti, ambukasañcariravitaṃyeva ravasi. Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṃ naditabbaṃ maññati; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṃ naditabbaṃ maññasī”ti. Atha kho te paribbājakā sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena sañjambharimakaṃsūti. Catutthaṃ.

AN.3.66/ 5. Kesamuttisuttaṃ

　　 66. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena kesamuttaṃ nāma kālāmānaṃ nigamo tadavasari. Assosuṃ kho kesamuttiyā kālāmā – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā …pe… sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti.

　　 Atha kho kesamuttiyā kālāmā 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 nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etadavocuṃ–

　　 “Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti. Te sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti. Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti Tepi sakaṃyeva vādaṃ dīpenti jotenti, parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti. Tesaṃ no, bhante amhākaṃ hoteva kaṅkhā hoti vicikicchā– ‘ko su nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’”ti? “Alañhi vo, kālāmā, kaṅkhituṃ alaṃ vicikicchituṃ. Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā”.

　　 “Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’”ti, atha tumhe, kālāmā, pajaheyyātha.

　　 “Taṃ kiṃ maññatha, kālāmā, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

　　 “Ahitāya, bhante”.

　　 “Luddho panāyaṃ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

　　 “Evaṃ, bhante”.

　　 “Taṃ kiṃ maññatha, kālāmā, doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

　　 “Ahitāya, bhante”.

　　 “Duṭṭho panāyaṃ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

　　 “Evaṃ, bhante”.

　　 “Taṃ kiṃ maññatha, kālāmā, moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

　　 “Ahitāya, bhante”.

　　 “Mūḷho panāyaṃ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

　　 “Evaṃ, bhante”.

　　 “Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?

　　 “Akusalā, bhante”.

　　 “Sāvajjā vā anavajjā vā”ti?

　　 “Sāvajjā, bhante”.

　　 “Viññugarahitā vā viññuppasatthā vā”ti?

　　 “Viññugarahitā, bhante”.

　　 “Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī”ti

　　 “Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī”ti.

　　 “Iti kho, kālāmā, yaṃ taṃ avocumhā – ‘etha tumhe, kālāmā! Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe kālāmā attanāva jāneyyātha– ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, kālāmā, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

　　 “Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.

　　 “Taṃ kiṃ maññatha, kālāmā, alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

　　 “Hitāya, bhante”.

　　 “Aluddho panāyaṃ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.

　　 “Evaṃ, bhante”.

　　 “Taṃ kiṃ maññatha, kālāmā, adoso purisassa ajjhattaṃ uppajjamāno uppajjati …pe… amoho purisassa ajjhattaṃ uppajjamāno uppajjati …pe… hitāya sukhāyā”ti.

　　 “Evaṃ bhante”

　　 “Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?

　　 “Kusalā bhante”.

　　 “Sāvajjā vā anavajjā vā”ti?

　　 “Anavajjā, bhante”.

　　 “Viññugarahitā vā viññuppasatthā vā”ti?

　　 “Viññuppasatthā, bhante”.

　　 “Samattā samādinnā hitāya sukhāya saṃvattanti no vā? Kathaṃ vā ettha hotī”ti?

　　 “Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī”ti.

　　 “Iti kho, kālāmā, yaṃ taṃ avocumhā– ‘etha tumhe, kālāmā! Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, kālāmā, attanāva jāneyyātha– ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

　　 “Sa kho so, kālāmā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

　　 “Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.

　　 “‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.

　　 “‘Sace kho pana karoto karīyati pāpaṃ, na kho panāhaṃ kassaci pāpaṃ cetemi. Akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.

　　 “‘Sace kho pana karoto na karīyati pāpaṃ, athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.

　　 “Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti.

　　 “Evametaṃ, bhagavā, evametaṃ, sugata! Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. ‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.

　　 “‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, athāhaṃ diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.

　　 “Sace kho pana karoto karīyati pāpaṃ, na kho panāhaṃ– kassaci pāpaṃ cetemi, akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.

　　 “‘Sace kho pana karoto na karīyati pāpaṃ, athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti.

　　 “Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto. Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.

　　 “Abhikkantaṃ, bhante …pe… ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti. Pañcamaṃ.

AN.3.67/ 6. Sāḷhasuttaṃ

　　 67. Evaṃ me sutaṃ– ekaṃ samayaṃ āyasmā nandako sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho sāḷhaṃ migāranattāraṃ āyasmā nandako etadavoca–

　　 “Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe sāḷhā pajaheyyātha.

　　 “Taṃ kiṃ maññatha, sāḷhā, atthi lobho”ti?

　　 “Evaṃ, bhante”.

　　 “Abhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Luddho kho ayaṃ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

　　 “Evaṃ, bhante”.

　　 “Taṃ kiṃ maññatha, sāḷhā, atthi doso”ti?

　　 “Evaṃ, bhante”.

　　 “Byāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Duṭṭho kho ayaṃ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

　　 “Evaṃ, bhante”.

　　 “Taṃ kiṃ maññatha, sāḷhā, atthi moho”ti?

　　 “Evaṃ, bhante”.

　　 “Avijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Mūḷho kho ayaṃ, sāḷhā avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

　　 “Evaṃ, bhante”.

　　 “Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?

　　 “Akusalā, bhante”.

　　 “Sāvajjā vā anavajjā vā”ti?

　　 “Sāvajjā, bhante”.

　　 “Viññugarahitā vā viññuppasatthā vā”ti?

　　 “Viññugarahitā, bhante”.

　　 “Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī”ti?

　　 “Samattā bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī”ti.

　　 “Iti kho, sāḷhā, yaṃ taṃ avocumhā– ‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha– ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

　　 “Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.

　　 “Taṃ kiṃ maññatha, sāḷhā, atthi alobho”ti?

　　 “Evaṃ, bhante”.

　　 “Anabhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Aluddho kho ayaṃ, sāḷhā, anabhijjhālu neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.

　　 “Evaṃ, bhante”.

　　 “Taṃ kiṃ maññatha, sāḷhā, atthi adoso”ti?

　　 “Evaṃ, bhante”.

　　 “Abyāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Aduṭṭho kho ayaṃ, sāḷhā, abyāpannacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.

　　 “Evaṃ, bhante”.

　　 “Taṃ kiṃ maññatha, sāḷhā, atthi amoho”ti?

　　 “Evaṃ, bhante”.

　　 “Vijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Amūḷho kho ayaṃ, sāḷhā, vijjāgato neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.

　　 “Evaṃ, bhante”.

　　 “Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?

　　 “Kusalā, bhante”.

　　 “Sāvajjā vā anavajjā vā”ti?

　　 “Anavajjā, bhante”.

　　 “Viññugarahitā vā viññuppasatthā vā”ti?

　　 “Viññuppasatthā bhante”.

　　 “Samattā samādinnā hitāya sukhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī”ti?

　　 “Samattā, bhante, samādinnā hitāya sukhāya saṃvattantīti. Evaṃ no ettha hotī”ti.

　　 “Iti kho, sāḷhā, yaṃ taṃ avocumhā– ‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. Yadā tumhe, sāḷhā, attanāva jāneyyātha– ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṃ hitāya sukhāya saṃvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

　　 “Sa kho so, sāḷhā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā …pe… karuṇā …pe… muditā …pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. So evaṃ pajānāti– ‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttari nissaraṇan’ti. 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.

　　 “So evaṃ pajānāti– ‘ahu pubbe lobho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalaṃ; ahu pubbe doso …pe… ahu pubbe moho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalan’ti. So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti. Chaṭṭhaṃ.