經號:   
   (長部16經 更新)
長部16經/般涅槃大經(大品[第二])(莊春江譯)
  我聽到這樣
  有一次世尊住在王舍城耆闍崛山
  當時,摩揭陀國阿闍世王韋提希子想要攻打跋耆,他這麼說:
  「我要滅絕這些這麼大神通力、這麼大威力的跋耆,我要使跋耆滅亡,我要帶給跋耆人不幸與厄運。」
  那時,摩揭陀國阿闍世王韋提希子召喚摩揭陀國大臣作雨者婆羅門
  「來!婆羅門!請你去見世尊。抵達後,請你以我的名義以頭禮拜世尊的足,請詢問[是否]無病、健康、輕快、有力、安樂住[並且說]:『大德!摩揭陀國阿闍世王韋提希子以頭禮拜世尊的足,他詢問[你是否]無病、健康、輕快、有力、安樂住。』並且請你這麼說:『大德!摩揭陀國阿闍世王韋提希子想要攻打跋耆,他這麼說:「我要滅絕這些這麼大神通力、這麼大威力的跋耆,我要使跋耆滅亡,我要帶給跋耆不幸與厄運。」』你徹底地學得世尊的回答後,[回來]向我報告,因為諸如來都不說不實的。」
作雨者婆羅門
  「是的,先生!」摩揭陀國大臣作雨者婆羅門回答摩揭陀國阿闍世王韋提希子後,令一輛輛吉祥車上軛後,登上一輛吉祥車,一輛輛吉祥車從王舍城出發,往耆闍崛山前進,以車輛一直到車輛能通行之處,然後下車步行,去見世尊。抵達後,與世尊互相歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,摩揭陀國大臣作雨者婆羅門對世尊這麼說:
  「喬達摩先生!摩揭陀國阿闍世王韋提希子以頭禮拜喬達摩先生的足,他詢問[你是否]無病、健康、輕快、有力、安樂住。喬達摩先生!摩揭陀國阿闍世王韋提希子想要攻打跋耆,而且他這麼說:『我要滅絕這些這麼大神通力、這麼大威力的跋耆,我要使跋耆滅亡,我要帶給跋耆不幸與厄運。』」
國王-不衰退法
  當時,尊者阿難站在世尊背後為世尊搧著風。那時,世尊召喚尊者阿難:
  「阿難!你是否聽聞:『跋耆人有經常的集合、時常的集合嗎?』」
  「大德!這被我聽聞:『跋耆人有經常的集合、時常的集合。』」
  「阿難!只要跋耆人有經常的集合、時常的集合,阿難!跋耆的增長應該可以被預期,而非減損。」
  「阿難!你是否聽聞:『跋耆人和合地集合、和合地結束、和合地作跋耆人應該做的事嗎?』」
  「大德!這被我聽聞:『跋耆人和合地集合、和合地結束、和合地作跋耆人應該做的事。』」
  「阿難!只要跋耆人和合地集合、和合地結束、和合地作跋耆人應該做的事,阿難!跋耆的增長應該可以被預期,而非減損。」
  「阿難!你是否聽聞:『跋耆人不安立沒被安立的,不斷絕已被安立的,依往昔跋耆人所安立的法受持後轉起嗎?』」
  「大德!這被我聽聞:『跋耆人不安立沒被安立的,不斷絕已被安立的,依往昔跋耆人所安立的法受持後轉起。』」
  「阿難!只要跋耆人不安立沒被安立的,不斷絕已被安立的,依往昔跋耆人所安立的法受持後轉起,阿難!跋耆的增長應該可以被預期,而非減損。」
  「阿難!你是否聽聞:『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆大老,並且認為應該聽他們的嗎?』」
  「大德!這被我聽聞:『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆大老,並且認為應該聽他們的。』」
  「阿難!只要跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆大老,並且認為應該聽他們的,阿難!跋耆的增長應該可以被預期,而非減損。」
  「阿難!你是否聽聞:『跋耆人不對良家婦人、良家少女強拉後強迫同居嗎?』」
  「大德!這被我聽聞:『跋耆人不對良家婦人、良家少女強拉後強迫同居。』」
  「阿難!只要跋耆人不對良家婦人、良家少女強拉後強迫同居,阿難!跋耆的增長應該可以被預期,而非減損。」
  「阿難!你是否聽聞:『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆塔廟,[不論]內部與外部,不使先前所施與、先前所作合法的供物衰損嗎?』」
  「大德!這被我聽聞:『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆塔廟,[不論]內部與外部,不使先前所施與、先前所作合法的供物衰損。』」
  「阿難!只要跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆塔廟,[不論]內部與外部,不使先前所施與、先前所作合法的供物衰損,阿難!跋耆的增長應該可以被預期,而非減損。」
  「阿難!你是否聽聞:『跋耆人對阿羅漢如法地善安排守護、防護、保護[以考量]:是否未來過的阿羅漢會來跋耆,已來過的阿羅漢會在跋耆住於安樂嗎?』」
  「大德!這被我聽聞:『跋耆人對阿羅漢如法地善安排守護、防護、保護[以考量]:是否未來過的阿羅漢會來跋耆,已來過的阿羅漢會在跋耆住於安樂。』」
  「阿難!只要跋耆人對阿羅漢如法地善安排守護、防護、保護[以考量]:是否未來過的阿羅漢會來跋耆,已來過的阿羅漢會在跋耆住於安樂,阿難!跋耆的增長應該可以被預期,而非減損。」
  那時,世尊召喚摩揭陀國大臣作雨者婆羅門:
  「婆羅門!有一次,我住在毘舍離沙愣達達塔廟。婆羅門!在那裡,我教導跋耆人這七不衰退法。婆羅門!只要這七不衰退法在跋耆中住立,以及跋耆人在這七不衰退法[的確立]上被看見,婆羅門!跋耆的增長應該可以被預期,而非減損。」
  當這麼說時,摩揭陀國大臣作雨者婆羅門對世尊這麼說:
  「喬達摩先生!即便只具備一不衰退法,跋耆的增長應該可以被預期,而非減損,何況說[具備]七不衰退法。喬達摩先生!摩揭陀國阿闍世王韋提希子不應該以戰爭取跋耆,除非以欺騙,除非以離間。喬達摩先生!好啦,現在,我們應該走了,我們是有許多該做之事的忙人。」
  「婆羅門!現在,你考量適當的時間。」
  那時,摩揭陀國大臣作雨者婆羅門歡喜、隨喜世尊所說後,起座離開。
比丘-不衰退法
  那時,在摩揭陀國大臣作雨者婆羅門離去不久,世尊召喚尊者阿難:
  「阿難!請你集合所有依王舍城居住的比丘到講堂中。」
  「是的,大德!」尊者阿難回答世尊後,集合了所有依王舍城居住的比丘到講堂中,然後去見世尊。抵達後,向世尊問訊,接著坐在一旁。在一旁坐好後,尊者阿難對世尊這麼說:
  「大德!比丘僧團已經集合,大德!現在,請世尊考量適當的時間。」
  那時,世尊前往講堂。抵達後,在舖設好的座位坐下。坐好後,世尊召喚比丘們:
  「比丘們!我將教導你們七不衰退法,你們要聽!你們要好好作意!我要說了。」
  「是的,大德!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!只要比丘們有經常的集合、時常的集合,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們和合地集合、和合地結束、和合地作比丘應該做的事,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們不安立沒被安立的,不斷絕已被安立的,依所安立的學處受持後轉起,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們恭敬、尊重、尊敬、崇敬那些有經驗且已長久出家之上座比丘、僧團父、僧團領導者,並且認為應該聽他們的,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們不受已生起、導致再生的渴愛影響,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們是林野住處的期待者,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們自己提起正念:是否未來過的美善同梵行者會來,已來過的美善同梵行者會住於安樂,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要這七不衰退法在諸比丘中住立,以及諸比丘在這七不衰退法[的確立]上被看見,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!我將教導你們另外的七不衰退法,你們要聽!你們要好好作意!我要說了。」
  「是的,大德!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!只要比丘們是不樂於做事者、不愛好做事者、不樂於致力做事者,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們是不樂於言談者、不愛好言談者、不樂於致力言談者,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們是不樂於睡眠者、不愛好睡眠者、不樂於致力睡眠者,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們是不樂於聚會者、不愛好聚會者、不樂於致力聚會者,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們是非惡欲求者,不進入惡欲求的影響,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們沒有惡朋友、惡伴侶、惡同志者,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們不以低量的勝智停留在終結的中途,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要這七不衰退法在諸比丘中住立,以及諸比丘在這七不衰退法[的確立]上被看見,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!我將教導你們另外的七不衰退法,……(中略)。
  比丘們!只要比丘們是有信者,……(中略)是有慚者,……(中略)是有愧者,……(中略)是多聞者,……(中略)是活力已被發動者,……(中略)是念已現前者,……(中略)是有慧者,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要這七不衰退法在諸比丘中住立,以及諸比丘在這七不衰退法[的確立]上被看見,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!我將教導你們另外的七不衰退法,你們要聽!你們要好好作意!我要說了。」
  「是的,大德!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!只要比丘們修習念覺支,……(中略)修習擇法覺支……修習活力覺支……修習喜覺支……修習寧靜覺支……修習定覺支……修習平靜覺支,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要這七不衰退法在諸比丘中住立,以及諸比丘在這七不衰退法[的確立]上被看見,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!我將教導你們另外的七不衰退法,你們要聽!你們要好好作意!我要說了。」
  「是的,大德!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!只要比丘們修習無常想,……(中略)修習無我想……修習不淨想……修習過患想……修習捨斷想……修習離貪想……修習想,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要這七不衰退法在諸比丘中住立,以及諸比丘在這七不衰退法[的確立]上被看見,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!我將教導你們六不衰退法,你們要聽!你們要好好作意!我要說了。」
  「是的,大德!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!只要比丘們對同梵行者公開地與私下地慈身業,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們對同梵行者公開地與私下地現起慈語業,……(中略)將對同梵行者公開地與私下地現起慈意業,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們是所有那些如法的如法所得利養,乃至包含自己鉢裡的,以像這樣的利養與有戒的同梵行者平等地受用者、共同分享者,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們對所有無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者所稱讚的、不取著的、導向定的戒,在像這樣的戒上與同梵行者公開地與私下地住於戒的一致,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要比丘們對所有這聖的、出離的、帶領那樣的行為者到苦的完全滅盡之見,在像這樣的見上與同梵行者公開地與私下地住於見的一致,比丘們!比丘們的增長應該可以被預期,而非減損。
  比丘們!只要這六不衰退法在諸比丘中住立,以及諸比丘在這六不衰退法[的確立]上被看見,比丘們!比丘們的增長應該可以被預期,而非減損。」
  在那裡,當世尊住在王舍城耆闍崛山時,他就對比丘們多作這法說:
  「像這樣是戒;像這樣是定;像這樣是慧,當已遍修習戒時,定有大果、大效益;當已遍修習定時,慧有大果、大效益;已遍修習慧的心就完全地解脫煩惱,即:欲的煩惱、有的煩惱、無明的煩惱。」
  那時,世尊如其意住在王舍城後,召喚尊者阿難:
  「來!阿難!我們去芒果樹苖圃。」
  「是的,大德!」尊者阿難回答世尊。
  那時,世尊與大比丘僧團一起抵達芒果樹苖圃。在那裡,世尊住在國王的芒果樹苖圃。在那裡,當世尊住在國王的芒果樹苖圃時,他也對比丘們多作這法說:
  「像這樣是戒;像這樣是定;像這樣是慧,當已遍修習戒時,定有大果、大效益;當已遍修習定時,慧有大果、大效益;已遍修習慧的心就完全地解脫煩惱,即:欲的煩惱、有的煩惱、無明的煩惱。」
  那時,世尊如其意住在國王的芒果樹苖圃後,召喚尊者阿難:
  「來!阿難!我們去那爛陀。」
  「是的,大德!」尊者阿難回答世尊。
  那時,世尊與大比丘僧團一起去那爛陀。在那裡,世尊住在那爛陀賣衣者的芒果園中。
舍利弗的獅子吼
  那時,尊者舍利弗去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者舍利弗對世尊這麼說:
  「大德!我對世尊有這樣的淨信:過去不存在,將來不存在,現在也不存在其他的沙門婆羅門比世尊更高證智的,即:正覺。」
  「舍利弗!你所說的這如牛王之語實在崇高,作一向的、絕對的獅子吼:『大德!我對世尊有這樣的淨信:過去不存在,將來不存在,現在也不存在其他的沙門或婆羅門比世尊更高證智的,即:正覺。』舍利弗!你以心熟知心後,知道凡那些存在於過去世的阿羅漢遍正覺者:那一切世尊:『那些世尊有這樣的戒。』或『那些世尊有這樣的法、這樣的慧、這樣的住處、這樣的解脫。』嗎?」
  「不,大德!」
  「又,舍利弗!你以心熟知心後,知道凡那些將存在於未來世的阿羅漢、遍正覺者;那一切世尊:『那些世尊將有這樣的戒。』或『那些世尊將有這樣的法、這樣的慧、這樣的住處、這樣的解脫。』嗎?」
  「不,大德!」
  「又,舍利弗!你以心熟知心後,知道我現在阿羅漢、遍正覺者:『世尊有這樣的戒。』或『世尊有這樣的法、這樣的慧、這樣的住處、這樣的解脫。』嗎?」
  「不,大德!」
  「舍利弗!這裡,當你對過去、未來、現在阿羅漢、遍正覺者沒有他心智時,那麼,舍利弗!你為何說這崇高如牛王之語,作一向的、絕對的獅子吼:『大德!我對世尊有這樣的淨信:過去不存在,將來不存在,現在也不存在其他的沙門或婆羅門比世尊更高證智的,即:正覺。』呢?」
  「大德!我對過去、未來、現在阿羅漢、遍正覺者確實沒有他心智,但我已知道法的類比
  大德!猶如國王邊境的城市,有堅固的壁壘,堅固的城牆與城門,只有一道門,在那裡的賢智、能幹、有智慧守門人阻止陌生人,而使熟人進入。當他依序環繞整個城市的道路時,不可能看到城牆有甚至貓能出去大小的間隙或裂口,他這麼想:『凡任何夠大的生物進出這城市,都僅能經由此門進出。』同樣的,大德!我已知道法的類比:『大德!凡那些存在於過去世的阿羅漢、遍正覺者;那一切世尊都捨斷心的隨雜染、慧的減弱之五蓋後,在四念住上心善建立,如實修習七覺支後,現正覺無上遍正覺。大德!凡那些將存在於未來世的阿羅漢、遍正覺者;那一切世尊也都捨斷心的隨雜染、慧的減弱之五蓋後,在四念住上心善建立,如實修習七覺支後,將現正覺無上遍正覺。大德!現在的世尊、阿羅漢、遍正覺者也捨斷心的隨雜染、慧的減弱之五蓋後,在四念住上心善建立,如實修習七覺支後,現正覺無上遍正覺。』」
  在那裡,當世尊住在那爛陀賣衣者的芒果園中時,他也對比丘們多作這法說:
  「像這樣是戒;像這樣是定;像這樣是慧,當已遍修習戒時,定有大果、大效益;當已遍修習定時,慧有大果、大效益;已遍修習慧的心就完全地解脫煩惱,即:欲的煩惱、有的煩惱、無明的煩惱。」
破戒(壞品德)的過患
  那時,世尊如其意住在那爛陀後,召喚尊者阿難:
  「來!阿難!我們去巴吒釐村。」
  「是的,大德!」尊者阿難回答世尊。
  那時,世尊與大比丘僧團一起抵達巴吒釐村。 巴吒釐村的優婆塞們聽聞:「世尊已抵達巴吒釐村。」那時,巴吒釐村的優婆塞們去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,巴吒釐村的優婆塞們對世尊這麼說:「大德!請世尊同意[住]我們的招待所。」世尊以沈默同意了。那時,巴吒釐村的優婆塞們知道世尊同意了後,起座向世尊問訊,然後作右繞,接著去招待所。抵達後,鋪設招待所的一切鋪設物、設置座位、設立水瓶、懸掛油燈後,去見世尊。抵達後,向世尊問訊,接著在一旁站立。在一旁站好後,巴吒釐村的優婆塞們對世尊這麼說:
  「大德!招待所的一切鋪設物已鋪設、座位已設置、水瓶已設立、油燈已懸掛,大德!現在請世尊考量適當的時間。」
  那時,世尊在傍晚時,穿好衣服後,取鉢與僧衣,與比丘僧團一起去招待所。抵達後,洗腳,然後進入招待所,接著靠中央柱子面向東坐下,比丘僧團也洗腳、進入招待所,然後靠西邊牆壁面向東,在世尊後面坐下,巴吒釐村的優婆塞們洗腳、進入招待所,然後靠東邊牆壁面向西,面對世尊坐下。
  那時,世尊召喚巴吒釐村的優婆塞們:
  「屋主們!有這五種破戒、戒壞失的過患,哪五種呢?屋主們!這裡,破戒者、戒已壞失者因為放逸而遭受大財產的損失,這是第一種破戒、戒壞失的過患。
  再者,屋主們!破戒者、戒已壞失者的惡名聲傳出去,這是第二種破戒、戒壞失的過患。
  再者,屋主們!破戒者、戒已壞失者往見任何群眾:剎帝利眾或婆羅門眾或屋主眾或沙門眾,他無自信地、心虛地往見,這是第三種破戒、戒壞失的過患。
  再者,屋主們!破戒者、戒已壞失者迷亂地死去,這是第四種破戒、戒壞失的過患。
  再者,屋主們!破戒者、戒已壞失者以身體的崩解,死後往生到苦界惡趣下界、地獄,這是第五種破戒、戒壞失的過患。
  屋主們!這些是五種破戒、戒壞失的過患。
持戒(有品德)的效益
  屋主們!有這五種持戒、戒具足的效益,哪五種呢?屋主們!這裡,持戒者、戒具足者因為不放逸而到達大財產的聚集,這是第一種持戒、戒具足的效益。
  再者,屋主們!持戒者、戒具足者的好名聲傳出去,這是第二種持戒、戒具足的效益。
  再者,屋主們!持戒者、戒具足者往見任何群眾:剎帝利眾或婆羅門眾或屋主眾或沙門眾,他有自信地、不心虛地往見,這是第三種持戒、戒具足的效益。
  再者,屋主們!持戒者、戒具足者不迷亂地死去,這是第四種持戒、戒具足的效益。
  再者,屋主們!持戒者、戒具足者以身體的崩解,死後往生到善趣、天界,這是第五種持戒、戒具足的效益。
  屋主們!這些是五種持戒、戒具足的效益。
  那時,世尊以法說開示、勸導、鼓勵巴吒釐村的優婆塞們大半夜,使之歡喜,然後令他們離開:
  「屋主們!夜已過,現在請你們考量適當的時間。」
  「是的,大德!」巴吒釐村的優婆塞們回答世尊後,起座向世尊問訊,然後作右繞,接著離開。
  那時,世尊在巴吒釐村優婆塞們離去不久進入空屋。
華氏城的建築
  當時,摩揭陀國大臣蘇尼大與作雨者為了抵抗跋耆人,在巴吒釐村建築城堡。當時,好幾千個天神在巴吒釐村佔取宅地:凡有大力量天神佔取宅地的地方,在那裡,祂們引導心有大力量的國王大臣令他們建築住處;凡有中等[力量]天神佔取宅地的地方,在那裡,祂們引導心有中等[力量]的國王大臣令他們建築住處;凡有低等[力量]天神佔取宅地的地方,在那裡,祂們引導心有低等[力量]的國王大臣令他們建築住處。世尊以清淨、超越人的天眼看見那[幾]千個天神在巴吒釐村佔取宅地,那時,世尊在破曉時起來後,召喚尊者阿難:
  「阿難!誰在巴吒釐村建築城堡呢?」
  「大德!摩揭陀國大臣蘇尼大與作雨者為了抵抗跋耆人在巴吒釐村建築城堡。」
  「阿難!猶如與三十三天商量了,就這樣,摩揭陀國大臣蘇尼大與作雨者為了抵抗跋耆人在巴吒釐村建築城堡。阿難!這裡,我以清淨、超越人的天眼看見那[幾]千個天神在巴吒釐村佔取宅地:凡有大力量天神佔取宅地的地方,在那裡,祂們引導心有大力量的國王大臣令他們建築住處;凡有中等[力量]天神佔取宅地的地方,在那裡,祂們引導心有中等[力量]的國王大臣令他們建築住處;凡有低等[力量]天神佔取宅地的地方,在那裡,祂們引導心有低等[力量]的國王大臣令他們建築住處。阿難!所有亞利安人所及之處;所有[其]商人行徑之所及,這將是第一都市,華氏城將是財貨集散地,阿難!華氏城的三個障礙將是:火[災]、水[災]、敵人的破壞。」
  那時,摩揭陀國大臣蘇尼大與作雨者去見世尊。抵達後,與世尊相互歡迎。歡迎與寒暄後,在一旁站立。在一旁站好後,摩揭陀國大臣蘇尼大與作雨者對世尊這麼說:
  「請喬達摩先生與比丘僧團一起同意我們今日的食事[供養]。」
  世尊以沈默同意了。
  那時,摩揭陀國大臣蘇尼大與作雨者知道世尊同意後,回自己的住處。抵達後,在自己的住處準備勝妙的硬食與軟食,時候到時通知世尊:
  「喬達摩先生!時候已到,飲食已[準備]完成。」
  那時,世尊在午前時穿好衣服後,取鉢與僧衣,與比丘僧團一起去摩揭陀國大臣蘇尼大與作雨者的住處。抵達後,與比丘僧團一起在設置好的座位坐下。那時,摩揭陀國大臣蘇尼大與作雨者親手以勝妙的硬食與軟食款待與滿足以佛陀為上首的比丘僧團。
  那時,世尊食用完畢手離鉢時,摩揭陀國大臣蘇尼大與作雨者取某個低矮坐具後,在一旁坐下。在一旁坐好後,世尊以這些偈頌感謝摩揭陀國大臣蘇尼大與作雨者:
  「在任何地方,賢智類者建造住所,
   在那裡他宴請持戒者,已抑制者、梵行者。
   在那裡,凡有天神們[被]告知他們的供養,
   祂們因供養而崇拜他,因服侍而尊敬他。
   祂們因此而憐憫他,如母親對自己的親生子,
   被天神憐憫的人,經常看見吉祥。」
  那時,世尊以這些偈頌感謝摩揭陀國大臣蘇尼大與作雨者後,起座離開。
  當時,摩揭陀國大臣蘇尼大與作雨者緊追在世尊之後[,心想]:
  「現在,凡沙門喬達摩離開之門將名為喬達摩門;渡恒河之渡場將名為喬達摩渡場。」
  那時,世尊離開之門名為喬達摩門。那時,世尊去恒河之渡場。當時,恒河充滿水,滿到河邊烏鴉能喝到的,一些人遍求船;一些人遍求筏;一些人在此岸綁桴想到對岸。那時,世尊猶如有力氣的男子能伸直彎曲的手臂,或彎曲伸直的手臂那樣[快]地在恒河此岸消失,與比丘僧團一起出現在恒河對岸。那時,世尊看見那些人:一些人遍求船;一些人遍求筏;一些人在此岸綁桴想到對岸,那時,世尊知道這件事後,那時候自說優陀那
  「凡越渡海洋、湖泊者,他們造橋離沼澤,
   人們綁桴,有智慧的人已橫渡。」
  初誦品[終了]。
聖諦的談說
  那時,世尊召喚尊者阿難:
  「來!阿難!我們去拘利村。」
  「是的,大德!」尊者阿難回答世尊。
  那時,世尊與大比丘僧團一起抵達拘利村。在那裡,世尊住在拘利村。在那裡,世尊召喚比丘們:
  「比丘們!因為對四聖諦的不領悟、不通達,這樣,我與你們就流轉過這長途的輪迴,哪四個呢?比丘們!因為對苦聖諦的不領悟、不通達,這樣,我與你們就流轉過這長途的輪迴;因為對苦聖諦的不領悟、不通達,這樣,我與你們就流轉過這長途的輪迴;因為對苦聖諦的不領悟、不通達,這樣,我與你們就流轉過這長途的輪迴;因為對導向苦滅道跡聖諦的不領悟、不通達,這樣,我與你們就流轉過這長途的輪迴。
  比丘們!這苦聖諦已領悟、已通達,苦集聖諦已領悟、已通達,苦滅聖諦已領悟、已通達,導向苦滅道跡聖諦已領悟、已通達,有的渴愛已被切斷,有之管道已盡,現在沒有再生。」
  這就是世尊所說,說了這個後,善逝大師又更進一步這麼說:
  「由於不如實見四聖諦,
   就在種種出生中長途輪迴。
   那些[真理]已被看見,有之管道已被根絕,
   苦的根已被切斷,現在沒有再生。」
  在那裡,當世尊住在拘利村時,他也對比丘們多作這法說:
  「像這樣是戒;像這樣是定;像這樣是慧,當已遍修習戒時,定有大果、大效益;當已遍修習定時,慧有大果、大效益;已遍修習慧的心就完全地解脫煩惱,即:欲的煩惱、有的煩惱、無明的煩惱。」
不還者與以正覺為彼岸
  那時,世尊如其意住在拘利村後,召喚尊者阿難:
  「來!阿難!我們去親戚村。」
  「是的,大德!」尊者阿難回答世尊。
  那時,世尊與大比丘僧團一起抵達親戚村,在那裡,世尊住在親戚村的磚屋中。
  那時,尊者阿難去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者阿難對世尊這麼說:
  「大德!名叫薩哈的比丘在親戚村死了,他的去處是什麼?來世是什麼?大德!名叫難陀的比丘尼在親戚村死了,她的去處是什麼?來世是什麼?大德!名叫善施的優婆塞在親戚村死了,他的去處是什麼?來世是什麼?大德!名叫善生的優婆夷在親戚村死了,她的去處是什麼?來世是什麼?大德!名叫公雞的優婆塞在親戚村死了,他的去處是什麼?來世是什麼?大德!名叫迦哩巴的優婆塞……(中略)大德!名叫尼迦達的優婆塞……(中略)大德!名叫迦低沙哈的優婆塞……(中略)大德!名叫滿足的優婆塞……(中略)大德!名叫善滿足的優婆塞……(中略)大德!名叫吉祥的優婆塞……(中略)大德!名叫善吉祥的優婆塞在親戚村死了,他的去處是什麼?來世是什麼?」
  「阿難!薩哈比丘以諸煩惱的滅盡,以證智自作證後,在當生中進入後住於無煩惱的心解脫慧解脫。阿難!難陀比丘尼以五下分結的滅盡而為化生者,在那裡入了究竟涅槃,為不從彼世轉回者。阿難!善施優婆塞以三結的滅盡,以貪、瞋、癡薄,為一來者,只來此世一回後,將得到苦的結束。阿難!善生優婆夷以三結的滅盡,為入流者,不墮惡趣法、決定以正覺為彼岸。阿難!公雞優婆塞以五下分結的滅盡而為化生者,在那裡入了究竟涅槃,為不從彼世轉回者。阿難!迦哩巴優婆塞……(中略)阿難!尼迦達優婆塞……(中略)阿難!迦低沙哈優婆塞……(中略)阿難!滿足優婆塞……(中略)阿難!善滿足優婆塞……(中略)阿難!吉祥優婆塞……(中略)阿難!善吉祥優婆塞以五下分結的滅盡而為化生者,在那裡入了究竟涅槃,為不從彼世轉回者。阿難!超過五十位在親戚村死去的優婆塞以五下分結的滅盡而為化生者,在那裡入了究竟涅槃,為不從彼世轉回者。阿難!九十多位在親戚村死去的優婆塞以三結的滅盡,以貪、瞋、癡薄,為一來者,只來此世一回後,將得到苦的結束。阿難!超過五百位在親戚村死去的優婆塞以三結的滅盡,為入流者,不墮惡趣法、決定、以正覺為彼岸。
法鏡法的教說
  阿難!生為人會死去並非不可思議,如果當每一個死了,你們都來問如來這些事,阿難!這對如來也會是個麻煩。阿難!因此,在這裡,我將教導名叫法鏡法的教說,已具備此的聖弟子,當他願意時,他就能由自己記說自己:『於地獄已盡,畜生界已盡,餓鬼界已盡,苦界、惡趣、下界已盡,我是入流者,不墮惡趣法、決定、以正覺為彼岸。』
  而,阿難!什麼是法鏡法的教說,已具備此的聖弟子,當他願意時,他就能由自己記說自己:『於地獄已盡,畜生界已盡,餓鬼界已盡,苦界、惡趣、下界已盡,我是入流者,不墮惡趣法、決定、以正覺為彼岸。』呢?
  阿難!這裡,聖弟子對佛具備不壞淨:『像這樣,那位世尊是阿羅漢遍正覺者明與行具足者善逝世間知者應該被調御人的無上調御者人天之師佛陀世尊。』
  聖弟子對法具備不壞淨:『法是被世尊善說的、直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的。』
  對僧團具備不壞淨:『世尊的弟子僧團是依善而行者,世尊的弟子僧團是依正直而行者,世尊的弟子僧團是依真理而行者,世尊的弟子僧團是如法而行者,即:四雙之人、八輩之士,這世尊的弟子僧團應該被奉獻、應該被供奉、應該被供養、應該被合掌,為世間的無上福田。』
  具備聖者所愛戒:『無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者所稱讚的、不取著的、導向定的。』
  阿難!這是那法鏡法的教說,已具備此的聖弟子,當他願意時,他就能由自己記說自己:『於地獄已盡,畜生界已盡,餓鬼界已盡,苦界、惡趣、下界已盡,我是入流者,不墮惡趣法、決定、以正覺為彼岸。』」
  在那裡,當世尊住在親戚村的磚屋時,他也對比丘們多作這法說:
  「像這樣是戒;像這樣是定;像這樣是慧,當已遍修習戒時,定有大果、大效益;當已遍修習定時,慧有大果、大效益;已遍修習慧的心就完全地解脫煩惱,即:欲的煩惱、有的煩惱、無明的煩惱。」
  那時,世尊如其意住在親戚村後,召喚尊者阿難:
  「來!阿難!我們去毘舍離。」
  「是的,大德!」尊者阿難回答世尊。
  那時,世尊與大比丘僧團一起抵達毘舍離。那時,世尊住在蓭婆巴利園。在那裡,世尊召喚比丘們:
  「比丘們!比丘應該住於正念、正知,這是我們對你們的教誡。
  比丘們!比丘如何有正念呢?比丘們!這裡,比丘住於在身上觀察身,熱心、正知、有念,能調伏對於世間的貪與憂;在受上觀察受……(中略)在心上觀察心……(中略)住於在法上觀察法,熱心、正知、有念,能調伏對於世間的貪與憂。比丘們!這樣,比丘有正念。
  比丘們!比丘如何有正知呢?比丘們!這裡,比丘在前進、後退時是正知於行為者;在前視、後視時是正知於行為者;在[肢體]曲伸時是正知於行為者;在[穿]衣、持鉢與大衣時是正知於行為者;在飲、食、嚼、嚐時是正知於行為者;在大小便動作時是正知於行為者;在行、住、坐、臥、清醒、語、默時是正知於行為者。比丘們!這樣,比丘有正知。
  比丘們!比丘應該住於正念、正知,這是我們對你們的教誡。」
藝妓蓭婆巴利
  那時,藝妓蓭婆巴利聽聞:
  「聽說世尊已到達毘舍離,住在毘舍離我的芒果園中。」
  那時,藝妓蓭婆巴利令一輛輛吉祥車上軛後,登上一輛輛吉祥車,然後一輛輛吉祥車從毘舍離出發,前往自己的芒果園,以車輛一直到車輛能通行之處,然後下車步行,去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,世尊以法說開示、勸導、鼓勵藝妓蓭婆巴利,使之歡喜。
  那時,藝妓蓭婆巴利被世尊以法說開示、勸導、鼓勵,使之歡喜後對世尊這麼說:
  「大德!請世尊與比丘僧團一起同意明天我的飲食[供養]。」
  世尊以沈默同意了。
  那時,藝妓蓭婆巴利知道世尊同意後,起座向世尊問訊,然後作右繞,接著離開。
  那時,毘舍離的離車族人聽聞:
  「聽說世尊已到達毘舍離,住在毘舍離蓭婆巴利的園林中。」
  那時,那些離車族人令一輛輛吉祥車上軛後,登上一輛輛吉祥車,然後一輛輛吉祥車從毘舍離出發。在那裡,某些離車族人全是青色的:青色的容色、青色的衣服、青色的裝飾;某些離車族人全是黃色的:黃色的容色、黃色的衣服、黃色的裝飾;某些離車族人全是紅色的:紅色的容色、紅色的衣服、紅色的裝飾;某些離車族人全是白色的:白色的容色、白色的衣服、白色的裝飾。
  那時,藝妓蓭婆巴利與一個個年輕的離車族人車軸與車軸、車輪與車輪、軛與軛地交錯[而過]。那時,那些離車族人對藝妓蓭婆巴利這麼說:
  「喂!蓭婆巴利!為何與一個個年輕的離車族人車軸與車軸、車輪與車輪、軛與軛地交錯[而過]?」
  「貴族之子!因為,像這樣,世尊與比丘僧團一起被我邀請明天的飲食[供養]。」
  「喂!蓭婆巴利!以(出)十萬,請你讓與那飲食[供養]。」
  「貴族之子!即使你們給我毘舍離及其領地,我也不讓與那飲食[供養]。」
  那時,那些離車族人彈指[懊惱地說]:
  「先生!我們確實被蓭婆女打敗了,先生!我們確實被蓭婆女打敗了。」
  那時,那些離車族人往蓭婆巴利的園林前進,世尊看見那些離車族人遠遠地走來。看見後,召喚比丘們:
  「比丘們!凡以前沒見過三十三天的比丘們,比丘們!請你們看著[這]群離車族人,比丘們!請你們注視[這]群離車族人,比丘們!請你們把[這]群離車族人等同三十三天聯想在一起。」
  那時,那些離車族人以車輛一直到車輛能通行之處,然後下車步行,去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,世尊以法說開示、勸導、鼓勵那些離車族人,使之歡喜。
  那時,那些離車族人被世尊以法說開示、勸導、鼓勵,使之歡喜後對世尊這麼說:
  「大德!請世尊與比丘僧團一起同意明天我們的飲食[供養]。」
  那時,世尊對那些離車族人這麼說:
  「離車族人!我已同意明天藝妓蓭婆巴利的飲食[供養]。」
  那時,那些離車族人彈指[懊惱地說]:
  「先生!我們確實被蓭婆女打敗了,先生!我們確實被蓭婆女打敗了。」
  那時,那些離車族人歡喜、隨喜世尊所說後,起座向世尊問訊,然後作右繞,接著離開。
  那時,那夜過後,藝妓蓭婆巴利在自己的園林裡準備勝妙的硬食與軟食後,時候到時通知世尊:
  「大德!時候已到,飲食已[準備]完成。」
  那時,世尊在午前時穿好衣服後,取鉢與僧衣,去藝妓蓭婆巴利的園林。抵達後,與比丘僧團一起在設置好的座位坐下。
  那時,藝妓蓭婆巴利親手以勝妙的硬食與軟食款待與滿足以佛陀為上首的比丘僧團。
  那時,世尊食用完畢手離鉢時,藝妓蓭婆巴利取某個低矮坐具後,在一旁坐下。在一旁坐好後,藝妓蓭婆巴利對世尊這麼說:
  「大德!這園林我將施與以佛陀為上首的比丘僧團。」
  世尊領受了園林。
  那時,藝妓蓭婆巴利被世尊以法說開示、勸導、鼓勵,使之歡喜後,起座離開。
  在那裡,當世尊住在毘舍離蓭婆巴利的園林中時,他就對比丘們多作這法說:
  「像這樣是戒;像這樣是定;像這樣是慧,當已遍修習戒時,定有大果、大效益;當已遍修習定時,慧有大果、大效益;已遍修習慧的心就完全地解脫煩惱,即:欲的煩惱、有的煩惱、無明的煩惱。」
在木瓜樹村進入雨季安居
  那時,世尊如其意住在蓭婆巴利的園林後,召喚尊者阿難:
  「來!阿難!我們去木瓜樹小村。」
  「是的,大德!」尊者阿難回答世尊。
  那時,世尊與大比丘僧團一起抵達木瓜樹小村,在那裡,世尊住在木瓜樹小村中。
  那時,世尊召喚比丘們:
  「來!比丘們!你們全部在毘舍離依靠朋友、熟人、友人進入雨季安居,而我就在木瓜樹小村這裡進入雨季安居。」
  「是的,大德!」那些比丘回答世尊後,全部在毘舍離依靠朋友、熟人、友人進入雨季安居,世尊就在木瓜樹小村那裡進入雨季安居。
  那時,當世尊進入雨季安居時,生了重病,起激烈的、瀕臨死亡的感受,世尊正念、正知地忍受它,不被惱害。那時,世尊這麼想:
  「如果我沒召喚隨侍,沒告別比丘僧團而後般涅槃,那對我不適當,讓我以精進擋開這個病後,住於留住壽行。」
  那時,世尊以精進擋開那個病後,住於留住壽行。那時,世尊止息了那個病。那時,世尊病已康復,從病中康復不久,從住處出來,在住處蔭影中設置好的座位坐下。那時,尊者阿難去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者阿難對世尊這麼說:
  「大德!我看見世尊的安樂;大德!我看見世尊的能夠容忍,大德!因為世尊生病,我的身體就像被麻醉了一樣,我不辨方向,對法也不清楚了,大德!唯有少許寬慰的是,我想:『世尊將不會就這樣般涅槃,除非直到世尊說了關於僧團的任何事為止。』」
  「但,阿難!比丘僧團對我期待什麼呢?阿難!被我教導的法沒內、外之分,阿難!如來的法沒有師傅留一手,阿難!確實有人這麼想:『我將照顧比丘僧團。』或『比丘僧團為我所管。』阿難!他確實應該說關於僧團的任何事,[但,]阿難!如來不這麼想:『我將照顧比丘僧團。』或『比丘僧團為我所管。』阿難!為何如來將說那關於僧團的任何事呢?又,阿難!我現在已衰老、已年老,高齡而年邁,已到了老人期,轉為八十歲的老人期了,阿難!猶如衰老的貨車以包纏物交錯綑綁使之存續,同樣的,阿難!如來的身體的確以包纏物交錯綑綁使之存續,阿難!每當如來以對一切相的不作意、以對某類受的滅、進入後住於無相心定時,阿難!那時,如來的身體[才]較為安樂,阿難!因此,在這裡,你們要住於以自己為島以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依。而,阿難!比丘如何以自己為島,以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依呢?阿難!這裡,比丘住於在身上觀察身,熱心、正知、有念,能調伏對於世間的貪與憂;在受上……(中略)在心上……(中略)住於在法上觀察法,熱心、正知、有念,能調伏對於世間的貪與憂。阿難!比丘這樣住於以自己為島,以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依。阿難!不論現在,或我死後,凡任何住於以自己為島,以自己為歸依,不以其他為歸依;以法為島,以法為歸依,不以其他為歸依者,阿難!對我來說,這些比丘必將是任何那些對學熱衷者中第一的了。」
  第二誦品[終了]。
徵相與暗示的談說
  那時,世尊在午前時穿好衣服後,取鉢與僧衣,為了托鉢進入毘舍離。在毘舍離為了托鉢而行後,食畢,從施食處返回,召喚尊者阿難:
  「阿難!請你拿坐墊布,我們去價玻勒塔廟作中午的休息
  「是的,大德!」尊者阿難回答世尊後,取坐墊布,緊隨在世尊之後。
  那時,世尊去價玻勒塔廟。抵達後,在設置好的座位坐下。尊者阿難向世尊問訊後,也在一旁坐下。
  在一旁坐好後,世尊對尊者阿難這麼說:
  「阿難!毘舍離是令人愉快的,屋跌那塔廟是令人愉快的,喬答摩葛塔廟是令人愉快的,七芒果樹塔廟是令人愉快的,多子塔廟是令人愉快的,沙愣達達塔廟是令人愉快的,價玻勒塔廟是令人愉快的。阿難!凡任何人已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,當他願意時,他能住留一劫或一劫剩餘的時間。阿難!如來已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,阿難!當如來願意時,他能住留一劫或一劫剩餘的時間。」
  當尊者阿難被世尊作了這麼明顯的徵相、明顯的暗示時,他不能夠洞察,沒求世尊:
  「大德!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,請世尊住留一劫,請善逝住留一劫。」因為他被魔纏心。
  第二次,世尊……(中略)。
  第三次,世尊召喚尊者阿難:
  「阿難!毘舍離是令人愉快的,屋跌那塔廟是令人愉快的,喬答摩葛塔廟是令人愉快的,七芒果樹塔廟是令人愉快的,多子塔廟是令人愉快的,沙愣達達塔廟是令人愉快的,價玻勒塔廟是令人愉快的。阿難!凡任何人已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,當他願意時,他能住留一劫或一劫剩餘的時間。阿難!如來已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,阿難!當如來願意時,他能住留一劫或一劫剩餘的時間。」
  當尊者阿難被世尊作了這麼明顯的徵相、明顯的暗示時,他不能夠洞察,沒求世尊:
  「大德!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,請世尊住留一劫,請善逝住留一劫。」因為他被魔纏心。
  那時,世尊召喚尊者阿難:
  「阿難!請你走吧!現在,你考量適當的時間。」
  「是的,大德!」尊者阿難回答世尊後,起座向世尊問訊,然後作右繞,接著坐在離[世尊]不遠處的某棵樹下。
魔請求的談說
  那時,魔波旬在尊者阿難離開不久,去見世尊。抵達後,向世尊問訊,接著在一旁站立,在一旁站好後,魔波旬對世尊這麼說:
  「大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機,世尊說過這些話:『波旬!我將不般涅槃,除非我的比丘弟子們成為聰明的、已被教導的、有自信的、[已得離軛安穩的、]多聞的、持法的法隨法行的、如法而行的隨法行的,學習了自己老師的[教導]後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導有神變的法。』大德!現在,世尊的比丘弟子們是聰明的、已被教導的、有自信的、已得離軛安穩的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己老師的[教導]後,告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後教導有神變的法。
  大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機,世尊說過這些話:『波旬!我將不般涅槃,除非我的比丘尼弟子們成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己老師的[教導]後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導有神變的法。』大德!現在,世尊的比丘尼弟子們是聰明的、已被教導的、有自信的、已得離軛安穩的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己老師的[教導]後,告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後教導有神變的法。
  大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機,世尊說過這些話:『波旬!我將不般涅槃,除非我的優婆塞弟子們成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己老師的[教導]後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導有神變的法。』大德!現在,世尊的優婆塞弟子們是聰明的、已被教導的、有自信的、已得離軛安穩的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己老師的[教導]後,告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後教導有神變的法。
  大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機,世尊說過這些話:『波旬!我將不般涅槃,除非我的優婆夷弟子們成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己老師的[教導]後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導有神變的法。』大德!現在,世尊的優婆夷弟子們是聰明的、已被教導的、有自信的、已得離軛安穩的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己老師的[教導]後,告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後教導有神變的法。
  大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機,世尊說過這些話:『波旬!我將不般涅槃,除非我的這梵行成為成功的、繁榮的、廣大流傳的、人多的、廣大的,在天與人中被善說明。』大德!現在,世尊的梵行成為成功的、繁榮的、廣大流傳的、人多的、廣大的,在天與人中被善說明。
  大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機。」
  當這麼說時,世尊對魔波旬這麼說:
  「波旬!請你不用操心,如來不久將般涅槃,三個月後如來將般涅槃。」
壽行的捨棄
  那時,世尊在價玻勒塔廟正念、正知地捨棄壽行。而當世尊捨棄壽行時,發生大地震,令人恐懼、身毛豎立並且天鼓破裂
  那時,世尊知道這個義理後,那時候自說優陀那:
  「權衡不可比的與出生牟尼捨棄有行
   自身內喜樂、入定,破壞自己的存在如[破壞]鎧甲。」
大地震的原因
  那時,尊者阿難這麼想:
  「實在不可思議啊,先生!實在未曾有啊,先生!這地震確實很大,這地震確實非常大,令人恐懼、身毛豎立,並且天鼓破裂。大地震出現是什麼因、什麼緣呢?」
  那時,尊者阿難去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,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!這地震確實很大,大德!這地震確實非常大,令人恐懼、身毛豎立,並且天鼓破裂。大德!大地震出現是什麼因、什麼緣呢?」
  「阿難!大地震出現有這八因、八緣,哪八個呢?
  阿難!這大地住立在水上,水住立在風上,風住立於空中。阿難!有時,大風吹起,當大風吹時,它們使水搖動,當水被搖動時,使地搖動,這是大地震出現的第一個因、第一個緣。
  再者,阿難!有具神通、得心自在的沙門、婆羅門,或大神通力、大威力的天神,他已修習小地想與無量水想,他使這地搖動、震動、動搖、大震動,這是大地震出現的第二個因、第二個緣。
  再者,阿難!當菩薩從兜率天死去後,正念、正知地入母胎時,使這地搖動、震動、動搖、大震動,這是大地震出現的第三個因、第三個緣。
  再者,阿難!當菩薩正念、正知地出母胎時,使這地搖動、震動、動搖、大震動,這是大地震出現的第四個因、第四個緣。
  再者,阿難!當如來現正覺無上遍正覺時,使這地搖動、震動、動搖、大震動,這是大地震出現的第五個因、第五個緣。
  再者,阿難!當無上法輪已被如來轉動時,使這地搖動、震動、動搖、大震動,這是大地震出現的第六個因、第六個緣。
  再者,阿難!當如來捨棄壽行時,使這地搖動、震動、動搖、大震動,這是大地震出現的第七個因、第七個緣。
  再者,阿難!當如來般涅槃於無餘涅槃界時,使這地搖動、震動、動搖、大震動,這是大地震出現的第八個因、第八個緣。
  阿難!這是大地震出現的八因、八緣。
八眾
  阿難!有這八眾,哪八個呢?剎帝利眾、婆羅門眾、屋主眾、沙門眾、四大王天眾、三十三天眾、魔眾、梵天眾。
  又,阿難!我自證去見過好幾百名剎帝利眾,在那裡,他們以前曾與我共坐、閒聊、進入交談,在那裡,他們的外貌是怎樣,我的外貌就像[他們]那樣,他們的聲音是怎樣,我的聲音就像[他們]那樣,我以法說開示、勸導、鼓勵,使之歡喜,但,當講說時,他不知道我[而想]:『這位講說者是誰?天或人呢?』我以法說開示、勸導、鼓勵,使之歡喜後,我消失了。當消失時,他不知道我[而想]:『這消失者是誰?天或人呢?』
  又,阿難!我自證去見過好幾百名婆羅門眾,……(中略)屋主眾……沙門眾……四大王天眾……三十三天眾……魔眾……梵天眾,在那裡,他們以前曾與我共坐、閒聊、進入交談,在那裡,他們的外貌是怎樣,我的外貌就像[他們]那樣,他們的聲音是怎樣,我的聲音就像[他們]那樣,我以法說開示、勸導、鼓勵,使之歡喜,但,當講說時,他不知道我[而想]:『這位講說者是誰?天或人呢?』我以法說開示、勸導、鼓勵,使之歡喜後,我消失了。當消失時,他不知道我[而想]:『這消失者是誰?天或人呢?』
  阿難!這些是八眾。
八勝處
  阿難!有這八勝處,哪八個呢?
  某位內有色想者見少的、美的、醜的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第一個勝處。
  某位內有色想者見無量的、美的、醜的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第二個勝處。
  某位內無色想者見少的、美的、醜的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第三個勝處。
  某位內無色想者見無量的、美的、醜的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第四個勝處。
  某位內無色想者見青的、青色、青色外觀的、青色光澤的外色,猶如青的、青色、青色外觀的、青色光澤的亞麻花;猶如青的、青色、青色外觀的、青色光澤的波羅奈生產,兩邊都整理得光滑的衣服。同樣的,內無色想者見青的、青色、青色外觀的、青色光澤的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第五個勝處。
  某位內無色想者見黃的、黃色、黃色外觀的、黃色光澤的外色,猶如黃的、黃色、黃色外觀的、黃色光澤的黃花樹花;猶如黃的、黃色、黃色外觀的、黃色光澤的波羅奈生產,兩邊都整理得光滑的衣服。同樣的,內無色想者見黃的、黃色、黃色外觀的、黃色光澤的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第六個勝處。
  某位內無色想者見赤的、赤色、赤色外觀的、赤色光澤的外色,猶如赤的、赤色、赤色外觀的、赤色光澤的朱槿花;猶如赤的、赤色、赤色外觀的、赤色光澤的波羅奈生產,兩邊都整理得光滑的衣服。同樣的,內無色想者見赤的、赤色、赤色外觀的、赤色光澤的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第七個勝處。
  某位內無色想者見白的、白色、白色外觀的、白色光澤的外色,猶如白的、白色、白色外觀的、白色光澤的太白星;猶如白的、白色、白色外觀的、白色光澤的波羅奈生產,兩邊都整理得光滑的衣服。同樣的,內無色想者見白的、白色、白色外觀的、白色光澤的外色,征服它們後,他成為這樣想者:『我知道,我看見。』這是第八個勝處。阿難!這些是八勝處。
八解脫
  阿難!有這八解脫,哪八個呢?有色者見諸色,這是第一解脫。內無色想者見外諸色,這是第二解脫。只傾心於清淨的,這是第三解脫。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』,進入後住於虛空無邊處,這是第四解脫。以一切虛空無邊處的超越[而知]:『識是無邊的』,進入後住於識無邊處,這是第五解脫。以一切識無邊處的超越[而知]:『什麼都沒有』,進入後住於無所有處,這是第六解脫。以一切無所有處的超越,進入後住於非想非非想處,這是第七解脫。以一切非想非非想處的超越,進入後住於想受滅,這是第八解脫,阿難!這些是八解脫。
  阿難!這裡,有一次,我住在優樓頻螺,尼連禪河邊牧羊人的榕樹下,初現正覺。那時,魔波旬來見我。抵達後,向我問訊,接著在一旁站立,在一旁站好後,魔波旬對世尊這麼說:『大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機。』當這麼說時,我對魔波旬這麼說:
  『波旬!我將不般涅槃,除非我的比丘弟子們成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己老師的[教導]後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導有神變的法。
  波旬!我將不般涅槃,除非我的比丘尼弟子們成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己老師的[教導]後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導有神變的法。
  波旬!我將不般涅槃,除非我的優婆塞弟子們成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己老師的[教導]後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導有神變的法。
  波旬!我將不般涅槃,除非我的優婆夷弟子們成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、如法而行的、隨法行的,學習了自己老師的[教導]後,將告知、教導、安立、建立、開顯、解析、闡明,以如法善折伏對方已生起的議論,折伏後將教導有神變的法。
  波旬!我將不般涅槃,除非我的這梵行成為成功的、繁榮的、廣大流傳的、人多的、廣大的,在天與人中被善說明。』
  阿難!現在,就在這裡;在價玻勒塔廟,魔波旬來見我。抵達後在一旁站立,在一旁站好後,阿難!魔波旬對我這麼說:『大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機,世尊說過這些話:「波旬!我將不般涅槃,除非我的比丘弟子們成為,……(中略)除非我的比丘尼弟子們成為,……(中略)除非我的優婆塞弟子們成為,……(中略)除非我的優婆夷弟子們成為,……(中略)除非我的這梵行成為成功的、繁榮的、廣大流傳的、人多的、廣大的,在天與人中被善說明。」大德!現在,世尊的梵行成為成功的、繁榮的、廣大流傳的、人多的、廣大的,在天與人中被善說明。大德!現在,請世尊般涅槃,請善逝般涅槃,大德!現在是世尊般涅槃的時機。』
  當這麼說時,我對魔波旬這麼說:『波旬!請你不用操心,如來不久將般涅槃,三個月後如來將般涅槃。』阿難!現在,就在這裡;在價玻勒塔廟,如來正念、正知地捨棄壽行。」
阿難請求的談說
  當這麼說時,尊者阿難對世尊這麼說:
  「為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,大德!請世尊住留一劫,大德!請善逝住留一劫。」
  「夠了,阿難!不要求如來,阿難!現在不是求如來的時機。」
  第二次,尊者阿難……(中略)第三次,尊者阿難對世尊這麼說:
  「為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,大德!請世尊住留一劫,大德!請善逝住留一劫。」
  「阿難!你相信如來的嗎?」
  「是的,大德!」
  「那樣的話,阿難!你為何騷擾如來三次之多呢?」
  「大德!我在世尊面前聽到、領受這樣:『阿難!凡任何人已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,當他願意時,他能住留一劫或一劫剩餘的時間。阿難!如來已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,當他願意時,他能住留一劫或一劫剩餘的時間。』」
  「阿難!你相信嗎?」
  「是的,大德!」
  「阿難!因此,在這裡,這就是你的惡作,這就是你的罪過,因為當你被如來作了這麼明顯的徵相、明顯的暗示時,你不能夠洞察,沒求世尊: 『大德!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,請世尊住留一劫,請善逝住留一劫。』阿難!如果你求如來,如來會拒絕你的言語兩次,而第三次會同意,阿難!因此,在這裡,這就是你的惡作,這就是你的罪過。
  阿難!這裡,有一次,我住在王舍城耆闍崛山,阿難!在那裡,我也召喚[你]:『阿難!王舍城是令人愉快的,耆闍崛山是令人愉快的。阿難!凡任何人已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,當他願意時,他能住留一劫或一劫剩餘的時間。阿難!如來已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,阿難!當如來願意時,他能住留一劫或一劫剩餘的時間。』當你被如來作了這麼明顯的徵相、明顯的暗示時,你不能夠洞察,沒求世尊: 『大德!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,請世尊住留一劫,請善逝住留一劫。』阿難!如果你求如來,如來會拒絕你的言語兩次,而第三次會同意,阿難!因此,在這裡,這就是你的惡作,這就是你的罪過。
  阿難!這裡,有一次,我就住在王舍城喬達摩尼拘律樹那裡……(中略)我就住在王舍城盜賊崖那裡……我就住在王舍城毘婆波世山七葉窟那裡……我就住在王舍城仙吞山坡的黑岩那裡……我就住在王舍城寒林蛇頭岩洞窟那裡……我就住在王舍城溫泉園那裡……我就住在王舍城栗鼠飼養處的竹林那裡……我就住在耆婆的芒果園那裡……我就住在王舍城嘛瘩姑七的鹿野苑那裡,阿難!在那裡,我也召喚[你]:『阿難!王舍城是令人愉快的,耆闍崛山是令人愉快的,喬達摩尼拘律樹是令人愉快的,盜賊崖是令人愉快的,毘婆波世山七葉窟是令人愉快的,仙吞山坡的黑岩是令人愉快的,寒林蛇頭岩洞窟是令人愉快的,溫泉園是令人愉快的,栗鼠飼養處的竹林是令人愉快的,耆婆的芒果園是令人愉快的,嘛瘩姑七的鹿野苑是令人愉快的。阿難!凡任何人已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的……(中略)阿難!當如來願意時,他能住留一劫或一劫剩餘的時間。』當你被如來作了這麼明顯的徵相、明顯的暗示時,你不能夠洞察,沒求世尊: 『大德!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,請世尊住留一劫,請善逝住留一劫。』阿難!如果你求如來,如來會拒絕你的言語兩次,而第三次會同意,阿難!因此,在這裡,這就是你的惡作,這就是你的罪過。
  阿難!這裡,有一次,我住在這毘舍離屋跌那塔廟,阿難!在那裡,我也召喚[你]:『阿難!毘舍離是令人愉快的,屋跌那塔廟是令人愉快的。阿難!凡任何人已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,當他願意時,他能住留一劫或一劫剩餘的時間。阿難!如來已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,阿難!當如來願意時,他能住留一劫或一劫剩餘的時間。』當你被如來作了這麼明顯的徵相、明顯的暗示時,你不能夠洞察,沒求世尊: 『大德!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,請世尊住留一劫,請善逝住留一劫。』阿難!如果你求如來,如來會拒絕你的言語兩次,而第三次會同意,阿難!因此,在這裡,這就是你的惡作,這就是你的罪過。
  阿難!這裡,有一次,我住在這毘舍離喬答摩葛塔廟……(中略)我住在這毘舍離七芒果樹塔廟……(中略)我住在這毘舍離多子塔廟……(中略)我住在這毘舍離沙愣達達塔廟……(中略)阿難!現在,我住在這毘舍離價玻勒塔廟,阿難!在那裡,我也召喚[你]:『阿難!毘舍離是令人愉快的,屋跌那塔廟是令人愉快的,喬答摩葛塔廟是令人愉快的,七芒果樹塔廟是令人愉快的,多子塔廟是令人愉快的,沙愣達達塔廟是令人愉快的,價玻勒塔廟是令人愉快的。阿難!凡任何人已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,當他願意時,他能住留一劫或一劫剩餘的時間。阿難!如來已修習、已多修習四神足,作為車輛、作為基礎、已實行、成為習慣、善精勤的,阿難!當如來願意時,他能住留一劫或一劫剩餘的時間。』當你被如來作了這麼明顯的徵相、明顯的暗示時,你不能夠洞察,沒求世尊: 『大德!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,請世尊住留一劫,請善逝住留一劫。』阿難!如果你求如來,如來會拒絕你的言語兩次,而第三次會同意,阿難!因此,在這裡,這就是你的惡作,這就是你的罪過。
   阿難!以前這不是被我說過嗎?與一切所愛的、合意的分離、別離、異離。阿難!在這裡,那如何可得:凡那被生的、存在的、有為的、敗壞之法都不要被破壞,這是不可能的!而, 阿難!凡壽行被如來捨、吐、釋放、捨斷、斷念、捨棄,被[他]決定性說的話:『如來不久將般涅槃,三個月後如來將般涅槃。』者,因為活命的理由如來再收回,這是不可能的。來!阿難!我們去大林重閣講堂。」
  「是的,大德!」尊者阿難回答世尊。
  世尊與尊者阿難一起去大林重閣講堂。抵達後,召喚尊者阿難:
  「阿難!請你去集合所有依毘舍離居住的比丘到講堂中。」
  「是的,大德!」尊者阿難回答世尊後,集合了所有依毘舍離居住的比丘到講堂中,然後去見世尊。抵達後,向世尊問訊,接著在一旁站立。在 一旁站好後,尊者阿難對世尊這麼說:
  「大德!比丘僧眾已經集合,大德!現在請世尊考量適當的時間。」
  那時,世尊前往講堂。抵達後,在設置好的座位上坐下。坐好後,世尊召喚比丘們:
  「比丘們!因此,在這裡,凡那些被我證知後教導的法,你們徹底地學得那些後應該練習實行、應該修習、應該多修習,以便這梵行會是長時間、長久地住立的,那會是為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂。比丘們!什麽是那些被我證知後教導的法,你們徹底地學得那些後應該練習實行、應該修習、應該多修習,以便這梵行會是長時間、長久住立的,那會是為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂呢?即:四念住四正勤四神足、五根、五力、七覺支八支聖道,比丘們!這些是被我證知後教導的法,你們徹底地學得那些後應該練習實行、應該修習、應該多修習,以便這梵行會是長時間、長久住立的,那會是為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂。」
  那時,世尊召喚比丘們:
  「好了,比丘們!我現在召喚你們:『諸行是消散法,你們要以不放逸使目標達成。』如來不久將般涅槃,三個月後如來將般涅槃。」
  這就是世尊所說,說了這個後,善逝、大師又更進一步這麼說:
  「我的年紀已遍熟,我的[剩餘]生命已少,
   捨斷後我將離你們而去,我對自己的歸依已作。
   不放逸的、有念的,比丘們!你們要成為善戒者,
    以善得定的志向, 你們要守護自心。
    凡在這法律中,住於不放逸者,
    捨斷老死後,將得到苦的結束。」
  第三誦品[終了]。
龍象回顧
  那時,世尊在午前時穿好衣服後,取鉢與僧衣,為了托鉢進入毘舍離。在毘舍離為了托鉢而行後,食畢,從施食處返回,如龍象回顧般地回顧毘舍離後,召喚尊者阿難:
  「阿難!這將是如來對毘舍離的最後一看,來!阿難!我們去貨物村。」
  「是的,大德!」尊者阿難回答世尊。
  那時,世尊與大比丘僧團一起抵達貨物村,在那裡,世尊住在貨物村中。在那裡,世尊召喚比丘們:
  「比丘們!因為對四法的不領悟、不通達,這樣,我與你們就流轉過這長途的輪迴,哪四法呢?比丘們!因為對聖戒的不領悟、不通達,這樣,我與你們就流轉過這長途的輪迴;因為對聖定的不領悟、不通達,這樣,我與你們就流轉過這長途的輪迴;因為對聖慧的不領悟、不通達,這樣,我與你們就流轉過這長途的輪迴;因為對聖解脫的不領悟、不通達,這樣,我與你們就流轉過這長途的輪迴。比丘們!這聖戒已領悟、已通達;聖定已領悟、已通達;聖慧已領悟、已通達;聖解脫已領悟、已通達,有的渴愛已被切斷,有之管道已盡,現在,沒有再生。」
  這就是世尊所說,說了這個後,善逝、大師又更進一步這麼說:
  「戒、與慧,以及無上解脫,
   這些法被有名聲的喬達摩領悟。
   像這樣,證知後,佛陀告訴比丘們法,
   大師、得到苦的結束者、有眼者般涅槃。」
  在那裡,當世尊住在貨物村時,他就對比丘們多作這法說:
  「像這樣是戒;像這樣是定;像這樣是慧,當已遍修習戒時,定有大果、大效益;當已遍修習定時,慧有大果、大效益;已遍修習慧的心就完全地解脫煩惱,即:欲的煩惱、有的煩惱、無明的煩惱。」
四大法教
  那時,世尊如其意住在貨物村後,召喚尊者阿難:
  「來!阿難!我們去象村、去芒果樹村、去閻浮村、去財富城。」
  「是的,大德!」尊者阿難回答世尊。那時,世尊與大比丘僧團一起抵達財富城,在那裡,世尊就住在財富城的阿難塔廟。
  在那裡,世尊召喚比丘們:
  「比丘們!我將教導你們這四大法教,你們要聽!你們要好好作意!我要說了。」
  「是的,大德!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!這裡,比丘可能這麼說:『學友們!我從世尊的面前聽聞、領受此:「這是法,這是律,這是大師的教導。」』比丘們!對那位比丘所說既不應該歡喜[認可],也不應該排斥,不歡喜[認可]、不排斥後,好好地學習那些文句,它們應該能被進入經中,應該在律中能被對照,如果當進入經中、在律中對照時,它們既不進入經中,也不在律中被看見,你們應該來到結論:『確實,這不是那位世尊、阿羅漢、遍正覺者之語,這是這位比丘的錯誤把握。』比丘們!像這樣,你們應該捨棄它。但,比丘們!這裡,比丘可能這麼說:『學友們!我從世尊的面前聽聞、領受此:「這是法,這是律,這是大師的教導。」』比丘們!對那位比丘所說既不應該歡喜[認可],也不應該排斥,不歡喜[認可]、不排斥後,好好地學習那些文句,它們應該能被進入經中,應該在律中能被對照,如果當進入經中、在律中對照時,它們進入經中,也在律中被看見,你們應該來到結論:『確實,這是那位世尊、阿羅漢、遍正覺者之語,這是這位比丘的正確把握。』比丘們!你們應該憶持這第一大法教。
  又,比丘們!這裡,比丘可能這麼說:『有上座、有上首的僧團住在名叫像那樣的住處,我從那個僧團的面前聽聞、領受此:「這是法,這是律,這是大師的教導。」』比丘們!對那位比丘所說既不應該歡喜[認可],也不應該排斥,不歡喜[認可]、不排斥後,好好地學習那些文句,它們應該能被進入經中,應該在律中能被對照,如果當進入經中、在律中對照時,它們既不進入經中,也不在律中被看見,你們應該來到結論:『確實,這不是那位世尊、阿羅漢、遍正覺者之語,這是那個僧團的錯誤把握。』比丘們!像這樣,你們應該捨棄它。但,比丘們!這裡,比丘可能這麼說:『有上座、有上首的僧團住在名叫像那樣的住處,我從那個僧團的面前聽聞、領受此:「這是法,這是律,這是大師的教導。」』對那位比丘所說既不應該歡喜[認可],也不應該排斥,不歡喜[認可]、不排斥後,好好地學習那些文句,它們應該能被進入經中,應該在律中能被對照,如果當進入經中、在律中對照時,它們進入經中,也在律中被看見,你們應該來到結論:『確實,這是那位世尊、阿羅漢、遍正覺者之語,這是那個僧團的正確把握。』比丘們!你們應該憶持這第二大法教。
  又,比丘們!這裡,比丘可能這麼說:『眾多多聞、通曉阿含、持法、持律、持論母的上座比丘們住在名叫像那樣的住處,我從那些上座們的面前聽聞、領受此:「這是法,這是律,這是大師的教導。」』比丘們!對那位比丘所說既不應該歡喜[認可],也不應該排斥,不歡喜[認可]、不排斥後,好好地學習那些文句,它們應該能被進入經中,應該在律中能被對照,如果當進入經中、在律中對照時,它們既不進入經中,也不在律中被看見,你們應該來到結論:『確實,這不是那位世尊、阿羅漢、遍正覺者之語,這是那些上座們的錯誤把握。』比丘們!像這樣,你們應該捨棄它。但,比丘們!這裡,比丘可能這麼說:『眾多多聞、通曉阿含、持法、持律、持論母的上座比丘們住在名叫像那樣的住處,我從那些上座們的面前聽聞、領受此:「這是法,這是律,這是大師的教導。」』對那位比丘所說既不應該歡喜[認可],也不應該排斥,不歡喜[認可]、不排斥後,好好地學習那些文句,它們應該能被進入經中,應該在律中能被對照,如果當進入經中、在律中對照時,它們進入經中,也在律中被看見,你們應該來到結論:『確實,這是那位世尊、阿羅漢、遍正覺者之語,這是那些上座們的正確把握。』比丘們!你們應該憶持這第三大法教。
  又,比丘們!這裡,比丘可能這麼說:『某位多聞、通曉阿含、持法、持律、持論母的上座比丘住在名叫像那樣的住處,我從那位上座的面前聽聞、領受此:「這是法,這是律,這是大師的教導。」』比丘們!對那位比丘所說既不應該歡喜[認可],也不應該排斥,不歡喜[認可]、不排斥後,好好地學習那些文句,它們應該能被進入經中,應該在律中能被對照,如果當進入經中、在律中對照時,它們既不進入經中,也不在律中被看見,你們應該來到結論:『確實,這不是那位世尊、阿羅漢、遍正覺者之語,這是那位上座的錯誤把握。』比丘們!像這樣,你們應該捨棄它。但,比丘們!這裡,比丘可能這麼說:『某位多聞、通曉阿含、持法、持律、持論母的上座比丘住在名叫像那樣的住處,我從那位上座的面前聽聞、領受此:「這是法,這是律,這是大師的教導。」』對那位比丘所說既不應該歡喜[認可],也不應該排斥,不歡喜[認可]、不排斥後,好好地學習那些文句,它們應該能被進入經中,應該在律中能被對照,如果當進入經中、在律中對照時,它們進入經中,也在律中被看見,你們應該來到結論:『確實,這是那位世尊、阿羅漢、遍正覺者之語,這是那位上座的正確把握。』比丘們!你們應該憶持這第四大法教。
  比丘們!這些是四大法教。」
  在那裡,當世尊住在財富城的阿難塔廟時,他就對比丘們多作這法說:
  「像這樣是戒;像這樣是定;像這樣是慧,當已遍修習戒時,定有大果、大效益;當已遍修習定時,慧有大果、大效益;已遍修習慧的心就完全地解脫煩惱,即:欲的煩惱、有的煩惱、無明的煩惱。」
鐵匠之子純陀的事
  那時,世尊如其意住在財富城後,召喚尊者阿難:
  「來!阿難!我們去波婆城。」
  「是的,大德!」尊者阿難回答世尊。
  那時,世尊與大比丘僧團一起抵達波婆城,在那裡,世尊住在波婆城鐵匠之子純陀的芒果園中。
  鐵匠之子純陀聽聞:「世尊已到達波婆城,住在我的芒果園中。」那時,鐵匠之子純陀去見世尊。抵達後,向世尊問訊,接著坐在一旁。在一旁坐好後,世尊以法說開示、勸導、鼓勵鐵匠之子純陀,使之歡喜。那時,鐵匠之子純陀被世尊的法說開示、勸導、鼓勵、使之歡喜後,對世尊這麼說:
  「大德!請世尊與比丘僧團一起同意明天我的飲食[供養]。」
  世尊以沈默同意了。
  那時,鐵匠之子純陀知道世尊同意後,起座向世尊問訊,然後作右繞,接著離開。
  那時,那夜過後,鐵匠之子純陀在自己的住處準備勝妙的硬食與軟食,以及很多豬喜歡的菇蕈類後,時候到時通知世尊:
  「大德!時候已到,飲食已[準備]完成。」
  那時,世尊在午前時穿好衣服後,取鉢與僧衣,去鐵匠之子純陀的住處。抵達後,與比丘僧團一起在設置好的座位坐下。坐好後,世尊召喚鐵匠之子純陀:
  「純陀!凡這些所準備之豬喜歡的菇蕈類給我吃,而其他硬食與軟食給比丘僧團吃。」
  「是的,大德!」鐵匠之子純陀回答世尊後,凡所準備之豬喜歡的菇蕈類給世尊吃,而其他硬食與軟食給比丘僧團吃。
  那時,世尊召喚鐵匠之子純陀:
  「純陀!凡這些殘餘之豬喜歡的菇蕈類全部埋入坑裡,純陀!在這包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中,除了如來以外,我不見任何受用者能來到完全消化它。」
  「是的,大德!」鐵匠之子純陀回答世尊後,將殘餘之豬喜歡的菇蕈類全部埋入坑裡,然後去見世尊。抵達後,向世尊問訊,接著坐在一旁。在一旁坐好後,世尊以法說開示、勸導、鼓勵鐵匠之子純陀,使之歡喜,接著起座離開。
  那時,世尊吃了鐵匠之子純陀的食物後生病了,患血痢病,起激烈的、瀕臨死亡的感受,世尊正念、正知地忍受它,不被惱害。那時,世尊召喚尊者阿難:
  「來!阿難!我們去拘尸那羅。」
  「是的,大德!」尊者阿難回答世尊。
  「我聽聞:吃了鍛工純陀的食物後,
   堅固者接觸了,激烈的、瀕臨死亡的病,
   因為吃了豬喜歡的菇蕈類,大師激烈的病發作。
   下痢著,世尊說:我們去拘尸那羅城。」
取水
  那時,世尊離開道路,走向某棵樹下。抵達後,召喚尊者阿難:
  「來!阿難!請你為我將大衣摺成四折,阿難!我已疲倦,我要坐下。」
  「是的,大德!」尊者阿難回答世尊後,將大衣摺成四折,世尊在舖設好的座位坐下。坐好後,世尊召喚尊者阿難:
  「來!阿難!請你為我取水來,阿難!我已渴,我要喝。」
  當這麼說時,尊者阿難對世尊這麼說:
  「大德!現在,有五百輛之多的貨車駛過,那淺少的水被車輪切過,擾動而混濁地流動,大德!這有清澈的水、令人愉快的水、清涼的水、透明的水、美麗堤岸的、愉快的葛古踏河在不遠處,在那裡,世尊將[可]喝水,並作肢體的清涼。」
  第二次,世尊召喚尊者阿難:
  「來!阿難!請你為我取水來,阿難!我已渴,我要喝。」
  第二次,尊者阿難對世尊這麼說:
  「大德!現在,有五百輛之多的貨車駛過,那淺少的水被車輪切過,擾動而混濁地流動,大德!這有清澈的水、令人愉快的水、清涼的水、透明的水、美麗堤岸的、愉快的葛古踏河在不遠處,在那裡,世尊將[可]喝水,並作肢體的清涼。」
  第三次,世尊召喚尊者阿難:
  「來!阿難!請你為我取水來,阿難!我已渴,我要喝。」
  「是的,大德!」尊者阿難回答世尊後,取鉢,接著去那條河,那時,那淺小的河被車輪切過,擾動而混濁地流動著,當尊者阿難抵達時,清澈、清淨、不混濁地流動,那時,尊者阿難這麼想:
  「實在不可思議啊,先生!實在未曾有啊,先生!如來的大神通力、大威力狀態,因為這條淺小的河被車輪切過,它擾動而混濁地流動著,當我抵達時,它清澈、清淨、不混濁地流動。」
  以鉢取水後,去見世尊。抵達後,對世尊這麼說:
  「實在不可思議啊,大德!實在未曾有啊,大德!如來的大神通力、大威力狀態,大德!現在這條淺小的河被車輪切過,它擾動而混濁地流動著,當我抵達時,它清澈、清淨、不混濁地流動。世尊!請喝水,善逝!請喝水。」
  那時,世尊喝水。
末羅人之子晡古色的事
  當時,阿拉勒-葛拉麼的弟子,末羅人之子晡古色走在從拘尸那羅到波婆城的旅途中。末羅人之子晡古色看見世尊坐在某棵樹下,看見後,去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,末羅人之子晡古色對世尊這麼說:
  「實在不可思議啊,大德!實在未曾有啊,大德!大德!出家者們確實以寂靜的住處而住。從前,阿拉勒-葛拉麼走在旅途中,他離開道路,坐在不遠處的某棵樹下作中午的休息。大德!那時,有五百輛之多的貨車一一靠近駛過,大德!那時,走在那些貨車後面的某位男子去見阿拉勒-葛拉麼,抵達後,對阿拉勒-葛拉麼這麼說:『大德!是否看見五百輛之多的貨車駛過?』『不,朋友!我沒看見。』『大德!但,你聽見了什麼聲音嗎?』『不,朋友!我沒聽見聲音。』『大德!但,你在睡覺嗎?』『不,朋友!我沒睡覺。』『大德!但,你有意識嗎?』『是的,朋友!』『大德!你有意識;正醒著,有五百輛之多的貨車一一靠近駛過而既沒看見,也沒聽到聲音,大德!你的大衣是否被灰塵散布呢?』『是的,朋友!』大德!那時,那位男子這麼想:『實在不可思議啊,先生!實在未曾有啊,先生!出家者們確實以寂靜的住處而住,確實因為他有意識;正醒著,有五百輛之多的貨車一一靠近駛過而既沒看見,也沒聽到聲音。』他告知對阿拉勒-葛拉麼偉大的淨信後離開。」
  「晡古色!你怎麼想:有意識;正醒著,有五百輛之多的貨車一一靠近駛過而既沒看見,也沒聽到聲音,與有意識;正醒著,在天空下著雨、天空打雷並出現閃電、雷電爆裂時,既沒看見,也沒聽到聲音,哪個比較難做到?比較難克服?」
  「大德!五百輛貨車或六百輛貨車或七百輛貨車或八百輛貨車或九百輛貨車或一萬輛貨車將如何能比呢?有意識;正醒著,在天空下著雨、天空打雷並出現閃電、雷電爆裂時既沒看見,也沒聽到聲音,這比較難做到,比較難克服。」
  「晡古色!有一次,我住在阿都瑪的糠屋中,當時,天空下著雨、天空打雷並出現閃電、雷電爆裂,在糠屋不遠處有二個農夫兄弟與四頭牛被殺害,晡古色!那時,在阿都瑪的大群眾出來,去看被殺害的二個農夫兄弟與四頭牛,晡古色!當時,我從糠屋出來,在糠屋不遠處的屋外經行,晡古色!某位男子從那個大群眾中來見我。抵達後,向我問訊,接著在一旁站立。在一旁站好後,晡古色!我對那位男子這麼說:『朋友!現在,為何有這大群眾的集合呢?』『大德!現在,在天空下著雨、天空打雷並出現閃電、雷電爆裂時,有二個農夫兄弟與四頭牛被殺害,在這裡,有那大群眾的集合,大德!但,你[當時]在哪裡呢?』『朋友!我就在這裡。』『大德!但,你看見什麼嗎?』『不,朋友!我沒看見。』『大德!但,你聽見了什麼聲音嗎?』『不,朋友!我沒聽見聲音。』『大德!但,你在睡覺嗎?』『不,朋友!我沒睡覺。』『大德!但,你有意識嗎?』『是的,朋友!』『大德!你有意識;正醒著,在天空下著雨、天空打雷並出現閃電、雷電爆裂時,既沒看見,也沒聽到聲音嗎?』『是的,朋友!』晡古色!那時,那位男子這麼想:『實在不可思議啊,先生!實在未曾有啊,先生!出家者們確實以寂靜的住處而住,確實因為他有意識;正醒著,在天空下著雨、天空打雷並出現閃電、雷電爆裂時,既沒看見,也沒聽到聲音。』他告知對我偉大的淨信後,對我問訊,然後作右繞,接著離開。」
  當這麼說時,末羅人之子晡古色對世尊這麼說:
  「大德!凡我對阿拉勒-葛拉麼的淨信,我讓它在大風中吹走,或在湍急的水流中沖走。大德!太偉大了,大德!太偉大了,大德!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被世尊以種種法門說明。大德!我歸依世尊、法、比丘僧團,請世尊記得我為優婆塞,從今天起終生歸依。」
  那時,末羅人之子晡古色召喚某位男子:
  「來!某人!你為我取一對光亮的金色衣服來。」
  「是的,大德!」那位男子回答末羅人之子晡古色後,取了一對光亮的金色衣服來。那時,末羅人之子晡古色將那一對光亮的金色衣服親手交給世尊:
  「大德!這是一對光亮的金色衣服,請世尊出自憐愍我而接受它。」
  「這樣的話,晡古色!一件讓我穿,一件阿難。」
  「是的,大德!」末羅人之子晡古色回答世尊後,一件使世尊穿上,一件阿難。
  那時,世尊以法說開示、勸導、鼓勵末羅人之子晡古色,使之歡喜。那時,末羅人之子晡古色被世尊以法說開示、勸導、鼓勵,使之歡喜後,起座向世尊問訊,然後作右繞,接著離開。
  那時,在末羅人之子晡古色離開不久,尊者阿難將那一對光亮的金色衣服親手交給(穿到)世尊的身體。當世尊的身體被它穿上時,它看起來顯得失色。那時,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!所有如來的膚色都是清淨的、皎潔的,大德!當世尊的身體被這一對光亮的金色衣服穿上時,它看起來顯得失色。」
  「正是這樣,阿難!正是這樣,阿難!在二種時候如來身體的膚色成為極度清淨的、皎潔的,哪二種呢?如來現正覺無上遍正覺之夜與如來般涅槃於無餘涅槃界之夜,阿難!這是二種時候如來身體的膚色成為極度清淨的、皎潔的。阿難!今日,在後夜,在末羅拘尸那羅附近的沙羅樹林中的雙沙羅樹中間,將有如來的般涅槃。來!阿難!我們去葛古踏河。」
  「是的,大德!」尊者阿難回答世尊。
  「一對金色的衣服,晡古色令人帶來,
   被大師穿上,它失去輝耀。」
  那時,世尊與大比丘僧團去葛古踏河。抵達後,入葛古踏河沐浴、喝飲再出來,接著去芒果園。抵達後,召喚尊者純陀葛:
  「來!純陀葛!請你為我將大衣摺成四折,純陀葛!我已疲倦,我要躺下。」
  「是的,大德!」尊者純陀葛回答世尊後,將大衣摺成四折。那時,世尊以右脅作獅子臥,將[左]腳放在[右]腳上,正念、正知,作意了起來想,而在那裡,尊者純陀葛就坐在世尊前面。
  「佛陀去葛古踏小河,清澈的水、令人愉快的水、明淨的,
   形色{不}[非常]疲倦的大師進入,如來在世間中是無比肩的。
   大師沐浴與喝飲後再出來,在比丘眾中被置於首,
   這法被世尊打開、轉起,大仙去芒果園。
   他召喚名叫純陀葛的比丘:四折成為我躺下的墊子,
   純陀[葛?]以親自修習督促,就急速地四折成為墊子,
   形色{不}[非常]疲倦的大師躺下,在那裡,純陀[葛?]坐在面前。」
  那時,世尊召喚尊者阿難:
  「阿難![有人]可能會使鐵匠之子純陀的追悔生出:『純陀學友!那是你的損失,那是你的惡獲得,因為如來食用你的最後施食後,般涅槃。』阿難!鐵匠之子純陀的追悔應該這麼被排除:『純陀學友!那是你的獲得,那是你的好獲得,因為如來食用你的最後施食後,般涅槃。純陀學友!我在世尊面前曾聽到這樣;當面領受:『這二種完全相同結果的正果報施食比起其它施食有極更大果、更大效益,哪二種呢?如來食用施食後現正覺無上遍正覺、如來食用施食後般涅槃於無餘涅槃界,這二種完全相同結果的正果報施食比起其它施食有極更大果、更大效益。導向壽命的業被尊者鐵匠之子純陀累積;導向美貌的業被尊者鐵匠之子純陀累積;導向安樂的業被尊者鐵匠之子純陀累積;導向名聲的業被尊者鐵匠之子純陀累積;導向天界的業被尊者鐵匠之子純陀累積;導向統治權的業被尊者鐵匠之子純陀累積。』阿難!鐵匠之子純陀的追悔應該這麼被排除。」
  那時,世尊知道這個義理後,那時候自說優陀那:
  「施與者增大福德,[自我]抑制者怨恨不被累積,
   善者捨斷惡的,以貪瞋癡的滅盡而有涅槃。」
  第四誦品[終了]。
雙沙羅樹
  那時,世尊召喚尊者阿難:
  「來!阿難!我們去希連禪河對岸,去末羅拘尸那羅附近的沙羅樹林。」
  「是的,大德!」尊者阿難回答世尊。
  那時,世尊與大比丘僧團一起去希連禪河對岸,去末羅拘尸那羅附近的沙羅樹林。抵達後,召喚尊者阿難:
  「來!阿難!請你為我在雙沙羅樹林間頭朝北鋪設臥床,阿難!我已疲倦,我要躺下。」
  「是的,大德!」尊者阿難回答世尊後,在雙沙羅樹林間頭朝北鋪設臥床。那時,世尊以右脅作獅子臥,將[左]腳放在[右]腳上,正念、正知。
  當時,雙沙羅樹以非時節之花盛開,它們為了對如來的尊敬而飄落、散布、撒滿如來的身體;天的曼陀羅花也從空中落下,它們為了對如來的尊敬而飄落、散布、撒滿如來的身體;天的栴檀粉末也從空中落下,它們為了對如來的尊敬而飄落、散布、撒滿如來的身體;天的樂器也為了對如來的尊敬在空中被演奏;天的合唱也為了對如來的尊敬在空中轉起。
  那時,世尊召喚尊者阿難:
  「阿難!雙沙羅樹以非時節之花盛開,它們為了對如來的尊敬而飄落、散布、撒滿如來的身體;天的曼陀羅花也從空中落下,它們為了對如來的尊敬而飄落、散布、撒滿如來的身體;天的栴檀粉末也從空中落下,它們為了對如來的尊敬而飄落、散布、撒滿如來的身體;天的樂器也為了對如來的尊敬在空中被演奏;天的合唱也為了對如來的尊敬在空中轉起,阿難!迄今為止,如來沒被[這樣]恭敬、尊重、尊敬、禮拜、崇拜,阿難!凡比丘或比丘尼或優婆塞或優婆夷住於法隨法行、如法而行、隨法行者,他以最高的尊敬而恭敬、尊重、尊敬、禮拜、崇拜如來,阿難!因此,在這裡,『我們要住於法隨法行、如法而行、隨法行。』阿難!你們確實應該這麼學。」
優波哇那上座
  當時,尊者優波哇那站在世尊前面為世尊搧著風,那時,世尊拒絕尊者優波哇那:
  「比丘!請你離開,不要站在我前面。」
  那時,尊者阿難這麼想:
  「這位尊者優波哇那長時間為世尊的隨侍、近侍者、近從者,而世尊在最後的時機[卻]拒絕尊者優波哇那:『比丘!請你離開,不要站在我前面。』什麼因、什麼緣使世尊拒絕尊者優波哇那:『比丘!請你離開,不要站在我前面。』呢?」
  那時,尊者阿難對世尊這麼說:
  「大德!這位尊者優波哇那長時間為世尊的隨侍、近侍者、近從者,而世尊在最後的時機[卻]拒絕尊者優波哇那:『比丘!請你離開,不要站在我前面。』大德!什麼因、什麼緣使世尊拒絕尊者優波哇那:『比丘!請你離開,不要站在我前面。』呢?」
  「阿難!在十個世間界中的大部分天神,為了見如來而集合,阿難!所有在末羅拘尸那羅附近的沙羅樹林周圍十二由旬之所及沒有毛尖點可貫穿大小的地方未被有大力量的天神佈滿,阿難!天神們譏嫌:『我們為了見如來而從遠處來,如來、阿羅漢、遍正覺者很少出現於世間,就在今日後夜,如來將般涅槃,而這位有大力量的比丘[卻]站在世尊的前面阻擋,[使]我們不得在最後的時機看見如來。』」
  「大德!但,世尊注意到有什麽種類的天神呢?」
  「阿難!有在虛空而有地想的天神散髮號泣、揮舞手臂號泣、倒下打滾[而說]:『太快了,世尊將般涅槃,太快了,善逝將般涅槃,太快了,世間之眼將滅沒。』
  阿難!有在地上而有地想的天神散髮號泣、揮舞手臂號泣、倒下打滾[而說]:『太快了,世尊將般涅槃,太快了,善逝將般涅槃,太快了,世間之眼將滅沒。』
  但,凡那些已離貪的天神,他們正知正念地忍受[而說]:『諸行是無常的,[除此之外,]在這裡,那如何可得。』」
四個能激起宗教信仰心之處
  「大德!以前,在四方雨季安居的比丘為了見如來而來,我們得見、得親近那些值得尊敬的比丘,大德!但,世尊去逝後,我們不得見、不得親近那些值得尊敬的比丘了。」
  「阿難!有這四個有信的善男子能見、能激起宗教信仰心之處,哪四個呢?『在這裡,如來出生。』阿難!這是有信善男子的能見、能激起宗教信仰心之處;『在這裡,如來現正覺無上遍正覺。』阿難!這是有信善男子的能見、能激起宗教信仰心之處;『在這裡,無上法輪被如來轉起。』阿難!這是有信善男子的能見、能激起宗教信仰心之處;『在這裡,如來般涅槃於無餘涅槃界。』[之處]阿難!這是有信善男子的能見、能激起宗教信仰心之處,阿難!這些是四個有信的善男子能見、能激起宗教信仰心之處。
  阿難!信[仰型]的比丘、比丘尼、優婆塞、優婆夷們將到:『在這裡,如來出生。』『在這裡,如來現正覺無上遍正覺。』『在這裡,無上法輪被如來轉起。』『在這裡,如來般涅槃於無餘涅槃界。』阿難!凡任何塔廟巡禮者在來回[巡禮]時以淨信心死了,他們全部以身體的崩解,死後將往生到善趣、天界。」
阿難問題的談說
  「大德!對婦女,我們應該如何行動?」
  「阿難!不見。」
  「大德!當看見了時,我們應該如何行動?」
  「阿難!不交談。」
  「大德!但,當被交談時,我們應該如何行動?」
  「阿難!正念應該被建立。」
  「大德!對如來的遺體,我們應該如何行動?」
  「阿難!對如來的遺體供養,你們應該是不作為的,來!阿難!你們應該在核心利益上努力,應該在核心利益上實踐,應該住於不放逸、熱心、自我努力,阿難!有對如來極淨信的賢智剎帝利、賢智婆羅門、賢智屋主,他們將作如來的遺體供養。」
  「大德!對如來的遺體,應該如何行動?」
  「阿難!對如來的遺體應該如對轉輪王遺體那樣行動。」
  「大德!對轉輪王的遺體,應該如何行動?」
  「阿難!轉輪王的遺體以新的衣服包捲,以新的衣服包捲後,以毛已被梳立的棉布包捲,以毛已被梳立的棉布包捲後,以新的衣服包捲,……以這方式成對包捲轉輪王的遺體五百次後,放進鐵油槽,然後以另一個鐵槽覆蓋,[以]所有芳香木作火葬用柴堆,然後火化轉輪王的遺體,在十字路口建轉輪王的,阿難!對轉輪王的遺體,應該這樣行動,阿難!對如來的遺體應該如對轉輪王遺體那樣行動,阿難!應該在十字路口建如來的塔,在那裡,凡給與花環或香料或香粉,或問訊,或使心變得淨信者,則對他們將有長久的利益與安樂。
值得領受塔的人
  阿難!有這四種值得領受塔者,哪四種呢?如來、阿羅漢、遍正覺者是值得領受塔者;辟支佛是值得領受塔者;如來的弟子是值得領受塔者;轉輪王是值得領受塔者。
  阿難!緣於什麼理由如來、阿羅漢、遍正覺者是值得領受塔者呢?『這是那位世尊、阿羅漢、遍正覺者的塔。』阿難!眾人使心變得淨信,在那裡,他們使心變得淨信後,以身體的崩解,死後往生到善趣、天界,阿難!緣於這個理由如來、阿羅漢、遍正覺者是值得領受塔者。
  阿難!緣於什麼理由辟支佛是值得領受塔者呢?『這是那位世尊辟支佛的塔。』阿難!眾人使心變得淨信,在那裡,他們使心變得淨信後,以身體的崩解,死後往生到善趣、天界,阿難!緣於這個理由辟支佛是值得領受塔者。
  阿難!緣於什麼理由如來的弟子是值得領受塔者呢?『這是那位世尊、阿羅漢、遍正覺者之弟子的塔。』阿難!眾人使心變得淨信,在那裡,他們使心變得淨信後,以身體的崩解,死後往生到善趣、天界,阿難!緣於這個理由如來的弟子是值得領受塔者。
  阿難!緣於什麼理由轉輪王是值得領受塔者呢?『這是那位如法之法王的塔。』阿難!眾人使心變得淨信,在那裡,他們使心變得淨信後,以身體的崩解,死後往生到善趣、天界,阿難!緣於這個理由轉輪王是值得領受塔者。
  阿難!這些是四種值得領受塔者。」
阿難的未曾有法
  那時,尊者阿難進入住處後,靠著門柱站立哭泣:
  「我還是個有應該要作的有學,而我的大師將般涅槃,誰是對我憐愍者呢?」
  那時,世尊召喚某位比丘:
  「來!比丘!你以我的名義召喚阿難:『阿難學友!大師召喚你。』」
  「是的,大德!」那位比丘回答世尊後,就去見尊者阿難。抵達後,對尊者阿難這麼說:
  「阿難學友!大師召喚你。」
  「是的,學友!」尊者阿難回答那位比丘後,就去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,世尊對尊者阿難這麼說:
  「夠了,阿難!不要憂愁,不要悲泣,阿難!以前這不是被我說過嗎?與一切所愛的、合意的分離、別離、異離。阿難!在這裡,那如何可得:『凡那被生的、存在的、有為的、敗壞之法都不要被破壞。』這是不可能的!阿難!如來被你長時間以慈身業有益地、安樂地、無二[心]地、無量地;以慈語業有益地、安樂地、無二[心]地、無量地;以慈意業有益地、安樂地、無二[心]地、無量地侍奉,阿難!你已作了福德,精勤實踐,你將急速地成為無煩惱者。」
  那時,世尊召喚比丘們:
  「比丘們!凡那些存在於過去世的阿羅漢、遍正覺者,都有那些世尊的這第一隨侍,猶如我的阿難;凡那些存在於未來世的阿羅漢、遍正覺者,也都有那些世尊的這第一隨侍,猶如我的阿難;比丘們!阿難是賢智者,比丘們!阿難是有智慧者,他知道:『這是比丘們為了見如來的前往時機;這是比丘尼的時機;這是優婆塞的時機;這是優婆夷的時機;這是國王、國王大臣們、外道們、外道弟子們的時機。
  比丘們!有這四種關於阿難的不可思議之未曾有法,哪四種呢?比丘們!如果比丘眾為了見阿難而前往,他們經由看見而成為悅意的,在那裡,如果阿難說法,他們經由所說而成為悅意的,比丘們!當阿難沈默時,比丘眾就成為不滿足的。比丘們!如果比丘尼眾為了見阿難而前往,她們經由看見而成為悅意的,在那裡,如果阿難說法,她們經由所說而成為悅意的,比丘們!當阿難沈默時,比丘尼眾就成為不滿足的。比丘們!如果優婆塞眾為了見阿難而前往,他們經由看見而成為悅意的,在那裡,如果阿難說法,他們經由所說而成為悅意的,比丘們!當阿難沈默時,優婆塞眾就成為不滿足的。比丘們!如果優婆夷眾為了見阿難而前往,她們經由看見而成為悅意的,在那裡,如果阿難說法,她們經由所說而成為悅意的,比丘們!當阿難沈默時,優婆夷眾就成為不滿足的。比丘們!這些是四種關於阿難的不可思議之未曾有法。
  比丘們!有這四種關於轉輪王的不可思議之未曾有法,哪四種呢?比丘們!如果剎帝利眾為了見轉輪王而前往,他們經由看見而成為悅意的,在那裡,如果轉輪王講說,他們經由所說而成為悅意的,比丘們!當轉輪王沈默時,剎帝利眾就成為不滿足的。比丘們!如果婆羅門眾……(中略)比丘們!如果屋主眾……(中略)比丘們!如果沙門眾為了見轉輪王而前往,他們經由看見而成為悅意的,在那裡,如果轉輪王講說,他們經由所說而成為悅意的,比丘們!當轉輪王沈默時,沙門眾就成為不滿足的。同樣的,比丘們!有[這]四種關於阿難的不可思議之未曾有法,[哪四種呢?]比丘們!如果比丘眾為了見阿難而前往,他們經由看見而成為悅意的,在那裡,如果阿難說法,他們經由所說而成為悅意的,比丘們!當阿難沈默時,比丘眾就成為不滿足的。比丘們!如果比丘尼眾……(中略)優婆塞眾……(中略)優婆夷眾為了見阿難而前往,她們經由看見而成為悅意的,在那裡,如果阿難說法,她們經由所說而成為悅意的,比丘們!當阿難沈默時,優婆夷眾就成為不滿足的。比丘們!這些是四種關於阿難的不可思議之未曾有法。」
大善見經的教導
  當這麼說時,尊者阿難對世尊這麼說:
  「大德!世尊不要在這小城市、貧瘠城市的市郊般涅槃,大德!有其他大城市,即:瞻波城、王舍城、舍衛城、娑雞多城、憍賞彌城、波羅奈城,請世尊在那裡般涅槃,在那裡,有許多對如來極淨信的富裕剎帝利、富裕婆羅門、富裕屋主們,他們將作如來的遺體供養。」
  「阿難!不要這麼說,阿難!不要這麼說:『這是小城市、貧瘠城市的市郊。』
  阿難!從前,名叫大善見王是征服四天下、達成國土安定、具備七寶的如法法王。阿難!大善見王的王都是這拘尸那羅名叫咕薩瓦帝,東西有十二由旬長,南北有七由旬寬。阿難!咕薩瓦帝王都是成功的、繁榮的、人多的、豊饒的,阿難!猶如名叫阿勒葛曼大的天之王都是成功的、繁榮的、人多的、豊饒的。同樣的,阿難!咕薩瓦帝王都是成功的、繁榮的、人多的、豊饒的。阿難!咕薩瓦帝王都日夜不離十種聲音,即:象聲、馬聲、車聲、大鼓聲、小鼓聲、琵琶琴聲、歌聲、法螺聲、鐃鈸聲、手銅鑼聲,『請吃!請喝!請嚼!』為第十種聲音。
  去!阿難!你進入拘尸那羅後,請召喚拘尸那羅的末羅人:『襪謝德們!今天後夜如來將般涅槃,襪謝德們!請你們前進,襪謝德們!請你們前進,不要以後成為後悔者:如來的般涅槃是在我們的村落區,我們在最後機會[卻]不得見如來。』」
  「是的,大德!」尊者阿難回答世尊後,穿好衣服,取鉢與僧衣,自己與同伴進入拘尸那羅。
末羅人的禮拜
  當時,拘尸那羅的末羅人以某些必須作的事在集會所集合。那時,尊者阿難去拘尸那羅末羅人的集會所。抵達後,召喚拘尸那羅的末羅人:
  「襪謝德們!今天後夜如來將般涅槃,襪謝德們!請你們前進,襪謝德們!請你們前進,不要以後成為後悔者:如來的般涅槃是在我們的村落區,我們在最後機會[卻]不得見如來。」
  聽了尊者阿難的這言語後,末羅人與末羅人的兒子、末羅人的媳婦、末羅人的夫人們成為痛苦的、悲傷的、具備心苦的,有些散髮號泣、揮舞手臂號泣、倒下打滾[而說]:
  「太快了,世尊將般涅槃,太快了,善逝將般涅槃,太快了,世間之眼將滅沒。」
  那時,痛苦的、悲傷的、具備心苦的末羅人的兒子、末羅人的媳婦、末羅人的夫人們去末羅附近的沙羅樹林見尊者阿難。那時,尊者阿難這麼想:
  「如果我讓拘尸那羅的末羅人一個一個禮拜世尊,世尊還沒被拘尸那羅的末羅人禮拜完,此夜將已天亮了,讓我安排拘尸那羅的末羅人每回一家族禮拜世尊:『大德!像這樣名字的末羅人,還有兒子、妻子、眾人一起以頭禮拜世尊的足。』」
  那時,尊者阿難安排拘尸那羅的末羅人每回一家族禮拜世尊:
  「大德!像這樣名字的末羅人,還有兒子、妻子、眾人一起以頭禮拜世尊的足。」
  那時,尊者阿難以這個方法就在初夜使拘尸那羅的末羅人禮拜世尊[完畢]。
遊行者須跋陀的事
  當時,名叫須跋陀的遊行者住在拘尸那羅。
  遊行者須跋陀聽聞:
  「聽說在今夜的後夜,沙門喬達摩將般涅槃。」
  遊行者須跋陀心想:
  「我曾聽遊行者的耆宿大老們;老師與老師的老師說:『如來、阿羅漢、遍正覺者很少出現於世間。』而就在今夜的後夜,沙門喬達摩將般涅槃,我有這個困惑法生起,我對沙門喬達摩有這樣的淨信:『沙門喬達摩能教導我這樣的法,這樣,我應該能捨斷這個困惑法。』」
  那時,遊行者須跋陀到烏玻瓦達那,末羅族人的沙羅樹林,去見尊者阿難。抵達後,對尊者阿難這麼說:
  「阿難先生!我曾聽遊行者的耆宿大老們;老師與老師的老師說:『如來、阿羅漢、遍正覺者很少出現於世間。』而就在今夜的後夜,沙門喬達摩將般涅槃,我有這個困惑法生起,我對沙門喬達摩有這樣的淨信:『沙門喬達摩能教導我這樣的法,這樣,我應該能捨斷這個困惑法。』阿難先生!如果我得以見沙門喬達摩,那就好了!」
  「夠了!須跋陀道友!不要打擾如來!世尊已疲累。」
  第二次,遊行者須跋陀……(中略)。
  第三次,遊行者須跋陀對尊者阿難這麼說:
  「阿難先生!我曾聽遊行者的耆宿大老們;老師與老師的老師說:『如來、阿羅漢、遍正覺者很少出現於世間。』而就在今夜的後夜,沙門喬達摩將般涅槃,我有這個困惑法生起,我對沙門喬達摩有這樣的淨信:『沙門喬達摩能教導我這樣的法,這樣,我應該能捨斷這個困惑法。』阿難先生!如果我得以見沙門喬達摩,那就好了!」
  第三次,尊者阿難對遊行者須跋陀這麼說:
  「夠了!須跋陀道友!不要打擾如來!世尊已疲累。」
  世尊聽到尊者阿難與遊行者須跋陀這互相的交談。
  那時,世尊召喚尊者阿難:
  「夠了!阿難!不要阻止須跋陀,讓須跋陀得以見世尊,凡須跋陀將問我的任何事,都將從完全智之期待而問,非從惱害之期待,而凡我將對所問解說的,他將迅速了知。」
  那時,尊者阿難對遊行者須跋陀這麼說:
  「須跋陀道友!去吧!世尊允許你。」
  那時,遊行者須跋陀去見世尊。抵達後,與世尊互相歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,遊行者須跋陀對世尊這麼說:
  「喬達摩先生!凡這些團體的領導者,群眾的老師,有名望的知名開宗祖師,眾人公認有德行者的沙門、婆羅門,即:富蘭那迦葉、末迦利瞿舍羅、阿夷多翅舍欽婆羅、浮陀迦旃延、散惹耶毘羅梨子、尼乾陀若提子,全都如自己自稱的已證知呢?全都未證知呢?或者某些已證知,某些未證知呢?」
  「夠了!須跋陀!停止這個:『全都如自己自稱的已證知呢?全都未證知呢?或者某些已證知,某些未證知呢?』須跋陀!我將教導你法,須跋陀!你要聽!你要好好作意,我要說了。」
  「是的,大德!」遊行者須跋陀回答世尊。
  世尊這麼說:
  「須跋陀!凡在法律中,八支聖道不被發現者,在那裡面,[第一]沙門不被發現;在那裡面,第二沙門也不被發現;在那裡面,第三沙門也不被發現;在那裡面,第四沙門也不被發現,而,須跋陀!凡在法律中,八支聖道被發現者,在那裡面,[第一]沙門被發現;在那裡面,第二沙門也被發現;在那裡面,第三沙門也被發現;在那裡面,第四沙門也被發現,須跋陀!在這法律中,八支聖道被發現,就在這裡,有[第一]沙門;在這裡,有第二沙門;在這裡,有第三沙門;在這裡,有第四沙門,其它的議論者空無另外的沙門。而,須跋陀!如果這些比丘正住,則世間阿羅漢會是不空的。
  須跋陀!年二十九,尋求什麼是善而出家,
  須跋陀!從那時我出家已超過五十年。
  在關於真理之法處活躍,此處之外無[第一]沙門,
  也無第二沙門,也無第三沙門,也無第四沙門,
  其它的議論者空無另外的沙門,
  而,須跋陀!如果這些比丘正住,則世間阿羅漢會是不空的。」
  當這麼說時,遊行者須跋陀對世尊這麼說:
  「大德!太偉大了,大德!太偉大了,大德!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被世尊以種種法門說明。大德!我歸依世尊、法、比丘僧團。大德!願我得在世尊面前出家,願我得受具足戒。」
  「須跋陀!凡先前為其他外道者,希望在這法律中出家;希望受具足戒,他要四個月別住。經四個月後,獲得比丘們同意,使他出家受具足戒成為比丘,但個別例外由我確認。」
  「大德!如果先前為其他外道者,希望在這法律中出家;希望受具足戒,要滿四個月別住。經四個月後獲得比丘們同意,使他出家受具足戒成為比丘,我將四年別住,經四年後,獲得比丘們同意,使我出家受具足戒成為比丘。」
  那時,世尊召喚尊者阿難:
  「阿難!如果這樣,令須跋陀出家。」
  「是的,大德!」尊者阿難回答世尊。
  那時,遊行者須跋陀對尊者阿難這麼說:
  「阿難學友!這是你們的獲得,阿難學友!這是你們的好獲得,在這裡,以內住弟子之灌頂在大師面前被灌頂。」
  遊行者須跋陀得到在世尊的面前出家、受具足戒。
  受具足戒後不久,當尊者須跋陀住於獨處、隱退、不放逸、熱心、自我努力時,不久,以證智自作證後,在當生中進入後住於那善男子之所以從在家而正確地出家,成為非家生活的梵行無上目標,他證知:
  「出生已盡梵行已完成應該作的已作不再有這樣[輪迴]的狀態了。」
  尊者須跋陀成為眾阿羅漢之一,他是世尊最後的直接弟子
  第五誦品[終了]。
如來最後的話
  那時,世尊召喚尊者阿難:
  「阿難!但,你們可能會這麼想:『大師的教語已過去了,我們沒有大師了。』但,阿難!不應該這樣認為,阿難!凡你們被我教導、告知的法與律,我死後就是你們的大師。阿難!現在,比丘們以學友之語互相稱呼,我死後不應該這樣稱呼,阿難!較資淺的比丘應該被較長老的比丘以名字或以姓氏或以學友之語稱呼;較長老的比丘應該被較資淺的比丘稱呼『大德!』或『尊者!』阿難!我死後,當你們希望時,請僧團除去小小學處,阿難!我死後,對闡陀比丘應該施與梵罰。」
  「大德!但,什麼是梵罰?」
  「阿難!闡陀比丘如果說他欲求的,他既不應該被比丘們講說,也不應該被教誡、被訓誡。」
  那時,世尊召喚比丘們:
  「比丘們!對佛、法、僧團、正道、道跡,可能有某位比丘的懷疑或疑惑,比丘們!請你們問吧,不要以後成為後悔者:『我們的大師在面前時,我們沒能夠從世尊面前質問。』」
  當這麼說時,那些比丘變得沈默。
  第二次,世尊……(中略)。
  第三次,世尊召喚比丘們:
  「比丘們!對佛、法、僧團、正道、道跡,可能有某位比丘的懷疑或疑惑,比丘們!請你們問吧,不要以後成為後悔者:『我們的大師在面前時,我們沒能夠從世尊面前質問。』」
  第三次,那些比丘變得沈默。
  那時,世尊召喚比丘們:
  「比丘們!你們可能是出於敬重大師而不問,比丘們!請你們朋友對朋友述說。」
  當這麼說時,那些比丘變得沈默。
  那時,尊者阿難對世尊這麼說:
  「不可思議啊,大德!未曾有啊,大德!大德!我有這樣的淨信:『在這比丘僧團中,對佛、法、僧團、正道、道跡,沒有一位比丘的懷疑或疑惑。』」
  「阿難!你以淨信而說,阿難!在這裡,有如來的智:在這比丘僧團中,對佛、法、僧團、正道、道跡,沒有一位比丘的懷疑或疑惑,阿難!因為,這五百位比丘的最低比丘是不墮惡趣法、決定、以正覺為彼岸的入流者。」
  那時,世尊召喚比丘們:
  「好了,比丘們!我現在召喚你們:『諸行是消散法,你們要以不放逸使目標達成。』這是如來最後的話。」
般涅槃的談說
  那時,世尊進入初禪,從初禪出來後,進入第二禪,從第二禪出來後,進入第三禪,從第三禪出來後,進入第四禪,從第四禪出來後,進入空無邊處,從空無邊處等至出來後,進入識無邊處,從識無邊處等至出來後,進入無所有處,從無所有處等至出來後,進入非想非非想處,從非想非非想處等至出來後,進入想受滅
  那時,尊者阿難對尊者阿那律這麼說:
  「阿那律大德!世尊般涅槃了。」
  「阿難學友!世尊沒般涅槃,他已入想受滅。」
  那時,世尊從想受滅等至出來後,進入非想非非想處,從非想非非想處等至出來後,進入無所有處,從無所有處等至出來後,進入識無邊處,從識無邊處等至出來後,進入空無邊處,從空無邊處等至出來後,進入第四禪,從第四禪出來後,進入第三禪,從第三禪出來後,進入第二禪,從第二禪出來後,進入初禪,從初禪出來後,進入第二禪,從第二禪出來後,進入第三禪,從第三禪出來後,進入第四禪,從第四禪出來後,世尊直接般涅槃。
  當世尊般涅槃時,與般涅槃同時,發生大地震,令人恐懼、身毛豎立,並且天鼓破裂。當世尊般涅槃時,與般涅槃同時梵王娑婆主說這偈頌
  「世間中一切生存類的身體,都將躺下,
   因為像這樣的大師,世間中無與倫比者,
   已得力的如來,正覺者般涅槃了。」
  當世尊般涅槃時,與般涅槃同時,天帝釋說了這偈頌:
  「諸行確實是無常的,是生起與消散法,
   生起後被滅,它們的平息是樂。」
  當世尊般涅槃時,與般涅槃同時,尊者阿那律說了這偈頌:
  「沒有了入息出息,對像這樣心已住立者來說,
   不擾動,只向於寂靜,牟尼死了。
   以不動之心,忍受苦痛,
   就如燈火的熄滅,那是心的解脫。」
  當世尊般涅槃時,與般涅槃同時,尊者阿難說了這偈頌:
  「那時令人恐懼的,那時令人身毛豎立的,
   具一切殊勝行相者,正覺者般涅槃。」
  當世尊般涅槃時,那時,凡那些未離貪的比丘,有一些揮舞手臂號泣、倒下打滾[而說]:
  「太快了,世尊已般涅槃,太快了,善逝已般涅槃,太快了,世間之眼已滅沒。」
  但,凡那些已離貪的比丘,他們正知正念地忍受[而說]:
  「諸行是無常的,[除此之外,]在這裡,那如何可得。」
  那時,尊者阿那律召喚比丘們:
  「夠了,學友們!你們不要憂愁,不要悲泣,學友們!以前這不是被如來說過嗎?與一切所愛的、合意的分離、別離、異離。學友們!在這裡,那如何可得:『凡那被生的、存在的、有為的、敗壞之法都不要被破壞。』這是不可能的!學友們!天神們譏嫌。」
  「大德!但,尊者阿那律注意到有什麽種類的天神呢?」
  「學友們!有在虛空而有地想的天神散髮號泣、揮舞手臂號泣、倒下打滾[而說]:『太快了,世尊已般涅槃,太快了,善逝已般涅槃,太快了,世間之眼已滅沒。』學友們!有在地上而有地想的天神散髮號泣、揮舞手臂號泣、倒下打滾[而說]:『太快了,世尊已般涅槃,太快了,善逝已般涅槃,太快了,世間之眼將滅沒。』但,凡那些已離貪的天神,他們正知正念地忍受[而說]:『諸行是無常的,[除此之外,]在這裡,那如何可得。』」
  那時,尊者阿那律與尊者阿難以法談度過該夜的剩餘部分。
  那時,尊者阿那律召喚尊者阿難:
  「去!阿難學友!請你進入拘尸那羅後,召喚拘尸那羅的末羅人:『襪謝德們!世尊已般涅槃,現在,請你們考量適當的時間。』」
  「是的,大德!」尊者阿難回答尊者阿那律後,在午前時穿好衣服後,取鉢與僧衣,自己與同伴進入拘尸那羅。
  當時,拘尸那羅的末羅人以必須作那件事在集會所集合。那時,尊者阿難去拘尸那羅末羅人的集會所。抵達後,召喚拘尸那羅的末羅人:
  「襪謝德們!世尊已般涅槃,現在,請你們考量適當的時間。」
  聽了尊者阿難的這言語後,末羅人與末羅人的兒子、末羅人的媳婦、末羅人的夫人們成為痛苦的、悲傷的、具備心苦的,有些散髮號泣、揮舞手臂號泣、倒下打滾[而說]:
  「太快了,世尊已般涅槃,太快了,善逝已般涅槃,太快了,世間之眼已滅沒。」
世尊遺體供養
  那時,拘尸那羅的末羅人命令男子們:
  「那樣的話,某人!請你們收集所有拘尸那羅的香料、花環與樂器。」
  那時,拘尸那羅的末羅人取所有拘尸那羅的香料、花環與樂器,以及五百套衣服後,去末羅附近的沙羅樹林世尊遺體處。抵達後,以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體,作遮陽篷、準備圓形帳蓬,度過[第]一天。
  那時,拘尸那羅的末羅人這麼想:
  「今天已過了火化世尊遺體的時機,現在,我們將在明天火化世尊的遺體。」
  那時,拘尸那羅的末羅人以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體,作遮陽篷、準備圓形帳蓬,度過第二個白天;度過第三個白天;度過第四個白天;度過第五個白天;度過第六個白天。
  那時,第七個白天,拘尸那羅的末羅人這麼想:
  「我們以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體,我們將向南運送到城的南邊,向外面到城外南邊,火化世尊的遺體。」
  當時,八位上首的末羅人洗頭後,穿上新衣:「我們將舉起世尊的遺體。」但不能舉起。那時,拘尸那羅的末羅人對尊者阿那律這麼說:「阿那律大德!什麼因、什麼緣,這八位上首的末羅人洗頭後,穿上新衣:『我們將舉起世尊的遺體。』但不能舉起呢?」
  「襪謝德們!你們的欲求是一種,天神們的欲求是另一種。」
  「大德!但,天神們的欲求是什麼呢?」
  「襪謝德們!你們的欲求是:『我們以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體,我們將向南運送到城的南邊,向外面到城外南邊,火化世尊的遺體。』天神們的欲求是:『我們以天的舞蹈、歌唱、奏樂、香料恭敬、尊重、尊敬、崇敬世尊的遺體,我們將向北運送到城的北邊,經由北門入城,向中央運送到城的中央,經由東門出城,向東到名叫繫冠的末羅人塔廟,在那裡,火化世尊的遺體。』」
  「大德!我們願如天神們的欲求。」
  當時,所有拘尸那羅之所及,連間隙、陰溝下水道、垃圾堆,被落下的曼陀羅花及膝高地覆蓋,那時,天神與拘尸那羅的末羅人以天的與人的舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體,向北運送到城的北邊,經由北門入城,向中央運送到城的中央,經由東門出城,向東到名叫繫冠的末羅人塔廟,在那裡,放下世尊的遺體。
  那時,拘尸那羅的末羅人對尊者阿難這麼說:
  「阿難大德!對世尊的遺體,我們應該如何行動?」
  「襪謝德們!對如來的遺體應該如對轉輪王遺體那樣行動。」
  「阿難大德!對轉輪王的遺體,應該如何行動?」
  「襪謝德們!轉輪王的遺體以新的衣服包捲,以新的衣服包捲後,以毛已被梳立的棉布包捲,以毛已被梳立的棉布包捲後,以新的衣服包捲,……以這方式成對包捲轉輪王的遺體五百次後,放進鐵油槽,然後以另一個鐵槽覆蓋,[以]所有芳香木作火葬用柴堆,然後火化轉輪王的遺體,在十字路口建轉輪王的塔,襪謝德們!對轉輪王的遺體,應該這樣行動,襪謝德們!對如來的遺體應該如對轉輪王遺體那樣行動,襪謝德們!應該在十字路口建如來的塔,在那裡,凡給與花環或香料或香粉,或問訊,或使心變得淨信者,則對他們將有長久的利益與安樂。」
  那時,拘尸那羅的末羅人命令男子們:
  「那樣的話,某人!請你們收集末羅毛已被梳立的棉布。」」
  那時,拘尸那羅的末羅人以新的衣服包捲世尊的遺體,以新的衣服包捲後,以毛已被梳立的棉布包捲,以毛已被梳立的棉布包捲後,以新的衣服包捲,……以這方式成對包捲轉世尊的遺體五百次後,放進鐵油槽,然後以另一個鐵槽覆蓋,[以]所有芳香木作火葬用柴堆,然後將世尊的遺體放上火葬用柴堆。
大迦葉的事
  當時,尊者大迦葉與大比丘僧團五百位比丘一起在從波婆城到拘尸那羅的旅途中。那時,尊者大迦葉離開道路,坐在某棵樹下。當時,某位邪命外道從拘尸那羅握持曼陀羅花後,在到拘尸那羅的旅途中。尊者大迦葉看見那位邪命外道遠遠地走來,看見後,對那位邪命外道這麼說:
  「道友!你知道我們的大師嗎?」
  「是的,道友!我知道,今天,沙門喬達摩已般涅槃七天了,我從那裡拿了這曼陀羅花。」
  在那裡,凡那些未離貪的比丘,有一些揮舞手臂號泣、倒下打滾[而說]:
  「太快了,世尊已般涅槃,太快了,善逝已般涅槃,太快了,世間之眼已滅沒。」
  但,凡那些已離貪的比丘,他們正知正念地忍受[而說]:
  「諸行是無常的,[除此之外,]在這裡,那如何可得。」
  當時,名叫善吉祥的年老出家者坐在那群群眾中,那時,善吉祥年老出家者對那些比丘這麼說:
  「夠了,學友們!你們不要憂愁,你們不要悲泣,我們完全擺脫了那位大沙門,我們被逼煩惱:『這適合你們,這不適合你們。』而現在,我們將作所有我們想要的;我們將不作所有我們不想要的。」
  那時,尊者大迦葉召喚比丘們:
  「夠了,學友們!你們不要憂愁,你們不要悲泣,以前這不是被世尊說過嗎?與一切所愛的、合意的分離、別離、異離。學友們!在這裡,那如何可得:凡那被生的、存在的、有為的、敗壞之法、那如來的身體都不要被破壞,這是不可能的!」
  當時,四位上首的末羅人洗頭後,穿上新衣:「我們將點燃世尊的火葬用柴堆。」但不能點燃。那時,拘尸那羅的末羅人對尊者阿那律這麼說:「阿那律大德!什麼因、什麼緣,這四位上首的末羅人洗頭後,穿上新衣:『我們將點燃世尊的火葬用柴堆。』但不能點燃呢?」
  「襪謝德們!天神們的欲求是以別的方式。」
  「大德!但,天神們的欲求是什麼呢?」
  「襪謝德們!天神們的欲求是:『這位尊者大迦葉與大比丘僧團五百位比丘一起在從波婆城到拘尸那羅的旅途中,那位世尊的火葬用柴堆將不被點燃,直到尊者大迦葉以頭禮拜世尊的足為止。」
  「大德!我們願如天神們的欲求。」
  那時,尊者大迦葉去拘尸那羅名叫繫冠的末羅人塔廟、世尊的火葬用柴堆。抵達後,整理衣服到一邊肩膀,合掌鞠躬後,作右繞火葬用柴堆三回,接著以頭禮拜世尊的足,那五百位比丘也整理衣服到一邊肩膀,合掌鞠躬後,作右繞火葬用柴堆三回,接著以頭禮拜世尊的足。當被尊者大迦葉與那五百位比丘禮拜時,世尊的火葬用柴堆就自己被點燃。
  當世尊的遺體被點燃時,凡是「外皮」、「皮膚」、「肉」 、「筋腱」、「關節液」,既沒有灰被看到,也沒有灰末,只剩餘遺骨。猶如當酥或油被點燃時,既沒有灰被看到,也沒有灰末,同樣的,當世尊的遺體被點燃時,凡是「外皮」、「皮膚」、「肉」 、「筋腱」、「關節液」,既沒有灰被看到,也沒有灰末,只剩餘遺骨。那五百套衣服只有二件衣服沒被燃燒:最裡面的與最外面的。當世尊的遺體被燒盡時,天空出現陣雨,使世尊的火葬用柴堆熄滅;沙羅樹的水湧出,使世尊的火葬用柴堆熄滅;拘尸那羅的末羅人以一切香水使世尊的火葬用柴堆熄滅。那時,拘尸那羅的末羅人在集會所中作矛槍圍起的籬笆柵欄,圍起弓的柵欄後,以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺骨七天。
遺骨的分配
  摩揭陀國阿闍世王韋提希子聽聞:「聽說世尊已在拘尸那羅般涅槃了。」那時,摩揭陀國阿闍世王韋提希子對拘尸那羅的末羅人派遣使者:「世尊是剎帝利,我也是剎帝利,我值得領受部分世尊遺骨,我也要為世尊的遺骨建大塔。」
  毘舍離的離車族人聽聞:「聽說世尊已在拘尸那羅般涅槃了。」那時,毘舍離的離車族人對拘尸那羅的末羅人派遣使者:「世尊是剎帝利,我們也是剎帝利,我們值得領受部分世尊遺骨,我們也要為世尊的遺骨建大塔。」
  住在迦毘羅衛的釋迦人聽聞:「聽說世尊已在拘尸那羅般涅槃了。」那時,迦毘羅衛的釋迦人對拘尸那羅的末羅人派遣使者:「世尊是我們的最勝親族,我們值得領受部分世尊遺骨,我們也要為世尊的遺骨建大塔。」
  遮羅頗的跋離人聽聞:「聽說世尊已在拘尸那羅般涅槃了。」那時,遮羅頗的跋離人對拘尸那羅的末羅人派遣使者:「世尊是剎帝利,我們也是剎帝利,我們值得領受部分世尊遺骨,我們也要為世尊的遺骨建大塔。」
  羅摩村的拘利人聽聞:「聽說世尊已在拘尸那羅般涅槃了。」那時,羅摩村的拘利人對拘尸那羅的末羅人派遣使者:「世尊是剎帝利,我們也是剎帝利,我們值得領受部分世尊遺骨,我們也要為世尊的遺骨建大塔。」
  毘留提的婆羅門聽聞:「聽說世尊已在拘尸那羅般涅槃了。」那時,毘留提的婆羅門對拘尸那羅的末羅人派遣使者:「世尊是剎帝利,我是婆羅門,我值得領受部分世尊遺骨,我也要為世尊的遺骨建大塔。」
  波婆城的末羅人聽聞:「聽說世尊已在拘尸那羅般涅槃了。」那時,波婆城的末羅人對拘尸那羅的末羅人派遣使者:「世尊是剎帝利,我們也是剎帝利,我們值得領受部分世尊遺骨,我們也要為世尊的遺骨建大塔。」
  當這麼說時,拘尸那羅的末羅人對那些群眾這麼說:「世尊在我們村落區般涅槃,我們將不給部分世尊遺骨。」
  當這麼說時,兜那婆羅門這麼說:
  「尊師們!請聽我一語,我們的佛陀有忍耐之語,
   如果對最上人遺骨的分配有紛爭,那不好。
   尊師們!全部以和睦、和合,和好地作八分,
   讓廣大的四方有塔,眾人對有眼者有淨信。」
  「那樣的話,婆羅門!請你就以八份平分世尊遺骨。」
  「是的,先生!」兜那婆羅門那些群眾後,以八份平分世尊遺骨,然對那些群眾這麼說:
  「尊師們!請給我這個[裝世尊遺骨的]容器,我也要為容器建大塔。」
  他們給兜那婆羅門容器。
  胡椒林的摩利亞人聽聞:「聽說世尊已在拘尸那羅般涅槃了。」那時,胡椒林的摩利亞人對拘尸那羅的末羅人派遣使者:「世尊是剎帝利,我們也是剎帝利,我們值得領受部分世尊遺骨,我們也要為世尊的遺骨建大塔。」
  「沒有部分世尊遺骨了,世尊遺骨已被分配了,請你們從這裡拿炭火。」
  他們從那裡拿走炭火。
遺骨塔的尊敬
  那時,摩揭陀國阿闍世王韋提希子在王舍城為世尊的遺骨建大塔;毘舍離的離車族人也在毘舍離為世尊的遺骨建大塔;住在迦毘羅衛的釋迦人也在迦毘羅衛為世尊的遺骨建大塔;遮羅頗的跋離人也在遮羅頗為世尊的遺骨建大塔;羅摩村的拘利人也在羅摩村為世尊的遺骨建大塔;毘留提的婆羅門也在毘留提為世尊的遺骨建大塔;波婆城的末羅人也在波婆城為世尊的遺骨建大塔;拘尸那羅的末羅人也在拘尸那羅為世尊的遺骨建大塔;兜那婆羅門也為容器建大塔;胡椒林的摩利亞人也在胡椒林為炭火建大塔,像這樣,有八個遺骨塔,第九為容器塔,第十為炭火塔,從前,這是這樣的。
  「有八桶有眼者的遺骨,七桶在贍部洲讓人們尊敬,
   一桶最上人的[遺骨],在羅摩村被龍王尊敬。
   一顆牙齒被三十三天尊敬,還有一顆在健陀羅城讓人們尊敬,
   還有一顆在迦陵伽王的領土,還有一顆被龍王尊敬。
   以其光輝[豐富]這大地,大地被最勝的供物裝飾,
   這樣,這有眼者的遺骨,被善恭敬、被恭敬者恭敬。
   被天王、龍王、人王尊敬,就像這樣,被人間最上的王尊敬,
   請你們合掌後禮拜他,佛陀確實是百劫難得的。」
  「四十顆平整的牙齒,全部頭髮與體毛,
   天神拿走一個,鐵圍山的相傳。」
  般涅槃大經第三終了。
DN.16/(3) Mahāparinibbānasuttaṃ
   131. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti. So evamāha– “ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmi vajjī”ti.
   132. Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi– “ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi– ‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha– “ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī’”ti. Yathā te bhagavā byākaroti, taṃ sādhukaṃ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṃ bhaṇantī”ti.
Vassakārabrāhmaṇo
   133. “Evaṃ, bho”ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi rājagahamhā niyyāsi, yena gijjhakūṭo pabbato tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca– “rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha– ‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī’”ti.
Rāja-aparihāniyadhammā
   134. Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “kinti te, ānanda, sutaṃ, ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’ti? “Sutaṃ metaṃ, bhante– ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā”ti. “Yāvakīvañca, ānanda, vajjī abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
   “Kinti te, ānanda, sutaṃ ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’ti? “Sutaṃ metaṃ, bhante– ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī”ti. “Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
   “Kinti te, ānanda, sutaṃ, ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti? “Sutaṃ metaṃ, bhante– ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti. “Yāvakīvañca, ānanda, “vajjī apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
   “Kinti te, ānanda, sutaṃ, ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti? “Sutaṃ metaṃ, bhante– ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti. “Yāvakīvañca, ānanda, vajjī ye te vajjīnaṃ vajjimahallakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
   “Kinti te, ānanda, sutaṃ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti? “Sutaṃ metaṃ, bhante– ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī’”ti. “Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
   “Kinti te, ānanda, sutaṃ, ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti? “Sutaṃ metaṃ, bhante– ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṃ karonti mānenti pūjenti tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti. “Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
   “Kinti te, ānanda, sutaṃ, ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti? “Sutaṃ metaṃ, bhante ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti. “Yāvakīvañca, ānanda, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.
   135. Atha kho bhagavā vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi– “ekamidāhaṃ, brāhmaṇa, samayaṃ vesāliyaṃ viharāmi sārandade cetiye. Tatrāhaṃ vajjīnaṃ ime satta aparihāniye dhamme desesiṃ. Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.
   Evaṃ vutte, vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca– “ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṃ vajjīnaṃ vuddhiyeva pāṭikaṅkhā, no parihāni Ko pana vādo sattahi aparihāniyehi dhammehi. Akaraṇīyāva, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṃ yuddhassa, aññatra upalāpanāya aññatra mithubhedā. Handa ca dāni mayaṃ, bho gotama, gacchāma bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.
Bhikkhu-aparihāniyadhammā
   136. Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ āmantesi– “gaccha tvaṃ, ānanda, yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ etadavoca– “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṃ maññatī”ti.
   Atha kho bhagavā uṭṭhāyāsanā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi– “satta vo, bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Yāvakīvañca bhikkhave, bhikkhū abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṃ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṃ upaṭṭhapessanti– ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   137. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṃ icchānaṃ vasaṃ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṃ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   138. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi …pe… “yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti …pe… hirimanā bhavissanti… ottappī bhavissanti… bahussutā bhavissanti… āraddhavīriyā bhavissanti… upaṭṭhitassatī bhavissanti… paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   139. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāvessanti …pe… dhammavicayasambojjhaṅgaṃ bhāvessanti… vīriyasambojjhaṅgaṃ bhāvessanti… pītisambojjhaṅgaṃ bhāvessanti… passaddhisambojjhaṅgaṃ bhāvessanti… samādhisambojjhaṅgaṃ bhāvessanti… upekkhāsambojjhaṅgaṃ bhāvessanti, vuddhiyeva bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā no parihāni.
   140. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṃ bhāvessanti …pe… anattasaññaṃ bhāvessanti… asubhasaññaṃ bhāvessanti… ādīnavasaññaṃ bhāvessanti… pahānasaññaṃ bhāvessanti… virāgasaññaṃ bhāvessanti… nirodhasaññaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   141. “Cha, vo bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Yāvakīvañca bhikkhave, bhikkhū mettaṃ kāyakammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū mettaṃ vacīkammaṃ paccupaṭṭhāpessanti …pe… mettaṃ manokammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū yāni kāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca, bhikkhave, bhikkhū yāyaṃ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
   “Yāvakīvañca bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.
   142. Tatra sudaṃ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
   143. Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena ambalaṭṭhikā tadavasari. Tatra sudaṃ bhagavā ambalaṭṭhikāyaṃ viharati rājāgārake. Tatrāpi sudaṃ bhagavā ambalaṭṭhikāyaṃ viharanto rājāgārake etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
   144. Atha kho bhagavā ambalaṭṭhikāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena nāḷandā tadavasari, tatra sudaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane
Sāriputtasīhanādo
   145. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca– “evaṃ pasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan”ti. “Uḷārā kho te ayaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’ti.
   “Kiṃ te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā– ‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti? “No hetaṃ, bhante”.
   “Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā– ‘evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto bhavissanti itipī’”ti? “No hetaṃ, bhante”.
   “Kiṃ pana te, sāriputta, ahaṃ etarahi arahaṃ sammāsambuddho cetasā ceto paricca vidito– “evaṃsīlo bhagavā itipi evaṃdhammo evaṃpañño evaṃvihārī evaṃvimutto bhagavā itipī’”ti? “No hetaṃ, bhante”.
   “Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi. Atha kiñcarahi te ayaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito– ‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’”ti?
   146. “Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi, api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ, tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. Evameva kho me, bhante, dhammanvayo vidito – ‘ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho’”ti.
   147. Tatrapi sudaṃ bhagavā nāḷandāyaṃ viharanto pāvārikambavane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Dussīla-ādīnavā
   148. Atha kho bhagavā nāḷandāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena pāṭaligāmo tadavasari. Assosuṃ kho pāṭaligāmikā upāsakā– “bhagavā kira pāṭaligāmaṃ anuppatto”ti. Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ– “adhivāsetu no, bhante, bhagavā āvasathāgāran”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena āvasathāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ āvasathāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ patiṭṭhāpetvā telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ– “sabbasantharisanthataṃ, bhante, āvasathāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito; yassadāni, bhante, bhagavā kālaṃ maññatī”ti. Atha kho bhagavā sāyanhasamayaṃ. Nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā. Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantameva purakkhatvā.
   149. Atha kho bhagavā pāṭaligāmike upāsake āmantesi– “pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Katame pañca? Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati. Ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
   “Puna caparaṃ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā.
   “Puna caparaṃ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati– yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ– avisārado upasaṅkamati maṅkubhūto. Ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā.
   “Puna caparaṃ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṅkaroti. Ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā.
   “Puna caparaṃ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā. Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.
Sīlavantta-ānisaṃsā
   150. “Pañcime gahapatayo, ānisaṃsā sīlavato sīlasampadāya. Katame pañca? Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati. Ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.
   “Puna caparaṃ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.
   “Puna caparaṃ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati– yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamati amaṅkubhūto. Ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.
   “Puna caparaṃ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṅkaroti. Ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.
   “Puna caparaṃ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya. Ime kho, gahapatayo, pañca ānisaṃsā sīlavato sīlasampadāyā”ti.
   151. Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi– “abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṃ maññathā”ti. “Evaṃ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṃ pāvisi.
Pāṭaliputtanagaramāpanaṃ
   152. Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. Tena samayena sambahulā devatāyo sahasseva
pāṭaligāme vatthūni pariggaṇhanti. Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Atha kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ ānandaṃ āmantesi– “ke nu kho, ānanda, pāṭaligāme nagaraṃ māpentī”ti ? “Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāyā”ti. “Seyyathāpi, ānanda, devehi tāvatiṃsehi saddhiṃ mantetvā, evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. Idhāhaṃ, ānanda, addasaṃ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṃ ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yāvatā, ānanda, ariyaṃ āyatanaṃ yāvatā vaṇippatho idaṃ agganagaraṃ bhavissati pāṭaliputtaṃ puṭabhedanaṃ Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti– aggito vā udakato vā mithubhedā vā”ti.
   153. Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu, ekamantaṃ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṃ etadavocuṃ– “adhivāsetu no bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṃ viditvā yena sako āvasatho tenupasaṅkamiṃsu; upasaṅkamitvā sake āvasathe paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesuṃ– “kālo, bho gotama, niṭṭhitaṃ bhattan”ti.
   Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sunidhavassakārānaṃ magadhamahāmattānaṃ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesuṃ sampavāresuṃ. Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi–
   “Yasmiṃ padese kappeti, vāsaṃ paṇḍitajātiyo;
   Sīlavantettha bhojetvā, saññate brahmacārayo.
   “Yā tattha devatā āsuṃ, tāsaṃ dakkhiṇamādise;
   Tā pūjitā pūjayanti, mānitā mānayanti naṃ.
   “Tato naṃ anukampanti, mātā puttaṃva orasaṃ;
   Devatānukampito poso, sadā bhadrāni passatī”ti.
   Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
   154. Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti– “yenajja samaṇo gotamo dvārena nikkhamissati, taṃ gotamadvāraṃ nāma bhavissati. Yena titthena gaṅgaṃ nadiṃ tarissati, taṃ gotamatitthaṃ nāma bhavissatī”ti. Atha kho bhagavā yena dvārena nikkhami taṃ gotamadvāraṃ nāma ahosi. Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Appekacce manussā nāvaṃ pariyesanti, appekacce uḷumpaṃ pariyesanti, appekacce kullaṃ bandhanti apārā, pāraṃ gantukāmā. Atha kho bhagavā– seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṃ bhikkhusaṅghena. Addasā kho bhagavā te manusse appekacce nāvaṃ pariyesante appekacce uḷumpaṃ pariyesante appekacce kullaṃ bandhante apārā pāraṃ gantukāme. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi–
   “Ye taranti aṇṇavaṃ saraṃ, setuṃ katvāna visajja pallalāni.
   Kullañhi jano bandhati, tiṇṇā medhāvino janā”ti.
   Paṭhamabhāṇavāro.
Ariyasaccakathā
   155. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena koṭigāmo tadavasari. Tatra sudaṃ bhagavā koṭigāme viharati. Tatra kho bhagavā bhikkhū āmantesi–
   “Catunnaṃ bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Katamesaṃ catunnaṃ? Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhasamudayaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthidāni punabbhavo”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā–
   “Catunnaṃ ariyasaccānaṃ, yathābhūtaṃ adassanā;
   Saṃsitaṃ dīghamaddhānaṃ, tāsu tāsveva jātisu.
   Tāni etāni diṭṭhāni, bhavanetti samūhatā;
   Ucchinnaṃ mūlaṃ dukkhassa, natthi dāni punabbhavo”ti.
   Tatrapi sudaṃ bhagavā koṭigāme viharanto etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Anāvattidhammasambodhiparāyaṇā
   156. Atha kho bhagavā koṭigāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena nātikā tenupaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena nātikā tadavasari. Tatrapi sudaṃ bhagavā nātike viharati giñjakāvasathe. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Nandā nāma, bhante, bhikkhunī nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo? Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati ko abhisamparāyo? Kukkuṭo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Kāḷimbo nāma, bhante, upāsako …pe… nikaṭo nāma, bhante, upāsako… kaṭissaho nāma, bhante, upāsako… tuṭṭho nāma, bhante, upāsako… santuṭṭho nāma, bhante, upāsako… bhaddo nāma, bhante, upāsako… subhaddo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo”ti?
   157. “Sāḷho, ānanda, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. Nandā, ānanda, bhikkhunī pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā. Sudatto, ānanda, upāsako tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissati. Sujātā, ānanda, upāsikā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. Kukkuṭo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. Kāḷimbo, ānanda, upāsako …pe… nikaṭo, ānanda, upāsako… kaṭissaho ānanda, upāsako… tuṭṭho, ānanda, upāsako … santuṭṭho, ānanda, upāsako… bhaddo, ānanda, upāsako… subhaddo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā Paropaññāsaṃ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
Dhammādāsadhammapariyāyā
   158. “Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṅkareyya. Tasmiṃyeva kālaṅkate tathāgataṃ upasaṅkamitvā etamatthaṃ pucchissatha, vihesā hesā, ānanda, tathāgatassa. Tasmātihānanda, dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
   159. “Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya– ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti?
   “Idhānanda ariyasāvako buddhe aveccappasādena samannāgato hoti– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
   “Dhamme aveccappasādena samannāgato hoti– ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.
   “Saṅghe aveccappasādena samannāgato hoti– ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.
   “Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
   “Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
   Tatrapi sudaṃ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti–
   “Iti sīlaṃ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
   160. Atha kho bhagavā nātike yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena vesālī tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi–
   “Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.
   “Kathañca bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṃ vo amhākaṃ anusāsanī”ti.
Ambapālīgaṇikā
   161. Assosi kho ambapālī gaṇikā– “bhagavā kira vesāliṃ anuppatto vesāliyaṃ viharati mayhaṃ ambavane”ti. Atha kho ambapālī gaṇikā bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyāsi. Yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ambapāliṃ gaṇikaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavoca– “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho ambapālī gaṇikā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
   Assosuṃ kho vesālikā licchavī– “bhagavā kira vesāliṃ anuppatto vesāliyaṃ viharati ambapālivane”ti. Atha kho te licchavī bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṃsu. Tatra ekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, ekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, ekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, ekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā. Atha kho ambapālī gaṇikā daharānaṃ daharānaṃ licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ yugena yugaṃ paṭivaṭṭesi. Atha kho te licchavī ambapāliṃ gaṇikaṃ etadavocuṃ– “kiṃ, je ambapāli daharānaṃ daharānaṃ licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ yugena yugaṃ paṭivaṭṭesī”ti? “Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. “Dehi, je ambapāli, etaṃ bhattaṃ satasahassenā”ti. “Sacepi me, ayyaputtā, vesāliṃ sāhāraṃ dassatha, evamahaṃ taṃ bhattaṃ na dassāmī”ti. Atha kho te licchavī aṅguliṃ phoṭesuṃ– “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.
   Atha kho te licchavī yena ambapālivanaṃ tena pāyiṃsu. Addasā kho bhagavā te licchavī dūratova āgacchante. Disvāna bhikkhū āmantesi– “yesaṃ, bhikkhave, bhikkhūnaṃ devā tāvatiṃsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṃ; apaloketha, bhikkhave licchaviparisaṃ; upasaṃharatha, bhikkhave, licchaviparisaṃ– tāvatiṃsasadisan”ti. Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavocuṃ– “adhivāsetu no, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Atha kho bhagavā te licchavī etadavoca– “adhivutthaṃ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti. Atha kho te licchavī aṅguliṃ phoṭesuṃ– “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti. Atha kho te licchavī bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.
   162. Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi– “kālo, bhante, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho ambapālī gaṇikā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho ambapālī gaṇikā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho ambapālī gaṇikā bhagavantaṃ etadavoca– “imāhaṃ, bhante, ārāmaṃ buddhappamukhassa bhikkhusaṅghassa dammī”ti. Paṭiggahesi bhagavā ārāmaṃ. Atha kho bhagavā ambapāliṃ gaṇikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Tatrapi sudaṃ bhagavā vesāliyaṃ viharanto ambapālivane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Veḷuvagāmavassūpagamanaṃ
   163. Atha kho bhagavā ambapālivane yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena veḷuvagāmako tadavasari. Tatra sudaṃ bhagavā veḷuvagāmake viharati. Tatra kho bhagavā bhikkhū āmantesi– “etha tumhe, bhikkhave, samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha. Ahaṃ pana idheva veḷuvagāmake vassaṃ upagacchāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchiṃsu. Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi.
   164. Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tā sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi– “na kho metaṃ patirūpaṃ, yvāhaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ parinibbāyeyyaṃ. Yaṃnūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyan”ti. Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi. Atha kho bhagavato so ābādho paṭipassambhi. Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṃ paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ me, bhante, bhagavato khamanīyaṃ, api ca me, bhante, madhurakajāto viya kāyo. Disāpi me na pakkhāyanti; dhammāpi maṃ na paṭibhanti bhagavato gelaññena, api ca me, bhante, ahosi kācideva assāsamattā – ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṃ ārabbha kiñcideva udāharatī’”ti.
   165. “Kiṃ panānanda, bhikkhusaṅgho mayi paccāsīsati? Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. Yassa nūna, ānanda, evamassa– ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṃ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṃ hoti– ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā. Sakiṃ, ānanda, tathāgato bhikkhusaṅghaṃ ārabbha kiñcideva udāharissati. Ahaṃ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo-anuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṃ veṭhamissakena yāpeti, evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti. Yasmiṃ, ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro, ānanda, tasmiṃ samaye tathāgatassa kāyo hoti. Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
   Dutiyabhāṇavāro.
Nimittobhāsakathā
   166. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – “gaṇhāhi, ānanda, nisīdanaṃ, yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divā vihārāyā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho ānando bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
   167. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca– “ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci– “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto. Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ na bhagavantaṃ yāci– “tiṭṭhatu bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “gaccha tvaṃ, ānanda, yassadāni kālaṃ maññasī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā avidūre aññatarasmiṃ rukkhamūle nisīdi.
Mārayācanakathā
   168. Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho māro pāpimā bhagavantaṃ etadavoca– “parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānī karissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.
   “Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.
   “Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni bhante, bhagavato.
   “Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.
   “Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhaṃ ceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti. Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhaṃ ceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato”ti
   Evaṃ vutte bhagavā māraṃ pāpimantaṃ etadavoca– “appossukko tvaṃ, pāpima, hohi, na ciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.
Āyusaṅkhāra-ossajjanaṃ
   169. Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso , devadundubhiyo ca phaliṃsu Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi–
   “Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;
   Ajjhattarato samāhito, abhindi kavacamivattasambhavan”ti.
Mahābhūmicālahetu
   170. Atha kho āyasmato ānandassa etadahosi– “acchariyaṃ vata bho, abbhutaṃ vata bho, mahā vatāyaṃ bhūmicālo; sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu. Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
   Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, mahā vatāyaṃ, bhante, bhūmicālo; sumahā vatāyaṃ bhante, bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu. Ko nu kho, bhante hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
   171. “Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. Katame aṭṭha? Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṃ vāte patiṭṭhitaṃ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṃ mahāvātā vāyanti. Mahāvātā vāyantā udakaṃ kampenti. Udakaṃ kampitaṃ pathaviṃ kampeti. Ayaṃ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.
   “Puna caparaṃ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ kampeti saṅkampeti sampakampeti sampavedheti. Ayaṃ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya.
   “Puna caparaṃ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya.
   “Puna caparaṃ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.
   “Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.
   “Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.
   “Puna caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.
   “Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya. Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā”ti.
Aṭṭha parisā
   172. “Aṭṭha kho imā, ānanda, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā. Abhijānāmi kho panāhaṃ, ānanda anekasataṃ khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbaṃ ceva sallapitapubbañca sākacchā ca samāpajjitapubbā Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti– ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti– ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti? Abhijānāmi kho panāhaṃ, ānanda, anekasataṃ brāhmaṇaparisaṃ …pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbaṃ ceva sallapitapubbañca sākacchā ca samāpajjitapubbā. Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti– ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti– ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti? Imā kho, ānanda, aṭṭha parisā.
Aṭṭha abhibhāyatanāni
   173. “Aṭṭha kho imāni, ānanda, abhibhāyatanāni. Katamāni aṭṭha Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.
   “Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.
   “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.
   “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.
   “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.
   “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.
   “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.
   “Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ Imāni kho, ānanda, aṭṭha abhibhāyatanāni.
Aṭṭha vimokkhā
   174. “Aṭṭha kho ime, ānanda, vimokkhā. Katame aṭṭha? Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho. Subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho. Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho. Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho. Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ sattamo vimokkho. Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. Ime kho, ānanda, aṭṭha vimokkhā.
   175. “Ekamidāhaṃ ānanda, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho, ānanda, māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ Etadavoca– ‘parinibbātudāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato’ti. Evaṃ vutte ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ–
   “‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.
   “‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.
   “‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.
   “‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.
   “‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti.
   176. “Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ etadavoca– ‘parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā– “na tāvāhaṃ, pāpima parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti …pe… yāva me bhikkhuniyo na sāvikā bhavissanti …pe… yāva me upāsakā na sāvakā bhavissanti …pe… yāva me upāsikā na sāvikā bhavissanti …pe… yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitan”ti. Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato’ti.
   177. “Evaṃ vutte, ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ– ‘appossukko tvaṃ, pāpima, hohi, naciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti. Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho”ti.
Ānandayācanakathā
   178. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
   “Alaṃdāni, ānanda. Mā tathāgataṃ yāci, akālodāni, ānanda, tathāgataṃ yācanāyā”ti. Dutiyampi kho āyasmā ānando …pe… tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca– “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
   “Saddahasi tvaṃ, ānanda, tathāgatassa bodhin”ti? “Evaṃ, bhante”. “Atha kiñcarahi tvaṃ, ānanda, tathāgataṃ yāvatatiyakaṃ abhinippīḷesī”ti? “Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ– ‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’”ti. “Saddahasi tvaṃ, ānandā”ti? “Evaṃ, bhante”. “Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ, yaṃ tvaṃ tathāgatena evaṃ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
   179. “Ekamidāhaṃ, ānanda, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ – ‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo, ānanda, gijjhakūṭo pabbato. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dve te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
   180. “Ekamidāhaṃ, ānanda, samayaṃ tattheva rājagahe viharāmi gotamanigrodhe …pe… tattheva rājagahe viharāmi corapapāte… tattheva rājagahe viharāmi vebhārapasse sattapaṇṇiguhāyaṃ… tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṃ… tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre… tattheva rājagahe viharāmi tapodārāme… tattheva rājagahe viharāmi veḷuvane kalandakanivāpe… tattheva rājagahe viharāmi jīvakambavane… tattheva rājagahe viharāmi maddakucchismiṃ migadāye tatrāpi kho tāhaṃ, ānanda, āmantesiṃ– ‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo gijjhakūṭo pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā, ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane sappasoṇḍikapabbhāro ramaṇīyo tapodārāmo, ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṃ jīvakambavanaṃ, ramaṇīyo maddakucchismiṃ migadāyo. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā …pe… ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
   181. “Ekamidāhaṃ, ānanda, samayaṃ idheva vesāliyaṃ viharāmi udene cetiye. Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ– ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya, tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
   182. “Ekamidāhaṃ ānanda, samayaṃ idheva vesāliyaṃ viharāmi gotamake cetiye …pe… idheva vesāliyaṃ viharāmi sattambe cetiye… idheva vesāliyaṃ viharāmi bahuputte cetiye… idheva vesāliyaṃ viharāmi sārandade cetiye… idāneva kho tāhaṃ, ānanda, ajja cāpāle cetiye āmantesiṃ– ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
   183. “Nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṃ kutettha, ānanda, labbhā, yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti netaṃ ṭhānaṃ vijjati’. Yaṃ kho panetaṃ, ānanda, tathāgatena cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ ossaṭṭho āyusaṅkhāro, ekaṃsena vācā bhāsitā– ‘na ciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti. Tañca tathāgato jīvitahetu puna paccāvamissatīti netaṃ ṭhānaṃ vijjati. Āyāmānanda, yena mahāvanaṃ kūṭāgārasālā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
   Atha kho bhagavā āyasmatā ānandena saddhiṃ yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi– “gaccha tvaṃ, ānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ etadavoca “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṃ maññatī”ti.
   184. Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi– “tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Seyyathidaṃ– cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo. Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
   185. Atha kho bhagavā bhikkhū āmantesi– “handadāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādetha. Naciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā.–
   “Paripakko vayo mayhaṃ, parittaṃ mama jīvitaṃ;
   Pahāya vo gamissāmi, kataṃ me saraṇamattano.
   “Appamattā satīmanto, susīlā hotha bhikkhavo;
   Susamāhitasaṅkappā, sacittamanurakkhatha.
   “Yo imasmiṃ dhammavinaye, appamatto vihassati;
   Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī”ti.
   Tatiyo bhāṇavāro.
Nāgāpalokitaṃ
   186. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto nāgāpalokitaṃ vesāliṃ apaloketvā āyasmantaṃ ānandaṃ āmantesi– “idaṃ pacchimakaṃ, ānanda, tathāgatassa vesāliyā dassanaṃ bhavissati. Āyāmānanda, yena bhaṇḍagāmo tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
   Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena bhaṇḍagāmo tadavasari. Tatra sudaṃ bhagavā bhaṇḍagāme viharati. Tatra kho bhagavā bhikkhū āmantesi– “catunnaṃ, bhikkhave, dhammānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Katamesaṃ catunnaṃ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā–
   “Sīlaṃ samādhi paññā ca, vimutti ca anuttarā;
   Anubuddhā ime dhammā, gotamena yasassinā.
   “Iti buddho abhiññāya, dhammamakkhāsi bhikkhunaṃ;
   Dukkhassantakaro satthā, cakkhumā parinibbuto”ti.
   Tatrāpi sudaṃ bhagavā bhaṇḍagāme viharanto etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Catumahāpadesakathā
   187. Atha kho bhagavā bhaṇḍagāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena hatthigāmo, yena ambagāmo, yena jambugāmo, yena bhoganagaraṃ tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena bhoganagaraṃ tadavasari. Tatra sudaṃ bhagavā bhoganagare viharati ānande cetiye. Tatra kho bhagavā bhikkhū āmantesi– “cattārome, bhikkhave, mahāpadese desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   188. “Idha, bhikkhave, bhikkhu evaṃ vadeyya– ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ, ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; imassa ca bhikkhuno duggahitan’ti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ tassa bhagavato vacanaṃ; imassa ca bhikkhuno suggahitan’ti. Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha.
   “Idha pana, bhikkhave, bhikkhu evaṃ vadeyya– ‘amukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ, ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tassa ca saṅghassa duggahitan’ti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā idaṃ tassa bhagavato vacanaṃ; tassa ca saṅghassa suggahitan’ti. Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha.
   “Idha pana, bhikkhave, bhikkhu evaṃ vadeyya– ‘amukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ– ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ …pe… na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tesañca therānaṃ duggahitan’ti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni …pe… vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ; tesañca therānaṃ suggahitan’ti. Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha.
   “Idha pana, bhikkhave, bhikkhu evaṃ vadeyya– ‘amukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ– ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāritabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tassa ca therassa duggahitan’ti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti niṭṭhamettha gantabbaṃ– ‘addhā idaṃ tassa bhagavato vacanaṃ; tassa ca therassa suggahitan’ti. Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha. Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti.
   Tatrapi sudaṃ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Kammāraputtacundavatthu
   189. Atha kho bhagavā bhoganagare yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena pāvā tadavasari. Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane. Assosi kho cundo kammāraputto– “bhagavā kira pāvaṃ anuppatto, pāvāyaṃ viharati mayhaṃ ambavane”ti. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca– “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho cundo kammāraputto bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
   Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā pahūtañca sūkaramaddavaṃ bhagavato kālaṃ ārocāpesi– “kālo, bhante, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā cundaṃ kammāraputtaṃ āmantesi– “yaṃ te, cunda, sūkaramaddavaṃ paṭiyattaṃ, tena maṃ parivisa. Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ, tena bhikkhusaṅghaṃ parivisā”ti. “Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ paṭiyattaṃ, tena bhagavantaṃ parivisi. Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ tena bhikkhusaṅghaṃ parivisi. Atha kho bhagavā cundaṃ kammāraputtaṃ āmantesi– “yaṃ te, cunda, sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇāhi. Nāhaṃ taṃ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṃ paribhuttaṃ sammā pariṇāmaṃ gaccheyya aññatra tathāgatassā”ti. “Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.
   190. Atha kho bhagavato cundassa kammāraputtassa bhattaṃ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. Tā sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
   Cundassa bhattaṃ bhuñjitvā, kammārassāti me sutaṃ;
   Ābādhaṃ samphusī dhīro, pabāḷhaṃ māraṇantikaṃ.
   Bhuttassa ca sūkaramaddavena, byādhippabāḷho udapādi satthuno.
   Virecamāno bhagavā avoca, gacchāmahaṃ kusināraṃ nagaranti.
Pānīyāharaṇaṃ
   191. Atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi – “iṅgha me tvaṃ, ānanda, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca– “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati. Ayaṃ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītī karissatī”ti.
   Dutiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. Dutiyampi kho āyasmā ānando bhagavantaṃ etadavoca– “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati. Ayaṃ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītīkarissatī”ti.
   Tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṃ gahetvā yena sā nadikā tenupasaṅkami. Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha. Atha kho āyasmato ānandassa etadahosi– “acchariyaṃ vata, bho, abbhutaṃ vata, bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti. Pattena pānīyaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. Idāni sā bhante nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandittha. Pivatu bhagavā pānīyaṃ pivatu sugato pānīyan”ti. Atha kho bhagavā pānīyaṃ apāyi.
Pukkusamallaputtavatthu
   192. Tena rokho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṃ addhānamaggappaṭippanno hoti. Addasā kho pukkuso mallaputto bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pukkuso mallaputto bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, santena vata, bhante, pabbajitā vihārena viharanti. Bhūtapubbaṃ, bhante āḷāro kālāmo addhānamaggappaṭippanno maggā okkamma avidūre aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṃ kālāmaṃ nissāya nissāya atikkamiṃsu. Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavoca– ‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti? ‘Na kho ahaṃ, āvuso, addasan’ti. ‘Kiṃ pana, bhante, saddaṃ assosī’ti? ‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti. ‘Kiṃ pana, bhante, sutto ahosī’ti? ‘Na kho ahaṃ, āvuso, sutto ahosin’ti. ‘Kiṃ pana, bhante, saññī ahosī’ti? ‘Evamāvuso’ti. ‘So tvaṃ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosi; apisu te, bhante, saṅghāṭi rajena okiṇṇā’ti? ‘Evamāvuso’ti. Atha kho, bhante, tassa purisassa etadahosi– ‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṃ sossatī’ti! Āḷāre kālāme uḷāraṃ pasādaṃ pavedetvā pakkāmī”ti.
   193. “Taṃ kiṃ maññasi, pukkusa, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā– yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṃ suṇeyya; yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā”ti? “Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni, sakaṭasahassaṃ vā sakaṭasatasahassaṃ vā. Atha kho etadeva dukkarataraṃ ceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā”ti.
   “Ekamidāhaṃ, pukkusa, samayaṃ ātumāyaṃ viharāmi bhusāgāre. Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā. Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami. Tena kho panāhaṃ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi. Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ahaṃ, pukkusa, taṃ purisaṃ etadavocaṃ– ‘kiṃ nu kho eso, āvuso, mahājanakāyo sannipatito’ti? ‘Idāni bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā. Ettheso mahājanakāyo sannipatito. Tvaṃ pana, bhante, kva ahosī’ti? ‘Idheva kho ahaṃ, āvuso, ahosin’ti. ‘Kiṃ pana, bhante, addasā’ti? ‘Na kho ahaṃ, āvuso, addasan’ti. ‘Kiṃ pana, bhante, saddaṃ assosī’ti? ‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti. ‘Kiṃ pana, bhante, sutto ahosī’ti? ‘Na kho ahaṃ, āvuso, sutto ahosin’ti. ‘Kiṃ pana, bhante, saññī ahosī’ti? ‘Evamāvuso’ti. ‘So tvaṃ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṃ assosī’ti? “Evamāvuso”ti?
   “Atha kho, pukkusa, purisassa etadahosi– ‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṃ sossatī’ti. Mayi uḷāraṃ pasādaṃ pavedetvā maṃ abhivādetvā padakkhiṇaṃ katvā pakkāmī”ti.
   Evaṃ vutte pukkuso mallaputto bhagavantaṃ etadavoca– “esāhaṃ, bhante, yo me āḷāre kālāme pasādo taṃ mahāvāte vā ophuṇāmi sīghasotāya vā nadiyā pavāhemi. Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
   194. Atha kho pukkuso mallaputto aññataraṃ purisaṃ āmantesi– “iṅgha me tvaṃ, bhaṇe, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āharā”ti. “Evaṃ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āhari. Atha kho pukkuso mallaputto taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato upanāmesi– “idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ, taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti. “Tena hi, pukkusa, ekena maṃ acchādehi, ekena ānandan”ti. “Evaṃ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṃ acchādeti, ekena āyasmantaṃ ānandaṃ. Atha kho bhagavā pukkusaṃ mallaputtaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho pukkuso mallaputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
   195. Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmesi. Taṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya khāyati. Atha kho āyasmā ānando bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto. Idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya khāyatī”ti. “Evametaṃ, ānanda, evametaṃ, ānanda dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. Katamesu dvīsu? Yañca, ānanda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati. Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. “Ajja kho, panānanda, rattiyā pacchime yāme kusinārāyaṃ upavattane mallānaṃ sālavane antarena yamakasālānaṃ tathāgatassa parinibbānaṃ bhavissati. Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
   Siṅgīvaṇṇaṃ yugamaṭṭhaṃ, pukkuso abhihārayi;
   Tena acchādito satthā, hemavaṇṇo asobhathāti.
   196. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena kakudhā nadī tenupasaṅkami upasaṅkamitvā kakudhaṃ nadiṃ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṃ tenupasaṅkami. Upasaṅkamitvā āyasmantaṃ cundakaṃ āmantesi– “iṅgha me tvaṃ, cundaka, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti.
   “Evaṃ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā. Āyasmā pana cundako tattheva bhagavato purato nisīdi.
   Gantvāna buddho nadikaṃ kakudhaṃ,
   Acchodakaṃ sātudakaṃ vippasannaṃ.
   Ogāhi satthā akilantarūpo,
   Tathāgato appaṭimo ca loke.
   Nhatvā ca pivitvā cudatāri satthā,
   Purakkhato bhikkhugaṇassa majjhe.
   Vattā pavattā bhagavā idha dhamme,
   Upāgami ambavanaṃ mahesi.
   Āmantayi cundakaṃ nāma bhikkhuṃ,
   Catugguṇaṃ santhara me nipajjaṃ.
   So codito bhāvitattena cundo,
   Catugguṇaṃ santhari khippameva.
   Nipajji satthā akilantarūpo,
   Cundopi tattha pamukhe nisīdīti.
   197. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “siyā kho, panānanda, cundassa kammāraputtassa koci vippaṭisāraṃ uppādeyya– ‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṃ, yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto’ti. Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo– ‘tassa te, āvuso cunda, lābhā tassa te suladdhaṃ, yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto. Sammukhā metaṃ, āvuso cunda, bhagavato sutaṃ sammukhā paṭiggahitaṃ– dve me piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. Katame dve? Yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati. Ime dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. Āyusaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, vaṇṇasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, sukhasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, yasasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, saggasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, ādhipateyyasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitan’ti. Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo”ti. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi–
   “Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati.
   Kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā sanibbuto”ti.
   Catuttho bhāṇavāro.
Yamakasālā
   198. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkamissāmā”ti “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkami. Upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi– “iṅgha me tvaṃ, ānanda, antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno.
   Tena kho pana samayena yamakasālā sabbaphāliphullā honti akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.
   199. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya. Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya pūjāya. Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti. Evañhi vo, ānanda, sikkhitabban”ti.
Upavāṇatthero
   200. Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṃ bījayamāno. Atha kho bhagavā āyasmantaṃ upavāṇaṃ apasāresi– “apehi, bhikkhu, mā me purato aṭṭhāsī”ti. Atha kho āyasmato ānandassa etadahosi– “ayaṃ kho āyasmā upavāṇo dīgharattaṃ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṃ upavāṇaṃ apasāreti– ‘apehi bhikkhu, mā me purato aṭṭhāsī’ti. Ko nu kho hetu, ko paccayo, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti– ‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti? Atha kho āyasmā ānando bhagavantaṃ etadavoca– ‘ayaṃ, bhante, āyasmā upavāṇo dīgharattaṃ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṃ upavāṇaṃ apasāreti– “apehi, bhikkhu, mā me purato aṭṭhāsī”ti. Ko nu kho, bhante, hetu, ko paccayo, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti– “apehi, bhikkhu, mā me purato aṭṭhāsī”ti? “Yebhuyyena, ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṃ dassanāya. Yāvatā, ānanda, kusinārā upavattanaṃ mallānaṃ sālavanaṃ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinitudanamattopi mahesakkhāhi devatāhi apphuṭo. Devatā, ānanda, ujjhāyanti– ‘dūrā ca vatamha āgatā tathāgataṃ dassanāya. Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā. Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṃ labhāma pacchime kāle tathāgataṃ dassanāyā’”ti.
   201. “Kathaṃbhūtā pana, bhante, bhagavā devatā manasikarotī”ti? “Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhṃ-āyissatī’ti.
   “Santānanda, devatā pathaviyaṃ pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī’”ti.
   “Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti– ‘aniccā saṅkhārā, taṃ kutettha labbhā’ti.
Catusaṃvejanīyaṭṭhānāni
   202. “Pubbe bhante, disāsu vassaṃ vuṭṭhā bhikkhū āgacchanti tathāgataṃ dassanāya. Te mayaṃ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya. Bhagavato pana mayaṃ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā”ti.
   “Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni. Katamāni cattāri? ‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgatena anuttaraṃ dhammacakkaṃ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. Imāni kho ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni.
   “Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo– ‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṃ dhammacakkaṃ pavattitan’tipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi. Ye hi keci, ānanda, cetiyacārikaṃ āhiṇḍantā pasannacittā kālaṅkarissanti, sabbe te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissantī”ti.
Ānandapucchākathā
   203. “Kathaṃ mayaṃ, bhante, mātugāme paṭipajjāmā”ti? “Adassanaṃ, ānandā”ti. “Dassane, bhagavā, sati kathaṃ paṭipajjitabban”ti? “Anālāpo, ānandā”ti “Ālapantena pana, bhante, kathaṃ paṭipajjitabban”ti? “Sati, ānanda, upaṭṭhāpetabbā”ti.
   204. “Kathaṃ mayaṃ, bhante, tathāgatassa sarīre paṭipajjāmā”ti? “Abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāya. Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha, sāratthe appamattā ātāpino pahitattā viharatha. Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṃ karissantī”ti.
   205. “Kathaṃ pana, bhante, tathāgatassa sarīre paṭipajjitabban”ti? “Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabban”ti. “Kathaṃ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī”ti? “Rañño, ānanda, cakkavattissa sarīraṃ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti. Cātumahāpathe rañño cakkavattissa thūpaṃ karonti Evaṃ kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.
Thūpārahapuggalo
   206. “Cattārome, ānanda, thūpārahā. Katame cattāro? Tathāgato arahaṃ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī thūpārahoti.
   “Kiñcānanda atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho? ‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho.
   “Kiñcānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho? ‘Ayaṃ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho.
   “Kiñcānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho? ‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo’ti ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho.
   “Kiñcānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho? ‘Ayaṃ tassa dhammikassa dhammarañño thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho. Ime kho, ānanda cattāro thūpārahā”ti.
Ānanda-acchariyadhammo
   207. Atha kho āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno aṭṭhāsi– “ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako”ti. Atha kho bhagavā bhikkhū āmantesi– “kahaṃ nu kho, bhikkhave, ānando”ti? “Eso, bhante, āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno ṭhito– ‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako’”ti. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi– “ehi tvaṃ, bhikkhu, mama vacanena ānandaṃ āmantehi ‘satthā taṃ, āvuso ānanda, āmantetī’”ti. “Evaṃ bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – “satthā taṃ, āvuso ānanda, āmantetī”ti. “Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca– “alaṃ, ānanda, mā soci mā paridevi, nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ– ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’; taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata tathāgatassāpi sarīraṃ mā palujjī’ti netaṃ ṭhānaṃ vijjati. Dīgharattaṃ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena. Katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo”ti.
   208. Atha kho bhagavā bhikkhū āmantesi– “yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā ahesuṃ, seyyathāpi mayhaṃ ānando. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṃ ānando. Paṇḍito, bhikkhave, ānando; medhāvī, bhikkhave, ānando. Jānāti ‘ayaṃ kālo tathāgataṃ dassanāya upasaṅkamituṃ bhikkhūnaṃ, ayaṃ kālo bhikkhunīnaṃ, ayaṃ kālo upāsakānaṃ ayaṃ kālo upāsikānaṃ, ayaṃ kālo rañño rājamahāmattānaṃ titthiyānaṃ titthiyasāvakānan’ti.
   209. “Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande. Katame cattāro? Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, bhikkhunīparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhunīparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, upāsakaparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsakaparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce, ānando, dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti, atha kho ānando tuṇhī hoti. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.
   “Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi. Katame cattāro Sace, bhikkhave, khattiyaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, khattiyaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti. Sace bhikkhave, brāhmaṇaparisā …pe… gahapatiparisā …pe… samaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, samaṇaparisā hoti, atha kho rājā cakkavattī tuṇhī hoti. Evameva Kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande. Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti. Atha kho ānando tuṇhī hoti. Sace, bhikkhave bhikkhunīparisā …pe… upāsakaparisā …pe… upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti. Atha kho ānando tuṇhī hoti. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.
Mahāsudassanasuttadesanā
   210. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – “mā, bhante, bhagavā imasmiṃ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. Santi, bhante, aññāni mahānagarāni, seyyathidaṃ– campā rājagahaṃ sāvatthī sāketaṃ kosambī bārāṇasī; ettha bhagavā parinibbāyatu. Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā. Te tathāgatassa sarīrapūjaṃ karissantī”ti “māhevaṃ, ānanda, avaca; māhevaṃ, ānanda, avaca– ‘khuddakanagarakaṃ ujjaṅgalanagarakaṃ sākhānagarakan’ti.
   “Bhūtapubbaṃ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janappadatthāvariyappatto sattaratanasamannāgato. Rañño, ānanda, mahāsudassanassa ayaṃ kusinārā kusāvatī nāma rājadhānī ahosi, puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena. Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Seyyathāpi, ānanda, devānaṃ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca; evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṃ– hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.
   “Gaccha tvaṃ, ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi– ‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Abhikkamatha vāseṭṭhā, abhikkamatha vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha– amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi.
Mallānaṃ vandanā
   211. Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti kenacideva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi– “ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Abhikkamatha vāseṭṭhā abhikkamatha vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha– ‘amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’”ti. Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī’ti. Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṃ mallānaṃ sālavanaṃ yenāyasmā ānando tenupasaṅkamiṃsu. Atha kho āyasmato ānandassa etadahosi – “sace kho ahaṃ kosinārake malle ekamekaṃ bhagavantaṃ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṃ ratti vibhāyissati. Yaṃnūnāhaṃ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpeyyaṃ– ‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’ti. Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpesi– ‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’”ti. Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṃ vandāpesi.
Subhaddaparibbājakavatthu
   212. Tena kho pana samayena subhaddo nāma paribbājako kusinārāyaṃ paṭivasati. Assosi kho subhaddo paribbājako– “ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissatī”ti. Atha kho subhaddassa paribbājakassa etadahosi– “sutaṃ kho pana metaṃ paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno, evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’”ti. Atha kho subhaddo paribbājako yena upavattanaṃ mallānaṃ sālavanaṃ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca– “sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno– evaṃ pasanno ahaṃ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’ti. Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā”ti. Evaṃ vutte āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca– “alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā”ti. Dutiyampi kho subhaddo paribbājako …pe… tatiyampi kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca– “sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno– evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’ti. Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā”ti. Tatiyampi kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca– “alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā”ti.
   213. Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “alaṃ, ānanda, mā subhaddaṃ vāresi, labhataṃ, ānanda, subhaddo tathāgataṃ dassanāya. Yaṃ kiñci maṃ subhaddo pucchissati, sabbaṃ taṃ aññāpekkhova pucchissati, no vihesāpekkho. Yaṃ cassāhaṃ puṭṭho byākarissāmi, taṃ khippameva ājānissatī”ti. Atha kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca– “gacchāvuso subhadda, karoti te bhagavā okāsan”ti. Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subhaddo paribbājako bhagavantaṃ etadavoca– “yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū”ti? “Alaṃ, subhadda, tiṭṭhatetaṃ– ‘sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū’ti. Dhammaṃ te, subhadda, desessāmi; taṃ suṇāhi sādhukaṃ manasikarohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi. Bhagavā etadavoca–
   214. “Yasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati. Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha samaṇo upalabbhati, tatiyopi tattha samaṇo upalabbhati, catutthopi tattha samaṇo upalabbhati. Imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assāti.
   “Ekūnatiṃso vayasā subhadda, yaṃ pabbajiṃ kiṃkusalānu-esī.
   Vassāni paññāsa samādhikāni, yato ahaṃ pabbajito subhadda.
   Ñāyassa dhammassa padesavattī, ito bahiddhā samaṇopi natthi.
   “Dutiyopi samaṇo natthi. Tatiyopi samaṇo natthi. Catutthopi samaṇo natthi. Suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā”ti.
   215. Evaṃ vutte subhaddo paribbājako bhagavantaṃ etadavoca– “abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti. “Yo kho, subhadda, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti. “Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.
   Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “tenahānanda, subhaddaṃ pabbājehī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca– “lābhā vo, āvuso ānanda; suladdhaṃ vo, āvuso ānanda, ye ettha satthu sammukhā antevāsikābhisekena abhisittā”ti. Alattha kho subhaddo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā subhaddo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva– ‘yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti’ tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā subhaddo arahataṃ ahosi. So bhagavato pacchimo sakkhisāvako ahosīti.
   Pañcamo bhāṇavāro.
Tathāgatapacchimavācā
   216. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “siyā kho panānanda, tumhākaṃ evamassa– ‘atītasatthukaṃ pāvacanaṃ, natthi no satthā’ti. Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā. Yathā kho panānanda, etarahi bhikkhū aññamaññaṃ āvusovādena samudācaranti, na kho mamaccayena evaṃ samudācaritabbaṃ. Theratarena, ānanda, bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo. Navakatarena bhikkhunā therataro bhikkhu ‘bhante’ti vā ‘āyasmā’ti vā samudācaritabbo. Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu. Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti. “Katamo pana, bhante, brahmadaṇḍo”ti? “Channo, ānanda, bhikkhu yaṃ iccheyya, taṃ vadeyya. So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo”ti.
   217. Atha kho bhagavā bhikkhū āmantesi– “siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha– ‘sammukhībhūto no satthā ahosi na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitu’” nti. Evaṃ vutte te bhikkhū tuṇhī ahesuṃ. Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā bhikkhū āmantesi– “siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha– ‘sammukhībhūto no satthā ahosi na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitu’” nti. Tatiyampi kho te bhikkhū tuṇhī ahesuṃ. Atha kho bhagavā bhikkhū āmantesi– “siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti. Evaṃ vutte te bhikkhū tuṇhī ahesuṃ. Atha kho āyasmā ānando bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, evaṃ pasanno ahaṃ, bhante, imasmiṃ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’”ti. “Pasādā kho tvaṃ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṃ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā. Imesañhi, ānanda, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
   218. Atha kho bhagavā bhikkhū āmantesi– “handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethā”ti. Ayaṃ tathāgatassa pacchimā vācā.
Parinibbutakathā
   219. Atha kho bhagavā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji. Catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā saññāvedayitanirodhaṃ samāpajji.
   Atha kho āyasmā ānando āyasmantaṃ anuruddhaṃ etadavoca– “parinibbuto, bhante anuruddha bhagavā”ti. “Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṃ samāpanno”ti.
   Atha kho bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyi.
   220. Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṃsanako salomahaṃso. Devadundubhiyo ca phaliṃsu. Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṃ gāthaṃ abhāsi–
   “Sabbeva nikkhipissanti, bhūtā loke samussayaṃ;
   Yattha etādiso satthā, loke appaṭipuggalo.
   Tathāgato balappatto, sambuddho parinibbuto”ti.
   221. Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṃ gāthaṃ abhāsi–
   “Aniccā vata saṅkhārā, uppādavayadhammino;
   Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho”ti.
   222. Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi–
   “Nāhu assāsapassāso, ṭhitacittassa tādino;
   Anejo santimārabbha, yaṃ kālamakarī muni.
   “Asallīnena cittena, vedanaṃ ajjhavāsayi;
   Pajjotasseva nibbānaṃ, vimokkho cetaso ahū”ti.
   223. Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṃ gāthaṃ abhāsi–
   “Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;
   Sabbākāravarūpete, sambuddhe parinibbute”ti.
   224. Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṃ bhagavā parinibbuto atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti– “aniccā saṅkhārā, taṃ kutettha labbhā”ti.
   225. Atha kho āyasmā anuruddho bhikkhū āmantesi – “alaṃ, āvuso, mā socittha mā paridevittha. Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ– ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti, netaṃ ṭhānaṃ vijjati Devatā, āvuso, ujjhāyantī”ti. “Kathaṃbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī”ti?
   “Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti. Santāvuso ānanda, devatā pathaviyā pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbuto atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti. Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti– ‘aniccā saṅkhārā, taṃ kutettha labbhā’ti. Atha kho āyasmā ca anuruddho āyasmā ca ānando taṃ rattāvasesaṃ dhammiyā kathāya vītināmesuṃ.
   226. Atha kho āyasmā anuruddho āyasmantaṃ ānandaṃ āmantesi– “gacchāvuso ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi– ‘parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṃ maññathā’”ti. “Evaṃ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi. Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi– ‘parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṃ maññathā’ti. Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– “atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti.
Buddhasarīrapūjā
   227. Atha kho kosinārakā mallā purise āṇāpesuṃ – “tena hi, bhaṇe, kusinārāyaṃ gandhamālañca sabbañca tāḷāvacaraṃ sannipātethā”ti. Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṃ pañca ca dussayugasatāni ādāya yena upavattanaṃ mallānaṃ sālavanaṃ, yena bhagavato sarīraṃ tenupasaṅkamiṃsu; upasaṅkamitvā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṃ vītināmesuṃ.
   Atha kho kosinārakānaṃ mallānaṃ etadahosi– “ativikālo kho ajja bhagavato sarīraṃ jhāpetuṃ, sve dāni mayaṃ bhagavato sarīraṃ jhāpessāmā”ti. Atha kho kosinārakā mallā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā dutiyampi divasaṃ vītināmesuṃ, tatiyampi divasaṃ vītināmesuṃ, catutthampi divasaṃ vītināmesuṃ, pañcamampi divasaṃ vītināmesuṃ, chaṭṭhampi divasaṃ vītināmesuṃ.
   Atha kho sattamaṃ divasaṃ kosinārakānaṃ mallānaṃ etadahosi– “mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ jhāpessāmā”ti.
   228. Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā “mayaṃ bhagavato sarīraṃ uccāressāmā”ti na sakkonti uccāretuṃ. Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ– “ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā ‘mayaṃ bhagavato sarīraṃ uccāressāmā’ti na sakkonti uccāretun”ti? “Aññathā kho, vāseṭṭhā, tumhākaṃ adhippāyo, aññathā devatānaṃ adhippāyo”ti. “Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti? “Tumhākaṃ kho, vāseṭṭhā, adhippāyo– ‘mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ jhāpessāmā’ti; devatānaṃ kho, vāseṭṭhā, adhippāyo– ‘mayaṃ bhagavato sarīraṃ dibbehi naccehi gītehi vāditehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha bhagavato sarīraṃ jhāpessāmā’ti. “Yathā, bhante, devatānaṃ adhippāyo, tathā hotū”ti.
   229. Tena kho pana samayena kusinārā yāva sandhisamalasaṃkaṭīrā jaṇṇumattena odhinā mandāravapupphehi santhatā hoti. Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṃ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha ca bhagavato sarīraṃ nikkhipiṃsu.
   230. Atha kho kosinārakā mallā āyasmantaṃ ānandaṃ etadavocuṃ– “kathaṃ mayaṃ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti? “Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabban”ti. “Kathaṃ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti? “Rañño, vāseṭṭhā, cakkavattissa sarīraṃ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti. Cātumahāpathe rañño cakkavattissa thūpaṃ karonti Evaṃ kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti. Atha kho kosinārakā mallā purise āṇāpesuṃ– “tena hi, bhaṇe, mallānaṃ vihataṃ kappāsaṃ sannipātethā”ti.
   Atha kho kosinārakā mallā bhagavato sarīraṃ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṃ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṃ. Etena upāyena pañcahi yugasatehi bhagavato sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā bhagavato sarīraṃ citakaṃ āropesuṃ.
Mahākassapattheravatthu
   231. Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭippanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṃ rukkhamūle nisīdi. Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṃ gahetvā pāvaṃ addhānamaggappaṭippanno hoti. Addasā kho āyasmā mahākassapo taṃ ājīvakaṃ dūratova āgacchantaṃ, disvā taṃ ājīvakaṃ etadavoca– “apāvuso, amhākaṃ satthāraṃ jānāsī”ti? “Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo. Tato me idaṃ mandāravapupphaṃ gahitan”ti. Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– “atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti– “aniccā saṅkhārā, taṃ kutettha labbhā”ti.
   232. Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṃ parisāyaṃ nisinno hoti. Atha kho subhaddo vuddhapabbajito te bhikkhū etadavoca– “alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena. Upaddutā ca homa– ‘idaṃ vo kappati, idaṃ vo na kappatī’ti. Idāni pana mayaṃ yaṃ icchissāma, taṃ karissāma, yaṃ na icchissāma, na taṃ karissāmā”ti. Atha kho āyasmā mahākassapo bhikkhū āmantesi – “alaṃ, āvuso, mā socittha, mā paridevittha. Nanu etaṃ āvuso, bhagavatā paṭikacceva akkhātaṃ– ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ tathāgatassāpi sarīraṃ mā palujjī’ti, netaṃ ṭhānaṃ vijjatī”ti.
   233. Tena kho pana samayena cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā– “mayaṃ bhagavato citakaṃ āḷimpessāmā”ti na sakkonti āḷimpetuṃ. Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ– “ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā– ‘mayaṃ bhagavato citakaṃ āḷimpessāmā’ti na sakkonti āḷimpetun”ti? “Aññathā kho, vāseṭṭhā, devatānaṃ adhippāyo”ti. “Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti? “Devatānaṃ kho, vāseṭṭhā, adhippāyo– ‘ayaṃ āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭippanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī’”ti. “Yathā, bhante, devatānaṃ adhippāyo, tathā hotū”ti.
   234. Atha kho āyasmā mahākassapo yena kusinārā makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ, yena bhagavato citako tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandi. Tānipi kho pañcabhikkhusatāni ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandiṃsu. Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali.
   235. Jhāyamānassa kho pana bhagavato sarīrassa yaṃ ahosi chavīti vā cammanti vā maṃsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṃsu. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi; evameva bhagavato sarīrassa jhāyamānassa yaṃ ahosi chavīti vā cammanti vā maṃsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṃsu. Tesañca pañcannaṃ dussayugasatānaṃ dveva dussāni na ḍayhiṃsu yañca sabba-abbhantarimaṃ yañca bāhiraṃ. Daḍḍhe ca kho pana bhagavato sarīre antalikkhā udakadhārā pātubhavitvā bhagavato citakaṃ nibbāpesi. Udakasālatopi abbhunnamitvā bhagavato citakaṃ nibbāpesi. Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṃ nibbāpesuṃ. Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṃ sandhāgāre sattipañjaraṃ karitvā dhanupākāraṃ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṃsu garuṃ kariṃsu mānesuṃ pūjesuṃ.
Sarīradhātuvibhājanaṃ
   236. Assosi kho rājā māgadho ajātasattu vedehiputto– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṃ mallānaṃ dūtaṃ pāhesi– “bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ thūpañca mahañca karissāmī”ti.
   Assosuṃ kho vesālikā licchavī– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho vesālikā licchavī kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.
   Assosuṃ kho kapilavatthuvāsī sakyā– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho kapilavatthuvāsī sakyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavā amhākaṃ ñātiseṭṭho mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.
   Assosuṃ kho allakappakā bulayo – “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho allakappakā bulayo kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti
   Assosuṃ kho rāmagāmakā koḷiyā– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho rāmagāmakā koḷiyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.
   Assosi kho veṭṭhadīpako brāhmaṇo– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṃ mallānaṃ dūtaṃ pāhesi– “bhagavāpi khattiyo ahaṃ pismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ thūpañca mahañca karissāmī”ti.
   Assosuṃ kho pāveyyakā mallā– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho pāveyyakā mallā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.
   Evaṃ vutte kosinārakā mallā te saṅghe gaṇe etadavocuṃ– “bhagavā amhākaṃ gāmakkhette parinibbuto, na mayaṃ dassāma bhagavato sarīrānaṃ bhāgan”ti.
   237. Evaṃ vutte doṇo brāhmaṇo te saṅghe gaṇe etadavoca–
   “Suṇantu bhonto mama ekavācaṃ,
   Amhāka. Buddho ahu khantivādo.
   Na hi sādhu yaṃ uttamapuggalassa,
   Sarīrabhāge siyā sampahāro.
   Sabbeva bhonto sahitā samaggā,
   Sammodamānā karomaṭṭhabhāge.
   Vitthārikā hontu disāsu thūpā,
   Bahū janā cakkhumato pasannā”ti.
   238. “Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṃ savibhattaṃ vibhajāhī”ti. “Evaṃ, bho”ti kho doṇo brāhmaṇo tesaṃ saṅghānaṃ gaṇānaṃ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṃ suvibhattaṃ vibhajitvā te saṅghe gaṇe etadavoca – “imaṃ me bhonto tumbaṃ dadantu ahampi tumbassa thūpañca mahañca karissāmī”ti. Adaṃsu kho te doṇassa brāhmaṇassa tumbaṃ.
   Assosuṃ kho pippalivaniyā moriyā– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho pippalivaniyā moriyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti. “Natthi bhagavato sarīrānaṃ bhāgo, vibhattāni bhagavato sarīrāni. Ito aṅgāraṃ harathā”ti. Te tato aṅgāraṃ hariṃsu.
Dhātuthūpapūjā
   239. Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṃ thūpañca mahañca akāsi. Vesālikāpi licchavī vesāliyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Kapilavatthuvāsīpi sakyā kapilavatthusmiṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Allakappakāpi bulayo allakappe bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṃ thūpañca mahañca akāsi. Pāveyyakāpi mallā pāvāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Kosinārakāpi mallā kusinārāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi. Pippalivaniyāpi moriyā pippalivane aṅgārānaṃ thūpañca mahañca akaṃsu. Iti aṭṭha sarīrathūpā navamo tumbathūpo dasamo aṅgārathūpo. Evametaṃ bhūtapubbanti.
   240. Aṭṭhadoṇaṃ cakkhumato sarīraṃ, sattadoṇaṃ jambudīpe mahenti.
   Ekañca doṇaṃ purisavaruttamassa, rāmagāme nāgarājā maheti.
   Ekāhi dāṭhā tidivehi pūjitā, ekā pana gandhārapure mahīyati.
   Kāliṅgarañño vijite punekaṃ, ekaṃ pana nāgarājā maheti.
   Tasseva tejena ayaṃ vasundharā,
   Āyāgaseṭṭhehi mahī alaṅkatā.
   Evaṃ imaṃ cakkhumato sarīraṃ,
   Susakkataṃ sakkatasakkatehi.
   Devindanāgindanarindapūjito
   Manussindaseṭṭhehi tatheva pūjito.
   Taṃ vandatha pañjalikā labhitvā,
   Buddho have kappasatehi dullabhoti.
   Cattālīsa samā dantā, kesā lomā ca sabbaso;
   Devā hariṃsu ekekaṃ, cakkavāḷaparamparāti.
   Mahāparinibbānasuttaṃ niṭṭhitaṃ tatiyaṃ.
漢巴經文比對(莊春江作):
  「方便修治(DA.2)」,南傳作「以包纏物交錯綑綁」(veḷamissakena, vedhamissakena, veṭhamissakena, vekhamissakena, veghamissakena),菩提比丘長老依veṭhamissakena英譯為「以一個皮繩組合」(by a combination of straps, SN),Maurice Walshe先生依veghamissakena英譯為「以被皮繩綑住/以被皮繩維持在一起」(by being strapped up/by being held together with straps, DN)。按:《顯揚真義》、《吉祥悅意》都以「柄的繫縛、車輪的繫縛等修復」(bāhabandhacakkabandhādinā paṭisaṅkharaṇena)解說veṭhamissakena,今依veṭhamissakena譯。
  「四大教法(DA.2);四大廣演(AA)」,Maurice Walshe先生英譯為「四個標準」(four criteria),南傳作「四大法教」(cattāro… mahāpadese),菩提比丘長老英譯為「四大參考」(four great references)。
  「栴檀樹耳(DA.2)」,南傳作「豬喜歡的菇蕈類」(sūkaramaddavaṃ,逐字譯為「豬+柔軟」或「豬+喜歡的」),此字指嫩豬肉或菇蕈類,至今為止無法定論。
  「正等(DA.2)」,南傳作「完全相同結果的」(samasamaphalā, samā samaphalā),Maurice Walshe先生英譯沒譯。按:《吉祥悅意》以「一切行相(sabbākārena)相同結果(samānaphalā)」解說。
  「皆能自攝者(DA.2)」,南傳作「(如果)正住」(sammā vihareyyuṃ),Maurice Walshe先生英譯為「無瑕疵地生活」(live perfectly; were to live the life to perfection)。
  「為大師雨雨灌其頂(SA.979);以弟子莂而莂我已(DA.2)」,南傳作「以內住弟子之灌頂在大師面前被灌頂」(ye ettha satthu sammukhā antevāsikābhisekena abhisittā),Maurice Walshe先生英譯為「在大師前你已經獲得了作弟子身分的淨化」(that you have obtained the consecration of discipleship in the Teacher’s presence)。 「被灌頂」(abhisittā),菩提比丘長老英譯為「被洗禮」(was anointed)。
  「分(DA.2)」,南傳作「部分」(bhāgaṃ),Maurice Walshe先生英譯為「份兒;分配」(a share of)。
  「交錯[而過]」(paṭivaṭṭesi,原意為「反轉;逆轉」),Maurice Walshe先生英譯為「遇見」(met),Sister Vajira & Francis Story英譯為「對開;錯車」(drove up against)。
  「師傅留一手」(ācariyamuṭṭhi,逐字譯為「師(阿闍梨)+拳;師的握拳」),菩提比丘長老英譯為「老師的封拳」(closed fist of a teacher, SN),Maurice Walshe先生英譯為「老師的拳頭」(teacher's fist, DN)。按:「師的握拳」指:老師教導時有所保留或弟子提問師未回答。
  「這就是你的惡作」(tuyhevetaṃ dukkaṭaṃ),Maurice Walshe先生英譯為「你的是過失」(yours is the fault)。
  「應該能在經中被解釋;應該能被進入經中」(sutte osāretabbāni, sutte otāretabbāni/AN.4.180),Maurice Walshe先生英譯為「與經比對」(compared with the Suttas),菩提比丘長老英譯為「在經中核對它們」(check for them in the discourses, AN.4.180)。按:《吉祥悅意》以「應該能被進入經中」(sutte otāretabbāni)解說,同《增支部762經》(AN.4.180)經文,今準此譯。
  「形色{不}[非常]疲倦的」(akilantarūpo, sukilantarūpo),Maurice Walshe先生與Sister Vajira & Francis Story均英譯為「疲倦」(weary),他們所依的原本均作sukilantarūpo。
  「遺體供養」(sarīrapūjaṃ),Maurice Walshe先生英譯為「適當格調的葬禮」(funeral in proper style)。
  「直接弟子」(sakkhisāvako,逐字譯為「證人弟子;眼前弟子;面對面弟子」),Maurice Walshe先生英譯為「個人弟子」(personal disciple)。