增支部4集25经到30经

25  梵行经

"比丘们,这种梵行生活不是为了欺骗人,不是为了讨好人,不是为了获得利养、尊敬和赞誉,不是为了避免批评,也不是为了'让人知道我'。比丘们,这种梵行生活是为了节制、断除、离欲和寂灭。"

"为了节制和断除,

佛陀教导了无传闻的梵行,

通向涅槃的道路。

这是大圣者们所走的伟大道路。

那些按照佛陀所教导的方式修行的人,

他们将终结苦难,

遵循导师的教诲。"

第五经完。

26 欺骗经

"比丘们,那些欺骗、顽固、谄媚、傲慢、自负、心不定的比丘,他们不是我的追随者。比丘们,这些比丘已经离开了这个法和律,他们在这个法和律中不会增长、繁荣、广大。但是,比丘们,那些不欺骗、不谄媚、坚定、不傲慢、心意专一的比丘,他们是我的追随者。比丘们,这些比丘没有离开这个法和律,他们在这个法和律中会增长、繁荣、广大。"

"欺骗、顽固、谄媚、傲慢,

自负、心不定的人,

他们在正等正觉者所教导的法中不会增长。

不欺骗、不谄媚、坚定,

不傲慢、心意专一的人,

他们在正等正觉者所教导的法中会增长。"

第六经完。

27 知足经

"比丘们,有四种事物既少又易得,而且无可指责。哪四种?比丘们,粪扫衣对于衣服来说既少又易得,而且无可指责。比丘们,乞食对于食物来说既少又易得,而且无可指责。比丘们,树下对于住处来说既少又易得,而且无可指责。比丘们,陈腐尿对于药物来说既少又易得,而且无可指责。比丘们,这就是四种既少又易得,而且无可指责的事物。比丘们,当一位比丘对少量易得之物感到满足时,我说这是他沙门生活的一个特质。"

"对无可指责之物知足,

对既少又易得之物满足,

不因住处、衣服、饮食而烦恼,

心不受阻碍,不执著于方向。

那些被称为沙门生活特质的法,

他已经掌握,

满足而不放逸地修行。"

第七经完。

28 圣种经

"比丘们,有四种圣种,它们是最初的、久远的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所批评。哪四种?

在这里,比丘们,一位比丘对任何衣服都感到满足,赞美，对任何衣服的满足,不会为了获得衣服而做不适当的事。没有得到衣服时不会焦虑,得到衣服时也不会贪著、执着、沉迷,而是看到其过患,明白出离之道。他不会因为对任何衣服的满足而自吹自擂或贬低他人。在这方面,他是熟练的、不懒惰的、正念的、警觉的。比丘们,这样的比丘被称为安住于古老的、最初的圣种。

再者,比丘们,一位比丘对任何食物都感到满足,赞美对任何食物的满足,不会为了获得食物而做不适当的事。没有得到食物时不会焦虑,得到食物时也不会贪著、执着、沉迷,而是看到其过患,明白出离之道。他不会因为对任何食物的满足而自吹自擂或贬低他人。在这方面,他是熟练的、不懒惰的、正念的、警觉的。比丘们,这样的比丘被称为安住于古老的、最初的圣种。

再者,比丘们,一位比丘对任何住处都感到满足,赞美对任何住处的满足,不会为了获得住处而做不适当的事。没有得到住处时不会焦虑,得到住处时也不会贪著、执着、沉迷,而是看到其过患,明白出离之道。他不会因为对任何住处的满足而自吹自擂或贬低他人。在这方面,他是熟练的、不懒惰的、正念的、警觉的。比丘们,这样的比丘被称为安住于古老的、最初的圣种。

再者,比丘们,一位比丘喜欢修习,乐于修习,喜欢断除,乐于断除。他不会因为喜欢修习和断除而自吹自擂或贬低他人。在这方面,他是熟练的、不懒惰的、正念的、警觉的。比丘们,这样的比丘被称为安住于古老的、最初的圣种。

比丘们,这就是四种圣种,它们是最初的、久远的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所批评。

比丘们,具备这四种圣种的比丘,无论住在东方、西方、北方还是南方,都能克服不满,不会被不满所克服。为什么?因为,比丘们,智者能够忍受不满和满足。"

"不满不能克服智者,

不满无法战胜智者;

智者能战胜不满,

因为智者能忍受不满。

谁能阻止已放下一切业的人?

谁能责备像纯金一样的人?

即使诸天也赞叹他,

梵天也赞美他。"

第八经完。

29 法句经

"比丘们,有四种法句,它们是最初的、久远的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所批评。哪四种?

比丘们,不贪是一种法句,它是最初的、久远的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所批评。

比丘们,无嗔是一种法句,它是最初的、久远的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所批评。

比丘们,正念是一种法句,它是最初的、久远的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所批评。

比丘们,正定是一种法句,它是最初的、久远的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所批评。

比丘们,这就是四种法句,它们是最初的、久远的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所批评。"

"应以不贪的心生活,

以无嗔的心意;

保持正念,心一境性,

内心善于专注。"

第九经完。

30 游行者经

有一次,世尊住在王舍城的灵鹫山。那时,许多著名的游行者住在蛇窟河岸边的游行者园林中,如安那婆罗、瓦拉达拉、萨库卢达伊等游行者,以及其他著名的游行者。

傍晚时分,世尊从独处中起来,前往蛇窟河岸边的游行者园林。到达后,坐在准备好的座位上。坐下后,世尊对那些游行者说:

"游行者们,有四种法句,它们是最初的、久远的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所批评。哪四种?

游行者们,不贪是一种法句,它是最初的、久远的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所批评。

游行者们,无嗔是一种法句......正念是一种法句......正定是一种法句,它是最初的、久远的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所批评。

游行者们,这就是四种法句,它们是最初的、久远的、传统的、古老的、纯粹的、从未被混杂的,现在没有被混杂,将来也不会被混杂,不被有智慧的沙门婆罗门所批评。

游行者们,如果有人说:'我要否定这个不贪的法句,指出一个贪婪、对欲望有强烈渴求的沙门或婆罗门。'我会对他说:'来吧,说说看,让我们看看你的能力。'事实上,游行者们,他否定不贪的法句,指出一个贪婪、对欲望有强烈渴求的沙门或婆罗门,这是不可能的。

游行者们,如果有人说:'我要否定这个无嗔的法句,指出一个心怀恶意、思想污浊的沙门或婆罗门。'我会对他说:'来吧,说说看,让我们看看你的能力。'事实上,游行者们,他否定无嗔的法句,指出一个心怀恶意、思想污浊的沙门或婆罗门,这是不可能的。

游行者们,如果有人说:'我要否定这个正念的法句,指出一个失念、不正知的沙门或婆罗门。'我会对他说:'来吧,说说看,让我们看看你的能力。'事实上,游行者们,他否定正念的法句,指出一个失念、不正知的沙门或婆罗门,这是不可能的。

游行者们,如果有人说:'我要否定这个正定的法句,指出一个心不定、心散乱的沙门或婆罗门。'我会对他说:'来吧,说说看,让我们看看你的能力。'事实上,游行者们,他否定正定的法句,指出一个心不定、心散乱的沙门或婆罗门,这是不可能的。

游行者们,如果有人认为这四种法句应该被批评和否定,他在现世就会遭受四种正当的批评和指责。哪四种?如果他批评否定不贪的法句,那么那些贪婪、对欲望有强烈渴求的沙门婆罗门就应该受到他的尊敬和赞美。如果他批评否定无嗔的法句,那么那些心怀恶意、思想污浊的沙门婆罗门就应该受到他的尊敬和赞美。如果他批评否定正念的法句,那么那些失念、不正知的沙门婆罗门就应该受到他的尊敬和赞美。如果他批评否定正定的法句,那么那些心不定、心散乱的沙门婆罗门就应该受到他的尊敬和赞美。

游行者们,如果有人认为这四种法句应该被批评和否定,他在现世就会遭受这四种正当的批评和指责。游行者们,即使是那些主张无因论、无作论、虚无论的乌迦罗、瓦萨和婆罗门,他们也不认为这四种法句应该被批评和否定。为什么?因为他们害怕被指责、辱骂和反驳。"

"常无嗔恨,时刻正念,

内心善于专注,

学习克服贪欲,

被称为不放逸者。"

第十经完。

乌鲁韦拉品第三完。

其摘要如下:

两篇乌鲁韦拉经、世间经、迦罗迦经,

第五是梵行经,

欺骗经、知足经、圣种经,

法句经和游行者经。

巴利语原版经文

25/ 5. Brahmacariyasuttaṃ

　　 25. “Nayidaṃ bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na itivādappamokkhāni-saṃsatthaṃ, na ‘iti maṃ jano jānātū’ti. Atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati saṃvaratthaṃ pahānatthaṃ virāgatthaṃ nirodhatthan”ti.

　　“Saṃvaratthaṃ pahānatthaṃ, brahmacariyaṃ anītihaṃ;

　　Adesayi so bhagavā, nibbānogadhagāminaṃ.

　　Esa maggo mahantehi, anuyāto mahesibhi.

　　“Ye ca taṃ paṭipajjanti, yathā buddhena desitaṃ;

　　Dukkhassantaṃ karissanti, satthusāsanakārino”ti. Pañcamaṃ.

26/ 6. Kuhasuttaṃ

　　 26. “Ye te, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā. Apagatā ca te, bhikkhave bhikkhū imasmā dhammavinayā, na ca te imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjanti. Ye ca kho te, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā. Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā. Te ca imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjantī”ti.

　　“Kuhā thaddhā lapā siṅgī, unnaḷā asamāhitā;

　　Na te dhamme virūhanti, sammāsambuddhadesite.

　　“Nikkuhā nillapā dhīrā, atthaddhā susamāhitā;

　　Te ve dhamme virūhanti, sammāsambuddhadesite”ti. Chaṭṭhaṃ.

27/ 7. Santuṭṭhisuttaṃ

　　 27. “Cattārimāni bhikkhave, appāni ca sulabhāni ca, tāni ca anavajjāni. Katamāni cattāri? Paṃsukūlaṃ, bhikkhave, cīvarānaṃ appañca sulabhañca tañca anavajjaṃ. Piṇḍiyālopo, bhikkhave, bhojanānaṃ appañca sulabhañca, tañca anavajjaṃ. Rukkhamūlaṃ, bhikkhave, senāsanānaṃ appañca sulabhañca, tañca anavajjaṃ. Pūtimuttaṃ, bhikkhave, bhesajjānaṃ appañca sulabhañca, tañca anavajjaṃ. Imāni kho, bhikkhave, cattāri appāni ca sulabhāni ca, tāni ca anavajjāni. Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca, idamassāhaṃ aññataraṃ sāmaññaṅganti vadāmī”ti.

　　“Anavajjena tuṭṭhassa, appena sulabhena ca;

　　Na senāsanamārabbha, cīvaraṃ pānabhojanaṃ.

　　Vighāto hoti cittassa, disā nappaṭihaññati.

　　“Ye cassa dhammā akkhātā, sāmaññassānulomikā;

　　Adhiggahitā tuṭṭhassa, appamattassa sikkhato”ti. Sattamaṃ.

28/ 8. Ariyavaṃsasuttaṃ

　　 28. “Cattārome bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. Katame cattāro? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti, no paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

　　 “Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti no paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

　　 “Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti, no paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

　　 “Puna caparaṃ, bhikkhave, bhikkhu bhāvanārāmo hoti bhāvanārato, pahānārāmo hoti pahānarato; tāya ca pana bhāvanārāmatāya bhāvanāratiyā pahānārāmatāya pahānaratiyā nevattānukkaṃseti, no paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito. Ime kho, bhikkhave, cattāro ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.

　　 “Imehi ca pana, bhikkhave, catūhi ariyavaṃsehi samannāgato bhikkhu puratthimāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati; pacchimāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati; uttarāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati; dakkhiṇāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati. Taṃ kissa hetu? Aratiratisaho hi, bhikkhave, dhīro”ti.

　　“Nārati sahati dhīraṃ, nārati dhīraṃ sahati;

　　Dhīrova aratiṃ sahati, dhīro hi aratissaho.

　　“Sabbakammavihāyīnaṃ panuṇṇaṃ ko nivāraye.

　　Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati.

　　Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito”ti. Aṭṭhamaṃ.

29/ 9. Dhammapadasuttaṃ

　　 29. “Cattārimāni, bhikkhave, dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. Katamāni cattāri? Anabhijjhā, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

　　 “Abyāpādo, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

　　 “Sammāsati bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

　　 “Sammāsamādhi, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Imāni kho, bhikkhave, cattāri dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhī”ti.

　　“Anabhijjhālu vihareyya, abyāpannena cetasā;

　　Sato ekaggacittassa, ajjhattaṃ susamāhito”ti. Navamaṃ.

30/ 10. Paribbājakasuttaṃ

　　 30. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṃ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca–

　　 “Cattārimāni, paribbājakā, dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. Katamāni cattāri? Anabhijjhā, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Abyāpādo, paribbājakā, dhammapadaṃ …pe… sammāsati, paribbājakā, dhammapadaṃ …pe… sammāsamādhi, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Imāni kho paribbājakā, cattāri dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.

　　 “Yo kho, paribbājakā, evaṃ vadeyya– ‘ahametaṃ anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ– ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

　　 “Yo kho, paribbājakā, evaṃ vadeyya– ‘ahametaṃ abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ– ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

　　 “Yo kho, paribbājakā, evaṃ vadeyya– ‘ahametaṃ sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ– ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

　　 “Yo kho, paribbājakā, evaṃ vadeyya– ‘ahametaṃ sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ– ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

　　 “Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti. Katame cattāro? Anabhijjhaṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi abhijjhālū kāmesu tibbasārāgā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Abyāpādaṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi byāpannacittā paduṭṭhamanasaṅkappā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Sammāsatiṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi muṭṭhassatī asampajānā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Sammāsamādhiṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi asamāhitā vibbhantacittā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā.

　　 “Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme ime cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti Yepi te paribbājakā ahesuṃ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepi imāni cattāri dhammapadāni na garahitabbaṃ na paṭikkositabbaṃ amaññiṃsu. Taṃ kissa hetu? Nindābyārosana-upārambhabhayā”ti.

　　“Abyāpanno sadā sato, ajjhattaṃ susamāhito;

　　Abhijjhāvinaye sikkhaṃ, appamattoti vuccatī”ti. Dasamaṃ.

　　Uruvelavaggo tatiyo.

　　 Tassuddānaṃ–

　　 Dve uruvelā loko kāḷako, brahmacariyena pañcamaṃ;

　　 Kuhaṃ santuṭṭhi vaṃso ca, dhammapadaṃ paribbājakena cāti.