192《立处经》

"比丘们，这四种事情需要通过四种方式来了知。哪四种呢？

比丘们，戒要通过共同生活来了知，而且要经过长时间，不是短暂的；要用心观察的人来了知，不是不用心的人；要有智慧的人来了知，不是愚笨的人。

清净要通过交往来了知，而且要经过长时间，不是短暂的；要用心观察的人来了知，不是不用心的人；要有智慧的人来了知，不是愚笨的人。

力量要在困难时来了知，而且要经过长时间，不是短暂的；要用心观察的人来了知，不是不用心的人；要有智慧的人来了知，不是愚笨的人。

智慧要通过讨论来了知，而且要经过长时间，不是短暂的；要用心观察的人来了知，不是不用心的人；要有智慧的人来了知，不是愚笨的人。

关于'戒要通过共同生活来了知'这句话，是什么意思呢？比丘们，当一个人和另一个人共同生活时，他会知道：'这位尊者长期以来做事不完整，有缺陷，有污点，行为不纯净，不持续，不稳定。这位尊者在戒律上是破戒的，不是持戒的。'

而当一个人和另一个人共同生活时，他也会知道：'这位尊者长期以来做事完整，没有缺陷，没有污点，行为纯净，持续，稳定。这位尊者在戒律上是持戒的，不是破戒的。'这就是所说的'戒要通过共同生活来了知'的意思。

关于'清净要通过交往来了知'这句话，是什么意思呢？比丘们，当一个人和另一个人交往时，他会知道：'这位尊者和一个人说话是一个样子，和两个人说话又是另一个样子，和三个人说话又是另一个样子，和很多人说话又是另一个样子。这位尊者说话前后不一致，他说话不清净，不是清净的说话者。'

而当一个人和另一个人交往时，他也会知道：'这位尊者无论是和一个人说话，还是和两个人、三个人或很多人说话，都保持一致。这位尊者说话前后一致，他说话清净，不是不清净的说话者。'这就是所说的'清净要通过交往来了知'的意思。

关于'力量要在困难时来了知'这句话，是什么意思呢？比丘们，有些人在遇到亲人遭遇不幸、失去财物或生病时，不能这样想：'这个世界就是这样的，这个生命就是这样的。在这样的世界中，在这样的生命中，八种世间法在世间运转（世间常见的八种境遇：利（获得好处）

衰（遭受损失）

毁（被人诽谤）

誉（获得美誉）

称（得到称赞）

讥（遭受嘲讽）

苦（经历痛苦）

乐（感到快乐）

），世间也随着这八种世间法而运转 - 得到和失去、名誉和耻辱、批评和称赞、快乐和痛苦。'因此他悲伤、疲惫、哀叹、捶胸痛哭、陷入迷乱。

而有些人在遇到亲人遭遇不幸、失去财物或生病时，能够这样想：'这个世界就是这样的，这个生命就是这样的。在这样的世界中，在这样的生命中，八种世间法在世间运转，世间也随着这八种世间法而运转 - 得到和失去、名誉和耻辱、批评和称赞、快乐和痛苦。'因此他不悲伤、不疲惫、不哀叹、不捶胸痛哭、不陷入迷乱。这就是所说的'力量要在困难时来了知'的意思。

关于'智慧要通过讨论来了知'这句话，是什么意思呢？比丘们，当一个人和另一个人讨论时，他会知道：'从这位尊者的思维方式、倾向和提问方式来看，他是愚笨的，不是有智慧的。为什么呢？因为这位尊者不能说出深奥、寂静、殊胜、超越思维、微妙、智者能懂的道理。这位尊者说法时，不能简单或详细地解释其意义、教导、建立、开显、分别、显明。这位尊者是愚笨的，不是有智慧的。'

比丘们，就像一个眼睛好的人站在水池边，看见一条小鱼浮出水面。他会这样想：'从这条鱼游动的方式、激起的水波和速度来看，这是一条小鱼，不是大鱼。'同样地，当一个人和另一个人讨论时，他会从对方的思维方式、倾向和提问方式，知道对方是愚笨的还是有智慧的。

而当一个人和另一个人讨论时，他也会知道：'从这位尊者的思维方式、倾向和提问方式来看，他是有智慧的，不是愚笨的。为什么呢？因为这位尊者能说出深奥、寂静、殊胜、超越思维、微妙、智者能懂的道理。这位尊者说法时，能简单或详细地解释其意义、教导、建立、开显、分别、显明。这位尊者是有智慧的，不是愚笨的。'

比丘们，就像一个眼睛好的人站在水池边，看见一条大鱼浮出水面。他会这样想：'从这条鱼游动的方式、激起的水波和速度来看，这是一条大鱼，不是小鱼。'同样地，当一个人和另一个人讨论时，他会从对方的思维方式、倾向和提问方式，知道对方是有智慧的还是愚笨的。这就是所说的'智慧要通过讨论来了知'的意思。

比丘们，这就是需要通过这四种方式来了知的四种事情。"

193《跋提耶经》

一时，世尊住在毗舍离城大林中的重阁讲堂。那时，离车族的跋提耶来到世尊所在之处，到达后，向世尊礼敬，然后坐在一旁。坐在一旁的离车族跋提耶对世尊如是说：

"尊者，我听说：'沙门乔达摩是个魔术师，他知道一种能转变他人的魔术，用这魔术来转变其他教派的弟子。'尊者，那些这样说的人：'沙门乔达摩是个魔术师，他知道一种能转变他人的魔术，用这魔术来转变其他教派的弟子。'这些人说的是否符合世尊所说？他们是否用不实之事诽谤世尊？他们是否如法解释法？是否会因为这些言论而受到谴责？因为我们不愿诽谤世尊。"

"跋提耶，你们来吧！不要因传闻、不要因传统、不要因道听途说、不要因典籍记载、不要因推理、不要因逻辑、不要因表象思考、不要因深思熟虑后认同的见解、不要因某人看起来很有能力、不要因'这位沙门是我们的老师'而相信。跋提耶，当你们自己知道：'这些法是不善的，这些法是有过失的，这些法是智者所呵责的，这些法若完全接受会导致不利与痛苦'时，那么跋提耶，你们就应当舍弃它们。

跋提耶，你认为如何，贪欲在人内心生起时，是对他有利还是有害？" "有害，尊者。" "跋提耶，一个被贪欲征服、心被贪欲占据的人，会杀生、偷盗、邪淫、妄语，也会教唆他人这样做，这会长期带来不利与痛苦。" "是的，尊者。"

"跋提耶，你认为如何，瞋恚...愚痴...暴躁在人内心生起时，是对他有利还是有害？" "有害，尊者。" "跋提耶，一个被暴躁征服、心被暴躁占据的人，会杀生、偷盗、邪淫、妄语，也会教唆他人这样做，这会长期带来不利与痛苦。" "是的，尊者。"

"跋提耶，你认为这些法是善的还是不善的？" "不善的，尊者。" "有过失还是无过失？" "有过失，尊者。" "是智者呵责还是智者称赞？" "智者呵责，尊者。" "这些法若完全接受会导致不利与痛苦，是不是？你怎么看？" "尊者，这些法若完全接受确实会导致不利与痛苦。我们是这样认为的。"

"所以跋提耶，我才对你们说：不要因传闻、不要因传统、不要因道听途说、不要因典籍记载、不要因推理、不要因逻辑、不要因表象思考、不要因深思熟虑后认同的见解、不要因某人看起来很有能力、不要因'这位沙门是我们的老师'而相信。当你们自己知道'这些法是不善的，这些法是有过失的，这些法是智者所呵责的，这些法若完全接受会导致不利与痛苦'时，那么跋提耶，你们就应当舍弃它们。这就是我说那些话的原因。

跋提耶，你们来吧！不要因传闻、不要因传统、不要因道听途说、不要因典籍记载、不要因推理、不要因逻辑、不要因表象思考、不要因深思熟虑后认同的见解、不要因某人看起来很有能力、不要因'这位沙门是我们的老师'而相信。当你们自己知道：'这些法是善的，这些法是无过失的，这些法是智者称赞的，这些法若完全接受会带来利益与快乐'时，那么跋提耶，你们就应当受持并安住其中。

跋提耶，你认为如何，无贪在人内心生起时，是对他有利还是有害？" "有利，尊者。" "跋提耶，一个不被贪欲征服、心不被贪欲占据的人，不会杀生、不会偷盗、不会邪淫、不会妄语，也不会教唆他人这样做，这会长期带来利益与快乐。" "是的，尊者。"

"跋提耶，你认为如何，无瞋...无痴...无暴躁在人内心生起时，是对他有利还是有害？" "有利，尊者。" "跋提耶，一个不被暴躁征服、心不被暴躁占据的人，不会杀生、不会偷盗、不会邪淫、不会妄语，也不会教唆他人这样做，这会长期带来利益与快乐。" "是的，尊者。"

"跋提耶，你认为这些法是善的还是不善的？" "善的，尊者。" "有过失还是无过失？" "无过失，尊者。" "是智者呵责还是智者称赞？" "智者称赞，尊者。" "这些法若完全接受会带来利益与快乐，是不是？你怎么看？" "尊者，这些法若完全接受确实会带来利益与快乐。我们是这样认为的。"

"所以跋提耶，我才对你们说：不要因传闻、不要因传统、不要因道听途说、不要因典籍记载、不要因推理、不要因逻辑、不要因表象思考、不要因深思熟虑后认同的见解、不要因某人看起来很有能力、不要因'这位沙门是我们的老师'而相信。当你们自己知道'这些法是善的，这些法是无过失的，这些法是智者称赞的，这些法若完全接受会带来利益与快乐'时，那么跋提耶，你们就应当受持并安住其中。这就是我说那些话的原因。

跋提耶，世间上的善人们是这样教导弟子的：'来吧，善男子，你应调伏贪欲而安住。调伏贪欲而安住的人，不会以身、口、意造作由贪所生的业。你应调伏瞋恚而安住。调伏瞋恚而安住的人，不会以身、口、意造作由瞋所生的业。你应调伏愚痴而安住。调伏愚痴而安住的人，不会以身、口、意造作由痴所生的业。你应调伏暴躁而安住。调伏暴躁而安住的人，不会以身、口、意造作由暴躁所生的业。'"

说到这里，离车族的跋提耶对世尊说："殊胜啊，尊者...请世尊接受我为优婆塞，从今日起终生归依。"

"跋提耶，我有说过'来吧，跋提耶，你做我的弟子，我做你的老师'吗？" "没有，尊者。" "跋提耶，有些沙门婆罗门以虚妄不实诽谤我说：'沙门乔达摩是个魔术师，他知道一种能转变他人的魔术，用这魔术来转变其他教派的弟子。'" 

"尊者，这转变的魔术真是好啊！这转变的魔术真是善妙啊！愿我亲爱的亲戚们都被这魔术所转变，这将长期带给我亲爱的亲戚们利益与快乐。如果所有刹帝利都被这魔术所转变，这将长期带给所有刹帝利利益与快乐。如果所有婆罗门...吠舍...首陀罗都被这魔术所转变，这将长期带给所有首陀罗利益与快乐。"

"确实如此，跋提耶！确实如此，跋提耶！如果所有刹帝利都被这魔术所转变，舍弃不善法而成就善法，这将长期带给所有刹帝利利益与快乐。如果所有婆罗门...吠舍...首陀罗都被这魔术所转变，舍弃不善法而成就善法，这将长期带给所有首陀罗利益与快乐。如果包括天、魔、梵天的世界，包括沙门、婆罗门、天、人的众生都被这魔术所转变，舍弃不善法而成就善法，这将长期带给整个世界利益与快乐。如果这些大树都被这魔术所转变，舍弃不善法而成就善法，这将长期带给这些大树利益与快乐。更何况是人呢！"

第三经终。

巴利语原版经文

AN.4.192/ 2. Ṭhānasuttaṃ

　　 192. “Cattārimāni, bhikkhave, ṭhānāni catūhi ṭhānehi veditabbāni. Katamāni cattāri? Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenāti.

　　 “‘Saṃvāsena bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvasamāno evaṃ jānāti– ‘dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti; sīlesu dussīlo ayamāyasmā, nāyamāyasmā sīlavā’”ti.

　　 “‘Idha pana, bhikkhave, puggalo puggalena saddhiṃ saṃvasamāno evaṃ jānāti– ‘dīgharattaṃ kho ayamāyasmā akhaṇḍakārī acchiddakārī asabalakārī akammāsakārī santatakārī santatavutti; sīlesu sīlavā ayamāyasmā, nāyamāyasmā dussīlo’ti. ‘Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

　　 “‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvoharamāno evaṃ jānāti– ‘aññathā kho ayamāyasmā ekena eko voharati, aññathā dvīhi, aññathā tīhi, aññathā sambahulehi; vokkamati ayamāyasmā purimavohārā pacchimavohāraṃ; aparisuddhavohāro ayamāyasmā, nāyamāyasmā parisuddhavohāro’”ti.

　　 “Idha pana, bhikkhave, puggalo puggalena saddhiṃ saṃvoharamāno evaṃ jānāti– ‘yatheva kho ayamāyasmā ekena eko voharati, tathā dvīhi, tathā tīhi, tathā sambahulehi. Nāyamāyasmā vokkamati purimavohārā pacchimavohāraṃ; parisuddhavohāro ayamāyasmā, nāyamāyasmā aparisuddhavohāro’ti ‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

　　 “‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno, bhogabyasanena vā phuṭṭho samāno, rogabyasanena vā phuṭṭho samāno na iti paṭisañcikkhati– ‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati– lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti. So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.

　　 “Idha pana, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno iti paṭisañcikkhati– ‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati– lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti. So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. ‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

　　 “‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti– ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṃ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati tassa ca nappaṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’”ti.

　　 “Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya parittaṃ macchaṃ ummujjamānaṃ. Tassa evamassa– ‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṃ, paritto ayaṃ maccho, nāyaṃ maccho mahanto’ti. Evamevaṃ kho, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṃ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca na paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’”ti.

　　 “Idha pana, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti– ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṃ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’”ti.

　　 “Seyyathāpi bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya mahantaṃ macchaṃ ummujjamānaṃ. Tassa evamassa – ‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṃ, mahanto ayaṃ maccho, nāyaṃ maccho paritto’ti. Evamevaṃ kho, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti– ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṃ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti.

　　 “‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. Imāni kho, bhikkhave, cattāri ṭhānāni imehi catūhi ṭhānehi veditabbānī”ti. Dutiyaṃ.

AN.4.193/ 3. Bhaddiyasuttaṃ

　　 193. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhaddiyo licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhaddiyo licchavi bhagavantaṃ etadavoca–

　　 “Sutaṃ metaṃ, bhante– ‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti. Ye te, bhante, evamāhaṃsu– ‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa ca anudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati, anabbhakkhātukāmā hi mayaṃ, bhante, bhagavantan”ti?

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

　　 “Taṃ kiṃ maññatha, bhaddiya, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? “Ahitāya, bhante”. “Luddho panāyaṃ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṃsa hoti dīgharattaṃ ahitāya dukkhāyā”ti. “Evaṃ, bhante”.

　　 “Taṃ kiṃ maññatha, bhaddiya, doso purisassa …pe… moho purisassa …pe… sārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? “Ahitāya, bhante”. “Sāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṃsa hoti dīgharattaṃ ahitāya dukkhāyā”ti. “Evaṃ, bhante”.

　　 “Taṃ kiṃ maññatha, bhaddiya, 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 saṃvattanti. Evaṃ no ettha hotī”ti.

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

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

　　 “Taṃ kiṃ maññatha, bhaddiya, alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? “Hitāya, bhante”. “Aluddho panāyaṃ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṃ’sa hoti dīgharattaṃ hitāya sukhāyā”ti. “Evaṃ, bhante”.

　　 “Taṃ kiṃ maññatha, bhaddiya, adoso purisassa …pe… amoho purisassa …pe… asārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? “Hitāya, bhante”. “Asāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati parampi tathattāya na samādapeti yaṃ’sa hoti dīgharattaṃ hitāya sukhāyā”ti. “Evaṃ, bhante”.

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

　　 “Ye kho te, bhaddiya, loke santo sappurisā te sāvakaṃ evaṃ samādapenti– ‘ehi tvaṃ, ambho purisa, lobhaṃ vineyya viharāhi. Lobhaṃ vineyya viharanto na lobhajaṃ kammaṃ karissasi kāyena vācāya manasā. Dosaṃ vineyya viharāhi. Dosaṃ vineyya viharanto na dosajaṃ kammaṃ karissasi kāyena vācāya manasā. Mohaṃ vineyya viharāhi. Mohaṃ vineyya viharanto na mohajaṃ kammaṃ karissasi kāyena vācāya manasā. Sārambhaṃ vineyya viharāhi. Sārambhaṃ vineyya viharanto na sārambhajaṃ kammaṃ karissasi kāyena vācāya manasā’”ti.

　　 Evaṃ vutte bhaddiyo licchavi bhagavantaṃ etadavoca– “abhikkantaṃ, bhante …pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

　　 “Api nu tāhaṃ, bhaddiya, evaṃ avacaṃ– ‘ehi me tvaṃ, bhaddiya, sāvako hohi; ahaṃ satthā bhavissāmī’”ti? “No hetaṃ, bhante”. “Evaṃvādiṃ kho maṃ, bhaddiya, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti– ‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’”ti. “Bhaddikā bhante, āvaṭṭanī māyā. Kalyāṇī, bhante, āvaṭṭanī māyā. Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, brāhmaṇā… vessā … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāyā”ti.

　　 “Evametaṃ, bhaddiya, evametaṃ, bhaddiya! Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhaddiya, brāhmaṇā… vessā… suddā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya. Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṃ dīgharattaṃ hitāya sukhāya. Ko pana vādo manussabhūtassā”ti! Tatiyaṃ.