經號:   
   (長部1經 更新)
禮敬那位世尊、阿羅漢、遍正覺者
長部
一、戒蘊品
長部1經/梵網經(戒蘊品[第一])(莊春江譯)
遊行者之說
  我聽到這樣
  有一次世尊與五百位比丘的大比丘僧團一起在王舍城與那爛陀中間的旅途中。遊行者善愛與徒弟梵施學生婆羅門一起也在王舍城與那爛陀中間的旅途中。在那裡,遊行者善愛以種種法門不稱讚佛陀、不稱讚法、不稱讚僧團,但,遊行者善愛的徒弟梵施學生婆羅門以種種法門稱讚佛陀、稱讚法、稱讚僧團,像這樣,那師徒兩人相互以直接反對之語緊隨在世尊與比丘僧團後面。
  那時,世尊與比丘僧團一起走進芒果樹苖圃中的皇家休憩小屋過夜,遊行者善愛與徒弟梵施學生婆羅門也走進芒果樹苖圃中的皇家休憩小屋過夜,在那裡,遊行者善愛以種種法門不稱讚佛陀、不稱讚法、不稱讚僧團,但,遊行者善愛的徒弟梵施學生婆羅門以種種法門稱讚佛陀、稱讚法、稱讚僧團,像這樣,那師徒兩人相互以直接反對之語而住。
  那時,眾多比丘在夜破曉時起來,在圓形帳蓬集會共坐,出現這樣的話題:
  「不可思議啊,學友們!未曾有啊,學友們!到此,眾生的不同志向之狀態被那有知、有見的世尊、阿羅漢、遍正覺者善知,這位遊行者善愛以種種法門不稱讚佛陀、不稱讚法、不稱讚僧團,但,遊行者善愛的徒弟梵施學生婆羅門以種種法門稱讚佛陀、稱讚法、稱讚僧團,像這樣,這師徒兩人相互以直接反對之語緊隨在世尊與比丘僧團後面。」
  那時,世尊知道那些比丘的這個話題後,去圓形帳蓬。抵達後,在設置好的座位坐下。坐好後,世尊召喚比丘們:
  「比丘們!現在,在這裡聚集共坐談論的是什麼呢?談論中被中斷的是什麼呢?」
  當這麼說時,那些比丘對世尊這麼說:
  「大德!這裡,我們在夜破曉時起來,在圓形帳蓬集會共坐,出現這樣的話題:『不可思議啊,學友們!未曾有啊,學友們!到此,眾生的種種傾向性被那有知、有見的世尊、阿羅漢、遍正覺者善知,這位遊行者善愛以種種法門不稱讚佛陀、不稱讚法、不稱讚僧團,但,遊行者善愛的徒弟梵施學生婆羅門以種種法門稱讚佛陀、稱讚法、稱讚僧團,像這樣,這師徒兩人相互以直接反對之語緊隨在世尊與比丘僧團後面。』這是我們談論中被中斷的,這時世尊抵達。」
  「比丘們!如果他人不稱讚我、不稱讚法、不稱讚僧團,在那裡,你們應該不作嫌恨、不滿、心的憤怒。比丘們!如果他人不稱讚我、不稱讚法、不稱讚僧團,在那裡,如果你們被激怒或不滿,你們因此會有障礙。比丘們!如果他人不稱讚我、不稱讚法、不稱讚僧團,在那裡,如果你們被激怒或不滿,你們是否了知其他人的善說、惡說呢?」
  「不,大德!」
  「比丘們!如果他人不稱讚我、不稱讚法、不稱讚僧團,在那裡,你們應該從不實處解開不實者[而說]:『像這樣,這是不實的,像這樣,這是非事實,在我們之中沒有這個,又,在我們之中不存在這個。』
  比丘們!如果他人稱讚我、稱讚法、稱讚僧團,在那裡,你們應該不作歡喜、喜悅、心的浮揚。比丘們!如果他人稱讚我、稱讚法、稱讚僧團,在那裡,如果你們有歡喜、高興、浮揚,你們因此會有障礙。比丘們!如果他人稱讚我、稱讚法、稱讚僧團,在那裡,你們應該從真實處解開真實者[而說]:『像這樣,這是真實的,像這樣,這是事實,在我們之中有這個,又,在我們之中存在這個。』
小戒
  比丘們!這是那小量、低量的戒量狀態,據此,當一般人稱讚如來時,他會說。比丘們!什麼是小量、低量的戒量狀態,據此,當一般人稱讚如來時,他會說呢?
  『捨斷殺生後,沙門喬達摩是離殺生者,他住於已捨離棍棒、已捨離刀劍、有羞恥的、同情的、對一切活的生物憐愍的。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『捨斷未給予而取後,沙門喬達摩是離未給予而取者、給予而取者、只期待給予物者,以不盜取而自我住於清淨。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『捨斷非梵行後,沙門喬達摩是梵行者,遠離俗法而住,已離婬欲。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『捨斷妄語後,沙門喬達摩是離妄語者、真實語者、緊隨真實者、能信賴者、應該信賴者、對世間無詐欺者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『捨斷離間語後,沙門喬達摩是離離間語者:他從這裡聽到後,不為了對這些人離間而在那裡說,或者,他從那裡聽到後,不為了對那些人離間而在這裡說,像這樣,他是分裂的調解者、和諧的散播者、樂於和合者、愛好和合者、喜歡和合者、作和合之言說者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『捨斷粗惡語後,沙門喬達摩是離粗惡語者,他以柔和的言語:悅耳的、可愛的、動心的、優雅的、眾人所愛的、眾人可意的,像那樣的言語與人說話。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『捨斷雜穢語後,沙門喬達摩是離雜穢語者:他是適當時機之說者、事實之說者、有益處之說者,如法之說者、如律之說者;他以適當時機說有價值、有理由、有節制、具有利益的話。』比丘們!像這樣,……(中略)。
  『沙門喬達摩是離破壞種子類、草木類者。……沙門喬達摩是晚上停止、戒絕非時食的一日一食者。……沙門喬達摩是離跳舞、歌曲、音樂、看戲者。……沙門喬達摩是離花環之配戴、芳香之莊嚴、塗抹物之打扮狀態者。……沙門喬達摩是離高床、大床者。……沙門喬達摩是離領受金銀者。……沙門喬達摩是離領受生穀者。……沙門喬達摩是離領受生肉者。……沙門喬達摩是離領受女子、少女者。……沙門喬達摩是離領受男奴僕、女奴僕者。……沙門喬達摩是離領受山羊與羊者。……沙門喬達摩是離領受雞與豬者。……沙門喬達摩是離領受象、牛、馬、騾馬者。……沙門喬達摩是離領受田與地者。……沙門喬達摩是離從事差使、遣使者。……沙門喬達摩是離買賣者。……沙門喬達摩是離在秤重上欺瞞、偽造貨幣、度量欺詐者。……沙門喬達摩是離賄賂、欺瞞、詐欺、不實者。……沙門喬達摩是離割截、殺害、捕縛、搶奪、掠奪、暴力者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  小戒終了。
中戒
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們住於從事破壞種子類、草木類,即:根種子、莖種子、節種子、自落種子、種子種子[為]第五,這樣,沙門喬達摩是離破壞種子類、草木類者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們住於從事受用物的貯藏,即:食物的貯藏、飲料的貯藏、衣物的貯藏、交通工具的貯藏、臥床的貯藏、香料的貯藏、肉的貯藏,這樣,沙門喬達摩是離這樣或那樣受用物的貯藏者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們住於從事看表演,即:舞蹈、歌唱、音樂、戲劇、講古、掌聲、鐃鈸、大鼓、魔術、鐵球戲、竹棒戲、特技、象打鬥、馬打鬥、水牛打鬥、公牛打鬥、山羊打鬥、公羊打鬥、公雞打鬥、鵪鶉打鬥、 棒杖打鬥、拳頭打鬥、摔角、演習、兵列、軍陣、閱兵,這樣,沙門喬達摩是離看這樣或那樣表演者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們住於從事賭博放逸處,即:八目棋、十目棋、空中棋、跳房子遊戲、石積遊戲、骰子板、打木棒遊戲、手型遊戲、骰子、吹葉笛、玩具鋤遊戲、翻筋斗遊戲、玩具風車遊戲、玩具量器遊戲、車遊戲遊戲、玩具弓箭遊戲、猜字遊戲、猜想法遊戲、模仿瑕疵遊戲,這樣,沙門喬達摩是離這樣或那樣賭博放逸處者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們住於從事高床、大床,即:高椅、長椅、長羊毛覆蓋物、彩色覆蓋物、長羊毛覆蓋物、白羊毛覆蓋物、厚布墊、毛織墊、邊緣有毛繸的墊子、一邊緣有毛繸的墊子、珠寶刺繡的絹織覆蓋物、絹布、毛織覆蓋物、象背氈墊、馬背氈墊、車上氈墊、羊皮的編織物、頂級羚鹿皮覆蓋物、有頂篷的、兩端有紅色枕墊 ,這樣,沙門喬達摩是離這樣或那樣高床、大床者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們住於從事塗抹物之打扮狀態,即:[芳香]塗身、按摩、[芳香]沐浴、揉擦[四肢]、[使用]鏡子、眼膏、花環、香料、塗油、塗臉粉、塗臉油、手環、髮飾、[裝飾用]手杖、[裝飾用]水瓶、劍、[裝飾用]傘、彩繪鞋、頭巾、寶石、拂塵、白色衣服、長繸 ,這樣,沙門喬達摩是離這樣或那樣塗抹物之打扮狀態者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們住於從事畜生論,即:國王論、盜賊論、大臣論、軍隊論、怖畏論、戰爭論、食物論、飲料論、衣服論、臥具論、花環論、氣味論、親里論、車乘論、村落論、城鎮論、城市論、國土論、女人論、英雄論、街道論、水井論、祖靈論、種種論、世界起源論、海洋起源論、如是有無論 ,這樣,沙門喬達摩是離這樣或那樣畜生論者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們住於從事諍論,即:『你不了知這法、律,我了知這法、律;你了知這法、律什麼!你是邪行者,我是正行者;我的是一致的,你的是不一致的:應該先說的而後說,應該後說的而先說;一直以來你所熟練的是顛倒的;你的理論已被論破,去救[你的]理論;你已被折伏,請你拆解,如果你能。』 這樣,沙門喬達摩是離這樣或那樣諍論者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們住於從事當信差來往,即:屬於國王、國王的大臣、剎帝利、婆羅門、屋主、青年的[,他們說]:『你去這裡,你去那裡;取這個[去],在那裡,拿這個來。』 這樣,沙門喬達摩是離這樣或那樣當信差來往者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們是設計、攀談、暗示、譏諷、以利養換取其他利養者、這樣,沙門喬達摩是離詭詐說話者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  中戒終了。
大戒
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們以畜生明邪命謀生,即:肢體相、天變地異的占相、夢的占相、男女相的占相、被老鼠咬破的占相、火的獻供(護摩)、杓子的獻供、稻殼的獻供、米糠的獻供、米粒的獻供、熟酥的獻供、油的獻供、口的獻供、血的獻供、手足明、宅地明、政治明、福咒明、鬼神明、土地明、蛇明、毒藥明、蠍子明、老鼠明、鳥明、烏鴉明、算命、箭除之法、獸的領域,這樣,沙門喬達摩是離這樣或那樣以畜生明邪命謀生者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們以畜生明邪命謀生,即:寶石占相、衣服占相、棒杖占相、刀占相、劍占相、箭占相、弓占相、武器占相、女子占相、男子占相、童男占相、童女占相、奴僕占相、象占相、馬占相、水牛占相、公牛占相、牛占相、山羊占相、公羊占相、雞占相、鵪鶉占相、蜥蜴占相、耳環占相、龜占相、鹿占相,這樣,沙門喬達摩是離這樣或那樣以畜生明邪命謀生者。』比丘們!像這樣,據此,當一般人稱讚來說時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們以畜生明邪命謀生,即:諸王將出發;諸王將不出發、內部諸王將到來;外部諸王將退卻、外部諸王將到來;內部諸王將退卻、內部諸王將勝利;外部諸王將敗北、外部諸王將勝利;內部諸王將敗北,這樣,沙門喬達摩是離這樣或那樣以畜生明邪命謀生者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們以畜生明邪命謀生,即:將有月蝕、將有日蝕、將有星蝕、將有日月的[正常]軌道、將有日月的偏離軌道、將有星辰的[正常]軌道、將有星辰的偏離軌道、將有流星的隕落、將有天火、將有地震、將有天鼓、將有日月星辰的上升下沉遮蔽明淨、月蝕將有這樣的果報、日蝕將有這樣的果報、星蝕將有這樣的果報、日月[正常]軌道將有這樣的果報、日月偏離軌道將有這樣的果報、星辰[正常]軌道將有這樣的果報、星辰偏離軌道將有這樣的果報、流星隕落將有這樣的果報、天火將有這樣的果報、地震將有這樣的果報、天鼓將有這樣的果報、日月星辰的上升下沉遮蔽明淨將有這樣的果報,這樣,沙門喬達摩是離這樣或那樣以畜生明邪命謀生者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們以畜生明邪命謀生,即:將多雨、將難有雨、將豊收、將飢饉、將安穩、將有恐怖、將有疾病、將無病、查驗、會計、計算、詩作、世間論,這樣,沙門喬達摩是離這樣或那樣以畜生明邪命謀生者。』比丘們!像這樣,據此,當一般人稱讚來說時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們以畜生明邪命謀生,即:嫁娶[時間]、結婚、離婚、揭幕、討債、貸出、開運、作惡運、墮胎、綁舌[咒術]、使顎被結縛[咒術]、[他人]手控制咒術、顎咒術、耳聾咒術、詢問鏡子[而得答案]、詢問女孩[靈媒]、詢問天、太陽崇拜、大[梵天]崇拜、口吐出火、招請幸運女神,這樣,沙門喬達摩是離這樣或那樣以畜生明邪命謀生者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  『如某些沙門、婆羅門尊師吃了以信應該施與的食物後,這樣,他們以畜生明邪命謀生,即:透過神而使變得寂靜的儀式、誓願儀式、鬼神儀式、居地儀式、[使]元氣旺盛儀式、[使]性無能儀式、房地儀式、房地準備儀式、洗淨、[芳香]沐浴、獻供、催吐劑、瀉藥、向上瀉藥、向下瀉藥、頭的瀉藥、耳油藥、眼藥水、灌鼻、藥膏、塗油、眼科、外科、兒科、根藥、無生(藥的解藥)、藥草、瀉劑,這樣,沙門喬達摩是離這樣或那樣以畜生明邪命謀生者。』比丘們!像這樣,據此,當一般人稱讚如來時,他會說。
  比丘們!這是小量、低量的戒量狀態,據此,當一般人稱讚如來時,他會說。
  大戒終了。
屬於過去時間的
  比丘們!有其它甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者所體驗的法,如來以證智自作證後而宣說,當以此如實、正確地稱讚如來時,他應該說。比丘們!什麼是那些甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者所體驗的法,如來以證智自作證後而宣說,當以此如實、正確地稱讚如來時,他應該說呢?
  比丘們!有一些沙門、婆羅門尊師是屬於過去時間的過去隨見者,他們以十八種根據宣稱關於過去種種勝解足跡,由於什麼、關於什麼而那些沙門、婆羅門尊師是屬於過去時間的、過去隨見者,他們以十八種根據宣稱關於過去種種勝解足跡呢?
常恆論
  比丘們!有一些常恆論的沙門、婆羅門尊師,他們以四種根據安立真我與世界是常恆的。由於什麼、關於什麼而那些常恆論的沙門、婆羅門尊師,他們以四種根據安立真我與世界是常恆的呢?
  比丘們!這裡,某位沙門或婆羅門以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,他回憶起許多前世住處,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、好幾百生、好幾千生、好幾十萬生:『在那裡是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於那裡,而在那裡又是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。』像這樣,他回憶起許多前世住處有這樣的行相與境遇
  他這麼說:『真我與世界是常恆的、不孕的、如直立的山頂、如直立不動的石柱,那些眾生流轉、輪迴、死、再生,然而那等同常恆的存在。那是什麼原因呢?因為我以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,我回憶起許多前世住處,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、好幾百生、好幾千生、好幾十萬生:「在那裡是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於那裡,而在那裡又是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。」像這樣,我回憶起許多前世住處有這樣的行相與境遇,依此,我了知這個:「真我與世界是常恆的、不孕的、如直立的山頂、如直立不動的石柱,那些眾生流轉、輪迴、死、再生,然而那等同常恆的存在。」』比丘們!這是第一種情況,由於該情況、關於該情況而一些常恆論的沙門、婆羅門安立真我與世界是常恆的。
  由於什麼、關於什麼而第二類常恆論的沙門、婆羅門尊師,他們安立真我與世界是常恆的呢?比丘們!這裡,某位沙門或婆羅門以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,他回憶起許多前世住處,即:一個壞成[劫]、二個壞成、三個壞成、四個壞成、五個壞成、十個壞成:『在那裡是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於那裡,而在那裡又是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。』像這樣,他回憶起許多前世住處有這樣的行相與境遇。
  他這麼說:『真我與世界是常恆的、不孕的、如直立的山頂、如直立不動的石柱,那些眾生流轉、輪迴、死、再生,然而那等同常恆的存在。那是什麼原因呢?因為我以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,我回憶起許多前世住處,即:一個壞成、二個壞成、三個壞成、四個壞成、五個壞成、十個壞成:「在那裡是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於那裡,而在那裡又是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。」像這樣,我回憶起許多前世住處有這樣的行相與境遇,依此,我了知這個:「真我與世界是常恆的、不孕的、如直立的山頂、如直立不動的石柱,那些眾生流轉、輪迴、死、再生,然而那等同常恆的存在。」』比丘們!這是第二種情況,由於該情況、關於該情況而一些常恆論的沙門、婆羅門安立真我與世界是常恆的。
  由於什麼、關於什麼而第三類常恆論的沙門、婆羅門尊師,他們安立真我與世界是常恆的呢?比丘們!這裡,某位沙門或婆羅門以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,他回憶起許多前世住處,即:十個壞成、二十個壞成、三十個壞成、四十個壞成:『在那裡是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於那裡,而在那裡又是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。』像這樣,他回憶起許多前世住處有這樣的行相與境遇。
  他這麼說:『真我與世界是常恆的、不孕的、如直立的山頂、如直立不動的石柱,那些眾生流轉、輪迴、死、再生,然而那等同常恆的存在。那是什麼原因呢?因為我以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,我回憶起許多前世住處,即:十個壞成、二十個壞成、三十個壞成、四十個壞成:「在那裡是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於那裡,而在那裡又是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。」像這樣,我回憶起許多前世住處有這樣的行相與境遇,依此,我了知這個:「真我與世界是常恆的、不孕的、如直立的山頂、如直立不動的石柱,那些眾生流轉、輪迴、死、再生,然而那等同常恆的存在。」』比丘們!這是第三種情況,由於該情況、關於該情況而一些常恆論的沙門、婆羅門安立真我與世界是常恆的。
  由於什麼、關於什麼而第四類常恆論的沙門、婆羅門尊師,他們安立真我與世界是常恆的呢?比丘們!這裡,某位沙門或婆羅門是推論者、考察者,他以推論敲定,從考察隨行,以自己的辯才而這麼說:『真我與世界是常恆的、不孕的、如直立的山頂、如直立不動的石柱,那些眾生流轉、輪迴、死、再生,然而那等同常恆的存在。』比丘們!這是第四種情況,由於該情況、關於該情況而一些常恆說的沙門、婆羅門安立真我與世界是常恆的。
  比丘們!那些常恆論的沙門、婆羅門,他們以這四個理由安立真我與世界是常恆的。比丘們!凡任何常恆論的沙門或婆羅門安立真我與世界是常恆的者,他們全都依這四種情況,或這些之一,沒有在此之外的。
  比丘們!對此,如來了知:『這些這樣被把握、這樣被執取、這樣往趣的見處有這樣未來的運命。』如來了知那個,而且了知比那個更優勝的,了知那個而不執取,從不執取而自己的寂滅就會被發現,如實知受的集起、滅沒、樂味過患出離後,比丘們!如來以不執取而成為解脫者。
  比丘們!這些是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者所體驗的法,如來以證智自作證後而宣說,當以此如實、正確地稱讚如來時,他應該說。
  初誦品[終了]。
某部分常恆論
  比丘們!有一些某部分常恆論、某部分非常恆論的沙門、婆羅門,他們以四種根據安立真我與世界是某部分常恆的、某部分非常恆的。由於什麼、關於什麼而那些某部分常恆論、某部分非常恆論的沙門、婆羅門尊師,他們以四種根據安立真我與世界是某部分常恆的、某部分非常恆的呢?
  比丘們!有時,在某時或其他時候,經過長時間後,這個世界破滅,當世界破滅時,大部分眾生往生到光音天,在那裡,他們是意所作的、食喜的、自己發光的、於虛空中行走的、處在清淨狀態的,他們長時間住立。
  比丘們!有時,在某時或其他時候,經過長時間後,這個世界轉回,當世界轉回時,空的梵天宮殿出現,某個眾生以壽盡或福盡,從光音天身死後往生到空的梵天宮殿,在那裡,他是意所作的、食喜的、自己發光的、於虛空中行走的、處在清淨狀態的,他長時間住立。
  長時間在那裡的那個單獨者生起不居住的狀態、不歡喜、戰慄之心而想:『啊!但願其他眾生來此處。』那時,其他眾生以壽盡或福盡,從光音天身死後往生到空的梵天宮殿,成為那個眾生的共住者,在那裡,他們也是意所作的、食喜的、自己發光的、於虛空中行走的、處在清淨狀態的,他們長時間住立。
  比丘們!在那裡,第一個往生的眾生這麼想:『我是梵天、大梵天,征服、不被征服者、全見者自在者主宰者、製造者、化作者、最高的神、操縱者、已生者與未來生者之父,這些眾生由我所化作,那是什麼原因呢?以前,我這麼想:「啊!但願其他眾生來此處。」像這樣,這是我的心的願求,而這些眾生來到此處。』
  而後來往生的那些眾生也這麼想:『這位尊師是梵天、大梵天、征服者、不被征服者、全見者、自在者、主宰者、製造者、化作者、最高的神、操縱者、已生者與未來生者之父,我們由這位梵天尊師所化作,那是什麼原因呢?我們看見這位第一個往生這裡,然後我們往生。』
  比丘們!在那裡,第一個往生的眾生是比較長壽者, 比較美貌者,比較有大力量者,而那些後來往生的眾生是比較短壽者, 比較醜者,比較無能者。
  比丘們!這是可能的:某位眾生從那個身死後來到此處,當來此處時,從在家出家,成為非家生活,當從在家出家,成為非家生活時,以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,他回憶起前世住處,但沒回憶起在那之前的。
  他這麼說:『那位尊師是梵天、大梵天、征服者、不被征服者、全見者、自在者、主宰者、製造者、化作者、最高的神、操縱者、已生者與未來生者之父,我們由那位梵天尊師所化作,他是常的、堅固的、常恒的、不變易法,將正如等同常恆那樣存續,而我們是由梵天尊師所化作,我們是無常的、不堅固的、短壽的、死去法而來到此處。』比丘們!這是第一種情況,由於該情況、關於該情況而一些某部分常恆論、某部分非常恆論的沙門、婆羅門安立真我與世界是某部分常恆的、某部分非常恆的。
  由於什麼、關於什麼而第二類某部分常恆論、某部分非常恆論的沙門、婆羅門尊師,他們安立真我與世界是某部分常恆的、某部分非常恆論的呢?比丘們!有名叫戲樂過失的天神們,他們住於長時間進入嘻笑娛樂喜樂法,當他們住於長時間進入嘻笑娛樂喜樂法時,忘失正念,那些天神以正念錯亂,從那個身死去。
  比丘們!這是可能的:某位眾生從那個身死後來到此處,當來此處時,從在家出家,成為非家生活,當從在家出家,成為非家生活時,以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,他回憶起前世住處,但沒回憶起在那之前的。
  他這麼說:『那些無戲樂過失的天神尊師們,他們不住於長時間進入嘻笑娛樂喜樂法,不從那個身死去,當他們不住於長時間進入嘻笑娛樂喜樂法時,不忘失正念,那些天神以正念不錯亂,他們是常的、堅固的、常恒的、不變易法,將正如等同常恆那樣存續,而我們是戲樂過失者,我們住於長時間進入嘻笑娛樂喜樂法,當我們住於長時間進入嘻笑娛樂喜樂法時,忘失正念,我們以正念錯亂,這樣,從那個身死去,我們是無常的、不堅固的、短壽的、死去法而來到此處。』比丘們!這是第二種情況,由於該情況、關於該情況而一些某部分常恆論、某部分非常恆論的沙門、婆羅門安立真我與世界是某部分常恆的、某部分非常恆的。
  由於什麼、關於什麼而第三類某部分常恆論、某部分非常恆論的沙門、婆羅門尊師,他們安立真我與世界是某部分常恆的、某部分非常恆論的呢?比丘們!有名叫心之過失的天神們,他們長時間互相嫉妒,當他們長時間互相嫉妒時,互相污染心,他們互相以心的污穢而有疲倦的身與疲倦的心,那些天神從那個身死去。
  比丘們!這是可能的:某位眾生從那個身死後來到此處,當來此處時,從在家出家,成為非家生活,當從在家出家,成為非家生活時,以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,他回憶起前世住處,但沒回憶起在那之前的。
  他這麼說:『那些無心之過失的天神尊師們,他們不長時間互相嫉妒,當他們不長時間互相嫉妒時,不互相污染心,他們不互相以心的污穢而無疲倦的身與疲倦的心,那些天神不從那個身死去,他們是常的、堅固的、常恒的、不變易法,將正如等同常恆那樣存續,而我們是心之過失者,我們長時間互相嫉妒,當我們長時間互相嫉妒時,互相污染心,我們互相以心的污穢而有疲倦的身與疲倦的心,我們從那個身死去,我們是無常的、不堅固的、短壽的、死去法而來到此處。』比丘們!這是第三種情況,由於該情況、關於該情況而一些某部分常恆論、某部分非常恆論的沙門、婆羅門安立真我與世界是某部分常恆的、某部分非常恆的。
  由於什麼、關於什麼而第四類某部分常恆論、某部分非常恆論的沙門、婆羅門尊師,他們安立真我與世界是某部分常恆的、某部分非常恆論的呢?比丘們!這裡,某位沙門或婆羅門是推論者、考察者,他以推論敲定,從考察隨行,以自己的辯才而這麼說:『凡這被稱為「眼」、「耳」、「鼻」、「舌」、「身」者,這個我是無常的、不堅固的、非常恒的、變易法,但凡這被稱為「心」、「意」、「識」者,這個我是常的、堅固的、常恒的、不變易法,將正如等同常恆那樣存續。』比丘們!這是第四種情況,由於該情況、關於該情況而一些常恆論的沙門、婆羅門安立真我與世界是常恆的。
  比丘們!那些某部分常恆論、某部分非常恆論的沙門、婆羅門,他們以這四個理由安立真我與世界是某部分常恆的、某部分非常恆的。比丘們!凡任何某部分常恆論、某部分非常恆論的沙門或婆羅門安立真我與世界是某部分常恆的、某部分非常恆的者,他們全都依這四種情況,或這些之一,沒有在此之外的。
  比丘們!對此,如來了知:『這些這樣被把握、這樣被執取、這樣往趣的見處有這樣未來的運命。』如來了知那個,而且了知比那個更優勝的,了知那個而不執取,從不執取而自己的寂滅就會被發現,如實知受的集起、滅沒、樂味、過患、出離後,比丘們!如來以不執取而成為解脫者。
  比丘們!這些是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者所體驗的法,如來以證智自作證後而宣說,當以此如實、正確地稱讚如來時,他應該說。
有邊無邊論
  比丘們!有一些有邊無邊論的沙門、婆羅門,他們以四種根據安立世界是有邊無邊的。由於什麼、關於什麼而那些有邊無邊論的沙門、婆羅門尊師,他們以四種根據安立世界是有邊無邊的呢?
  比丘們!這裡,某位沙門或婆羅門以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,他住於對世界有邊想。
  他這麼說:『這世界是有邊的、形成圓周的,那是什麼原因呢?因為我以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,我住於對世界有邊想。依此,我了知這個:「如是,這世界是有邊的、形成圓周的。」』比丘們!這是第一種情況,由於該情況、關於該情況而一些有邊無邊論的沙門、婆羅門安立世界是有邊無邊的。
  由於什麼、關於什麼而第二類有邊無邊論的沙門、婆羅門尊師,他們安立世界是有邊無邊的呢?比丘們!這裡,某位沙門或婆羅門以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,他住於對世界無邊想。
  他這麼說:『這世界是無邊的、無周邊的,凡那些沙門、婆羅門這麼說:「這世界是有邊的、形成圓周的。」者,是他們的虛妄,這世界是無邊的、無周邊的,那是什麼原因呢?因為我以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,我住於對世界無邊想。依此,我了知這個:「如是,這世界是無邊的、無周邊的。」』比丘們!這是第二種情況,由於該情況、關於該情況而一些有邊無邊論的沙門、婆羅門安立世界是有邊無邊的。
  由於什麼、關於什麼而第三類有邊無邊論的沙門、婆羅門尊師,他們安立世界是有邊無邊的呢?比丘們!這裡,某位沙門或婆羅門以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,他住於對世界上下方有邊想,對橫向四方無邊想。
  他這麼說:『這世界是有邊且無邊的,凡那些沙門、婆羅門這麼說:「這世界是有邊的、形成圓周的。」者,是他們的虛妄,凡那些沙門、婆羅門這麼說:「這世界是無邊的、無周邊的。」者,也是他們的虛妄,這世界是有邊且無邊的,那是什麼原因呢?因為我以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,我住於對世界上下方有邊想,對橫向四方無邊想。依此,我了知這個:「如是,這世界是有邊且無邊的。」』比丘們!這是第三種情況,由於該情況、關於該情況而一些有邊無邊論的沙門、婆羅門安立世界是有邊無邊的。
  由於什麼、關於什麼而第四類有邊無邊論的沙門、婆羅門尊師,他們安立世界是有邊無邊的呢?比丘們!這裡,某位沙門或婆羅門是推論者、考察者,他以推論敲定,從考察隨行,以自己的辯才而這麼說:『這世界是既非有邊也非無邊的,凡那些沙門、婆羅門這麼說:「這世界是有邊的、形成圓周的。」者,是他們的虛妄,凡那些沙門、婆羅門這麼說:「這世界是無邊的、無周邊的。」者,也是他們的虛妄,凡那些沙門、婆羅門這麼說:「這世界是有邊且無邊的。」者,也是他們的虛妄,這世界是既非有邊也非無邊的。』比丘們!這是第四種情況,由於該情況、關於該情況而一些有邊無邊論的沙門、婆羅門安立世界是有邊無邊的。
  比丘們!那些有邊無邊論的沙門、婆羅門,他們以這四個理由安立世界是有邊無邊的。比丘們!凡任何有邊無邊論的沙門或婆羅門安立世界是有邊無邊的者,他們全都依這四種情況,或這些之一,沒有在此之外的。
  比丘們!對此,如來了知:『這些這樣被把握、這樣被執取、這樣往趣的見處有這樣未來的運命。』如來了知那個,而且了知比那個更優勝的,了知那個而不執取,從不執取而自己的寂滅就會被發現,如實知受的集起、滅沒、樂味、過患、出離後,比丘們!如來以不執取而成為解脫者。
  比丘們!這些是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者所體驗的法,如來以證智自作證後而宣說,當以此如實、正確地稱讚如來時,他應該說。
詭辯論
  比丘們!有一些詭辯的沙門、婆羅門,當被問題處處盤問時,他們以四種根據來到言語混亂、詭辯。由於什麼、關於什麼而那些詭辯的沙門、婆羅門尊師當被問題處處盤問時,他們以四種根據來到言語混亂、詭辯呢?
  比丘們!這裡,某位沙門或婆羅門不如實了知:『這是善的。』不如實了知:『這是不善的。』他這麼想:『我不如實了知:「這是善的。」不如實了知:「這是不善的。」當不如實了知:「這是善的。」當不如實了知:「這是不善的。」如果我回答:「這是善的。」或回答:「這是不善的。」那是我的虛妄,我的虛妄則是我的惱害,我的惱害則是我的障礙。』像這樣,他以害怕妄語、以厭忌妄語而既不回答:『這是善的。』也不回答:『這是不善的。』當被問題處處盤問時,他們來到言語混亂、詭辯:『我不說:「是這樣。」我也不說:「是那樣。」我也不說:「是其他的。」我也不說:「不是。」我也不說:「非不是。」』比丘們!這是第一種情況,由於該情況、關於該情況而一些詭辯的沙門、婆羅門當被問題處處盤問時,他們來到言語混亂、詭辯。
  由於什麼、關於什麼而第二類詭辯的沙門、婆羅門,當被問題處處盤問時,他們來到言語混亂、詭辯呢?比丘們!這裡,某位沙門或婆羅門不如實了知:『這是善的。』不如實了知:『這是不善的。』他這麼想:『我不如實了知:「這是善的。」不如實了知:「這是不善的。」當不如實了知:「這是善的。」當不如實了知:「這是不善的。」如果我回答:「這是善的。」或回答:「這是不善的。」在那裡,會有我的欲或貪或瞋或嫌惡,凡會有我的欲或貪或瞋或嫌惡處,則有我的執取,有我的執取則有我的惱害,我的惱害則是我的障礙。』像這樣,他以害怕執取、以厭忌執取而既不回答:『這是善的。』也不回答:『這是不善的。』當被問題處處盤問時,他們來到言語混亂、詭辯:『我不說:「是這樣。」我也不說:「是那樣。」我也不說:「是其他的。」我也不說:「不是。」我也不說:「非不是。」』比丘們!這是第二種情況,由於該情況、關於該情況而一些詭辯的沙門、婆羅門當被問題處處盤問時,他們來到言語混亂、詭辯。
  由於什麼、關於什麼而第三類詭辯的沙門、婆羅門,當被問題處處盤問時,他們來到言語混亂、詭辯呢?比丘們!這裡,某位沙門或婆羅門不如實了知:『這是善的。』不如實了知:『這是不善的。』他這麼想:『我不如實了知:「這是善的。」不如實了知:「這是不善的。」當不如實了知:「這是善的。」當不如實了知:「這是不善的。」如果我回答:「這是善的。」或回答:「這是不善的。」則有賢智、聰敏、知異論、犀利的沙門、婆羅門,他們以慧的狀態去破壞我認為的惡見,在那裡他們會審問、質問、追究我,如果在那裡他們審問、質問、追究我,我會不能夠回答他們,如果我不能夠回答他們,那是我的惱害,我的惱害則是我的障礙。』像這樣,他以害怕實行、以厭忌實行而既不回答:『這是善的。』也不回答:『這是不善的。』當被問題處處盤問時,他們來到言語混亂、詭辯:『我不說:「是這樣。」我也不說:「是那樣。」我也不說:「是其他的。」我也不說:「不是。」我也不說:「非不是。」』比丘們!這是第三種情況,由於該情況、關於該情況而一些詭辯的沙門、婆羅門當被問題處處盤問時,他們來到言語混亂、詭辯。
  由於什麼、關於什麼而第四類詭辯的沙門、婆羅門尊師,當被問題處處盤問時,他們來到言語混亂、詭辯呢?比丘們!這裡,某位沙門或婆羅門是遲鈍者、愚鈍者,當被問題處處盤問時,他以遲鈍的狀態、以愚鈍的狀態來到言語混亂、詭辯:『如果像這樣問我:「有他世嗎?」如果我像這樣想:「有他世。」我應該像這樣回答你:「有他世。」但我不說:「是這樣。」我也不說:「是那樣。」我也不說:「是其他的。」我也不說:「不是。」我也不說:「非不是。」沒有他世……(中略)有且沒有他世……(中略)既非有也非沒有他世……(中略)有化生眾生……(中略)沒有化生眾生……(中略)有且沒有化生眾生……(中略)既非有也非沒有化生眾生……(中略)有善作的、惡作的業之果與報……(中略)沒有善作的、惡作的業之果與報……(中略)有且沒有善作的、惡作的業之果與報……(中略)既非有也非沒有善作的、惡作的業之果與報……(中略)死後如來存在……(中略)死後如來不存在……(中略)死後如來存在且不存在……(中略)如果像這樣問我:「死後如來既非存在也非不存在嗎?」如果我像這樣想:「死後如來既非存在也非不存在。」我應該像這樣回答你:「死後如來既非存在也非不存在。」但我不說:「是這樣。」我也不說:「是那樣。」我也不說:「是其他的。」我也不說:「不是。」我也不說:「非不是。」』比丘們!這是第四種情況,由於該情況、關於該情況而一些詭辯的沙門、婆羅門當被問題處處盤問時,他們來到言語混亂、詭辯。
  比丘們!那些詭辯的沙門、婆羅門,當被問題處處盤問時,他們以這四種根據來到言語混亂、詭辯。比丘們!凡任何詭辯的沙門或婆羅門,當被問題處處盤問時,來到言語混亂、詭辯者,他們全都依這四種情況,或這些之一,沒有在此之外的。……(中略)當以此如實、正確地稱讚如來時,他應該說。
自然生論
  比丘們!有一些自然生主義的沙門、婆羅門,他們以二種根據安立真我與世界是自然生的。由於什麼、關於什麼而那些自然生主義的沙門、婆羅門尊師,他們以二種根據安立真我與世界是自然生的呢?
  比丘們!有名叫無想眾生的天神們,那些天神以想的生起而從那個身死去。比丘們!這是可能的:某位眾生從那個身死後來到此處,當來此處時,從在家出家,成為非家生活,當從在家出家,成為非家生活時,以熱心、勤奮、專修、不放逸、正確作意達到像這樣的心定,當如是心定時,他回憶起前世住處,但沒回憶起在那之前的。他這麼說:『真我與世界是自然生的,那是什麼原因呢?以前,我不存在,現在,從不存在被變化成存在。』比丘們!這是第一種情況,由於該情況、關於該情況而一些自然生主義的沙門、婆羅門安立真我與世界是自然生的。
  由於什麼、關於什麼而第二類自然生主義的沙門、婆羅門尊師安立真我與世界是自然生的呢?比丘們!這裡,某位沙門或婆羅門是推論者、考察者,他以推論敲定,從考察隨行,以自己的辯才而這麼說:『真我與世間是自然生的。』比丘們!這是第二種情況,由於該情況、關於該情況而一些自然生主義的沙門、婆羅門安立真我與世界是自然生的。
  比丘們!那些自然生主義的沙門、婆羅門以這二種根據安立真我與世界是自然生的。比丘們!凡任何自然生主義的沙門或婆羅門安立真我與世界是自然生的者,他們全都依這二種情況,或這些之一,沒有在此之外的。……(中略)當以此如實、正確地稱讚如來時,他應該說。
  比丘們!那些屬於過去時間的、過去隨見的沙門、婆羅門以這十八種根據宣稱關於過去種種勝解足跡。比丘們!凡任何屬於過去時間的、過去隨見的沙門或婆羅門宣稱關於過去種種勝解足跡者,他們全都依這十八種情況,或這些之一,沒有在此之外的。
  比丘們!對此,如來了知:『這些這樣被把握、這樣被執取、這樣往趣的見處有這樣未來的運命。』如來了知那個,而且了知比那個更優勝的,了知那個而不執取,從不執取而自己的寂滅就會被發現,如實知受的集起、滅沒、樂味、過患、出離後,比丘們!如來以不執取而成為解脫者。
  比丘們!這些是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者所體驗的法,如來以證智自作證後而宣說,當以此如實、正確地稱讚如來時,他應該說。
  第二誦品[終了]。
屬於未來時間的
  比丘們!有一些沙門、婆羅門是屬於未來時間的、未來隨見者,他們以四十四種根據宣稱關於未來種種勝解足跡,由於什麼、關於什麼而那些沙門、婆羅門尊師是屬於未來時間的、未來隨見者,他們以四十四種根據宣稱關於未來種種勝解足跡呢?
有想論
  比丘們!有一些死後有想論的沙門、婆羅門,他們以十六種根據安立真我死後有想。由於什麼、關於什麼而那些死後有想論的沙門、婆羅門尊師,他們以十六種根據安立真我死後有想呢?
  他們安立:『真我是有色的,死後無病、有想。』他們安立:『真我是無色的,死後無病、有想。』他們安立:『真我是有色且無色的,……(中略)真我是既非有色且非無色的,……真我是有邊的,……真我是無邊的,……真我是有邊且無邊的,……真我是既非有邊也非無邊的,……真我是單一想的,……真我是種種想的,……真我是少想的,……真我是無量想的,……真我是一向樂的,……真我是一向苦的,……真我是樂且苦的,……真我是不苦不樂的,死後無病、有想。』
  比丘們!那些死後有想論的沙門、婆羅門以這十六種根據安立真我死後有想。比丘們!凡任何死後有想論的沙門或婆羅門安立真我死後有想者,他們全都依這十六種情況,或這些之一,沒有在此之外的。……(中略)當以此如實、正確地稱讚如來時,他應該說。
無想論
  比丘們!有一些死後無想論的沙門、婆羅門,他們以八種根據安立真我死後無想。由於什麼、關於什麼而那些死後無想論的沙門、婆羅門尊師,他們以八種根據安立真我死後無想呢?
  他們安立:『真我是有色的,死後無病、無想。』他們安立:『真我是無色的,死後無病、無想。』他們安立:『真我是有色且無色的,……(中略)真我是既非有色且非無色的,……真我是有邊的,……真我是無邊的,……真我是有邊且無邊的,……真我是既非有邊也非無邊的,死後無病、無想。』
  比丘們!那些死後無想論的沙門、婆羅門以這八種根據安立真我死後無想。比丘們!凡任何死後無想論的沙門或婆羅門安立真我死後無想者,他們全都依這八種情況,或這些之一,沒有在此之外的。……(中略)當以此如實、正確地稱讚如來時,他應該說。
非想非非想論
  比丘們!有一些死後非想非非想論的沙門、婆羅門,他們以八種根據安立真我死後非想非非想。由於什麼、關於什麼而那些死後非想非非想論的沙門、婆羅門尊師,他們以八種根據安立真我死後非想非非想呢?
  他們安立:『真我是有色的,死後無病、非想非非想。』他們安立:『真我是無色的,……(中略)真我是有色且無色的,……真我是既非有色且非無色的,……真我是有邊的,……真我是無邊的,……真我是有邊且無邊的,……真我是既非有邊也非無邊的,死後無病、非想非非想。』
  比丘們!那些死後非想非非想論的沙門、婆羅門以這八種根據安立真我死後非想非非想。比丘們!凡任何死後非想非非想論的沙門或婆羅門安立真我死後非想非非想者,他們全都依這八種情況,或這些之一,沒有在此之外的。……(中略)當以此如實、正確地稱讚如來時,他應該說。
斷滅論
  比丘們!有一些斷滅論的沙門、婆羅門,他們以七種根據安立存在眾生的斷滅、消失、無有。由於什麼、關於什麼而那些斷滅論的沙門、婆羅門尊師,他們以七種根據安立存在眾生的斷滅、消失、無有呢?
  比丘們!這裡,某位沙門或婆羅門是這麼論、這麼見者:『先生!由於這個真我是有色的、四大之物、父母生成,以身體的崩解而被斷滅、消失;死後就不存在了,先生!這個情形,這個真我完全地被斷絕。』像這樣,一些[人]安立存在眾生的斷滅、消失、無有。
  其他[人]對他這麼說:『先生!有你說的這樣真我,我說:「那並非沒有。」但,先生!這個情形,這個真我非完全地被斷絕,先生!有另外的真我是天的、有色的、欲界的、以物質食物為食的,你不知、不見那個,我知道、看見那個,先生!由於那個真我以身體的崩解而被斷滅、消失;死後就不存在了,先生!這個情形,這個真我完全地被斷絕。』像這樣,一些[人]安立存在眾生的斷滅、消失、無有。
  其他[人]對他這麼說:『先生!有你說的這樣真我,我說:「那並非沒有。」但,先生!這個情形,這個真我非完全地被斷絕,先生!有另外的真我是天的、有色的、意做的、有所有肢體與小肢、不缺諸根的,你不知、不見那個,我知道、看見那個,先生!由於那個真我以身體的崩解而被斷滅、消失;死後就不存在了,先生!這個情形,這個真我完全地被斷絕。』像這樣,一些[人]安立存在眾生的斷滅、消失、無有。
  其他[人]對他這麼說:『先生!有你說的這樣真我,我說:「那並非沒有。」但,先生!這個情形,這個真我非完全地被斷絕,先生!有另外的真我以一切色想的超越,以有對想的滅沒,以不作意種種想[而知]:「虛空是無邊的」,達到虛空無邊處的,你不知、不見那個,我知道、看見那個,先生!由於那個真我以身體的崩解而被斷滅、消失;死後就不存在了,先生!這個情形,這個真我完全地被斷絕。』像這樣,一些[人]安立存在眾生的斷滅、消失、無有。
  其他[人]對他這麼說:『先生!有你說的這樣真我,我說:「那並非沒有。」但,先生!這個情形,這個真我非完全地被斷絕,先生!有另外的真我以一切虛空無邊處的超越[而知]:「識是無邊的」,達到識無邊處的,你不知、不見那個,我知道、看見那個,先生!由於那個真我以身體的崩解而被斷滅、消失;死後就不存在了,先生!這個情形,這個真我完全地被斷絕。』像這樣,一些[人]安立存在眾生的斷滅、消失、無有。
  其他[人]對他這麼說:『先生!有你說的這樣真我,我說:「那並非沒有。」但,先生!這個情形,這個真我非完全地被斷絕,先生!有另外的真我以一切識無邊處的超越[而知]:「什麼都沒有」,達到無所有處的,你不知、不見那個,我知道、看見那個,先生!由於那個真我以身體的崩解而被斷滅、消失;死後就不存在了,先生!這個情形,這個真我完全地被斷絕。』像這樣,一些[人]安立存在眾生的斷滅、消失、無有。
  其他[人]對他這麼說:『先生!有你說的這樣真我,我說:「那並非沒有。」但,先生!這個情形,這個真我非完全地被斷絕,先生!有另外的真我以一切無所有處的超越[而知]:「這是寂靜的;這是勝妙的。」達到非想非非想處的,你不知、不見那個,我知道、看見那個,先生!由於那個真我以身體的崩解而被斷滅、消失;死後就不存在了,先生!這個情形,這個真我完全地被斷絕。』像這樣,一些[人]安立存在眾生的斷滅、消失、無有。
  比丘們!那些斷滅論的沙門、婆羅門以這七種根據安立存在眾生的斷滅、消失、無有。比丘們!凡任何斷滅論的沙門或婆羅門安立存在眾生的斷滅、消失、無有者,他們全都依這七種情況,或這些之一,沒有在此之外的。……(中略)當以此如實、正確地稱讚如來時,他應該說。
當生涅槃論
  比丘們!有一些當生涅槃論的沙門、婆羅門,他們以五種根據安立存在眾生的當生最高涅槃。由於什麼、關於什麼而那些當生涅槃論的沙門、婆羅門尊師,他們以五種根據安立存在眾生的當生最高涅槃呢?
  比丘們!這裡,某位沙門或婆羅門是這麼論、這麼見者:『先生!由於這個真我具備、具有五種欲自娛,先生!這個情形,這個真我是當生最高涅槃的到達者。』像這樣,一些[人]安立存在眾生的當生最高涅槃。
  其他[人]對他這麼說:『先生!有你說的這樣真我,我說:「那並非沒有。」但,先生!這個情形,這個真我不是當生最高涅槃的到達者,那是什麼原因呢?先生!因為欲是無常的、苦的、變易法,以其變易、變異而生起愁、悲、苦、憂、絕望,先生!由於這個真我從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,先生!這個情形,這個真我是當生最高涅槃的到達者。』像這樣,一些[人]安立存在眾生的當生最高涅槃。
  其他[人]對他這麼說:『先生!有你說的這樣真我,我說:「那並非沒有。」但,先生!這個情形,這個真我不是當生最高涅槃的到達者,那是什麼原因呢?在那裡,凡有尋、有伺者,這被說為粗糙的,先生!由於這個真我以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪,先生!這個情形,這個真我是當生最高涅槃的到達者。』像這樣,一些[人]安立存在眾生的當生最高涅槃。
  其他[人]對他這麼說:『先生!有你說的這樣真我,我說:「那並非沒有。」但,先生!這個情形,這個真我不是當生最高涅槃的到達者,那是什麼原因呢?在那裡,凡進入喜者是心的浮揚,這被說為粗糙的,先生!由於這個真我以喜的褪去與住於平靜,正念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、專注、住於樂者』的第三禪,先生!這個情形,這個真我是當生最高涅槃的到達者。』像這樣,一些[人]安立存在眾生的當生最高涅槃。
  其他[人]對他這麼說:『先生!有你說的這樣真我,我說:「那並非沒有。」但,先生!這個情形,這個真我不是當生最高涅槃的到達者,那是什麼原因呢?在那裡,凡有心的功用之「樂」者,這被說為粗糙的,先生!由於這個真我以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而正念遍淨的第四禪,先生!這個情形,這個真我是當生最高涅槃的到達者。』像這樣,一些[人]安立存在眾生的當生最高涅槃。
  比丘們!那些當生涅槃論的沙門、婆羅門以這五種根據安立存在眾生的當生最高涅槃。比丘們!凡任何當生涅槃論的沙門或婆羅門安立存在眾生的當生最高涅槃者,他們全都依這五種情況,或這些之一,沒有在此之外的。……(中略)當以此如實、正確地稱讚如來時,他應該說。
  比丘們!那些屬於未來時間的、未來隨見的沙門、婆羅門以這四十四種根據宣稱關於未來種種勝解足跡。比丘們!凡任何屬於未來時間的、未來隨見的沙門或婆羅門宣稱關於未來種種勝解足跡者,他們全都依這四十四種情況,……(中略)當以此如實、正確地稱讚如來時,他應該說。
  比丘們!那些屬於過去時間的、屬於未來時間的、屬於過去與未來時間的、過去與未來隨見的沙門、婆羅門以這六十二種根據宣稱關於過去與未來種種勝解足跡。
  比丘們!凡任何屬於過去時間的、屬於未來時間的、屬於過去與未來時間的、過去與未來隨見的沙門、婆羅門宣稱關於過去與未來種種勝解足跡者,他們全都依這六十二種情況,或這些之一,沒有在此之外的。
  比丘們!對此,如來了知:『這些這樣被把握、這樣被執取、這樣往趣的見處有這樣未來的運命。』如來了知那個,而且了知比那個更優勝的,了知那個而不執取,從不執取而自己的寂滅就會被發現,如實知受的集起、滅沒、樂味、過患、出離後,比丘們!如來以不執取而成為解脫者。
  比丘們!這些是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者所體驗的法,如來以證智自作證後而宣說,當以此如實、正確地稱讚如來時,他應該說。
  比丘們!在那裡,凡那些常恆論的沙門、婆羅門以四種根據安立真我與世界是常恆的者,那只是那些不知、不見之沙門、婆羅門尊師們的感受,只是進入渴愛的戰慄與動搖。
  比丘們!在那裡,凡那些某部分常恆論、某部分非常恆論的沙門、婆羅門以四種根據安立真我與世界是某部分常恆的、某部分非常恆的者,那只是那些不知、不見之沙門、婆羅門尊師們的感受,只是進入渴愛的戰慄與動搖。
  比丘們!在那裡,凡那些有邊無邊論的沙門、婆羅門以四種根據安立世界是有邊無邊的者,那只是那些不知、不見之沙門、婆羅門尊師們的感受,只是進入渴愛的戰慄與動搖。
  比丘們!在那裡,凡那些詭辯的沙門、婆羅門,當被問題處處盤問時,他們以四種根據來到言語混亂、詭辯者,那只是那些不知、不見之沙門、婆羅門尊師們的感受,只是進入渴愛的戰慄與動搖。
  比丘們!在那裡,凡那些自然生主義的沙門、婆羅門以二種根據安立真我與世界是自然生的者,那只是那些不知、不見之沙門、婆羅門尊師們的感受,只是進入渴愛的戰慄與動搖。
  比丘們!在那裡,凡那些屬於過去時間的、過去隨見的沙門、婆羅門以十八種根據宣稱關於過去種種勝解足跡者,那只是那些不知、不見之沙門、婆羅門尊師們的感受,只是進入渴愛的戰慄與動搖。
  比丘們!在那裡,凡那些死後有想論的沙門、婆羅門以十六種根據安立真我死後有想者,那只是那些不知、不見之沙門、婆羅門尊師們的感受,只是進入渴愛的戰慄與動搖。
  比丘們!在那裡,凡那些死後無想論的沙門、婆羅門以八種根據安立真我死後無想者,那只是那些不知、不見之沙門、婆羅門尊師們的感受,只是進入渴愛的戰慄與動搖。
  比丘們!在那裡,凡那些死後非想非非想論的沙門、婆羅門以八種根據安立真我死後非想非非想者,那只是那些不知、不見之沙門、婆羅門尊師們的感受,只是進入渴愛的戰慄與動搖。
  比丘們!在那裡,凡那些斷滅論的沙門、婆羅門以七種根據安立存在眾生的斷滅、消失、無有者,那只是那些不知、不見之沙門、婆羅門尊師們的感受,只是進入渴愛的戰慄與動搖。
  比丘們!在那裡,凡那些當生涅槃論的沙門、婆羅門以五種根據安立存在眾生的當生最高涅槃者,那只是那些不知、不見之沙門、婆羅門尊師們的感受,只是進入渴愛的戰慄與動搖。
  比丘們!在那裡,凡那些屬於未來時間的、未來隨見的沙門、婆羅門以四十四種根據宣稱關於未來種種勝解足跡者,那只是那些不知、不見之沙門、婆羅門尊師們的感受,只是進入渴愛的戰慄與動搖。
  比丘們!在那裡,凡那些屬於過去時間的、屬於未來時間的、屬於過去與未來時間的、過去與未來隨見的沙門、婆羅門以六十二種根據宣稱關於過去與未來種種勝解足跡者,那只是那些不知、不見之沙門、婆羅門尊師們的感受,只是進入渴愛的戰慄與動搖。
以觸為緣章
  比丘們!在那裡,凡那些常恆論的沙門、婆羅門以四種根據安立真我與世界是常恆的者,那是以觸為緣
  比丘們!在那裡,凡那些某部分常恆論、某部分非常恆論的沙門、婆羅門以四種根據安立真我與世界是某部分常恆的、某部分非常恆的者,那是以觸為緣。
  比丘們!在那裡,凡那些有邊無邊論的沙門、婆羅門以四種根據安立世界是有邊無邊的者,那是以觸為緣。
  比丘們!在那裡,凡那些詭辯的沙門、婆羅門,當被問題處處盤問時,他們以四種根據來到言語混亂、詭辯者,那是以觸為緣。
  比丘們!在那裡,凡那些自然生主義的沙門、婆羅門以二種根據安立真我與世界是自然生的者,那是以觸為緣。
  比丘們!在那裡,凡那些屬於過去時間的、過去隨見的沙門、婆羅門以十八種根據宣稱關於過去種種勝解足跡者,那是以觸為緣。
  比丘們!在那裡,凡那些死後有想論的沙門、婆羅門以十六種根據安立真我死後有想者,那是以觸為緣。
  比丘們!在那裡,凡那些死後無想論的沙門、婆羅門以八種根據安立真我死後無想者,那是以觸為緣。
  比丘們!在那裡,凡那些死後非想非非想論的沙門、婆羅門以八種根據安立真我死後非想非非想者,那是以觸為緣。
  比丘們!在那裡,凡那些斷滅論的沙門、婆羅門以七種根據安立存在眾生的斷滅、消失、無有者,那是以觸為緣。
  比丘們!在那裡,凡那些當生涅槃論的沙門、婆羅門以五種根據安立存在眾生的當生最高涅槃者,那是以觸為緣。
  比丘們!在那裡,凡那些屬於未來時間的、未來隨見的沙門、婆羅門以四十四種根據宣稱關於未來種種勝解足跡者,那是以觸為緣。
  比丘們!在那裡,凡那些屬於過去時間的、屬於未來時間的、屬於過去與未來時間的、過去與未來隨見的沙門、婆羅門以六十二種根據宣稱關於過去與未來種種勝解足跡者,那是以觸為緣。
這是不可能的
  比丘們!在那裡,凡那些常恆論的沙門、婆羅門以四種根據安立真我與世界是常恆的者,『他們將從觸以外感受。』這是不可能的。
  比丘們!在那裡,凡那些某部分常恆論、某部分非常恆論的沙門、婆羅門以四種根據安立真我與世界是某部分常恆的、某部分非常恆的者,『他們將從觸以外感受。』這是不可能的。
  比丘們!在那裡,凡那些有邊無邊論的沙門、婆羅門以四種根據安立世界是有邊無邊的者,『他們將從觸以外感受。』這是不可能的。
  比丘們!在那裡,凡那些詭辯的沙門、婆羅門,當被問題處處盤問時,他們以四種根據來到言語混亂、詭辯者,『他們將從觸以外感受。』這是不可能的。
  比丘們!在那裡,凡那些自然生主義的沙門、婆羅門以二種根據安立真我與世界是自然生的者,『他們將從觸以外感受。』這是不可能的。
  比丘們!在那裡,凡那些屬於過去時間的、過去隨見的沙門、婆羅門以十八種根據宣稱關於過去種種勝解足跡者,『他們將從觸以外感受。』這是不可能的。
  比丘們!在那裡,凡那些死後有想論的沙門、婆羅門以十六種根據安立真我死後有想者,『他們將從觸以外感受。』這是不可能的。
  比丘們!在那裡,凡那些死後無想論的沙門、婆羅門以八種根據安立真我死後無想者,『他們將從觸以外感受。』這是不可能的。
  比丘們!在那裡,凡那些死後非想非非想論的沙門、婆羅門以八種根據安立真我死後非想非非想者,『他們將從觸以外感受。』這是不可能的。
  比丘們!在那裡,凡那些斷滅論的沙門、婆羅門以七種根據安立存在眾生的斷滅、消失、無有者,『他們將從觸以外感受。』這是不可能的。
  比丘們!在那裡,凡那些當生涅槃論的沙門、婆羅門以五種根據安立存在眾生的當生最高涅槃者,『他們將從觸以外感受。』這是不可能的。
  比丘們!在那裡,凡那些屬於未來時間的、未來隨見的沙門、婆羅門以四十四種根據宣稱關於未來種種勝解足跡者,『他們將從觸以外感受。』這是不可能的。
  比丘們!在那裡,凡那些屬於過去時間的、屬於未來時間的、屬於過去與未來時間的、過去與未來隨見的沙門、婆羅門以六十二種根據宣稱關於過去與未來種種勝解足跡者,『他們將從觸以外感受。』這是不可能的。
到達見依處的輪迴談說
  比丘們!在那裡,凡那些常恆論的沙門、婆羅門以四種根據安立真我與世界是常恆的者;凡那些某部分常恆論、某部分非常恆論的沙門、婆羅門……(中略)凡那些有邊無邊論的沙門、婆羅門……凡那些詭辯論的沙門、婆羅門……凡那些自然生論的沙門、婆羅門……凡那些屬於過去時間的沙門、婆羅門……凡那些死後有想論的沙門、婆羅門……凡那些死後無想論的沙門、婆羅門……凡那些死後非想非非想論的沙門、婆羅門……凡那些斷滅論的沙門、婆羅門……凡那些當生涅槃論的沙門、婆羅門……凡那些屬於未來時間的沙門、婆羅門……凡那些屬於過去時間的、屬於未來時間的、屬於過去與未來時間的、過去與未來隨見的沙門、婆羅門以這六十二種根據宣稱關於過去與未來種種勝解足跡者,他們全都以一再能被觸的六觸處感受他們的[受],以受為緣而有渴愛,以渴愛為緣而有取,以取為緣而有有,以有為緣而有生,以生為緣而有老、死、愁、悲、苦、憂、絕望生起。
還滅之談說等
  比丘們!當比丘如實了知六觸處的集起、滅沒、樂味、過患、出離,這位了知比這些全部都更優勝的。
  比丘們!凡任何屬於過去時間的、屬於未來時間的、屬於過去與未來時間的、過去與未來隨見的沙門、婆羅門宣稱關於過去與未來種種勝解足跡者, 他們全都被捕入這六十二種根據的網內,在這裡,每當他們浮出,就被捕捉,在這裡,每當他們浮出,就被捕入所繫屬的網內。
  比丘們!猶如熟練的漁夫或漁夫的徒弟如果以細網目的網子散布到小池水中,他們這麼想:『凡任何在這池水中粗大的生類,牠們全都被捕入網內,在這裡,每當牠們浮出,就被捕捉,在這裡,每當牠們浮出,就被捕入所繫屬的網內。』同樣的,比丘們!凡任何屬於過去時間的、屬於未來時間的、屬於過去與未來時間的、過去與未來隨見的沙門、婆羅門宣稱關於過去與未來種種勝解足跡者, 他們全都被捕入這六十二種根據的網內,在這裡,每當他們浮出,就被捕捉,在這裡,每當他們浮出,就被捕入所繫屬的網內。
  比丘們!如來已切斷有之管道的身體住立,只要身體住立,天與人們都看見他,[但]以身體的崩解,隨後生命耗盡,天與人們都看不見他。
  比丘們!猶如被砍下的芒果串樹枝,任何結在樹枝上的芒果全都跟著落下。同樣的,比丘們!如來已切斷引導有的身體住立,只要身體住立,天與人們都看見他,[但]以身體的崩解,隨後生命耗盡,天與人們都看不見他。」
  當這麼說時,尊者阿難對世尊這麼說:
  「實在不可思議啊,大德!實在未曾有啊,大德!大德!這個法的教說的名字是什麼呢?」
  「阿難!因此,在這裡,這個法的教說,請你憶持它為『利益之網』;請你也憶持它為『法網』;請你也憶持它為『梵網』;請你也憶持它為『見網』;請你也憶持它為『戰場的無上勝利』。」
  這就是世尊所說。
  那些悅意的比丘歡喜世尊所說。
  而當這個解說被說時,一萬個世間界震動。
  梵網經第一終了。
Namo tassa bhagavato arahato sammāsambuddhassa.
Dīghanikāyo
一、Sīlakkhandhavaggapāḷi
DN.1/(1) Brahmajālasuttaṃ
Paribbājakakathā
   1. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Suppiyopi kho paribbājako antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti saddhiṃ antevāsinā brahmadattena māṇavena. Tatra sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañca.
   2. Atha kho bhagavā ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi saddhiṃ bhikkhusaṅghena. Suppiyopi kho paribbājako ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi antevāsinā brahmadattena māṇavena. Tatrapi sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.
   3. Atha kho sambahulānaṃ bhikkhūnaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi– “acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā”ti.
   4. Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ viditvā yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi– “kāyanuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti? Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ– “idha, bhante, amhākaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi– ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
   5. “Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Mamaṃ vā, bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo. Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā”ti? “No hetaṃ, bhante”. “Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi abhūtaṃ abhūtato nibbeṭhetabbaṃ– ‘itipetaṃ abhūtaṃ, itipetaṃ atacchaṃ, natthi cetaṃ amhesu, na ca panetaṃ amhesu saṃvijjatī’ti.
   6. “Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ. Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṃ yevassa tena antarāyo. Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi bhūtaṃ bhūtato paṭijānitabbaṃ– ‘itipetaṃ bhūtaṃ, itipetaṃ tacchaṃ, atthi cetaṃ amhesu, saṃvijjati ca panetaṃ amhesū’ti.
Cūḷasīlaṃ
   7. “Appamattakaṃ kho panetaṃ, bhikkhave, oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Katamañca taṃ, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya?
   8. “‘Pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   “‘Adinnādānaṃ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   “‘Abrahmacariyaṃ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   9. “‘Musāvādaṃ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṃvādako lokassā’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   “‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   “‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   “‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitan’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   10. ‘Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave …pe….
   “‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā….
   Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo….
   Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo….
   Uccāsayanamahāsayanā paṭivirato samaṇo gotamo….
   Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo….
   Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo….
   Kayavikkayā paṭivirato samaṇo gotamo….
   Tulākūṭakaṃsakūṭamānakūṭā paṭivirato samaṇo gotamo….
   Ukkoṭanavañcananikatisāciyogā paṭivirato samaṇo gotamo….
   Chedanavadhabandhanaviparāmosa-ālopasahasākārā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   Cūḷasīlaṃ niṭṭhitaṃ.
Majjhimasīlaṃ
   11. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti, seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ; iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   12. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti seyyathidaṃ– annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   13. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ– naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   14. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ– aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   15. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti, seyyathidaṃ– āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sa-uttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   16. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ– ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   17. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ– rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   18. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti, seyyathidaṃ– na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   19. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti, seyyathidaṃ– raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ “idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā”ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   20. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṃ nijigīṃsitāro ca iti evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   Majjhimasīlaṃ niṭṭhitaṃ.
Mahāsīlaṃ
   21. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti seyyathidaṃ– aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   22. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ– maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   23. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ– raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   24. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ– candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   25. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ– suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   26. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti seyyathidaṃ– āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṃkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   27. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ– santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   “Idaṃ kho, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   Mahāsīlaṃ niṭṭhitaṃ.
Pubbantakappikā
   28. “Atthi bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ?
   29. “Santi bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?
Sassatavādo
   30. “Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi?
   31. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
   “So evamāha– ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni– amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman”ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.
   32. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ– ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
   “So evamāha– ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ– ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni. Amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman”ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.
   33. “Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ– dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
   “So evamāha– ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ– dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkha-ppaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman”ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.
   34. “Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī, so takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃ paṭibhānaṃ evamāha– ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman’ti Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.
   35. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
   36. “Tayidaṃ bhikkhave, tathāgato pajānāti– ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃ-abhisamparāyā’ti, tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti; tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
   37. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
   Paṭhamabhāṇavāro.
Ekaccasassatavādo
   38. “Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi?
   39. “Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.
   40. “Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati. So tattha hoti manomayo pītibhakkho sayaṃpabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.
   41. “Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā upapajjati– ‘aho vata aññepi sattā itthattaṃ āgaccheyyun’ti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ. Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.
   42. “Tatra bhikkhave, yo so satto paṭhamaṃ upapanno tassa evaṃ hoti– ‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ. Mayā ime sattā nimmitā. Taṃ kissa hetu? Mamañhi pubbe etadahosi– “aho vata aññepi sattā itthattaṃ āgaccheyyun”ti. Iti mama ca manopaṇidhi, ime ca sattā itthattaṃ āgatā’ti.
   “Yepi te sattā pacchā upapannā, tesampi evaṃ hoti– ‘ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ. Iminā mayaṃ bhotā brahmunā nimmitā. Taṃ kissa hetu? Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ, mayaṃ panamha pacchā upapannā’ti.
   43. “Tatra, bhikkhave, yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.
   44. “Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati tato paraṃ nānussarati.
   “So evamāha– ‘yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Idaṃ kho, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.
   45. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā te devā tamhā kāyā cavanti.
   46. “Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.
   “So evamāha– ‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ na ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati. Satiyā asammosā te devā tamhā kāyā na cavanti; niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti Ye pana mayaṃ ahumhā khiḍḍāpadosikā, te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.
   47. “Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Santi, bhikkhave, manopadosikā nāma devā, te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā Te devā tamhā kāyā cavanti.
   48. “Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.
   “So evamāha– ‘ye kho te bhonto devā na manopadosikā, te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.
   49. “Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha– ‘yaṃ kho idaṃ vuccati cakkhuṃ itipi sotaṃ itipi ghānaṃ itipi jivhā itipi kāyo itipi, ayaṃ attā anicco addhuvo asassato vipariṇāmadhammo. Yañca kho idaṃ vuccati cittanti vā manoti vā viññāṇanti vā ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.
   50. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
   51. “Tayidaṃ bhikkhave, tathāgato pajānāti– ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃ-abhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
   52. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Antānantavādo
   53. “Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi?
   54. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte antasaññī lokasmiṃ viharati.
   “So evamāha– ‘antavā ayaṃ loko parivaṭumo. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte antasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi– yathā antavā ayaṃ loko parivaṭumo’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.
   55. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anantasaññī lokasmiṃ viharati.
   “So evamāha– ‘ananto ayaṃ loko apariyanto. Ye te samaṇabrāhmaṇā evamāhaṃsu– “antavā ayaṃ loko parivaṭumo”ti, tesaṃ musā. Ananto ayaṃ loko apariyanto. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathāsamāhite citte anantasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi – yathā ananto ayaṃ loko apariyanto’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.
   56. “Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharati, tiriyaṃ anantasaññī.
   “So evamāha– ‘antavā ca ayaṃ loko ananto ca. Ye te samaṇabrāhmaṇā evamāhaṃsu– “antavā ayaṃ loko parivaṭumo”ti, tesaṃ musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu– “ananto ayaṃ loko apariyanto”ti, tesampi musā. Antavā ca ayaṃ loko ananto ca. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharāmi, tiriyaṃ anantasaññī. Imināmahaṃ etaṃ jānāmi– yathā antavā ca ayaṃ loko ananto cā’ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.
   57. “Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha– ‘nevāyaṃ loko antavā, na panānanto. Ye te samaṇabrāhmaṇā evamāhaṃsu– “antavā ayaṃ loko parivaṭumo”ti, tesaṃ musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu– “ananto ayaṃ loko apariyanto”ti, tesampi musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu– “antavā ca ayaṃ loko ananto cā”ti, tesampi musā. Nevāyaṃ loko antavā na panānanto’ti. Idaṃ, bhikkhave catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.
   58. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṃ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
   59. “Tayidaṃ, bhikkhave, tathāgato pajānāti– ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃ-abhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
   60. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Amarāvikkhepavādo
   61. “Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi?
   62. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti– ‘ahaṃ kho “idaṃ kusalan”ti yathābhūtaṃ nappajānāmi, “idaṃ akusalan”ti yathābhūtaṃ nappajānāmi. Ahañce kho pana “idaṃ kusalan”ti yathābhūtaṃ appajānanto, “idaṃ akusalan”ti yathābhūtaṃ appajānanto, ‘idaṃ kusalan’ti vā byākareyyaṃ, ‘idaṃ akusalan’ti vā byākareyyaṃ, taṃ mamassa musā. Yaṃ mamassa musā so mamassa vighāto. Yo mamassa vighāto so mamassa antarāyo’ti. Iti so musāvādabhayā musāvādaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ– ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
   63. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti– ‘ahaṃ kho “idaṃ kusalan”ti yathābhūtaṃ nappajānāmi, “idaṃ akusalan”ti yathābhūtaṃ nappajānāmi. Ahañce kho pana “idaṃ kusalan”ti yathābhūtaṃ appajānanto, “idaṃ akusalan”ti yathābhūtaṃ appajānanto, “idaṃ kusalan”ti vā byākareyyaṃ, “idaṃ akusalan’ti vā byākareyyaṃ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṃ mamassa upādānaṃ. Yaṃ mamassa upādānaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so upādānabhayā upādānaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ– ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
   64. “Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti– ‘ahaṃ kho “idaṃ kusalan”ti yathābhūtaṃ nappajānāmi, “idaṃ akusalan’ti yathābhūtaṃ nappajānāmi. Ahañce kho pana “idaṃ kusalan”ti yathābhūtaṃ appajānanto “idaṃ akusalan”ti yathābhūtaṃ appajānanto “idaṃ kusalan”ti vā byākareyyaṃ, “idaṃ akusalan”ti vā byākareyyaṃ. Santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni, te maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ. Ye maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ, tesāhaṃ na sampāyeyyaṃ. Yesāhaṃ na sampāyeyyaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so anuyogabhayā anuyogaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ– ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
   65. “Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ– ‘atthi paro loko’ti iti ce maṃ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṃ byākareyyaṃ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. ‘Natthi paro loko …pe… ‘atthi ca natthi ca paro loko …pe… ‘nevatthi na natthi paro loko …pe… ‘atthi sattā opapātikā …pe… ‘natthi sattā opapātikā …pe… ‘atthi ca natthi ca sattā opapātikā …pe… ‘nevatthi na natthi sattā opapātikā …pe… ‘atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko …pe… ‘natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko …pe… ‘atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko …pe… ‘nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko …pe… ‘hoti tathāgato paraṃ maraṇā …pe… ‘na hoti tathāgato paraṃ maraṇā …pe… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā …pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti te naṃ byākareyyaṃ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
   66. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Adhiccasamuppannavādo
   67. “Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi?
   68. “Santi, bhikkhave, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte saññuppādaṃ anussarati, tato paraṃ nānussarati. So evamāha– ‘adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇato’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti.
   69. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha– ‘adhiccasamuppanno attā ca loko cā’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti.
   70. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
   71. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā.
   72. “Tayidaṃ, bhikkhave, tathāgato pajānāti– ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃ-abhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
   73. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
   Dutiyabhāṇavāro.
Aparantakappikā
   74. “Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?
Saññīvādo
   75. “Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi?
   76. “‘Rūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. ‘Arūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. ‘Rūpī ca arūpī ca attā hoti …pe… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti… ekattasaññī attā hoti… nānattasaññī attā hoti… parittasaññī attā hoti… appamāṇasaññī attā hoti… ekantasukhī attā hoti… ekantadukkhī attā hoti. Sukhadukkhī attā hoti. Adukkhamasukhī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti.
   77. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Asaññīvādo
   78. “Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?
   79. “‘Rūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. ‘Arūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. ‘Rūpī ca arūpī ca attā hoti …pe… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti.
   80. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Nevasaññīnāsaññīvādo
   81. “Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?
   82. “‘Rūpī attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti ‘arūpī attā hoti …pe… rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti.
   83. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Ucchedavādo
   84. “Santi bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi?
   85. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi – ‘yato kho, bho, ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
   86. “Tamañño evamāha– ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
   87. “Tamañño evamāha– ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
   88. “Tamañño evamāha– ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho bho, añño attā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā “ananto ākāso”ti ākāsānañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
   89. “Tamañño evamāha– ‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṃ samatikkamma “anantaṃ viññāṇan”ti viññāṇañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
   90. “Tamañño evamāha– ‘atthi kho, bho, so attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṃ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho bho, ayaṃ attā sammā samucchinno hotī”ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
   91. ‘Tamañño evamāha– “atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṃ samatikkamma “santametaṃ paṇītametan”ti nevasaññānāsaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
   92. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, sabbe te imeheva sattahi vatthūhi …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Diṭṭhadhammanibbānavādo
   93. “Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi?
   94. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi– “yato kho, bho, ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
   95. “Tamañño evamāha–‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Yato kho bho, ayaṃ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
   96. “Tamañño evamāha– ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha vitakkitaṃ vicāritaṃ, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
   97. “Tamañño evamāha– ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha pītigataṃ cetaso uppilāvitattaṃ, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
   98. “Tamañño evamāha– ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
   99. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti, sabbe te imeheva pañcahi vatthūhi …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
   100. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
   101. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.
   102. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
   103. “Tayidaṃ, bhikkhave, tathāgato pajānāti– ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃ-abhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
   104. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Paritassitavipphanditavāro
   105. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   106. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   107. “Tatra bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   108. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   109. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   110. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   111. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   112. “Tatra bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   113. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   114. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   115. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   116. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   117. “Tatra bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
Phassapaccayāvāro
   118. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
   119. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
   120. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.
   121. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi phassapaccayā.
   122. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā.
   123. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.
   124. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā.
   125. “Tatra bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
   126. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
   127. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi phassapaccayā.
   128. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi phassapaccayā.
   129. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.
   130. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.
Netaṃ ṭhānaṃ vijjativāro
   131. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   132. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekacca asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   133. “Tatra bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   134. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   135. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   136. “Tatra bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   137. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   138. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   139. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   140. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   141. “Tatra bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   142. “Tatra bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   143. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
Diṭṭhigatikādhiṭṭhānavaṭṭakathā
   144. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā …pe… yepi te samaṇabrāhmaṇā antānantikā… yepi te samaṇabrāhmaṇā amarāvikkhepikā… yepi te samaṇabrāhmaṇā adhiccasamuppannikā… yepi te samaṇabrāhmaṇā pubbantakappikā… yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā… yepi te samaṇabrāhmaṇā ucchedavādā… yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā… yepi te samaṇabrāhmaṇā aparantakappikā… yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṃvedenti tesaṃ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Vivaṭṭakathādi
   145. “Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti, ayaṃ imehi sabbeheva uttaritaraṃ pajānāti.
   146. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.
   “Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṃ udakadahaṃ otthareyya. Tassa evamassa – ‘ye kho keci imasmiṃ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti; evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.
   147. “Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati. Yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā. Kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā.
   “Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni, sabbāni tāni tadanvayāni bhavanti; evameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati, yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā, kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā”ti.
   148. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante, ko nāmo ayaṃ, bhante, dhammapariyāyo”ti? “Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ atthajālantipi naṃ dhārehi, dhammajālantipi naṃ dhārehi, brahmajālantipi naṃ dhārehi, diṭṭhijālantipi naṃ dhārehi, anuttaro saṅgāmavijayotipi naṃ dhārehī”ti. Idamavoca bhagavā.
   149. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne dasasahassī lokadhātu akampitthāti.
   Brahmajālasuttaṃ niṭṭhitaṃ paṭhamaṃ.
漢巴經文比對(莊春江作):
  「志意所趣(DA.21)」,南傳作「不同志向之狀態」(nānādhimuttikatā),菩提比丘長老英譯為「在傾向上的多樣」(the diversity in the dispositions)。
  「本劫(DA.21)」,南傳作「屬於過去時間的」(pubbantakappikā),菩提比丘長老英譯為「對過去的推測者」(who are speculators about the past)。按:「過去」(pubbanta),另譯為「前邊;前際」,「屬於時間的」(kappikā),另譯為「劫的;屬於世界周期的」。
  「本見(DA.21)」,南傳作「過去隨見者」(pubbantānudiṭṭhino),菩提比丘長老英譯為「對過去持固定見解者」(who hold settled views about the past)。
  「定意(DA.21)」,南傳作「心定」(cetosamādhiṃ),菩提比丘長老英譯為「心的集中貫注」(concentration of mind)。
  「異問異答(DA.21)」,南傳作「詭辯的」(amarāvikkhepikā),菩提比丘長老英譯為「無盡說模稜兩可話者」(who are endless equivocators)。按:「詭辯」(amarāvikkhepa),逐字譯為「鰻魚+混亂」,另譯為「不死憍亂論」。
  「義動(DA.21)」,南傳作「利益之網」(atthajālantipi),Maurice Walshe先生英譯為「利益之網」(the Net of Advantage)。
  「梵動(DA.21)」,南傳作「梵網」(brahmajālantipi),Maurice Walshe先生英譯為「最高的網」(the Supreme Net )。
  「勝解足跡」(adhimuttipadāni),智髻比丘長老英譯為「教義主張」(doctrinal propositions, MN.102),菩提比丘長老英譯為「概念上的法則」(conceptual theorems, DN.1)。
  「專修」(anuyogamanvāya,另譯為「實踐;實行;隨致力」),菩提比丘長老英譯為「獻身;專心」(devotion),Maurice Walshe先生英譯為「應用」(application)。
  「正確作意」(sammāmanasikāramanvāya),菩提比丘長老英譯為「正確注意」(right attention)。按:「作意」(manasikaroti)為「意」與「作」的複合詞,可以是「注意」,也可以有「思惟」的意思。
  「然而那等同常恆的存在」(atthitveva sassatisamanti, atthi tveva sassatisamanti),菩提比丘長老英譯為「但我與世界保持一樣正像永恆本身」(yet the self and the world remain the same just like eternity itself),Maurice Walshe先生英譯為「然而這些永遠地持續」(yet these persist eternally, DN.28)。
  「情況」(ṭhānaṃ,另譯為「處;狀態;點;理由;原因;道理」),菩提比丘長老英譯為「狀況;實例」(case)。
  「這樣往趣的」(evaṃgatikā),菩提比丘長老英譯為「導致這樣未來目的地」(lead to such a future destination)。按:「往趣的」(gatikā),指往生的(六)趣處。
  「以害怕實行」(anuyogabhayā),菩提比丘長老英譯為「由於害怕被盤問」(out of fear of being cross-examined)。按:「實行」(anuyoga),另譯為「實踐;從事;專修;隨勤隨致力」。
  「死後有想論的」(uddhamāghātanikā saññīvādā),菩提比丘長老英譯為「保持覺知不朽主義者」(who maintain a doctrine of percipient immortality)。按:āghāta原意為「瞋怒,打擊,屠殺」,《吉祥悅意》以「死亡」(maraṇaṃ)解說,今準此譯。
  「被捕入網內」(antojālīkatā,逐字譯為「內+網+被作」),菩提比丘長老英譯為「被套入這個網」(are trapped within this net, SN.8.2, note.495),Maurice Walshe先生英譯為「被捕入網中」(trapped in the net)。
  「被捕捉」(sitāva,原意為「被依止;被依存」),菩提比丘長老英譯為「被捕捉」(are caught, SN.8.2, note.495),Maurice Walshe先生英譯為「被捕入」(are caught and held)。