47 财富经

"诸比丘，有五种财富。哪五种？信财、戒财、闻财、舍财、慧财。

"诸比丘，什么是信财？在此，诸比丘，圣弟子有信心，相信如来的觉悟——'这样，世尊是阿罗汉、正等觉者...（中略）...天人师、佛、世尊'。这就是所谓的信财。

"诸比丘，什么是戒财？在此，诸比丘，圣弟子远离杀生...（中略）...远离饮酒和放逸处。这就是所谓的戒财。

"诸比丘，什么是闻财？在此，诸比丘，圣弟子多闻...（中略）...以见解善通达。这就是所谓的闻财。

"诸比丘，什么是舍财？在此，诸比丘，圣弟子住于家中，心离悭垢，乐于施舍，手常行施，喜欢分施，乐于布施分享。这就是所谓的舍财。

"诸比丘，什么是慧财？在此，诸比丘，圣弟子有慧，具足观察事物生灭的圣慧，导向彻底灭苦。这就是所谓的慧财。诸比丘，这些就是五种财富。"

"若人对如来，信心坚固不动摇；

其戒行贤善，为圣者所喜、所赞叹。

"若人对僧团有净信，见解正直；

说他不贫穷，其生命不空过。

"因此，有智慧者应修习，信心和戒德，净信和法见，

忆念佛陀的教导。"

48 不可获得处经

"诸比丘，有五处是任何沙门、婆罗门、天神、魔罗、梵天或世间任何人都不可获得的。哪五处？'有老法者，愿不要老'，这是沙门、婆罗门、天神、魔罗、梵天或世间任何人都不可获得的。'有病法者，愿不要病'...（中略）...'有死法者，愿不要死'...'有尽法者，愿不要尽'...'有坏法者，愿不要坏'，这是沙门、婆罗门、天神、魔罗、梵天或世间任何人都不可获得的。

"诸比丘，对于无闻凡夫，有老法者会老。当老法老去时，他不如是思惟：'不仅仅是我一人有老法会老，而是只要有众生的来、去、死、生，一切众生的老法都会老。如果我在老法老去时忧愁、疲惫、悲伤、捶胸哭泣、陷入迷乱，我的食欲会消失，身体会变得憔悴，工作会停滞，敌人会高兴，朋友会忧伤。'他在老法老去时忧愁、疲惫、悲伤、捶胸哭泣、陷入迷乱。诸比丘，这称为'无闻凡夫被带毒的忧愁之箭所刺中，使自己痛苦'。"

"再者，诸比丘，对于无闻凡夫，有病法者会病...（中略）...有死法者会死...有尽法者会尽...有坏法者会坏。当坏法坏去时，他不如是思惟：'不仅仅是我一人有坏法会坏，而是只要有众生的来、去、死、生，一切众生的坏法都会坏。如果我在坏法坏去时忧愁、疲惫、悲伤、捶胸哭泣、陷入迷乱，我的食欲会消失，身体会变得憔悴，工作会停滞，敌人会高兴，朋友会忧伤。'他在坏法坏去时忧愁、疲惫、悲伤、捶胸哭泣、陷入迷乱。诸比丘，这称为'无闻凡夫被带毒的忧愁之箭所刺中，使自己痛苦'。"

"而对于有闻圣弟子，诸比丘，有老法者会老。当老法老去时，他如是思惟：'不仅仅是我一人有老法会老，而是只要有众生的来、去、死、生，一切众生的老法都会老。如果我在老法老去时忧愁、疲惫、悲伤、捶胸哭泣、陷入迷乱，我的食欲会消失，身体会变得憔悴，工作会停滞，敌人会高兴，朋友会忧伤。'他在老法老去时不忧愁、不疲惫、不悲伤、不捶胸哭泣、不陷入迷乱。诸比丘，这称为'有闻圣弟子拔除了带毒的忧愁之箭，无闻凡夫被刺中此箭而自我折磨。无忧无箭的圣弟子使自己完全寂静'。"

"再者，诸比丘，对于有闻圣弟子，有病法者会病...（中略）...有死法者会死...有尽法者会尽...有坏法者会坏。当坏法坏去时，他如是思惟：'不仅仅是我一人有坏法会坏，而是只要有众生的来、去、死、生，一切众生的坏法都会坏。如果我在坏法坏去时忧愁、疲惫、悲伤、捶胸哭泣、陷入迷乱，我的食欲会消失，身体会变得憔悴，工作会停滞，敌人会高兴，朋友会忧伤。'他在坏法坏去时不忧愁、不疲惫、不悲伤、不捶胸哭泣、不陷入迷乱。诸比丘，这称为'有闻圣弟子拔除了带毒的忧愁之箭，无闻凡夫被刺中此箭而自我折磨。无忧无箭的圣弟子使自己完全寂静'。"

"诸比丘，这些就是五处，是任何沙门、婆罗门、天神、魔罗、梵天或世间任何人都不可获得的。"

"忧愁与悲伤，在此无益，即使少许。

知道他忧伤痛苦，敌人会高兴。

"但当智者在灾难中，不动摇，明白利害的人，

敌人见到他面容如旧不变，就会忧伤。

"通过言语、咒语、善言，或馈赠、传统，

无论在何处能获得利益，都应努力争取。

"如果知道这目标不可得，无论是靠自己还是他人，

就应无忧接受，坚定思考：'现在我该怎么做？'"

49 拘萨罗经

一时，世尊住在舍卫城祇树给孤独园。当时，拘萨罗国波斯匿王前往世尊处，到达后，礼敬世尊，坐在一旁。（那时，末利卡王后已经去世。）这时，一个人走近拘萨罗国波斯匿王，走近后，在拘萨罗国波斯匿王耳边告知："大王，末利卡王后已经去世。"听闻此语后，拘萨罗国波斯匿王忧愁、不悦、低头、下望、沉思、无语地坐着。

这时，世尊看到拘萨罗国波斯匿王忧愁、不悦、低头、下望、沉思、无语地坐着，对拘萨罗国波斯匿王说道："大王，有五处是任何沙门、婆罗门、天神、魔罗、梵天或世间任何人都不可获得的。哪五处？'有老法者，愿不要老'，这是不可获得的处...（中略）...忧愁与悲伤，在此无益...（中略）...现在我该怎么做？"

50 那罗陀经

一时，尊者那罗陀住在巴连弗城鸡园。那时，文荼王的爱妻善德王后已经去世，她是他所爱、所喜。她去世后，他既不沐浴，也不涂油，不进食，不处理政务，日夜沉溺在善德王后的尸体旁。文荼王对皮雅卡财政大臣说："亲爱的皮雅卡，请将善德王后的尸体置于装满油的铁棺中，再用另一个铁棺盖上，使我能更长时间地看到善德王后的身体。"皮雅卡财政大臣回答道："是的，大王。"于是皮雅卡财政大臣将善德王后的尸体置于装满油的铁棺中，再用另一个铁棺盖上。

皮雅卡财政大臣心想："这文荼王的爱妻善德王后已去世，她是他所爱、所喜。她去世后，他既不沐浴，也不涂油，不进食，不处理政务，日夜沉溺在善德王后的尸体旁。文荼王应该拜访哪位沙门或婆罗门，听了其法后能舍弃忧愁之箭呢？"

皮雅卡财政大臣想道："这位尊者那罗陀住在巴连弗城鸡园。关于那位尊者那罗陀，有这样的好评传开：'他智慧、明智、有才智、多闻、善于言辞、反应敏捷，且是长老和阿罗汉。'文荼王若拜访尊者那罗陀，或许听了尊者那罗陀的法后能舍弃忧愁之箭。"

于是皮雅卡财政大臣走向文荼王，走近后，对文荼王说："大王，这位尊者那罗陀住在巴连弗城鸡园。关于那位尊者那罗陀，有这样的好评传开：'他智慧、明智、有才智、多闻、善于言辞、反应敏捷，且是长老和阿罗汉。'如果大王拜访尊者那罗陀，或许听了尊者那罗陀的法后能舍弃忧愁之箭。""那么，亲爱的皮雅卡，请通知尊者那罗陀。像我这样的人怎能认为应该在未事先通知的情况下，去拜访住在我领土内的沙门或婆罗门呢？"皮雅卡财政大臣回答道："是的，大王。"

于是皮雅卡财政大臣走向尊者那罗陀，走近后，礼敬尊者那罗陀，坐在一旁。坐在一旁后，皮雅卡财政大臣对尊者那罗陀说道：

"尊者，这文荼王的爱妻善德王后已去世，她是他所爱、所喜。她去世后，他既不沐浴，也不涂油，不进食，不处理政务，日夜沉溺在善德王后的尸体旁。尊者，请为文荼王说法，使文荼王听了尊者那罗陀的法后能舍弃忧愁之箭。""皮雅卡，那就让文荼王在适当的时候来吧。"

皮雅卡财政大臣从座位上起身，礼敬尊者那罗陀，右绕后离去，走向文荼王，走近后，对文荼王说道："大王，尊者那罗陀已应允您的拜访。现在请大王自行判断时间。"文荼王说道："那么，亲爱的皮雅卡，准备好华丽的车辆。"皮雅卡财政大臣回答道："是的，大王。"于是皮雅卡财政大臣准备好华丽的车辆后，对文荼王说道："大王，华丽的车辆已准备好。现在请大王自行判断时间。"

文荼王登上华丽的车辆，带着皇家威仪，乘着华丽的车辆前往鸡园拜见尊者那罗陀。车辆能行驶的地方行驶后，他从车上下来，步行进入园林。文荼王走向尊者那罗陀，走近后，礼敬尊者那罗陀，坐在一旁。尊者那罗陀对坐在一旁的文荼王说道：

"大王，有五处是任何沙门、婆罗门、天神、魔罗、梵天或世间任何人都不可获得的。哪五处？'有老法者，愿不要老'，这是沙门、婆罗门、天神、魔罗、梵天或世间任何人都不可获得的。'有病法者，愿不要病'...（中略）...'有死法者，愿不要死'...'有尽法者，愿不要尽'...'有坏法者，愿不要坏'，这是沙门、婆罗门、天神、魔罗、梵天或世间任何人都不可获得的。

"大王，对于无闻凡夫，有老法者会老。当老法老去时，他不如是思惟：'不仅仅是我一人有老法会老，而是只要有众生的来、去、死、生，一切众生的老法都会老。如果我在老法老去时忧愁、疲惫、悲伤、捶胸哭泣、陷入迷乱，我的食欲会消失，身体会变得憔悴，工作会停滞，敌人会高兴，朋友会忧伤。'他在老法老去时忧愁、疲惫、悲伤、捶胸哭泣、陷入迷乱。大王，这称为'无闻凡夫被带毒的忧愁之箭所刺中，使自己痛苦'。"

"再者，大王，对于无闻凡夫，有病法者会病...（中略）...有死法者会死...有尽法者会尽...有坏法者会坏。当坏法坏去时，他不如是思惟：'不仅仅是我一人有坏法会坏，而是只要有众生的来、去、死、生，一切众生的坏法都会坏。如果我在坏法坏去时忧愁、疲惫、悲伤、捶胸哭泣、陷入迷乱，我的食欲会消失，身体会变得憔悴，工作会停滞，敌人会高兴，朋友会忧伤。'他在坏法坏去时忧愁、疲惫、悲伤、捶胸哭泣、陷入迷乱。大王，这称为'无闻凡夫被带毒的忧愁之箭所刺中，使自己痛苦'。"

"而对于有闻圣弟子，大王，有老法者会老。当老法老去时，他如是思惟：'不仅仅是我一人有老法会老，而是只要有众生的来、去、死、生，一切众生的老法都会老。如果我在老法老去时忧愁、疲惫、悲伤、捶胸哭泣、陷入迷乱，我的食欲会消失，身体会变得憔悴，工作会停滞，敌人会高兴，朋友会忧伤。'他在老法老去时不忧愁、不疲惫、不悲伤、不捶胸哭泣、不陷入迷乱。大王，这称为'有闻圣弟子拔除了带毒的忧愁之箭，无闻凡夫被刺中此箭而自我折磨。无忧无箭的圣弟子使自己完全寂静'。"

"再者，大王，对于有闻圣弟子，有病法者会病...（中略）...有死法者会死...有尽法者会尽...有坏法者会坏。当坏法坏去时，他如是思惟：'不仅仅是我一人有坏法会坏，而是只要有众生的来、去、死、生，一切众生的坏法都会坏。如果我在坏法坏去时忧愁、疲惫、悲伤、捶胸哭泣、陷入迷乱，我的食欲会消失，身体会变得憔悴，工作会停滞，敌人会高兴，朋友会忧伤。'他在坏法坏去时不忧愁、不疲惫、不悲伤、不捶胸哭泣、不陷入迷乱。大王，这称为'有闻圣弟子拔除了带毒的忧愁之箭，无闻凡夫被刺中此箭而自我折磨。无忧无箭的圣弟子使自己完全寂静'。"

"大王，这些就是五处，是任何沙门、婆罗门、天神、魔罗、梵天或世间任何人都不可获得的。"

"忧愁与悲伤，在此无益，即使少许。

知道他忧伤痛苦，敌人会高兴。

"但当智者在灾难中，不动摇，明白利害的人，

敌人见到他面容如旧不变，就会忧伤。

"通过言语、咒语、善言，或馈赠、传统，

无论在何处能获得利益，都应努力争取。

"如果知道这目标不可得，无论是靠自己还是他人，

就应无忧接受，坚定思考：'现在我该怎么做？'"

文荼王听完后对尊者那罗陀说："尊者，这个法门叫什么名字？""大王，这个法门叫做'拔除忧愁之箭'。""确实，尊者，是拔除忧愁之箭！听了这个法门后，我的忧愁之箭已被拔除。"

文荼王对皮雅卡财政大臣说："那么，亲爱的皮雅卡，火化善德王后的尸体，为她建造塔塔。从今以后，我们将沐浴、涂油、进食、处理政务。"

文荼王品第五。

其摘要：

起始、善人、可喜、施与流、

圆满与财富、处所、拘萨罗与那罗陀。

第一五十经完。

巴利语原版经文

AN.5.47/ 7. Dhanasuttaṃ

　　 47. “Pañcimāni, bhikkhave, dhanāni. Katamāni pañca? Saddhādhanaṃ, sīladhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.

　　 “Katamañca, bhikkhave, saddhādhanaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ– ‘itipi so bhagavā …pe… satthā devamanussānaṃ buddho bhagavā’ti. Idaṃ vuccati, bhikkhave, saddhādhanaṃ.

　　 “Katamañca bhikkhave, sīladhanaṃ? Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānāpaṭivirato hoti. Idaṃ vuccati, bhikkhave, sīladhanaṃ.

　　 “Katamañca, bhikkhave, sutadhanaṃ? Idha, bhikkhave, ariyasāvako bahussuto hoti …pe… diṭṭhiyā suppaṭividdho. Idaṃ vuccati, bhikkhave, sutadhanaṃ.

　　 “Katamañca, bhikkhave, cāgadhanaṃ? Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Idaṃ vuccati, bhikkhave, cāgadhanaṃ.

　　 “Katamañca, bhikkhave, paññādhanaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṃ vuccati, bhikkhave, paññādhanaṃ. Imāni kho, bhikkhave, pañca dhanānī”ti.

　　“Yassa saddhā tathāgate, acalā suppatiṭṭhitā;

　　Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.

　　“Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;

　　Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

　　“Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

　　Anuyuñjetha medhāvī, saraṃ buddhāna sāsanan”ti. Sattamaṃ.

AN.5.48/ 8. Alabbhanīyaṭhānasuttaṃ

　　 48. “Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. ‘Byādhidhammaṃ mā byādhīyī’ti …pe… ‘maraṇadhammaṃ mā mīyī’ti… ‘khayadhammaṃ mā khīyī’ti… ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

　　 “Assutavato bhikkhave, puthujjanassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati– ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave– ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’”.

　　 “Puna caparaṃ, bhikkhave, assutavato puthujjanassa byādhidhammaṃ byādhīyati …pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati– ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave– ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’”.

　　 “Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati– ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati Ayaṃ vuccati, bhikkhave– ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’”.

　　 “Puna caparaṃ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati …pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave– ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpetī’”ti.

　　 “Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

　　“Na socanāya paridevanāya, atthodha labbhā api appakopi.

　　Socantamenaṃ dukhitaṃ viditvā, paccatthikā attamanā bhavanti.

　　“Yato ca kho paṇḍito āpadāsu, na vedhatī atthavinicchayaññū.

　　Paccatthikāssa dukhitā bhavanti, disvā mukhaṃ avikāraṃ purāṇaṃ.

　　“Jappena mantena subhāsitena, anuppadānena paveṇiyā vā.

　　Yathā yathā yattha labhetha atthaṃ, tathā tathā tattha parakkameyya.

　　“Sace pajāneyya alabbhaneyyo, mayāva aññena vā esa attho.

　　Asocamāno adhivāsayeyya, kammaṃ daḷhaṃ kinti karomi dānī”ti. Aṭṭhamaṃ.

AN.5.49/ 9. Kosalasuttaṃ

　　 49. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. (Tena kho pana samayena mallikā devī kālaṅkatā hoti.) Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake āroceti– “mallikā devī, deva, kālaṅkatā”ti. Evaṃ vutte rājā pasenadi kosalo dukkhī dummano pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

　　 Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ dukkhiṃ dummanaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā rājānaṃ pasenadiṃ kosalaṃ etadavoca– “pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ …pe… na socanāya paridevanāya …pe… kammaṃ daḷhaṃ kinti karomi dānī”ti. Navamaṃ.

AN.5.50/ 10. Nāradasuttaṃ

　　 50. Ekaṃ samayaṃ āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Tena kho pana samayena muṇḍassa rañño bhaddā devī kālaṅkatā hoti piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti– rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi– “tena hi, samma piyaka bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjatha, yathā mayaṃ bhaddāya deviyā sarīraṃ cirataraṃ passeyyāmā”ti. “Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji.

　　 Atha kho piyakassa kosārakkhassa etadahosi– “imassa kho muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Kaṃ nu kho muṇḍo rājā samaṇaṃ vā brāhmaṇaṃ vā payirupāseyya, yassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti!

　　 Atha kho piyakassa kosārakkhassa etadahosi– “ayaṃ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. Yaṃnūna muṇḍo rājā āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.

　　 Atha kho piyako kosārakkho yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca– “ayaṃ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. Yadi pana devo āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti. “Tena hi, samma piyaka āyasmantaṃ nāradaṃ paṭivedehi. Kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ pubbe appaṭisaṃvidito upasaṅkamitabbaṃ maññeyyā”ti “Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piyako kosārakkho āyasmantaṃ nāradaṃ etadavoca–

　　 “Imassa bhante, muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti– rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṃ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti. “Yassadāni, piyaka, muṇḍo rājā kālaṃ maññatī”ti.

　　 Atha kho piyako kosārakkho uṭṭhāyāsanā āyasmantaṃ nāradaṃ abhivādetvā padakkhiṇaṃ katvā yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca– “katāvakāso kho, deva, āyasmatā nāradena. Yassadāni devo kālaṃ maññatī”ti. “Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī”ti. “Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṃ rājānaṃ etadavoca– “yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni devo kālaṃ maññatī”ti.

　　 Atha kho muṇḍo rājā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi yena kukkuṭārāmo tena pāyāsi mahaccā rājānubhāvena āyasmantaṃ nāradaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova ārāmaṃ pāvisi. Atha kho muṇḍo rājā yena āyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho muṇḍaṃ rājānaṃ āyasmā nārado etadavoca–

　　 “Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. ‘Byādhidhammaṃ mā byādhīyī’ti …pe… ‘maraṇadhammaṃ mā mīyī’ti… ‘khayadhammaṃ mā khīyī’ti… ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

　　 “Assutavato mahārāja, puthujjanassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati– ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja– ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’”.

　　 “Puna caparaṃ, mahārāja, assutavato puthujjanassa byādhidhammaṃ byādhīyati …pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati– ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja– ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’”.

　　 “Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati– ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja– ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’”.

　　 “Puna caparaṃ, mahārāja, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati …pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja– ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti ”.

　　 “Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

　　“Na socanāya paridevanāya, atthodha labbhā api appakopi.

　　Socantamenaṃ dukhitaṃ viditvā, paccatthikā attamanā bhavanti.

　　“Yato ca kho paṇḍito āpadāsu, na vedhatī atthavinicchayaññū.

　　Paccatthikāssa dukhitā bhavanti, disvā mukhaṃ avikāraṃ purāṇaṃ.

　　“Jappena mantena subhāsitena, anuppadānena paveṇiyā vā.

　　Yathā yathā yattha labhetha atthaṃ, tathā tathā tattha parakkameyya.

　　“Sace pajāneyya alabbhaneyyo, mayāva aññena vā esa attho.

　　Asocamāno adhivāsayeyya, kammaṃ daḷhaṃ kinti karomi dānī”ti .

　　 Evaṃ vutte muṇḍo rājā āyasmantaṃ nāradaṃ etadavoca– “ko nāmo ayaṃ, bhante, dhammapariyāyo”ti? “Sokasallaharaṇo nāma ayaṃ, mahārāja, dhammapariyāyo”ti. “Taggha, bhante, sokasallaharaṇo! Imañhi me, bhante, dhammapariyāyaṃ sutvā sokasallaṃ pahīnan”ti.

　　 Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi– “tena hi, samma piyaka, bhaddāya deviyā sarīraṃ jhāpetha; thūpañcassā karotha. Ajjatagge dāni mayaṃ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā”ti. Dasamaṃ.

　　 Muṇḍarājavaggo pañcamo.

　　 Tassuddānaṃ–

　　 Ādiyo sappuriso iṭṭhā, manāpadāyībhisandaṃ;

　　 Sampadā ca dhanaṃ ṭhānaṃ, kosalo nāradena cāti.

　　 Paṭhamapaṇṇāsakaṃ samattaṃ.