194 萨姆吉亚经:

一时,尊者阿难住在拘利族的萨姆迦村。当时,许多萨姆迦的拘利族子来到阿难尊者处,向他礼敬后坐在一旁。阿难尊者对坐在一旁的拘利族子们说:

"虎路之子们,有四种清净精进支,是由那位知见者、阿罗汉、正等正觉者所善说,为了众生的清净,超越忧悲,灭除苦恼,得证圣道,实现涅槃。是哪四种?戒清净精进支、心清净精进支、见清净精进支、解脱清净精进支。

什么是戒清净精进支?在此,虎路之子们,比丘持戒...受持学处。这称为戒清净。为了圆满未圆满的戒清净,或以智慧护持已圆满的戒清净,于此生起欲、精进、勇猛、不退转、正念与正知,这称为戒清净精进支。

什么是心清净精进支?在此,虎路之子们,比丘远离欲乐...证得第四禅而住。这称为心清净。为了圆满未圆满的心清净,或以智慧护持已圆满的心清净,于此生起欲、精进、勇猛、不退转、正念与正知,这称为心清净精进支。

什么是见清净精进支?在此,虎路之子们,比丘如实了知'这是苦'...如实了知'这是导向苦灭的道路'。这称为见清净。为了圆满未圆满的见清净...于此生起欲、精进、勇猛、不退转、正念与正知,这称为见清净精进支。

什么是解脱清净精进支?虎路之子们,圣弟子具足此戒清净精进支、心清净精进支、见清净精进支后,于可贪之法心得离贪,于可解脱之法心得解脱。他于可贪之法心离贪,于可解脱之法心解脱后,触证正解脱。这称为解脱清净。为了圆满未圆满的解脱清净,或以智慧护持已圆满的解脱清净,于此生起欲、精进、勇猛、不退转、正念与正知,这称为解脱清净精进支。

虎路之子们,这四种清净精进支,是由那位知见者、阿罗汉、正等正觉者所善说,为了众生的清净,超越忧悲,灭除苦恼,得证圣道,实现涅槃。"

195 瓦帕经:

一时,世尊住在释迦族的迦毗罗卫城尼拘律园。当时,尼干陀弟子瓦帕·释迦来到大目犍连尊者处,礼敬后坐在一旁。大目犍连尊者对坐在一旁的尼干陀弟子瓦帕·释迦说:

"瓦帕,若有人身业清净,语业清净,意业清净,无明灭尽而明生起。你认为有什么原因会使此人在来世感受苦受吗?"

"尊者,我见有此因。若此人过去造作恶业,其果报尚未成熟,由此因缘,此人在来世将感受苦受。"

这时,大目犍连尊者与瓦帕·释迦的谈话尚未结束。

傍晚时分,世尊从禅思中起来,来到集会堂,坐在准备好的座位上。坐下后,世尊问大目犍连尊者:

"目犍连,你们刚才在谈论什么?你们的谈话进行到哪里?"

"世尊,我对瓦帕·释迦说:'瓦帕,若有人身业清净,语业清净,意业清净,无明灭尽而明生起。你认为有什么原因会使此人在来世感受苦受吗?'瓦帕回答说:'尊者,我见有此因。若此人过去造作恶业,其果报尚未成熟,由此因缘,此人在来世将感受苦受。'世尊,我们的谈话进行到这里,这时世尊来到。"

于是世尊对瓦帕·释迦说:"瓦帕,如果你同意我说的正确之处,反对我说的错误之处,若有不理解的地方就问我:'尊者,这是什么意思?这有什么含义?'那么我们就可以进行讨论。"

"好的,世尊,我会同意正确之处,反对错误之处,若有不理解的地方就请教世尊:'尊者,这是什么意思?这有什么含义?'让我们进行讨论。"

"瓦帕,你认为如何?由身业造作而生起的烦恼、忧苦,对于已离身业者,这些烦恼、忧苦就不会生起。他不造新业,旧业则随触而消除,这是现见的、即时的、邀请观察的、导向涅槃的、智者各自证知的。瓦帕,你认为有什么原因会使此人在来世感受苦受吗?"

"没有,世尊。"

"瓦帕,你认为如何?由语业造作而生起的烦恼、忧苦,对于已离语业者,这些烦恼、忧苦就不会生起。他不造新业,旧业则随触而消除。这是现见的、即时的、邀请观察的、导向涅槃的、智者各自证知的。瓦帕,你认为有什么原因会使此人在来世感受苦受吗?"

"没有,世尊。"

"瓦帕,你认为如何?由意业造作而生起的烦恼、忧苦,对于已离意业者,这些烦恼、忧苦就不会生起。他不造新业,旧业则随触而消除。这是现见的、即时的、邀请观察的、导向涅槃的、智者各自证知的。瓦帕,你认为有什么原因会使此人在来世感受苦受吗?"

"没有,世尊。"

"瓦帕,你认为如何?由无明而生起的烦恼、忧苦,当无明灭尽而明生起时,这些烦恼、忧苦就不会生起。他不造新业,旧业则随触而消除。这是现见的、即时的、邀请观察的、导向涅槃的、智者各自证知的。瓦帕,你认为有什么原因会使此人在来世感受苦受吗?"

"没有,世尊。"

"瓦帕,对于心得正解脱的比丘,有六种常住:他以眼见色时,不喜不忧,住于舍心,具念正知。以耳闻声时...以鼻嗅香时...以舌尝味时...以身触所触时...以意识法时,不喜不忧,住于舍心,具念正知。他感受身体所限的感受时,了知'我感受身体所限的感受';感受生命所限的感受时,了知'我感受生命所限的感受';他了知'身坏命终后,在此一切感受都将平息,不再生起'。"

"瓦帕,譬如有人想要渡河,带着锐利的斧头进入森林。他看见一棵大沙罗树,直立、新鲜、无瑕疵。他从根部砍断它,砍断树梢,彻底清除枝叶。清除枝叶后,用斧头削平,用小斧修整,用刨刀刮平,用砂石磨光,然后放入水中漂流。

"瓦帕,你认为如何,这个人能渡河吗?"

"不能,世尊。"

"为什么?"

"世尊,因为这棵沙罗树虽然外表处理得很好,但内部未经清理。可以预见,这棵树会沉没,那人会遭遇不幸。"

"同样地,瓦帕,那些主张苦行厌恶、以苦行为本质、执着苦行的沙门婆罗门,他们不能渡越暴流。那些身业不清净、语业不清净、意业不清净、生活不清净的沙门婆罗门,他们不能证得无上正等觉的智见。

但是瓦帕,那些不主张苦行厌恶、不以苦行为本质、不执着苦行的沙门婆罗门,他们能渡越暴流。那些身业清净、语业清净、意业清净、生活清净的沙门婆罗门,他们能证得无上正等觉的智见。

瓦帕,譬如有人想要渡河,带着锐利的斧头进入森林。他看见一棵大沙罗树,直立、新鲜、无瑕疵。他从根部砍断它,砍断树梢,彻底清除枝叶。清除枝叶后,用斧头削平,用小斧修整,用凿子清理内部,用刨刀刮平,用砂石磨光,制成船只,装上桨橹,然后放入水中。

瓦帕,你认为如何,这个人能渡河吗?"

"能,世尊。"

"为什么?"

"世尊,因为这棵沙罗树外表处理得好,内部也清理得好,做成了船,装上了桨橹。可以预见,船不会沉没,那人会安全到达彼岸。"

"同样地,瓦帕,那些不主张苦行厌恶、不以苦行为本质、不执着苦行的沙门婆罗门,他们能渡越暴流。那些身业清净、语业清净、意业清净、生活清净的沙门婆罗门,他们能证得无上正等觉的智见。

瓦帕,就像一个战士,即使知道许多箭术技巧,但要成为国王的侍卫,值得国王使用,被视为国王的一分子,他必须具备三种条件。是哪三种?能射远、能准确射中、能射穿巨大的躯体。

瓦帕,就像战士能射远;同样地,圣弟子具足正定。瓦帕,具足正定的圣弟子能如实以正慧观见一切色,无论是过去、未来、现在,内在或外在,粗或细,劣或胜,远或近,皆了知'这不是我的,这不是我,这不是我的自我'。对于一切受...一切想...一切行...一切识,无论是过去、未来、现在,内在或外在,粗或细,劣或胜,远或近,皆如实以正慧观见'这不是我的,这不是我,这不是我的自我'。

瓦帕,就像战士能准确射中;同样地,圣弟子具足正见。瓦帕,具足正见的圣弟子如实了知'这是苦'...如实了知'这是导向苦灭的道路'。

瓦帕,就像战士能射穿巨大的躯体;同样地,圣弟子具足正解脱。瓦帕,具足正解脱的圣弟子能射穿巨大的无明蕴。"

听闻此说,瓦帕·释迦对世尊说:"世尊,就像有人为求利养而饲养马匹,不但得不到利养,反而遭受劳累烦恼。同样地,我为求利养而亲近愚痴的尼干子,不但得不到利养,反而遭受劳累烦恼。从今天起,我要把对愚痴尼干子的信仰抛向大风,或投入急流。殊胜啊,世尊!...愿世尊接受我为优婆塞,从今日起终生归依。"

196 萨拉诃经:

一时,世尊住在毗舍离大林重阁讲堂。当时,萨拉诃离车子和阿毗耶离车子来到世尊处,礼敬后坐在一旁。坐在一旁的萨拉诃离车子对世尊说:

"世尊,有些沙门婆罗门主张通过两种方法渡越暴流:通过戒清净和通过苦行厌恶。世尊对此有何看法?"

"萨拉诃,我说戒清净是沙门行的一个要素。但是萨拉诃,那些主张苦行厌恶、以苦行为本质、执着苦行的沙门婆罗门,他们不能渡越暴流。那些身业不清净、语业不清净、意业不清净、生活不清净的沙门婆罗门,他们不能证得无上正等觉的智见。

萨拉诃,譬如有人想要渡河,带着锐利的斧头进入森林。他看见一棵大沙罗树,直立、新鲜、无瑕疵。他从根部砍断它,砍断树梢,彻底清除枝叶。清除枝叶后,用斧头削平,用小斧修整,用刨刀刮平,用砂石磨光,然后放入水中。

萨拉诃,你认为如何,这个人能渡河吗?"

"不能,世尊。"

"为什么?"

"世尊,因为这棵沙罗树虽然外表处理得很好,但内部未经清理。可以预见,这棵树会沉没,那人会遭遇不幸。"

"同样地,萨拉诃,那些主张苦行厌恶、以苦行为本质、执着苦行的沙门婆罗门,他们不能渡越暴流。那些身业不清净、语业不清净、意业不清净、生活不清净的沙门婆罗门,他们不能证得无上正等觉的智见。

但是萨拉诃,那些不主张苦行厌恶、不以苦行为本质、不执着苦行的沙门婆罗门,他们能渡越暴流。那些身业清净、语业清净、意业清净、生活清净的沙门婆罗门,他们能证得无上正等觉的智见。

萨拉诃,譬如有人想要渡河,带着锐利的斧头进入森林。他看见一棵大沙罗树,直立、新鲜、无瑕疵。他从根部砍断它,砍断树梢,彻底清除枝叶。清除枝叶后,用斧头削平,用小斧修整,用凿子清理内部,用刨刀刮平,用砂石磨光,制成船只,装上桨橹,然后放入水中。

萨拉诃,你认为如何,这个人能渡河吗?"

"能,世尊。"

"为什么?"

"世尊,因为这棵沙罗树外表处理得好,内部也清理得好,做成了船,装上了桨橹。可以预见,船不会沉没,那人会安全到达彼岸。"

"同样地,萨拉诃,就像一个战士,即使知道许多箭术技巧,但要成为国王的侍卫,值得国王使用,被视为国王的一分子,他必须具备三种条件:能射远、能准确射中、能射穿巨大的躯体。

萨拉诃,就像战士能射远;同样地,圣弟子具足正定。具足正定的圣弟子能如实以正慧观见一切色,无论是过去、未来、现在,内在或外在,粗或细,劣或胜,远或近,皆了知'这不是我的,这不是我,这不是我的自我'。对于一切受...一切想...一切行...一切识,也是如此。

"萨拉诃,就像战士能准确射中;同样地,圣弟子具足正见。具足正见的圣弟子如实了知'这是苦'...如实了知'这是导向苦灭的道路'。

萨拉诃,就像战士能射穿巨大的躯体;同样地,圣弟子具足正解脱。具足正解脱的圣弟子能射穿巨大的无明蕴。"

巴利语原版经文

194/ 4. Sāmugiyasuttaṃ

　　 194. Ekaṃ samayaṃ āyasmā ānando koliyesu viharati sāmugaṃ nāma koliyānaṃ nigamo. Atha kho sambahulā sāmugiyā koliyaputtā yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te sāmugiye koliyaputte āyasmā ānando etadavoca–

　　 “Cattārimāni, byagghapajjā, pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Katamāni cattāri? Sīlapārisuddhi-padhāniyaṅgaṃ, cittapārisuddhipadhāniyaṅgaṃ diṭṭhipārisuddhipadhāniyaṅgaṃ, vimuttipārisuddhipadhāniyaṅgaṃ.

　　 “Katamañca byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ? Idha, byagghapajjā, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. Ayaṃ vuccati, byagghapajjā, sīlapārisuddhi. Iti evarūpiṃ sīlapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ.

　　 “Katamañca, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ? Idha, byagghapajjā, bhikkhu vivicceva kāmehi …pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, byagghapajjā, cittapārisuddhi. Iti evarūpiṃ cittapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ.

　　 “Katamañca, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ? Idha, byagghapajjā, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti …pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Ayaṃ vuccati, byagghapajjā, diṭṭhipārisuddhi. Iti evarūpiṃ diṭṭhipārisuddhiṃ aparipūraṃ vā …pe… tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ

　　 “Katamañca, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ? Sa kho so, byagghapajjā, ariyasāvako iminā ca sīlapārisuddhipadhāniyaṅgena samannāgato iminā ca cittapārisuddhipadhāniyaṅgena samannāgato iminā ca diṭṭhipārisuddhipadhāniyaṅgena samannāgato rajanīyesu dhammesu cittaṃ virājeti, vimocanīyesu dhammesu cittaṃ vimoceti. So rajanīyesu dhammesu cittaṃ virājetvā, vimocanīyesu dhammesu cittaṃ vimocetvā sammāvimuttiṃ phusati. Ayaṃ vuccati, byagghapajjā, vimuttipārisuddhi. Iti evarūpiṃ vimuttipārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ.

　　 “Imāni kho, byagghapajjā, cattāri pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti. Catutthaṃ.

195/ 5. Vappasuttaṃ

　　 195. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho vappo sakko nigaṇṭhasāvako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vappaṃ sakkaṃ nigaṇṭhasāvakaṃ āyasmā mahāmoggallāno etadavoca–

　　 “Idhassa vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti? “Passāmahaṃ, bhante, taṃ ṭhānaṃ. Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ. Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti. Ayañceva kho pana āyasmato mahāmoggallānassa vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā hoti.

　　 Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca–

　　 “Kāya nuttha, moggallāna, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti? “Idhāhaṃ, bhante, vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavocaṃ– ‘idhassa, vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan’ti? Evaṃ vutte, bhante, vappo sakko nigaṇṭhasāvako maṃ etadavoca– ‘passāmahaṃ, bhante, taṃ ṭhānaṃ. Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ. Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan’ti Ayaṃ kho no, bhante vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā; atha bhagavā anuppatto”ti.

　　 Atha kho bhagavā vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavoca “sace me tvaṃ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṃ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi– ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti, siyā no ettha kathāsallāpo”ti. “Anuññeyyañcevāhaṃ, bhante, bhagavato anujānissāmi, paṭikkositabbañca paṭikkosissāmi, yassa cāhaṃ bhagavato bhāsitassa atthaṃ na jānissāmi bhagavantaṃyevettha uttari paṭipucchissāmi– ‘idaṃ bhante, kathaṃ, imassa ko attho’ti? Hotu no ettha kathāsallāpo”ti.

　　 “Taṃ kiṃ maññasi, vappa, ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phuss byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti? “No hetaṃ, bhante”.

　　 “Taṃ kiṃ maññasi, vappa, ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti? “No hetaṃ, bhante”.

　　 “Taṃ kiṃ maññasi, vappa, ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti? “No hetaṃ, bhante”.

　　 “Taṃ kiṃ maññasi, vappa, ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti? “No hetaṃ, bhante”.

　　 “Evaṃ sammā vimuttacittassa kho, vappa, bhikkhuno cha satatavihārā adhigatā honti. So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe.. jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”.

　　 “Seyyathāpi, vappa, thūṇaṃ paṭicca chāyā paññāyati. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. So taṃ thūṇaṃ mūle chindeyya; mūle chinditvā palikhaṇeyya; palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. So taṃ thūṇaṃ khaṇḍākhaṇḍikaṃ chindeyya. Khaṇḍākhaṇḍikaṃ chetvā phāleyya. Phāletvā sakalikaṃ sakalikaṃ kareyya. Sakalikaṃ sakalikaṃ katvā vātātape visoseyya. Vātātape visosetvā agginā ḍaheyya. Agginā ḍahetvā masiṃ kareyya Masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evaṃ hissa, vappa, yā thūṇaṃ paṭicca chāyā sā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

　　 “Evamevaṃ kho, vappa, evaṃ sammā vimuttacittass bhikkhuno cha satatavihārā adhigatā honti. So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”.

　　 Evaṃ vutte vappo sakko nigaṇṭhasāvako bhagavantaṃ etadavoca– “seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṃ poseyya. So udayañceva nādhigaccheyya, uttariñca kilamathassa vighātassa bhāgī assa. Evamevaṃ kho ahaṃ, bhante, udayatthiko bāle nigaṇṭhe payirupāsiṃ. Svāhaṃ udayañceva nādhigacchiṃ, uttariñca kilamathassa vighātassa bhāgī ahosiṃ. Esāhaṃ, bhante, ajjatagge yo me bālesu nigaṇṭhesu pasādo taṃ mahāvāte vā ophuṇāmi nadiyā vā sīghasotāya pavāhemi. Abhikkantaṃ, bhante …pe… upāsakaṃ maṃ, bhante bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Pañcamaṃ.

196/ 6. Sāḷhasuttaṃ

　　 196. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho sāḷho ca licchavi abhayo ca licchavi yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho sāḷho licchavi bhagavantaṃ etadavoca–

　　 “Santi, bhante, eke samaṇabrāhmaṇā dvayena oghassa nittharaṇaṃ paññapenti sīlavisuddhihetu ca tapojigucchāhetu ca. Idha, bhante, bhagavā kimāhā”ti?

　　 “Sīlavisuddhiṃ kho ahaṃ, sāḷha, aññataraṃ sāmaññaṅganti vadāmi. Ye te, sāḷha, samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchā-allīnā viharanti, abhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.

　　 “Seyyathāpi, sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ. Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā sākhāpalāsaṃ suvisodhitaṃ visodheyya; sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; pāsāṇaguḷena dhovetvā nadiṃ patāreyya.

　　 “Taṃ kiṃ maññasi, sāḷha, bhabbo nu kho so puriso nadiṃ taritun”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā anto avisuddhā. Tassetaṃ pāṭikaṅkhaṃ– sālalaṭṭhi saṃsīdissati, puriso anayabyasanaṃ āpajjissatī”ti.

　　 “Evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchā-allīnā viharanti, abhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.

　　 “Ye ca kho te, sāḷha, samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchā-allīnā viharanti, bhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.

　　 “Seyyathāpi sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ. Tamenaṃ mūle chindeyya; mūle chinditvā agge chindeyya; agge chinditvā sākhāpalāsaṃ suvisodhitaṃ visodheyya; sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā nikhādanaṃ ādāya anto suvisodhitaṃ visodheyya; anto suvisodhitaṃ visodhetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; pāsāṇaguḷena dhovetvā nāvaṃ kareyya; nāvaṃ katvā phiyārittaṃ bandheyya; phiyārittaṃ bandhitvā nadiṃ patāreyya.

　　 “Taṃ kiṃ maññasi, sāḷha, bhabbo nu kho so puriso nadiṃ taritun”ti? “Evaṃ, bhante”. “Taṃ kissa hetu”? “Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā, anto suvisuddhā nāvākatā phiyārittabaddhā. Tassetaṃ pāṭikaṅkhaṃ– ‘nāvā na saṃsīdissati, puriso sotthinā pāraṃ gamissatī’”ti.

　　 “Evamevaṃ kho sāḷha, ye te samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchā-allīnā viharanti, bhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti; atha kho so tīhi ṭhānehi rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi tīhi? Dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.

　　 “Seyyathāpi, sāḷha, yodhājīvo dūrepātī; evamevaṃ kho, sāḷha, ariyasāvako sammāsamādhi hoti. Sammāsamādhi, sāḷha, ariyasāvako yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā …pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.

　　 “Seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī; evamevaṃ kho, sāḷha, ariyasāvako sammādiṭṭhi hoti. Sammādiṭṭhi sāḷha, ariyasāvako ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti …pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

　　 “Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā; evamevaṃ kho, sāḷha, ariyasāvako sammāvimutti hoti. Sammāvimutti, sāḷha, ariyasāvako mahantaṃ avijjākkhandhaṃ padāletī”ti. Chaṭṭhaṃ.