經號:   
   (長部23經 更新)
長部23經/波亞西經(大品[第二])(莊春江譯)
  我聽到這樣
  有一次尊者鳩摩羅迦葉與五百位比丘的大比丘僧團在憍薩羅國進行遊行,抵達名叫謝大亞的憍薩羅國城市。在那裡,尊者鳩摩羅迦葉住在謝大亞北邊的謝大亞申恕林中。
  當時,波亞西親王住在謝大亞,[該地]人口增盛繁榮,有草、薪木與水,有穀物,適合國王使用,是憍薩羅國波斯匿王施與他的、王室禮物的、淨施的[地方]。(406)
波亞西親王之事
  當時,波亞西親王長時間生起這樣邪惡的惡見
  「像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。」
  謝大亞的婆羅門屋主們聽聞:
  「先生沙門喬達摩的弟子,沙門鳩摩羅迦葉與五百位比丘的大比丘僧團在憍薩羅國進行遊行,已到達謝大亞,住在謝大亞北邊的謝大亞申恕林中。又,那位鳩摩羅迦葉尊師有這樣的好名聲被傳播著:『他是賢智者、聰明者、有智慧者、多聞者、雄辯者、應辯善巧者、年長者、阿羅漢。』見到像這樣的阿羅漢,那就好了!」
  那時,謝大亞的婆羅門屋主們從謝大亞出來後,一群追隨一群,經由北門走向申恕林。(407)
  當時,波亞西親王進入高樓的上層午睡。波亞西親王看見謝大亞的婆羅門屋主們從謝大亞出來後,一群追隨一群,經由北門走向申恕林。看見後,召喚守護員:
  「守護員先生!為何謝大亞的婆羅門屋主們從謝大亞出來後,一群追隨一群,經由北門走向申恕林呢?」
  「先生!有位沙門喬達摩的弟子,沙門鳩摩羅迦葉與五百位比丘的大比丘僧團在憍薩羅國進行遊行,已到達謝大亞,住在謝大亞北邊的謝大亞申恕林中。又,那位鳩摩羅迦葉尊師有這樣的好名聲被傳播著:『他是賢智者、聰明者、有智慧者、多聞者、雄辯者、應辯善巧者、年長者、阿羅漢。』他們為了見那位鳩摩羅迦葉尊師而前往。」
  「那樣的話,守護員先生!去見謝大亞的婆羅門屋主們。抵達後,請你對謝大亞的婆羅門屋主們這麼說:『先生!波亞西親王這麼說:「尊師們!請等一下,波亞西親王也為了見沙門鳩摩羅迦葉而前往。」』之前,沙門鳩摩羅迦葉教導無知、不聰明的謝大亞婆羅門屋主們:『像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。』守護員先生!確實無他世,無化生眾生,無善作的、惡作的業之果與報。」
  「是的,先生!」那位守護員回答波亞西親王後,去見謝大亞的婆羅門屋主們。抵達後,對謝大亞的婆羅門屋主們這麼說:
  「先生!波亞西親王這麼說:『尊師們!請等一下,波亞西親王也為了見沙門鳩摩羅迦葉而前往。』」(408)
  那時,波亞西親王被謝大亞的婆羅門屋主們圍繞,去申恕林見尊者鳩摩羅迦葉。抵達後,與尊者鳩摩羅迦葉互相歡迎,歡迎與寒暄後,在一旁坐下。謝大亞的婆羅門屋主們一些向尊者鳩摩羅迦葉問訊,接著在一旁坐下;一些與尊者鳩摩羅迦葉互相歡迎,歡迎與寒暄後,在一旁坐下;一些向尊者鳩摩羅迦葉合掌鞠躬後,在一旁坐下;一些在尊者鳩摩羅迦葉面前報出姓名後,在一旁坐下;一些默默地在一旁坐下。(409)
虛無論
  在一旁坐好後,波亞西親王對尊者鳩摩羅迦葉這麼說:
  「迦葉先生!我是這麼說者、這麼見者:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」
  「親王!我不曾見過、聽過這麼說者、這麼見者,為何這麼說:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』呢?(410)
日月的譬喻
  那樣的話,親王!就這情況我要反問你,就依你認為妥當的來回答我。親王!你怎麼想:這日月在這個世界或在他方呢?他們是天或人呢?」
  「迦葉先生!這日月在他方世界,不在這裡,他們是天,不是人。」
  「親王!以這法門,你應該這麼想:『像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。』」(411)
  「即使迦葉尊師這麼說,但,這裡,我還是這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」
  「親王!有其它法門,你以該法門這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』嗎?」
  「迦葉先生!有其它法門,我以該法門這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」
  「親王!像怎樣的[法門]呢?」
  「迦葉先生!這裡,我的朋友、同僚、親族、親屬是殺生者、未給予而取者、邪淫者、妄語者、離間語者、粗惡語者、雜穢語者、貪婪者、有瞋害心者、邪見者,過些時候,他們生病、痛苦、重病。當我知道:『現在,這病將不會痊癒。』時,我去見他們後,這麼說:『先生!有一些沙門、婆羅門是這麼說者、這麼見者:「凡那些殺生者、未給予而取者、邪淫者、妄語者、離間語者、粗惡語者、雜穢語者、貪婪者、有瞋害心者、邪見者,他們以身體的崩解,死後往生到苦界惡趣下界、地獄。」尊師們是殺生者、未給予而取者、邪淫者、妄語者、離間語者、粗惡語者、雜穢語者、貪婪者、有瞋害心者、邪見者,如果那些沙門、婆羅門尊師們的言詞是真的,尊師們以身體的崩解,死後將會往生到苦界、惡趣、下界、地獄。先生!如果你們以身體的崩解,死後往生到苦界、惡趣、下界、地獄,請你們來告訴我:「像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。」對我來說,尊師們是值得信賴的、可靠的,凡尊師們所見的,那將如我親自所見的。』『好!』他們回答我後,既沒來告訴我,也沒遣使者[來告訴我],迦葉先生!有這法門,我以該法門這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」(412)
盜賊的譬喻
  「那樣的話,親王!就這情況我要反問你,就依你認為妥當的來回答我。親王!你怎麼想:這裡,如果那些男子抓住盜賊罪犯後,來見你:『大德!這位是盜賊罪犯,任你對這位判決處罰吧。』你會這麼說:『那樣的話,先生!將這位男子以堅固的繩索牢牢地反綁手腕後,剃光頭,然後打著鼓,從街道到街道,從十字路口到十字路口,出南門,到城南的斬首台去斬頭。』『好!』他們回答後,將那位男子以堅固的繩索牢牢地反綁手腕後,剃光頭,然後打著鼓,從街道到街道,從十字路口到十字路口,出南門,到城南的斬首台去斬首。那位盜賊得對行刑者[說]:『行刑者尊師!在這村落或城鎮有我的朋友、同僚、親族、親屬,請等我去告訴他們。』嗎?行刑者會可憐他或會斬頭呢?」
  「迦葉先生!那位盜賊不得對行刑者[說]:『行刑者尊師!在這村落或城鎮有我的朋友、同僚、親族、親屬,請等我去告訴他們。』那時,行刑者不會可憐他,會斬頭。」
  「親王!那位盜賊不得對人間的人類行刑者[說]:『行刑者尊師!在這村落或城鎮有我的朋友、同僚、親族、親屬,請等我去告訴他們。』你的朋友、同僚、親族、親屬是殺生者、未給予而取者、邪淫者、妄語者、離間語者、粗惡語者、雜穢語者、貪婪者、有瞋害心者、邪見者,他們以身體的崩解,死後往生到苦界、惡趣、下界、地獄,又將如何得對獄卒[說]:『獄卒尊師!請等我去告訴波亞西親王:「像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。」呢?』親王!以這法門,你應該這麼想:『像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。』」(413)
  「即使迦葉尊師這麼說,但,這裡,我還是這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」
  「親王!有其它法門,你以該法門這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』嗎?」
  「迦葉先生!有其它法門,我以該法門這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」
  「親王!像怎樣的[法門]呢?」
  「迦葉先生!這裡,我的朋友、同僚、親族、親屬是離殺生者、離未給予而取者、離邪淫者、離妄語者、離離間語者、離粗惡語者、離雜穢語者、不貪婪者、無瞋害心者、正見者,過些時候,他們生病、痛苦、重病。當我知道:『現在,這病將不會痊癒。』時,我去見他們後,這麼說:『先生!有一些沙門、婆羅門是這麼說者、這麼見者:「凡那些離殺生者、離未給予而取者、離邪淫者、離妄語者、離離間語者、離粗惡語者、離雜穢語者、不貪婪者、無瞋害心者、正見者,他們以身體的崩解,死後往生到到善趣、天界。」尊師們是離殺生者、離未給予而取者、離邪淫者、離妄語者、離離間語者、離粗惡語者、離雜穢語者、不貪婪者、無瞋害心者、正見者,如果那些沙門、婆羅門尊師們的言詞是真的,尊師們以身體的崩解,死後將會往生到善趣、天界。先生!如果你們以身體的崩解,死後往生到善趣、天界,請你們來告訴我:「像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。」對我來說,尊師們是值得信賴的、可靠的,凡尊師們所見的,那將如我親自所見的。』『好!』他們回答我後,既沒來告訴我,也沒遣使者[來告訴我],迦葉先生!有這法門,我以該法門這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」(414)
糞坑男子的譬喻
  「那樣的話,親王!我為你作個譬喻,智者在這裡以一些譬喻而知所說的義理。親王!猶如男子如果連頭一起栽入糞坑,那時,你指揮男子們:『先生!那麼,你們從糞坑拉出那位男子!』『好!』他們回答我後,拉出那位男子。你對他們這麼說:『先生!那麼,請你們以竹片從那位男子身上刮下、徹底刮下糞便。』『好!』他們回答我後,以竹片從那位男子身上刮下、徹底刮下糞便。你對他們這麼說:『先生!那麼,請你們以黃土團塗擦、徹底塗擦那位男子的身體三次。』他們以黃土團塗擦、徹底塗擦那位男子的身體三次。你對他們這麼說:『先生!那麼,以油塗抹那位男子後,請你們以細粉末作三次清潔。』他們以油塗抹那位男子後,以細粉末作三次清潔。你對他們這麼說:『先生!那麼,請你們梳理那位男子的髮鬚。』他們梳理那位男子的髮鬚。你對他們這麼說:『先生!那麼,請你們贈送那位男子高貴的花環、香膏、衣服。』他們贈送那位男子高貴的花環、香膏、衣服。你對他們這麼說:『先生!那麼,讓那位男子登上宮殿後,請你們以五種欲伺候。』他們讓那位男子登上高樓後,以五種欲伺候。
  親王!你怎麼想:那位善浴、極芳香、善梳理髮鬚、裝飾花環瓔珞、穿白衣、到宮殿的最上層、具備與具有五種欲自娛的男子,是否還會進一步想要栽入那糞坑呢?」
  「不,迦葉先生!那是什麼原因呢?迦葉先生!不淨的;糞坑是不淨的、被名為不淨的;惡臭的、被名為惡臭的;應該嫌惡的、被名為應該嫌惡的;厭逆的、被名為厭逆的。」
  「同樣的,親王!對諸天來說,人類是不淨的、被名為不淨的;惡臭的、被名為惡臭的;應該嫌惡的、被名為應該嫌惡的;厭逆的、被名為厭逆的,親王!人的味道上逼至天界一百由旬。你的朋友、同僚、親族、親屬是離殺生者、離未給予而取者、離邪淫者、離妄語者、離離間語者、離粗惡語者、離雜穢語者、不貪婪者、無瞋害心者、正見者,他們以身體的崩解,死後將會往生到善趣、天界,為何將會來告訴你:『像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。』呢?」(415)
  「即使迦葉尊師這麼說,但,這裡,我還是這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」
  「親王!有其它法門,……(中略)嗎?」
  「迦葉先生!有其它法門,……(中略)。」
  「親王!像怎樣的[法門]呢?」
  「迦葉先生!這裡,我的朋友、同僚、親族、親屬是離殺生者、離未給予而取者、離邪淫者、離妄語者、離榖酒、果酒、酒放逸處者,過些時候,他們生病、痛苦、重病。當我知道:『現在,這病將不會痊癒。』時,我去見他們後,這麼說:『先生!有一些沙門、婆羅門是這麼說者、這麼見者:「凡那些離殺生者、離未給予而取者、離邪淫者、離妄語者、離榖酒、果酒、酒放逸處者,他們以身體的崩解,死後往生到到善趣、天界,與三十三天為同伴。」尊師們是離殺生者、離未給予而取者、離邪淫者、離妄語者、離榖酒、果酒、酒放逸處者,如果那些沙門、婆羅門尊師們的言詞是真的,尊師們以身體的崩解,死後將會往生到善趣、天界,與三十三天為同伴。先生!如果你們以身體的崩解,死後往生到善趣、天界,與三十三天為同伴,請你們來告訴我:「像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。」對我來說,尊師們是值得信賴的、可靠的,凡尊師們所見的,那將如我親自所見的。』『好!』他們回答我後,既沒來告訴我,也沒遣使者[來告訴我],迦葉先生!有這法門,我以該法門這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」(416)
三十三天的譬喻
  「那樣的話,親王!就這情況我要反問你,就依你認為妥當的來回答我。親王!人間的一百年是那三十三天的一日夜,以其夜,三十個夜是一個月,以其月,十二個月是一年,以其年,一千天年是三十三天的壽量,那些你的朋友、同僚、親族、親屬是離殺生者、離未給予而取者、離邪淫者、離妄語者、離榖酒、果酒、酒放逸處者,他們以身體的崩解,死後往生到到善趣、天界,與三十三天為同伴,如果他們這麼想:『等我們具備、具有天之五種欲自娛二、三個日夜後,再去告訴波亞西親王:「像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。」』他們是否會來告訴你:『像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。』呢?」
  「不,迦葉先生!迦葉先生!因為我們恐怕已死了很久了。但,誰告訴迦葉尊師『有三十三天』、『三十三天是這麼長壽者』呢?我們不相信迦葉尊師的『有三十三天』、『三十三天是這麼長壽者』。」(417)
天生盲者的譬喻
  「親王!猶如天生失明的男子不能看見黑白色、藍色、黃色、赤紅色、深紅色的東西,不能看見平與不平,不能看見星光,不能看見日月,如果他這麼說:『沒有黑白的東西,沒有看見黑白東西者;沒有藍色的東西,沒有看見藍色東西者;沒有黃色的東西,沒有看見黃色東西者;沒有赤紅色的東西,沒有看見赤紅色東西者;沒有深紅色的東西,沒有看見深紅色東西者;沒有平與不平、沒有看見平與不平的者;沒有見星光、沒有看見星光的者;沒有日月、沒有看見日月的者,我不知道這個,沒看見這個,因此,它不存在。』親王!當這樣說時,他會正確地說了嗎?」
  「不,迦葉先生!有黑白的東西,有看見黑白東西者;有藍色的東西,有看見藍色東西者;……(中略)有平的、不平的,有看見平的、不平的者;有星光,有看見星光者;有日月,有見過日月者,『我不知道這個,沒看見這個,因此,它不存在。』迦葉先生!當這樣說時,他不會正確地說了。」
  「同樣的,親王!我認為你對我這麼說:『誰告訴迦葉尊師:「有三十三天」、「三十三天是這樣長壽者。」呢?我們不相信迦葉尊師的「有三十三天」、「三十三天是這麼長壽者」。』你回答得如天生盲者的譬喻。親王!這樣的他方世界不是像你想的以這肉眼能見的,親王!凡那些沙門、婆羅門受用林野、森林、荒地的邊地住處者,在那裡,他們住於不放逸、熱心、自我努力而淨化了天眼,他們以清淨、超越人的天眼,看見這個世界與他方[世界],以及化生眾生,親王!這樣的他方世界不是像你想的以這肉眼能見的。親王!以這法門,你應該這麼想:『像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。』」(418)
  「即使迦葉尊師這麼說,但,這裡,我還是這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」
  「親王!有其它法門,……(中略)嗎?」
  「迦葉先生!有其它法門,……(中略)。」
  「親王!像怎樣的[法門]呢?」
  「迦葉先生!這裡,我看見持戒的、善法的沙門、婆羅門們想活命;不想死,要樂;不要苦,迦葉先生!我這麼想:『如果這些持戒的、善法的沙門、婆羅門尊師們這麼理解:「像這樣,我們死後將會更好。」這裡,這些持戒的、善法的沙門、婆羅門尊師們應該吃劇毒,或應該拿刀[自殺],或應該吊死,或應該跳崖。但,這些持戒的、善法的沙門、婆羅門尊師們不這麼理解:「像這樣,我們死後將會更好。」所以這些持戒的、善法的沙門、婆羅門尊師們想活命;不想死,要樂;不要苦,他們不自殺。』迦葉先生!有這法門,我以該法門這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」(419)
孕婦的譬喻
  「那樣的話,親王!我為你作個譬喻,智者在這裡以一些譬喻而知所說的義理。親王!從前,某位婆羅門有兩位太太,一個有個十歲或十二歲的兒子,另一個是臨盆孕婦。那時,那位婆羅門死了。那時,那位學生婆羅門對與母親有共同丈夫的妻子這麼說:『親愛的女士!這裡,財產、穀物、銀、金,全部是我的,這裡,沒有任何是你的,親愛的女士!我是由父所生的受取繼承人。』當這麼說時,那位女婆羅門對那位學生婆羅門這麼說:『孩子!等等!直到我生產,如果是男孩,一部分將是他的,如果是女孩,她將成為你的妻子。』第二次,那位學生婆羅門對與母親有共同丈夫的妻子這麼說:『親愛的女士!這裡,財產、穀物、銀、金,全部是我的,這裡,沒有任何是你的,親愛的女士!我是由父所生的受取繼承人。』第二次,那位女婆羅門對那位學生婆羅門這麼說:『孩子!等等!直到我生產,如果是男孩,一部分將是他的,如果是女孩,她將成為你的妻子。』第三次,那位學生婆羅門對與母親有共同丈夫的妻子這麼說:『親愛的女士!這裡,財產、穀物、銀、金,全部是我的,這裡,沒有任何是你的,親愛的女士!我是由父所生的受取繼承人。』那時,那位女婆羅門拿刀進入內室後,剖開肚子[,心想]:『到底我生的是男孩或是女孩?』她使自己的性命、胎兒與所有財產都滅亡,如那無知、不聰明者來到不幸與厄運,不如理追求遺產。同樣的,親王!你是無知、不聰明者,來到不幸與厄運,不如理追求他方世界,猶如那位女婆羅門是無知、不聰明者,來到不幸與厄運,不如理追求遺產。親王!持戒的、善法的沙門、婆羅門們不使未成熟的遍熟,他們等待遍熟,因為,親王!持戒的、善法的沙門、婆羅門賢智們的活命是有利的,親王!如持戒的、善法的沙門、婆羅門們長久、長時間地住立,如是而產出許多福德,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、安樂而實行。親王!以這法門,你應該這麼想:『像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。』」(420)
  「即使迦葉尊師這麼說,但,這裡,我還是這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」
  「親王!有其它法門,……(中略)嗎?」
  「迦葉先生!有其它法門,……(中略)。」
  「親王!像怎樣的[法門]呢?」
  「迦葉先生!這裡,男子們抓住盜賊罪犯後,來見我:『大德!這位是盜賊罪犯,任你對這位判決處罰吧。』我對他們這麼說:『那樣的話,先生!將這位男子活著放進缸中後,蓋上開口,然後以新鮮皮革包緊,再以濕黏土厚厚地塗布,然後放到灶上給予火[烤]。』『好!』他們回答我後,將那位男子活著放進缸中後,蓋上開口,然後以新鮮皮革包緊,再以濕粘土厚厚地塗布,然後放到灶上給予火[烤]。當我知道:『那位男子死了。』時,那時,取下缸後,打破[黏土]掀開開口,我們仔細觀察:『或許我們可能看見出來。』我們確實沒看見命出來。迦葉先生!有這法門,我以該法門這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」(421)
夢的譬喻
  「那樣的話,親王!就這情況我要反問你,就依你認為妥當的來回答我。親王!你自證白天躺下進入夢中,看見能令人愉悅的園林、能令人愉悅的森林、能令人愉悅的土地、能令人愉悅的蓮花池嗎?」
  「迦葉先生!我自證白天躺下進入夢中,看見能令人愉悅的園林、能令人愉悅的森林、能令人愉悅的土地、能令人愉悅的蓮花池。」
  「那時,你被駝背者、侏儒、少女、年輕女孩守護著嗎?」
  「是的,迦葉先生!那時,我被駝背者、侏儒、少女、年輕女孩守護著。」
  「他們是否看見你的命進出呢?」
  「不,迦葉先生!」
  「親王!他們確實沒看見活著的你的命進出,你又如何能看見死者的命進出呢?親王!以這法門,你應該這麼想:『像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。』」(422)
  「即使迦葉尊師這麼說,但,這裡,我還是這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」
  「親王!有其它法門,……(中略)嗎?」
  「迦葉先生!有其它法門,……(中略)。」
  「親王!像怎樣的[法門]呢?」
  「迦葉先生!這裡,男子們抓住盜賊罪犯後,來見我:『大德!這位是盜賊罪犯,任你對這位判決處罰吧。』我對他們這麼說:『那樣的話,先生!將這位男子活著放在秤上稱重後,以弦勒殺,然後再放在秤上稱重。』『好!』他們回答我後,將那位男子活著放在秤上稱重後,以弦勒殺,然後再放在秤上稱重。當他活著時,較輕、較柔軟、較適合作業,而當他死後,較重、較僵硬、較不適合作業。迦葉先生!有這法門,我以該法門這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」(423)
曬熱鐵球的譬喻
  「那樣的話,親王!我為你作個譬喻,智者在這裡以一些譬喻而知所說的義理。親王!猶如男子如果將白天曬熱的鐵球:燃燒的、灼熱的、熾熱的,在秤上稱重,過些時候冷了、涅槃了,在秤上稱重,什麼時候那鐵球較輕、較柔軟、較適合作業?當燃燒的、灼熱的、熾熱的時候或冷了、涅槃了的時候?」
  「迦葉先生!當那鐵球與火俱行,與風俱行,燃燒的、灼熱的、熾熱的時候較輕、較柔軟、較適合作業,而當那鐵球既不與火俱行,也不與風俱行,冷了、涅槃了的時候較重、較僵硬、較不適合作業。」
  「同樣的,親王!當這身體與壽俱行,與熱俱行,與識俱行的時候較輕、較柔軟、較適合作業,而當這身體既不與壽俱行,也不與熱俱行,不與識俱行的時候較重、較僵硬、較不適合作業。親王!以這法門,你應該這麼想:『像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。』」(424)
  「即使迦葉尊師這麼說,但,這裡,我還是這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」
  「親王!有其它法門,……(中略)嗎?」
  「迦葉先生!有其它法門,……(中略)。」
  「親王!像怎樣的[法門]呢?」
  「迦葉先生!這裡,男子們抓住盜賊罪犯後,來見我:『大德!這位是盜賊罪犯,任你對這位判決處罰吧。』我對他們這麼說:『那樣的話,先生!你們將這位男子在不破壞外皮、皮膚、肌肉、筋、骨、骨髓下殺害,或許我們能看見命出來。』『好!』他們回答我後,將那位男子在不破壞外皮、……(中略)下殺害。當他半死時,我對他們這麼說:『那樣的話,先生!你們將這位男子仰放,或許我們能看見命出來。』他們將那位男子仰放,我們沒看見命出來。我對他們這麼說:『那樣的話,先生!你們將這位男子俯放,……側放……另邊側放……站立……倒立……以拳搥擊……以土塊搥擊……以杖搥擊……以刀搥擊……甩動、振動、抖動,或許我們能看見命出來。』他們將那位男子甩動、振動、抖動,我們沒看見命出來。對他來說,雖然有那個眼、那些色,那個處不感受;雖然有那個耳、那些聲音,那個處不感受;雖然有那個鼻、那些氣味,那個處不感受;雖然有那個舌、那些味道,那個處不感受;雖然有那個身、那些所觸,那個處不感受。迦葉先生!有這法門,我以該法門這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」(425)
吹法螺者的譬喻
  「那樣的話,親王!我為你作個譬喻,智者在這裡以一些譬喻而知所說的義理。親王!從前,某位吹法螺者取螺貝後,去邊地地方。他到某個村落,抵達後,站在村落中吹螺貝三聲,然後將螺貝放在地上,接著坐在一旁。親王!那時,邊地地方的人們這麼想:『喂!這是什麼聲音,這麼能誘人、這麼能令人想要、這麼能醉人、這麼能束縛人、這麼能迷人?』集合後,對吹法螺者這麼說:『喂!這是什麼聲音,這麼能誘人、這麼能令人想要、這麼能醉人、這麼能束縛人、這麼能迷人?』『先生!這是名叫螺貝的,從那裡有這聲音這麼能誘人、這麼能令人想要、這麼能醉人、這麼能束縛人、這麼能迷人。』他們仰放那螺貝:『說話呀!螺貝先生!說話呀!螺貝先生!』那螺貝不作聲。他們俯放、側放、另邊側放、站立、倒立、以拳搥擊、以土塊搥擊、以杖搥擊、以刀搥擊、甩動、振動、抖動那螺貝:『說話呀!螺貝先生!說話呀!螺貝先生!』那螺貝不作聲。那時,那位吹法螺者這麼想:『這些邊地地方的人們多麼無知,那麼不如理追求螺貝聲。』當他們看著他時,他拿起螺貝後,吹螺貝三聲,然後拿著螺貝離開。親王!那時,那些邊地地方的人們這麼想:『先生!當這螺貝與男子俱行,與精進俱行,與風俱行時,這螺貝作聲,當這螺貝既不與男子俱行,也不與精進俱行,不與風俱行時,這螺貝不作聲。』同樣的,親王!當這身體與壽俱行,與熱俱行,與識俱行時,那時,他前進、返回、站立、坐下、躺下;以眼見色、以耳聽聲音、以鼻聞氣味、以舌嚐味道、以身觸所觸、以意識知法。當這身體既不與壽俱行,也不與熱俱行,不與識俱行時,那時,他既不前進、也不返回、不站立、不坐下、不躺下;不以眼見色、不以耳聽聲音、不以鼻聞氣味、不以舌嚐味道、不以身觸所觸、不以意識知法。親王!以這法門,你應該這麼想:『像這樣,有他方世界,有化生眾生,有善作的、惡作的業之果與報。』」(426)
  「即使迦葉尊師這麼說,但,這裡,我還是這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」
  「親王!有其它法門,……(中略)嗎?」
  「迦葉先生!有其它法門,……(中略)。」
  「親王!像怎樣的[法門]呢?」
  「迦葉先生!這裡,男子們抓住盜賊罪犯後,來見我:『大德!這位是盜賊罪犯,任你對這位判決處罰吧。』我對他們這麼說:『那樣的話,先生!你們切開這位男子的外皮,或許我們能看見命。』他們切開那位男子的外皮,我們沒看見命。我對他們這麼說:『那樣的話,先生!你們切開這位男子的皮膚……切開肌肉……切開筋……切開骨……切開骨髓,或許我們能看見命。』他們切開那位男子的外皮,我們沒看見命。迦葉先生!有這法門,我以該法門這麼想:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』」(427)
結髮拜火者的譬喻
  「那樣的話,親王!我為你作個譬喻,智者在這裡以一些譬喻而知所說的義理。親王!從前,某位結髮拜火者住在林野處的葉屋。那時,某地方的商隊出行。那時,那個商隊住在那位結髮拜火者的草屋附近一夜後離去。親王!那時,那位結髮拜火者這麼想:『讓我去那個商隊的住處,或許在那裡能獲得什麼必需品。』那時,那位結髮拜火者清晨時去那個商隊的住處。抵達後,看見那個商隊的住處被丟下一位仰臥愚鈍的嬰兒。看見後,他這麼想:『我看著人類死掉,這對我不適當,讓我帶這小孩回草屋養育、照顧、長大。』那時,那位結髮拜火者帶這小孩兒回草屋養育、照顧、長大。當小孩十或十二歲時,那時,那位結髮拜火者在其它地方有應作的事。那時,那位結髮拜火者對小孩這麼說:『兒啊!我要去[其它]地方,兒啊!你應該照顧火,不要讓那火熄了。如果那火熄了,這是小斧,這些是柴,這是取火的上鑽木,使火生起後,你應該照顧火。』那時,那位結髮拜火者對那個小孩這麼訓誡後,去[其它]地方。那時,當他熱衷遊戲時,火熄了。那時,那個小孩這麼想:『父親對我這麼說:「兒啊!你應該照顧火,不要讓那火熄了。如果那火熄了,這是小斧,這些是柴,這是取火的上鑽木,使火生起後,你應該照顧火。」讓我生起火後,應該照顧火。』那時,那個小孩以斧頭削取火的上鑽木:『或許能獲得火。』他不獲得火。他切取火的上鑽木成兩片、三片、四片、五片、十片、百片,做成一片片。做成一片片後,在臼中搗。在臼中搗後,曝在大風中:『或許能獲得火。』他不獲得火。
  那時,那位結髮拜火者在[其它]地方應作的事完成後,回自己的草屋。抵達後,對那個小孩這麼說:『兒啊!你是否讓火熄了呢?』『父親!這裡,當我熱衷遊戲時,火熄了。那時,我這麼想:「父親對我這麼說:『兒啊!你應該照顧火,不要讓那火熄了。如果那火熄了,這是小斧,這些是柴,這是取火的上鑽木,使火生起後,你應該照顧火。』讓我生起火後,應該照顧火。」父親!那時,我以斧頭削取火的上鑽木:「或許能獲得火。」我不獲得火。我切取火的上鑽木成兩片、三片、四片、五片、十片、百片,做成一片片。做成一片片後,在臼中搗。在臼中搗後,曝在大風中:「或許能獲得火。」我不獲得火。』那時,那位結髮拜火者這麼想:『這多麼無知、不聰明的小孩啊,那麼不如理追求火。』當他看著他時,他拿起取火的上鑽木後,生起火,然後對那個小孩這麼說:『兒啊!這樣,火才能被生起,如此,不像你是無知、不聰明者,不如理追求火。』同樣的,親王!你是無知、不聰明者,不如理追求他方世界。親王!捨離那邪惡的惡見!親王!捨離那邪惡的惡見!不要讓你有長久的不利與苦。」(428)
  「即使迦葉尊師這麼說,但我不能夠捨離這邪惡的惡見。憍薩羅國波斯匿王與外國國王知道我:『波亞西親王是這麼說、這麼見者:「像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。」』迦葉先生!如果我捨離這邪惡的惡見,他們將會說我:『波亞西親王是多麼無知、不聰明、錯誤把握的執取者。』我將會因憤怒而執持它,我將會因掩蓋惡而執持它,我將會因惡意而執持它。」(429)
二位商隊主的譬喻
  「那樣的話,親王!我為你作個譬喻,智者在這裡以一些譬喻而知所說的義理。親王!從前,大貨車商隊有千輛貨車從東方地區到西方地區,所到之處,急速地遍取草、薪木、水、野菜、樹葉。當時,在商隊中有二位商隊主,一位[領]五百輛貨車,另一位也[領]五百輛貨車。那時,商隊主們這麼想:『這大貨車商隊有千輛貨車,那些我們所到之處,急速地遍取草、薪木、水、野菜、樹葉。讓我們均分這商隊為二:一邊五百貨車,另一邊也五百貨車。』他們均分那商隊為二:一邊五百貨車,另一邊也五百貨車。一邊的商隊主準備好許多草、薪木、水後,商隊離去。出發兩、三天後,那個商隊看見一位紅眼睛黑[皮膚]的男子,繫緊箭袋與白蓮花鬘,濕衣服、濕頭髮,以車輪沾滿泥的牛車,從路的對向而來。看見後,[商隊主]這麼說:『先生!你從哪裡來?』『我從像那樣的地方來。』『你將要去哪裡?』『[要去]名叫像那樣的地方』『先生!在前方困難道路上是否有大雨雲、下大雨?』『是的,先生!在前方困難道路上有大雨雲、下大雨,道路已淹水,有許多草、薪木、水,先生!請你們捨棄早先[準備]的草、薪木、水,以輕荷重的貨車快速地去,不要使軛牛疲勞。』
  那時,商隊主召喚商隊:『先生!這位男子這麼說:「在前方困難道路上有大雨雲、下大雨,道路已淹水,有許多草、薪木、水,先生!請你們捨棄早先[準備]的草、薪木、水,以輕荷重的貨車快速地去,不要使軛牛疲勞。」先生!請你們捨棄早先[準備]的草、薪木、水,以輕荷重的貨車使商隊離去。』『是的,先生!』那些商隊回答商隊主後,捨棄早先[準備]的草、薪木、水,以輕荷重的貨車使商隊離去。在第一個商隊駐紮處他們沒看見草、薪木、水,在第二個商隊駐紮處……在第三個商隊駐紮處……在第四個商隊駐紮處……在第五個商隊駐紮處……在第六個商隊駐紮處……在第七個商隊駐紮處他們沒看見草、薪木、水,全都來到不幸與厄運,凡在那個商隊中的所有人或牲畜,全都被夜叉非人所食。
  當第二位商隊主知道:『先生!現在那個商隊已離開夠遠了。』時,準備好許多草、薪木、水後,商隊離去。出發兩、三天後,那個商隊看見一位紅眼睛黑[皮膚]的男子,繫緊箭袋與白蓮花鬘,濕衣服、濕頭髮,以車輪沾滿泥的牛車,從路的對向而來。看見後,[商隊主]這麼說:『先生!你從哪裡來?』『我從像那樣的地方來。』『你將要去哪裡?』『[要去]名叫像那樣的地方』『先生!在前方困難道路上是否有大雨雲、下大雨?』『是的,先生!在前方困難道路上有大雨雲、下大雨,道路已淹水,有許多草、薪木、水,先生!請你們捨棄早先[準備]的草、薪木、水,以輕荷重的貨車快速地去,不要使軛牛疲勞。』
  那時,商隊主召喚商隊:『先生!這位男子這麼說:「在前方困難道路上有大雨雲、下大雨,道路已淹水,有許多草、薪木、水,先生!請你們捨棄早先[準備]的草、薪木、水,以輕荷重的貨車快速地去,不要使軛牛疲勞。」先生!這位男子既非我們的朋友,也非親族、親屬,我們為何要相信這樣而去?我們不應該捨棄早先[準備]的草、薪木、水,你們以像現在這樣的攜帶與財貨使商隊離去,我們不要捨棄早先[準備]的。』『是的,先生!』那些商隊回答那個商隊主後,以像現在這樣的攜帶與財貨使商隊離去。在第一個商隊駐紮處他們沒看見草、薪木、水,在第二個商隊駐紮處……在第三個商隊駐紮處……在第四個商隊駐紮處……在第五個商隊駐紮處……在第六個商隊駐紮處……在第七個商隊駐紮處他們沒看見草、薪木、水,但,他們看見那個商隊已來到不幸與厄運:凡在那個商隊中的所有人或牲畜,他們只看見他們的骨頭,因為他們被夜叉、非人吃了。
  那時,那個商隊主召喚商隊:『先生!這商隊以那無知商隊主指導者而已來到不幸與厄運,那樣的話,先生!讓我們捨棄商隊中少價值的商品,拿取這個商隊中大價值的商品。』『是的,先生!』那些商隊回答那個商隊主後,捨棄自己商隊中少價值的商品,拿取那個商隊中大價值的商品後,以那位賢智商隊主指導者而平安地度越那個困難道路。同樣的,親王!你是無知、不聰明者,來到不幸與厄運,不如理追求他方世界,猶如先前那位商隊主,而那些認為應該聽從、應該相信者將會來到不幸與厄運,猶如那些商隊。親王!捨離那邪惡的惡見!親王!捨離那邪惡的惡見!不要讓你有長久的不利與苦。」(430)
  「即使迦葉尊師這麼說,但我不能夠捨離這邪惡的惡見。憍薩羅國波斯匿王與外國國王知道我:『波亞西親王是這麼說、這麼見者:「像這樣,無他世,……(中略)報。」』迦葉先生!如果我捨離這邪惡的惡見,他們將會說我:『波亞西親王是多麼無知、不聰明、持錯誤的執見者。』我將會因憤怒而執持它,我將會因掩蓋惡而執持它,我將會因惡意而執持它。」(431)
擔糞者的譬喻
  「那樣的話,親王!我為你作個譬喻,智者在這裡以一些譬喻而知所說的義理。親王!從前,某位養豬男子從自己的村落到其它村落。在那裡,他看見很多被捨棄的乾糞。看見後,這麼想:『這很多被捨棄的乾糞是我的豬的食物,讓我搬運像這樣的乾糞。』他張開上衣後,收集乾糞,綁成束,頂在頭上而去。在他[回去]的路途中,下起非季節[性]的大雨雲之雨,那滲出物流出,直到指甲尖被糞沾滿,他[仍]取糞食而行。人們看見後,對他這麼說:『我說,你是否瘋了?是否狂亂了?為何滲出物流出,直到指甲尖被糞沾滿,[還]要擔運糞?』『我說,你們[才]瘋了,你們[才]狂亂了,這些是我的豬的食物。』同樣的,親王!我認為你答辯得像擔糞者的譬喻。親王!捨離那邪惡的惡見!親王!捨離那邪惡的惡見!不要讓你有長久的不利與苦。」(432)
  「即使迦葉尊師這麼說,但我不能夠捨離這邪惡的惡見。憍薩羅國波斯匿王與外國國王知道我:『波亞西親王是這麼說、這麼見者:「像這樣,無他世,……(中略)報。」』迦葉先生!如果我捨離這邪惡的惡見,他們將會說我:『波亞西親王是多麼無知、不聰明、持錯誤的執見者。』我將會因憤怒而執持它,我將會因掩蓋惡而執持它,我將會因惡意而執持它。」(433)
賭徒的譬喻
  「那樣的話,親王!我為你作個譬喻,智者在這裡以一些譬喻而知所說的義理。親王!從前,有兩位賭徒以骰子消遣,一位賭徒遇到不幸運的骰子[就]吞下。另一位賭徒看到後,這麼說:『親愛的!你一直贏,親愛的!請給我骰子,我將供奉。』『是的,親愛的!』那位賭徒拿走另一位賭徒的骰子。那時,那位賭徒在骰子上塗滿劇毒後,對另一位賭徒這麼說:『來!親愛的!我們以骰子消遣。』『是的,親愛的!』那位賭徒回答另一位賭徒。第二次,那[兩位]賭徒[再]以骰子消遣,那位賭徒遇到不幸運的骰子[又]吞下。另一位賭徒看到後,這麼說:
  「吞下的骰子已塗以最烈的火,男子不自覺,
   喂!吞吧!吞吧!惡人!你的後面將是辣的。」
  同樣的,親王!我認為你答辯得像賭徒的譬喻。親王!捨離那邪惡的惡見!親王!捨離那邪惡的惡見!不要讓你有長久的不利與苦。」(434)
  「即使迦葉尊師這麼說,但我不能夠捨離這邪惡的惡見。憍薩羅國波斯匿王與外國國王知道我:『波亞西親王是這麼說、這麼見者:「像這樣,無他世,……(中略)報。」』迦葉先生!如果我捨離這邪惡的惡見,他們將會說我:『波亞西親王是多麼無知、不聰明、持錯誤的執見者。』我將會因憤怒而執持它,我將會因掩蓋惡而執持它,我將會因惡意而執持它。」(435)
擔麻者的譬喻
  「那樣的話,親王!我為你作個譬喻,智者在這裡以一些譬喻而知所說的義理。親王!從前,某個地方[居民]遷離,那時,一位同伴召喚另一位同伴:『親愛的!我們走吧!去那個地方,或許有什麼財物能獲得。』『是的,親愛的!』那位同伴回答另一位同伴。他們去那個地方,到某個村落道路,在那裡,他們看見很多被捨棄的麻,看見後,一位同伴召喚另一位同伴:『親愛的!這裡有很多被捨棄的麻,那樣的話,親愛的!你綁一麻擔,我也將綁一麻擔,兩人取麻擔後而去。』『是的,親愛的!』那位同伴回答另一位同伴後,綁麻擔,取兩麻擔後去另一個村落的道路。在那裡,他們看見很多被捨棄的麻線,看見後,一位同伴召喚另一位同伴:『親愛的!這裡有很多被捨棄的麻線,那是我們要麻的目的,那樣的話,親愛的!請你捨棄麻擔,我也將捨棄麻擔,兩人取麻線擔後而去。』『親愛的!這麻擔我已擔了很遠且綁得很牢,請你了知,對我來說已足夠。』那時,那位同伴捨棄麻擔後,取了麻線擔。
  他們往另一個村落的道路,在那裡,他們看見很多被捨棄的麻布,看見後,一位同伴召喚另一位同伴:『親愛的!這裡有很多被捨棄的麻布,那是我們要麻或麻線的目的,那樣的話,親愛的!請你捨棄麻擔,我也將捨棄麻線擔,兩人取麻布擔後而去。』『親愛的!這麻擔我已擔了很遠且綁得很牢,請你了知,對我來說已足夠。』那時,那位同伴捨棄麻線擔後,取了麻布擔。
  他們往另一個村落的道路,在那裡,他們看見很多被捨棄的亞麻,看見後,……很多被捨棄的亞麻線,看見後,……很多被捨棄的亞麻布,看見後,……很多被捨棄的木綿,看見後,……很多被捨棄的木綿線,看見後,……很多被捨棄的木綿布,看見後,……很多被捨棄的鐵,看見後,……很多被捨棄的銅,看見後,……很多被捨棄的錫,看見後,……很多被捨棄的鉛,看見後,……很多被捨棄的銀,看見後,……很多被捨棄的金,看見後,一位同伴召喚另一位同伴:『親愛的!這裡有很多被捨棄的金,那是我們要麻、麻線、麻布、亞麻、亞麻線、亞麻布、木綿、木綿線、木綿布、鐵、銅、錫、鉛、銀的目的,那樣的話,親愛的!請你捨棄麻擔,我也將捨棄銀擔,兩人取金擔後而去。』『親愛的!這麻擔我已擔了很遠且綁得很牢,請你了知,對我來說已足夠。』那時,那位同伴捨棄銀擔後,取了金擔。
  他們回去自己的村落,在那裡,那位取麻擔回去的同伴,他的父母不歡喜,妻兒也不歡喜,朋友、同僚也不歡喜,以其因緣而不獲得樂與喜悅,但,那位取金擔回去的同伴,他的父母歡喜,妻兒也歡喜,朋友、同僚也歡喜,以其因緣而獲得樂與喜悅。同樣的,親王!我認為你答辯得像擔麻者的譬喻。親王!捨離那邪惡的惡見!親王!捨離那邪惡的惡見!不要讓你有長久的不利與苦。」(436)
歸依
  「我對迦葉先生最初的譬喻是悅意的、滿意的,但,我想要聽聞這種種提問的辯才,這樣,我認為迦葉尊師應被作為對手。
  太偉大了,迦葉先生!太偉大了,迦葉先生!迦葉先生!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,法被迦葉尊師以種種法門說明。迦葉先生!我歸依喬達摩尊師、法、比丘僧團,請迦葉尊師記得我為優婆塞,從今天起終生歸依
  迦葉先生!我欲作(祭)大牲祭,請迦葉先生訓誡我,這會對我有長久的利益與安樂。」(437)
牲祭的談說
  「親王!當在像這樣的牲祭中,牛被殺,山羊與綿羊被殺,雞與豬被殺,種種生物類遭到殺戮,參與者是邪見者、邪志者、邪語、邪業者、邪命者、邪精進者、邪念者、邪定者,親王!像這樣,牲祭沒有大果、大效益、大光輝、大遍滿。親王!猶如農夫取種子與犁後,如果進入森林,在那裡,他在殘株、荊棘未除的惡田、惡地中播下了被毀壞、腐爛、被風吹日曬破壞、非新成熟、非安全地被播下了的種子,天又不能經常給予正確的水流,那些種子是否能得到成長、增長、擴展,或者,農夫能獲得廣大的果實嗎?」
  「不,迦葉先生!」
  「同樣的,親王!當在像這樣的牲祭中,牛被殺,山羊與綿羊被殺,雞與豬被殺,種種生物類遭到殺戮,參與者是邪見者、邪志者、邪語、邪業者、邪命者、邪精進者、邪念者、邪定者,親王!像這樣,牲祭沒有大果、大效益、大光輝、大遍滿。
  但,親王!當在像這樣的牲祭中,牛既不被殺,山羊與綿羊也不被殺,雞與豬也不被殺,種種生物類不遭到殺戮,參與者是正見者、正志者、正語、正業者、正命者、正精進者、正念者、正定者,親王!像這樣,牲祭有大果、大效益、大光輝、大遍滿。親王!猶如農夫取種子與犁後,如果進入森林,在那裡,他在殘株、荊棘已除的善田、善地中播下了不被毀壞、不腐爛、不被風吹日曬破壞、新成熟、安全地被播下了的種子,天能時常地給予正確的水流,那些種子是否能得到成長、增長、擴展,或者,農夫能獲得廣大的果實呢?」
  「是的,迦葉先生!」
  「同樣的,親王!當在像這樣的牲祭中,牛既不被殺,山羊與綿羊也不被殺,雞與豬也不被殺,種種生物類不遭到殺戮,參與者是正見者、正志者、正語、正業者、正命者、正精進者、正念者、正定者,親王!像這樣,牲祭有大果、大效益、大光輝、大遍滿。」(438)
更優秀的青年徒弟之事
  那時,波亞西親王對沙門、婆羅門、貧民、旅人、流浪者、乞丐設立布施。但,在那布施中,像這樣的飲食被給與:碎米飯伴酸粥,以及結球網之粗衣服。而在那布施中,名叫更優秀的青年徒弟是經營事務者,他施與布施後,這麼表示:
  「以這布施,我與波亞西親王在這個世間相遇,不要在他方[世界]。」
  波亞西親王聽聞:
  「更優秀的青年徒弟施與布施後,這麼表示:『以這布施,我與波亞西親王在這個世間相遇,不要在他方[世界]。』」那時,波亞西親王派人召喚更優秀的青年徒弟,[對他]這麼說:
  「是真的嗎?更優秀孩兒!你施與布施後,這麼表示:『以這布施,我與波亞西親王在這個世間相遇,不要在他方[世界]。』嗎?」
  「是的,先生!」
  「更優秀孩兒!為何你施與布施後,這麼表示:『以這布施,我與波亞西親王在這個世間相遇,不要在他方[世界]。』呢?更優秀孩兒!我們不是求福德者與布施果報的期待者嗎?」
  「在尊師的布施中,像這樣的飲食被給與:連尊師的腳都不想碰,更別說吃的碎米飯伴酸粥,以及連尊師的腳都不想碰,更別說穿的結球網之粗衣服。尊師對我們來說是可愛的、合意的,我們如何能以合意的連結不合意的呢?」
  「那樣的話,更優秀孩兒!請你如我吃的食物設立食物[布施],請你如我穿的衣服設立衣服[布施]。」
  「是的,先生!」更優秀青年徒弟回答波亞西親王後,如波亞西親王吃的食物設立食物[布施],如波亞西親王穿的衣服設立衣服[布施]。(439)
  那時,波亞西親王非恭敬地施與布施,不親手施與布施,不誠心地施與布施,施與丟棄的之布施,之後,以身體的崩解,死後往生到謝力色葛的空蕩天宮中,與四大天王天諸天為同伴。而在那布施中,名叫更優秀的青年徒弟是經營事務者,他恭敬地施與布施,以親手施與布施,誠心地施與布施,非施與丟棄的,之後,以身體的崩解,死後往生到善趣、天界,與三十三天為同伴。(440)
波亞西天子
  當時,尊者牛主經常去謝力色葛的空蕩天宮中作中午的休息。那時,波亞西天子去見尊者牛主。抵達後,向尊者牛主問訊,接著在一旁站立。在一旁站好後,尊者牛主對波亞西天子這麼說:
  「朋友!你是誰?」
  「大德!我是波亞西親王。」
  「朋友!你不是這樣見者:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』嗎?」
  「大德!確實,我是這樣見者:『像這樣,無他世,無化生眾生,無善作的、惡作的業之果與報。』但,我被聖鳩摩羅迦葉從這邪惡的惡見遠離了。」
  「而,朋友!在那布施中是經營事務者,名叫更優秀的青年徒弟,他往生到哪裡了呢?」
  「大德!在我的布施中是經營事務者,名叫更優秀的青年徒弟,他恭敬地施與布施,親手施與布施,誠心地施與布施,非施與丟棄的之布施,之後,以身體的崩解,死後往生到善趣、天界,與三十三天為同伴。而,大德!我不恭敬地施與布施,非親手施與布施,不誠心地施與布施,施與丟棄的之布施,之後,以身體的崩解,死後往生到謝力色葛空天宮,與四大天王天諸天為同伴。那樣的話,牛主大德!回人間後,請你這麼說:『你們要恭敬地施與布施,親手施與布施,誠心地施與布施,非施與丟棄的之布施。波亞西親王不恭敬地施與布施,非親手施與布施,不誠心地施與布施,施與丟棄的之布施,之後,以身體的崩解,死後往生到謝力色葛空天宮,與四大天王天諸天為同伴。而在那布施中,名叫更優秀的青年徒弟是經營事務者,他恭敬地施與布施,親手施與布施,誠心地施與布施,非施與丟棄的之布施,之後,以身體的崩解,死後往生到善趣、天界,與三十三天為同伴。』」
  那時,尊者牛主回人間後,這麼說:
  「你們要恭敬地施與布施,親手施與布施,誠心地施與布施,非施與丟棄的之布施。波亞西親王不恭敬地施與布施,非親手施與布施,不誠心地施與布施,施與丟棄的之布施,之後,以身體的崩解,死後往生到謝力色葛空天宮,與四大天王天諸天為同伴,而在那布施中,名叫更優秀的青年徒弟是經營事務者,他恭敬地施與布施,親手施與布施,誠心地施與布施,非施與丟棄的之布施,之後,以身體的崩解,死後往生到善趣、天界,與三十三天為同伴。」(441)
  波亞西經第十終了。
  大品終了,其攝頌
  譬喻大[經]、因緣,涅槃、善見,
  人牛王、總管,集會、帝釋所問,
  念住大[經],波亞西為第十。
  大品篇終了。
DN.23/(10) Pāyāsisuttaṃ
   406. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā kumārakassapo kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṃ nagaraṃ tadavasari. Tatra sudaṃ āyasmā kumārakassapo setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane. Tena kho pana samayena pāyāsi rājañño setabyaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ.
Pāyāsirājaññavatthu
   407. Tena kho pana samayena pāyāsissa rājaññassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti– “itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti. Assosuṃ kho setabyakā brāhmaṇagahapatikā– “samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi setabyaṃ anuppatto setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane. Taṃ kho pana bhavantaṃ kumārakassapaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti. Atha kho setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṃsapāvanaṃ.
   408. Tena kho pana samayena pāyāsi rājañño uparipāsāde divāseyyaṃ upagato hoti. Addasā kho pāyāsi rājañño setabyake brāhmaṇagahapatike setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhe gacchante yena siṃsapāvanaṃ, disvā khattaṃ āmantesi “kiṃ nu kho, bho khatte, setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṃsapāvanan”ti?
   “Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi setabyaṃ anuppatto setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane. Taṃ kho pana bhavantaṃ kumārakassapaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā cā’ti. Tamete bhavantaṃ kumārakassapaṃ dassanāya upasaṅkamantī”ti. “Tena hi, bho khatte, yena setabyakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā setabyake brāhmaṇagahapatike evaṃ vadehi– ‘pāyāsi, bho, rājañño evamāha āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṃ kumārakassapaṃ dassanāya upasaṅkamissatī’ti. Purā samaṇo kumārakassapo setabyake brāhmaṇagahapatike bāle abyatte saññāpeti– ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti. Natthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti. “Evaṃ bho”ti kho so khattā pāyāsissa rājaññassa paṭissutvā yena setabyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā setabyake brāhmaṇagahapatike etadavoca– “pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṃ kumārakassapaṃ dassanāya upasaṅkamissatī”ti.
   409. Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṃsapāvanaṃ yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā āyasmatā kumārakassapena saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Setabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṃ kumārakassapaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce āyasmatā kumārakassapena saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yenāyasmā kumārakassapo tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.
Natthikavādo
   410. Ekamantaṃ nisinno kho pāyāsi rājañño āyasmantaṃ kumārakassapaṃ etadavoca– “ahañhi, bho kassapa, evaṃvādī evaṃdiṭṭhī– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Nāhaṃ, rājañña, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma evaṃ vadeyya– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti?
Candimasūriya-upamā
   411. “Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājañña, ime candimasūriyā imasmiṃ vā loke parasmiṃ vā, devā vā te manussā vā”ti? “Ime, bho kassapa, candimasūriyā parasmiṃ loke, na imasmiṃ; devā te na manussā”ti. “Imināpi kho te, rājañña, pariyāyena evaṃ hotu– itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.
   412. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Atthi pana, rājañña, pariyāyo, yena te pariyāyena evaṃ hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti? “Atthi bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Yathā kathaṃ viya, rājaññā”ti? “Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi– ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’ti. Bhavanto kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissanti. Sace, bho, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyātha, yena me āgantvā āroceyyātha– ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatī’ti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
Cora-upamā
   413. “Tena hi, rājañña, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājañña, idha te purisā coraṃ āgucāriṃ gahetvā dasseyyuṃ– ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Te tvaṃ evaṃ vadeyyāsi– ‘tena hi, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane sīsaṃ chindathā’ti. Te ‘sādhū’ti paṭissutvā taṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane nisīdāpeyyuṃ. Labheyya nu kho so coro coraghātesu– ‘āgamentu tāva bhavanto coraghātā, amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti udāhu vippalapantasseva coraghātā sīsaṃ chindeyyun”ti? “Na hi so, bho kassapa, coro labheyya coraghātesu– ‘āgamentu tāva bhavanto coraghātā amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti. Atha kho naṃ vippalapantasseva coraghātā sīsaṃ chindeyyun”ti. “So hi nāma, rājañña, coro manusso manussabhūtesu coraghātesu na labhissati– ‘āgamentu tāva bhavanto coraghātā, amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti. Kiṃ pana te mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā labhissanti nirayapālesu– ‘āgamentu tāva bhavanto nirayapālā, yāva mayaṃ pāyāsissa rājaññassa gantvā ārocema– “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti? Imināpi kho te, rājañña, pariyāyena evaṃ hotu– ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
   414. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti. “Atthi pana, rājañña, pariyāyo yena te pariyāyena evaṃ hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti? “Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Yathā kathaṃ viya, rājaññā”ti? “Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi– ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantīti Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti. Sace, bho, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyātha, yena me āgantvā āroceyyātha– ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti. Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatī’ti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
Gūthakūpapurisa-upamā
   415. “Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, rājañña, puriso gūthakūpe sasīsakaṃ nimuggo assa. Atha tvaṃ purise āṇāpeyyāsi– ‘tena hi, bho, taṃ purisaṃ tamhā gūthakūpā uddharathā’ti. Te ‘sādhū’ti paṭissutvā taṃ purisaṃ tamhā gūthakūpā uddhareyyuṃ. Te tvaṃ evaṃ vadeyyāsi– ‘tena hi, bho, tassa purisassa kāyā veḷupesikāhi gūthaṃ sunimmajjitaṃ nimmajjathā’ti. Te ‘sādhū’ti paṭissutvā tassa purisassa kāyā veḷupesikāhi gūthaṃ sunimmajjitaṃ nimmajjeyyuṃ. Te tvaṃ evaṃ vadeyyāsi– ‘tena hi, bho, tassa purisassa kāyaṃ paṇḍumattikāya tikkhattuṃ subbaṭṭitaṃ ubbaṭṭethā’ti. Te tassa purisassa kāyaṃ paṇḍumattikāya tikkhattuṃ subbaṭṭitaṃ ubbaṭṭeyyuṃ. Te tvaṃ evaṃ vadeyyāsi– ‘tena hi, bho, taṃ purisaṃ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṃ suppadhotaṃ karothā’ti. Te taṃ purisaṃ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṃ suppadhotaṃ kareyyuṃ. Te tvaṃ evaṃ vadeyyāsi– ‘tena hi, bho, tassa purisassa kesamassuṃ kappethā’ti. Te tassa purisassa kesamassuṃ kappeyyuṃ. Te tvaṃ evaṃ vadeyyāsi– ‘tena hi, bho, tassa purisassa mahagghañca mālaṃ mahagghañca vilepanaṃ mahagghāni ca vatthāni upaharathā’ti. Te tassa purisassa mahagghañca mālaṃ mahagghañca vilepanaṃ mahagghāni ca vatthāni upahareyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, taṃ purisaṃ pāsādaṃ āropetvā pañcakāmaguṇāni upaṭṭhāpethā’ti. Te taṃ purisaṃ pāsādaṃ āropetvā pañcakāmaguṇāni upaṭṭhāpeyyuṃ.
   “Taṃ kiṃ maññasi, rājañña, api nu tassa purisassa sunhātassa suvilittassa sukappitakesamassussa āmukkamālābharaṇassa odātavatthavasanassa uparipāsādavaragatassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa punadeva tasmiṃ gūthakūpe nimujjitukāmatā assā”ti? “No hidaṃ, bho kassapa”. “Taṃ kissa hetu”? “Asuci, bho kassapa, gūthakūpo asuci ceva asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca paṭikūlasaṅkhāto cā”ti. “Evameva kho, rājañña, manussā devānaṃ asucī ceva asucisaṅkhātā ca, duggandhā ca duggandhasaṅkhātā ca, jegucchā ca jegucchasaṅkhātā ca, paṭikūlā ca paṭikūlasaṅkhātā ca. Yojanasataṃ kho, rājañña, manussagandho deve ubbādhati. Kiṃ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā te āgantvā ārocessanti– ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti? Imināpi kho te, rājañña, pariyāyena evaṃ hotu– ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
   416. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Atthi pana, rājañña, pariyāyo …pe… “atthi, bho kassapa, pariyāyo …pe… yathā kathaṃ viya, rājaññāti? “Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi– ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti devānaṃ tāvatiṃsānaṃ sahabyatanti. Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti, devānaṃ tāvatiṃsānaṃ sahabyataṃ. Sace, bho, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyātha devānaṃ tāvatiṃsānaṃ sahabyataṃ, yena me āgantvā āroceyyātha– itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipākoti. Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatīti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
Tāvatiṃsadeva-upamā
   417. “Tena hi, rājañña, taññevettha paṭipucchissāmi; yathā te khameyya, tathā naṃ byākareyyāsi. Yaṃ kho pana, rājañña, mānussakaṃ vassasataṃ, devānaṃ tāvatiṃsānaṃ eso eko rattindivo, tāya rattiyā tiṃsarattiyo māso, tena māsena dvādasamāsiyo saṃvaccharo, tena saṃvaccharena dibbaṃ vassasahassaṃ devānaṃ tāvatiṃsānaṃ āyuppamāṇaṃ. Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā devānaṃ tāvatiṃsānaṃ sahabyataṃ. Sace pana tesaṃ evaṃ bhavissati– ‘yāva mayaṃ dve vā tīṇi vā rattindivā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, atha mayaṃ pāyāsissa rājaññassa gantvā āroceyyāma– “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti. Api nu te āgantvā āroceyyuṃ ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti? “No hidaṃ, bho kassapa. Api hi mayaṃ, bho kassapa, ciraṃ kālaṅkatāpi bhaveyyāma. Ko panetaṃ bhoto kassapassa āroceti ‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā. Na mayaṃ bhoto kassapassa saddahāma– ‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā”ti.
Jaccandha-upamā
   418. “Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha– sukkāni rūpāni na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakāni rūpāni, na passeyya candimasūriye. So evaṃ vadeyya– ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī. Natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī. Natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī. Natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī. Natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī. Natthi samavisamaṃ, natthi samavisamassa dassāvī. Natthi tārakāni rūpāni, natthi tārakānaṃ rūpānaṃ dassāvī. Natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī. Ahametaṃ na jānāmi, ahametaṃ na passāmi, tasmā taṃ natthī’ti. Sammā nu kho so, rājañña, vadamāno vadeyyā”ti? “No hidaṃ, bho kassapa. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī. Atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī …pe… atthi samavisamaṃ, atthi samavisamassa dassāvī. Atthi tārakāni rūpāni, atthi tārakānaṃ rūpānaṃ dassāvī. Atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī. ‘Ahametaṃ na jānāmi, ahametaṃ na passāmi, tasmā taṃ natthī’ti. Na hi so, bho kassapa, sammā vadamāno vadeyyā”ti. “Evameva kho tvaṃ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṃ maṃ tvaṃ evaṃ vadesi”.
   “Ko panetaṃ bhoto kassapassa āroceti– ‘atthi devā tāvatiṃsā”ti vā, ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā? Na mayaṃ bhoto kassapassa saddahāma– ‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā”ti. “Na kho, rājañña, evaṃ paro loko daṭṭhabbo, yathā tvaṃ maññasi iminā maṃsacakkhunā. Ye kho te rājañña samaṇabrāhmaṇā araññavanapatthāni pantāni senāsanāni paṭisevanti te tattha appamattā ātāpino pahitattā viharantā dibbacakkhuṃ visodhenti. Te dibbena cakkhunā visuddhena atikkantamānusakena imaṃ ceva lokaṃ passanti parañca satte ca opapātike. Evañca kho, rājañña, paro loko daṭṭhabbo; natveva yathā tvaṃ maññasi iminā maṃsacakkhunā. Imināpi kho te, rājañña, pariyāyena evaṃ hotu– ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
   419. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti “Atthi pana, rājañña, pariyāyo …pe… atthi, bho kassapa, pariyāyo …pe… yathā kathaṃ viya, rājaññā”ti? “Idhāhaṃ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle. Tassa mayhaṃ, bho kassapa, evaṃ hoti– sace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṃ jāneyyuṃ– ‘ito no matānaṃ seyyo bhavissatī’ti. Idānime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā visaṃ vā khādeyyuṃ, satthaṃ vā āhareyyuṃ, ubbandhitvā vā kālaṅkareyyuṃ, papāte vā papateyyuṃ. Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṃ jānanti– ‘ito no matānaṃ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṃ na mārenti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
Gabbhinī-upamā
   420. “Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññatarassa brāhmaṇassa dve pajāpatiyo ahesuṃ. Ekissā putto ahosi dasavassuddesiko vā dvādasavassuddesiko vā, ekā gabbhinī upavijaññā. Atha kho so brāhmaṇo kālamakāsi. Atha kho so māṇavako mātusapattiṃ etadavoca– ‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ natthi tuyhettha kiñci. Pitu me bhoti, dāyajjaṃ niyyādehī’ti. Evaṃ vutte sā brāhmaṇī taṃ māṇavakaṃ etadavoca– ‘āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati, sāpi te opabhoggā bhavissatī’ti. Dutiyampi kho so māṇavako mātusapattiṃ etadavoca – ‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṃ niyyādehī’ti. Dutiyampi kho sā brāhmaṇī taṃ māṇavakaṃ etadavoca – ‘āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati sāpi te opabhoggā bhavissatī’ti. Tatiyampi kho so māṇavako mātusapattiṃ etadavoca– ‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā sabbaṃ taṃ mayhaṃ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṃ niyyādehī’ti.
   “Atha kho sā brāhmaṇī satthaṃ gahetvā ovarakaṃ pavisitvā udaraṃ opādesi – ‘yāva vijāyāmi yadi vā kumārako yadi vā kumārikā’ti. Sā attānaṃ ceva jīvitañca gabbhañca sāpateyyañca vināsesi. Yathā taṃ bālā abyattā anayabyasanaṃ āpannā ayoniso dāyajjaṃ gavesantī, evameva kho tvaṃ, rājañña, bālo abyatto anayabyasanaṃ āpajjissasi ayoniso paralokaṃ gavesanto seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṃ āpannā ayoniso dāyajjaṃ gavesantī. Na kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā apakkaṃ paripācenti; api ca paripākaṃ āgamenti. Paṇḍitānaṃ attho hi, rājañña, samaṇabrāhmaṇānaṃ sīlavantānaṃ kalyāṇadhammānaṃ jīvitena. Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṃ dīghamaddhānaṃ tiṭṭhanti, tathā tathā bahuṃ puññaṃ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Imināpi kho te, rājañña, pariyāyena evaṃ hotu– ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
   421. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Atthi pana, rājañña, pariyāyo …pe… atthi, bho kassapa, pariyāyo …pe… yathā kathaṃ viya, rājaññā”ti? “Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti– ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi– ‘tena hi, bho, imaṃ purisaṃ jīvantaṃyeva kumbhiyā pakkhipitvā mukhaṃ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṃ karitvā uddhanaṃ āropetvā aggiṃ dethā’ti. Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ jīvantaṃyeva kumbhiyā pakkhipitvā mukhaṃ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṃ karitvā uddhanaṃ āropetvā aggiṃ denti. Yadā mayaṃ jānāma ‘kālaṅkato so puriso’ti, atha naṃ kumbhiṃ oropetvā ubbhinditvā mukhaṃ vivaritvā saṇikaṃ nillokema – ‘appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
Supinaka-upamā
   422. “Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsi. Abhijānāsi no tvaṃ, rājañña, divā seyyaṃ upagato supinakaṃ passitā ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan”ti? “Abhijānāmahaṃ, bho kassapa, divāseyyaṃ upagato supinakaṃ passitā ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan”ti. “Rakkhanti taṃ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti? “Evaṃ, bho kassapa, rakkhanti maṃ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti. “Api nu tā tuyhaṃ jīvaṃ passanti pavisantaṃ vā nikkhamantaṃ vā”ti? “No hidaṃ, bho kassapa”. “Tā hi nāma, rājañña, tuyhaṃ jīvantassa jīvantiyo jīvaṃ na passissanti pavisantaṃ vā nikkhamantaṃ vā. Kiṃ pana tvaṃ kālaṅkatassa jīvaṃ passissasi pavisantaṃ vā nikkhamantaṃ vā. Imināpi kho te, rājañña, pariyāyena evaṃ hotu– “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
   423. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Atthi pana, rājañña, pariyāyo …pe… “atthi, bho kassapa, pariyāyo …pe… yathā kathaṃ viya rājaññā”ti? “Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti– ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi– ‘tena hi, bho, imaṃ purisaṃ jīvantaṃyeva tulāya tuletvā jiyāya anassāsakaṃ māretvā punadeva tulāya tulethā’ti. Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ jīvantaṃyeva tulāya tuletvā jiyāya anassāsakaṃ māretvā punadeva tulāya tulenti. Yadā so jīvati, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so kālaṅkato hoti tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
Santatta-ayoguḷa-upamā
   424. “Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, rājañña, puriso divasaṃ santattaṃ ayoguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ tulāya tuleyya. Tamenaṃ aparena samayena sītaṃ nibbutaṃ tulāya tuleyya. Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto”ti? “Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā”ti. “Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā panāyaṃ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Imināpi kho te, rājañña, pariyāyena evaṃ hotu– ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
   425. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Atthi pana, rājañña, pariyāyo …pe… atthi, bho kassapa, pariyāyo …pe… yathā kathaṃ viya rājaññā”ti? “Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti– ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi– ‘tena hi, bho, imaṃ purisaṃ anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ anupahacca chaviñca …pe… jīvitā voropenti. Yadā so āmato hoti, tyāhaṃ evaṃ vadāmi– ‘tena hi, bho, imaṃ purisaṃ uttānaṃ nipātetha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Te taṃ purisaṃ uttānaṃ nipātenti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Tyāhaṃ evaṃ vadāmi– ‘tena hi, bho, imaṃ purisaṃ avakujjaṃ nipātetha… passena nipātetha… dutiyena passena nipātetha… uddhaṃ ṭhapetha… omuddhakaṃ ṭhapetha… pāṇinā ākoṭetha… leḍḍunā ākoṭetha… daṇḍena ākoṭetha… satthena ākoṭetha… odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Te taṃ purisaṃ odhunanti sandhunanti niddhunanti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Tassa tadeva cakkhu hoti te rūpā, tañcāyatanaṃ nappaṭisaṃvedeti. Tadeva sotaṃ hoti te saddā, tañcāyatanaṃ nappaṭisaṃvedeti. Tadeva ghānaṃ hoti te gandhā, tañcāyatanaṃ nappaṭisaṃvedeti Sāva jivhā hoti te rasā, tañcāyatanaṃ nappaṭisaṃvedeti. Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṃ nappaṭisaṃvedeti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
Saṅkhadhama-upamā
   426. “Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro saṅkhadhamo saṅkhaṃ ādāya paccantimaṃ janapadaṃ agamāsi. So yena aññataro gāmo tenupasaṅkami; upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṃ saṅkhaṃ upalāpetvā saṅkhaṃ bhūmiyaṃ nikkhipitvā ekamantaṃ nisīdi. Atha kho, rājañña, tesaṃ paccantajanapadānaṃ manussānaṃ etadahosi ‘ambho kassa nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo’ti. Sannipatitvā taṃ saṅkhadhamaṃ etadavocuṃ– ‘ambho, kassa nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo’ti. ‘Eso kho, bho, saṅkho nāma yasseso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo’ti. Te taṃ saṅkhaṃ uttānaṃ nipātesuṃ– ‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi. Te taṃ saṅkhaṃ avakujjaṃ nipātesuṃ, passena nipātesuṃ, dutiyena passena nipātesuṃ, uddhaṃ ṭhapesuṃ, omuddhakaṃ ṭhapesuṃ, pāṇinā ākoṭesuṃ, leḍḍunā ākoṭesuṃ, daṇḍena ākoṭesuṃ, satthena ākoṭesuṃ, odhuniṃsu sandhuniṃsu niddhuniṃsu– ‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi.
   “Atha kho, rājañña, tassa saṅkhadhamassa etadahosi– ‘yāva bālā ime paccantajanapadāmanussā, kathañhi nāma ayoniso saṅkhasaddaṃ gavesissantī’ti. Tesaṃ pekkhamānānaṃ saṅkhaṃ gahetvā tikkhattuṃ saṅkhaṃ upalāpetvā saṅkhaṃ ādāya pakkāmi. Atha kho, rājañña, tesaṃ paccantajanapadānaṃ manussānaṃ etadahosi– ‘yadā kira, bho, ayaṃ saṅkho nāma purisasahagato ca hoti vāyāmasahagato ca vāyusahagato ca, tadāyaṃ saṅkho saddaṃ karoti, yadā panāyaṃ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṃ saṅkho saddaṃ karotī’ti Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṃ passati, sotenapi saddaṃ suṇāti, ghānenapi gandhaṃ ghāyati, jivhāyapi rasaṃ sāyati, kāyenapi phoṭṭhabbaṃ phusati, manasāpi dhammaṃ vijānāti. Yadā panāyaṃ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṃ kappeti, cakkhunāpi rūpaṃ na passati, sotenapi saddaṃ na suṇāti, ghānenapi gandhaṃ na ghāyati, jivhāyapi rasaṃ na sāyati, kāyenapi phoṭṭhabbaṃ na phusati, manasāpi dhammaṃ na vijānāti. Imināpi kho te, rājañña, pariyāyena evaṃ hotu– ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti.
   427. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Atthi pana, rājañña, pariyāyo …pe… atthi, bho kassapa, pariyāyo …pe… yathā kathaṃ viya rājaññā”ti? “Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti– ‘ayaṃ te, bhante, coro āgucārī, imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi– ‘tena hi, bho, imassa purisassa chaviṃ chindatha appeva nāmassa jīvaṃ passeyyāmā’ti. Te tassa purisassa chaviṃ chindanti. Nevassa mayaṃ jīvaṃ passāma. Tyāhaṃ evaṃ vadāmi– ‘tena hi, bho, imassa purisassa cammaṃ chindatha, maṃsaṃ chindatha, nhāruṃ chindatha, aṭṭhiṃ chindatha, aṭṭhimiñjaṃ chindatha, appeva nāmassa jīvaṃ passeyyāmā’ti. Te tassa purisassa aṭṭhimiñjaṃ chindanti, nevassa mayaṃ jīvaṃ passeyyāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
Aggikajaṭila-upamā
   428. “Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro aggiko jaṭilo araññāyatane paṇṇakuṭiyā sammati. Atha kho, rājañña, aññataro janapade sattho vuṭṭhāsi. Atha kho so sattho tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṃ vasitvā pakkāmi. Atha kho, rājañña, tassa aggikassa jaṭilassa etadahosi ‘yaṃnūnāhaṃ yena so satthavāso tenupasaṅkameyyaṃ, appeva nāmettha kiñci upakaraṇaṃ adhigaccheyyan’ti. Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṃ satthavāse daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ chaḍḍitaṃ. Disvānassa etadahosi– ‘na kho me taṃ patirūpaṃ yaṃ me pekkhamānassa manussabhūto kālaṅkareyya; yaṃnūnāhaṃ imaṃ dārakaṃ assamaṃ netvā āpādeyyaṃ poseyyaṃ vaḍḍheyyan’ti. Atha kho so aggiko jaṭilo taṃ dārakaṃ assamaṃ netvā āpādesi posesi vaḍḍhesi. Yadā so dārako dasavassuddesiko vā hoti dvādasavassuddesiko vā, atha kho tassa aggikassa jaṭilassa janapade kañcideva karaṇīyaṃ uppajji. Atha kho so aggiko jaṭilo taṃ dārakaṃ etadavoca– ‘icchāmahaṃ, tāta, janapadaṃ gantuṃ; aggiṃ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsī’ti. Atha kho so aggiko jaṭilo taṃ dārakaṃ evaṃ anusāsitvā janapadaṃ agamāsi. Tassa khiḍḍāpasutassa aggi nibbāyi.
   “Atha kho tassa dārakassa etadahosi– ‘pitā kho maṃ evaṃ avaca– “aggiṃ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsī”ti. Yaṃnūnāhaṃ aggiṃ nibbattetvā aggiṃ paricareyyan’ti. Atha kho so dārako araṇisahitaṃ vāsiyā tacchi– ‘appeva nāma aggiṃ adhigaccheyyan’ti. Neva so aggiṃ adhigacchi. Araṇisahitaṃ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā phālesi, sakalikaṃ sakalikaṃ akāsi, sakalikaṃ sakalikaṃ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte opuni – ‘appeva nāma aggiṃ adhigaccheyyan’ti. Neva so aggiṃ adhigacchi.
   “Atha kho so aggiko jaṭilo janapade taṃ karaṇīyaṃ tīretvā yena sako assamo tenupasaṅkami; upasaṅkamitvā taṃ dārakaṃ etadavoca – ‘kacci te, tāta, aggi na nibbuto’ti? ‘Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi. Tassa me etadahosi– “pitā kho maṃ evaṃ avaca aggiṃ, tāta, paricareyyāsi. Mā ca te, tāta, aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsīti. Yaṃnūnāhaṃ aggiṃ nibbattetvā aggiṃ paricareyyan”ti. Atha khvāhaṃ, tāta, araṇisahitaṃ vāsiyā tacchiṃ– “appeva nāma aggiṃ adhigaccheyyan”ti. Nevāhaṃ aggiṃ adhigacchiṃ. Araṇisahitaṃ dvidhā phālesiṃ, tidhā phālesiṃ, catudhā phālesiṃ, pañcadhā phālesiṃ, dasadhā phālesiṃ satadhā phālesiṃ, sakalikaṃ sakalikaṃ akāsiṃ, sakalikaṃ sakalikaṃ karitvā udukkhale koṭṭesiṃ, udukkhale koṭṭetvā mahāvāte opuniṃ– “appeva nāma aggiṃ adhigaccheyyan”ti. Nevāhaṃ aggiṃ adhigacchin’”ti. Atha kho tassa aggikassa jaṭilassa etadahosi – ‘yāva bālo ayaṃ dārako abyatto, kathañhi nāma ayoniso aggiṃ gavesissatī’ti. Tassa pekkhamānassa araṇisahitaṃ gahetvā aggiṃ nibbattetvā taṃ dārakaṃ etadavoca ‘evaṃ kho, tāta, aggi nibbattetabbo. Na tveva yathā tvaṃ bālo abyatto ayoniso aggiṃ gavesī’ti. Evameva kho tvaṃ, rājañña, bālo abyatto ayoniso paralokaṃ gavesissasi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ, paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ, mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.
   429. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi– ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī– “itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro– ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī”ti.
Dve satthavāha-upamā
   430. “Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, mahāsakaṭasattho sakaṭasahassaṃ puratthimā janapadā pacchimaṃ janapadaṃ agamāsi. So yena yena gacchi, khippaṃyeva pariyādiyati tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ. Tasmiṃ kho pana satthe dve satthavāhā ahesuṃ eko pañcannaṃ sakaṭasatānaṃ, eko pañcannaṃ sakaṭasatānaṃ. Atha kho tesaṃ satthavāhānaṃ etadahosi– ‘ayaṃ kho mahāsakaṭasattho sakaṭasahassaṃ; te mayaṃ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ. Yaṃnūna mayaṃ imaṃ satthaṃ dvidhā vibhajeyyāma– ekato pañca sakaṭasatāni ekato pañca sakaṭasatānī’ti. Te taṃ satthaṃ dvidhā vibhajiṃsu ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni. Eko satthavāho bahuṃ tiṇañca kaṭṭhañca udakañca āropetvā satthaṃ payāpesi. Dvīhatīhapayāto kho pana so sattho addasa purisaṃ kāḷaṃ lohitakkhaṃ sannaddhakalāpaṃ kumudamāliṃ allavatthaṃ allakesaṃ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṃ āgacchantaṃ’, disvā etadavoca– ‘kuto, bho, āgacchasī’ti? ‘Amukamhā janapadā’ti. ‘Kuhiṃ gamissasī’ti? ‘Amukaṃ nāma janapadan’ti. ‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti? ‘Evaṃ, bho, purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā’ti.
   “Atha kho so satthavāho satthike āmantesi– ‘ayaṃ, bho, puriso evamāha– “purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā”ti. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi satthaṃ payāpethā’ti. ‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni udakāni lahubhārehi sakaṭehi satthaṃ payāpesuṃ. Te paṭhamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Dutiyepi satthavāse… tatiyepi satthavāse… catutthepi satthavāse… pañcamepi satthavāse… chaṭṭhepi satthavāse… sattamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Sabbeva anayabyasanaṃ āpajjiṃsu. Ye ca tasmiṃ satthe ahesuṃ manussā vā pasū vā, sabbe so yakkho amanusso bhakkhesi. Aṭṭhikāneva sesāni.
   “Yadā aññāsi dutiyo satthavāho– ‘bahunikkhanto kho, bho, dāni so sattho’ti bahuṃ tiṇañca kaṭṭhañca udakañca āropetvā satthaṃ payāpesi. Dvīhatīhapayāto kho pana so sattho addasa purisaṃ kāḷaṃ lohitakkhaṃ sannaddhakalāpaṃ kumudamāliṃ allavatthaṃ allakesaṃ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṃ āgacchantaṃ, disvā etadavoca– ‘kuto, bho, āgacchasī’ti? ‘Amukamhā janapadā’ti. ‘Kuhiṃ gamissasī’ti? ‘Amukaṃ nāma janapadan’ti. ‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti? ‘Evaṃ, bho, purato kantāre mahāmegho abhippavuṭṭho. Āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā’ti.
   “Atha kho so satthavāho satthike āmantesi– ‘ayaṃ, bho, “puriso evamāha– purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha; mā yoggāni kilamitthā”ti. Ayaṃ bho puriso neva amhākaṃ mitto, na ñātisālohito, kathaṃ mayaṃ imassa saddhāya gamissāma. Na vo chaḍḍetabbāni purāṇāni tiṇāni kaṭṭhāni udakāni, yathābhatena bhaṇḍena satthaṃ payāpetha. Na no purāṇaṃ chaḍḍessāmā’ti. ‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yathābhatena bhaṇḍena satthaṃ payāpesuṃ. Te paṭhamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Dutiyepi satthavāse… tatiyepi satthavāse… catutthepi satthavāse… pañcamepi satthavāse… chaṭṭhepi satthavāse… sattamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Tañca satthaṃ addasaṃsu anayabyasanaṃ āpannaṃ. Ye ca tasmiṃ satthepi ahesuṃ manussā vā pasū vā, tesañca aṭṭhikāneva addasaṃsu tena yakkhena amanussena bhakkhitānaṃ.
   “Atha kho so satthavāho satthike āmantesi– ‘ayaṃ kho, bho, sattho anayabyasanaṃ āpanno, yathā taṃ tena bālena satthavāhena pariṇāyakena. Tena hi, bho, yānamhākaṃ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṃ satthe mahāsārāni paṇiyāni, tāni ādiyathā’ti. ‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṃ satthe appasārāni paṇiyāni, tāni chaḍḍetvā yāni tasmiṃ satthe mahāsārāni paṇiyāni, tāni ādiyitvā sotthinā taṃ kantāraṃ nitthariṃsu, yathā taṃ paṇḍitena satthavāhena pariṇāyakena. Evameva kho tvaṃ, rājañña, bālo abyatto anayabyasanaṃ āpajjissasi ayoniso paralokaṃ gavesanto seyyathāpi so purimo satthavāho. Yepi tava sotabbaṃ saddhātabbaṃ maññissanti, tepi anayabyasanaṃ āpajjissanti, seyyathāpi te satthikā. Paṭinissajjetaṃ, rājañña pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.
   431. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi– ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī– “itipi natthi paro loko …pe… vipāko’”ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro– ‘yāva bālo pāyāsi rājañño, abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī”ti.
Gūthabhārika-upamā
   432. “Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro sūkaraposako puriso sakamhā gāmā aññaṃ gāmaṃ agamāsi. Tattha addasa pahūtaṃ sukkhagūthaṃ chaḍḍitaṃ. Disvānassa etadahosi– ‘ayaṃ kho pahuto sukkhagūtho chaḍḍito, mama ca sūkarabhattaṃ; yaṃnūnāhaṃ ito sukkhagūthaṃ hareyyan’ti. So uttarāsaṅgaṃ pattharitvā pahūtaṃ sukkhagūthaṃ ākiritvā bhaṇḍikaṃ bandhitvā sīse ubbāhetvā agamāsi. Tassa antarāmagge mahā-akālamegho pāvassi. So uggharantaṃ paggharantaṃ yāva agganakhā gūthena makkhito gūthabhāraṃ ādāya agamāsi. Tamenaṃ manussā disvā evamāhaṃsu– ‘kacci no tvaṃ, bhaṇe, ummatto, kacci viceto, kathañhi nāma uggharantaṃ paggharantaṃ yāva agganakhā gūthena makkhito gūthabhāraṃ harissasī’ti. ‘Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā, tathā hi pana me sūkarabhattan’ti. Evameva kho tvaṃ, rājañña, gūthabhārikūpamo maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.
   433. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi– ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī– “itipi natthi paro loko …pe… vipāko”ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro– ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī”ti.
Akkhadhuttaka-upamā
   434. “Tena hi, rājañña, upamaṃ te karissāmi, upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, dve akkhadhuttā akkhehi dibbiṃsu. Eko akkhadhutto āgatāgataṃ kaliṃ gilati. Addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ āgatāgataṃ kaliṃ gilantaṃ, disvā taṃ akkhadhuttaṃ etadavoca– ‘tvaṃ kho, samma, ekantikena jināsi, dehi me, samma, akkhe pajohissāmī’ti. ‘Evaṃ sammā’ti kho so akkhadhutto tassa akkhadhuttassa akkhe pādāsi. Atha kho so akkhadhutto akkhe visena paribhāvetvā taṃ akkhadhuttaṃ etadavoca– ‘ehi kho, samma, akkhehi dibbissāmā’ti. ‘Evaṃ sammā’ti kho so akkhadhutto tassa akkhadhuttassa paccassosi. Dutiyampi kho te akkhadhuttā akkhehi dibbiṃsu. Dutiyampi kho so akkhadhutto āgatāgataṃ kaliṃ gilati. Addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ dutiyampi āgatāgataṃ kaliṃ gilantaṃ, disvā taṃ akkhadhuttaṃ etadavoca–
   “Littaṃ paramena tejasā, gilamakkhaṃ puriso na bujjhati.
   Gila re gila pāpadhuttaka, pacchā te kaṭukaṃ bhavissatīti.
   “Evameva kho tvaṃ, rājañña, akkhadhuttakūpamo maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.
   435. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi– ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī– “itipi natthi paro loko …pe… vipāko”ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro– ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī”ti.
Sāṇabhārika-upamā
   436. “Tena hi, rājañña, upamaṃ te karissāmi, upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro janapado vuṭṭhāsi. Atha kho sahāyako sahāyakaṃ āmantesi– ‘āyāma, samma, yena so janapado tenupasaṅkamissāma, appeva nāmettha kiñci dhanaṃ adhigaccheyyāmā’ti. ‘Evaṃ sammā’ti kho sahāyako sahāyakassa paccassosi. Te yena so janapado, yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu tattha addasaṃsu pahūtaṃ sāṇaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi– ‘idaṃ kho, samma, pahūtaṃ sāṇaṃ chaḍḍitaṃ, tena hi, samma, tvañca sāṇabhāraṃ bandha, ahañca sāṇabhāraṃ bandhissāmi, ubho sāṇabhāraṃ ādāya gamissāmā’ti. ‘Evaṃ sammā’ti kho sahāyako sahāyakassa paṭissutvā sāṇabhāraṃ bandhitvā te ubho sāṇabhāraṃ ādāya yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi– ‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ, idaṃ pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sāṇabhāraṃ chaḍḍessāmi, ubho sāṇasuttabhāraṃ ādāya gamissāmā’ti. ‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me tvaṃ pajānāhī’ti. Atha kho so sahāyako sāṇabhāraṃ chaḍḍetvā sāṇasuttabhāraṃ ādiyi.
   “Te yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtā sāṇiyo chaḍḍitā, disvā sahāyako sahāyakaṃ āmantesi– ‘yassa kho samma, atthāya iccheyyāma sāṇaṃ vā sāṇasuttaṃ vā, imā pahūtā sāṇiyo chaḍḍitā. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sāṇasuttabhāraṃ chaḍḍessāmi, ubho sāṇibhāraṃ ādāya gamissāmā’ti ‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me, tvaṃ pajānāhī’ti. Atha kho so sahāyako sāṇasuttabhāraṃ chaḍḍetvā sāṇibhāraṃ ādiyi.
   “Te yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtaṃ khomaṃ chaḍḍitaṃ, disvā …pe… pahūtaṃ khomasuttaṃ chaḍḍitaṃ, disvā… pahūtaṃ khomadussaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsikasuttaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsikadussaṃ chaḍḍitaṃ, disvā… pahūtaṃ ayaṃ chaḍḍitaṃ, disvā… pahūtaṃ lohaṃ chaḍḍitaṃ, disvā… pahūtaṃ tipuṃ chaḍḍitaṃ, disvā… pahūtaṃ sīsaṃ chaḍḍitaṃ, disvā… pahūtaṃ sajjhaṃ chaḍḍitaṃ, disvā… pahūtaṃ suvaṇṇaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi– ‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ vā sāṇasuttaṃ vā sāṇiyo vā khomaṃ vā khomasuttaṃ vā khomadussaṃ vā kappāsaṃ vā kappāsikasuttaṃ vā kappāsikadussaṃ vā ayaṃ vā lohaṃ vā tipuṃ vā sīsaṃ vā sajjhaṃ vā, idaṃ pahūtaṃ suvaṇṇaṃ chaḍḍitaṃ. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sajjhabhāraṃ chaḍḍessāmi, ubho suvaṇṇabhāraṃ ādāya gamissāmā’ti. ‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me tvaṃ pajānāhī’ti. Atha kho so sahāyako sajjhabhāraṃ chaḍḍetvā suvaṇṇabhāraṃ ādiyi.
   “Te yena sako gāmo tenupasaṅkamiṃsu. Tattha yo so sahāyako sāṇabhāraṃ ādāya agamāsi, tassa neva mātāpitaro abhinandiṃsu, na puttadārā abhinandiṃsu, na mittāmaccā abhinandiṃsu, na ca tatonidānaṃ sukhaṃ somanassaṃ adhigacchi. Yo pana so sahāyako suvaṇṇabhāraṃ ādāya agamāsi, tassa mātāpitaropi abhinandiṃsu, puttadārāpi abhinandiṃsu, mittāmaccāpi abhinandiṃsu, tatonidānañca sukhaṃ somanassaṃ adhigacchi. “Evameva kho tvaṃ, rājañña, sāṇabhārikūpamo maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.
Saraṇagamanaṃ
   437. “Purimeneva ahaṃ opammena bhoto kassapassa attamano abhiraddho. Api cāhaṃ imāni vicitrāni pañhāpaṭibhānāni sotukāmo evāhaṃ bhavantaṃ kassapaṃ paccanīkaṃ kātabbaṃ amaññissaṃ. Abhikkantaṃ, bho kassapa, abhikkantaṃ, bho kassapa. Seyyathāpi, bho kassapa, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti evamevaṃ bhotā kassapena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho kassapa, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kassapo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.
   “Icchāmi cāhaṃ, bho kassapa, mahāyaññaṃ yajituṃ, anusāsatu maṃ bhavaṃ kassapo, yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti.
Yaññakathā
   438. “Yathārūpe kho, rājañña, yaññe gāvo vā haññanti ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchā-ājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro. Seyyathāpi, rājañña, kassako bījanaṅgalaṃ ādāya vanaṃ paviseyya. So tattha dukkhette dubbhūme avihatakhāṇukaṇṭake bījāni patiṭṭhāpeyya khaṇḍāni pūtīni vātātapahatāni asāradāni asukhasayitāni. Devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya. Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ adhigaccheyyā”ti? “No hidaṃ bho kassapa”. “Evameva kho, rājañña, yathārūpe yaññe gāvo vā haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchā-ājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho rājañña, yañño na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.
   “Yathārūpe ca kho, rājañña, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammā-ājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Seyyathāpi, rājañña, kassako bījanaṅgalaṃ ādāya vanaṃ paviseyya. So tattha sukhette subhūme suvihatakhāṇukaṇṭake bījāni patiṭṭhapeyya akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni. Devo ca kālena kālaṃ sammādhāraṃ anuppaveccheyya. Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ adhigaccheyyā”ti? “Evaṃ, bho kassapa”. “Evameva kho, rājañña, yathārūpe yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammā-ājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro”ti.
Uttaramāṇavavatthu
   439. Atha kho pāyāsi rājañño dānaṃ paṭṭhapesi samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ Tasmiṃ kho pana dāne evarūpaṃ bhojanaṃ dīyati kaṇājakaṃ bilaṅgadutiyaṃ, dhorakāni ca vatthāni guḷavālakāni. Tasmiṃ kho pana dāne uttaro nāma māṇavo vāvaṭo ahosi. So dānaṃ datvā evaṃ anuddisati– “imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmin”ti. Assosi kho pāyāsi rājañño– “uttaro kira māṇavo dānaṃ datvā evaṃ anuddisati– ‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmin’”ti. Atha kho pāyāsi rājañño uttaraṃ māṇavaṃ āmantāpetvā etadavoca– “saccaṃ kira tvaṃ, tāta uttara, dānaṃ datvā evaṃ anuddisasi– ‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmin’”ti? “Evaṃ, bho”. “Kissa pana tvaṃ, tāta uttara, dānaṃ datvā evaṃ anuddisasi– ‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmin’ti? Nanu mayaṃ, tāta uttara, puññatthikā dānasseva phalaṃ pāṭikaṅkhino”ti? “Bhoto kho dāne evarūpaṃ bhojanaṃ dīyati kaṇājakaṃ bilaṅgadutiyaṃ, yaṃ bhavaṃ pādāpi na iccheyya samphusituṃ, kuto bhuñjituṃ, dhorakāni ca vatthāni guḷavālakāni, yāni bhavaṃ pādāpi na iccheyya samphusituṃ, kuto paridahituṃ. Bhavaṃ kho panamhākaṃ piyo manāpo, kathaṃ mayaṃ manāpaṃ amanāpena saṃyojemā”ti? “Tena hi tvaṃ, tāta uttara, yādisāhaṃ bhojanaṃ bhuñjāmi, tādisaṃ bhojanaṃ paṭṭhapehi. Yādisāni cāhaṃ vatthāni paridahāmi, tādisāni ca vatthāni paṭṭhapehī”ti. “Evaṃ, bho”ti kho uttaro māṇavo pāyāsissa rājaññassa paṭissutvā yādisaṃ bhojanaṃ pāyāsi rājañño bhuñjati, tādisaṃ bhojanaṃ paṭṭhapesi. Yādisāni ca vatthāni pāyāsi rājañño paridahati, tādisāni ca vatthāni paṭṭhapesi.
   440. Atha kho pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajji suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo. So sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajji devānaṃ tāvatiṃsānaṃ sahabyataṃ.
Pāyāsidevaputto
   441. Tena kho pana samayena āyasmā gavampati abhikkhaṇaṃ suññaṃ serīsakaṃ vimānaṃ divāvihāraṃ gacchati. Atha kho pāyāsi devaputto yenāyasmā gavampati tenupasaṅkami; upasaṅkamitvā āyasmantaṃ gavampatiṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho pāyāsiṃ devaputtaṃ āyasmā gavampati etadavoca– “kosi tvaṃ, āvuso”ti? “Ahaṃ, bhante, pāyāsi rājañño”ti. “Nanu tvaṃ, āvuso, evaṃdiṭṭhiko ahosi– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti? “Saccāhaṃ, bhante, evaṃdiṭṭhiko ahosiṃ– ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti. Api cāhaṃ ayyena kumārakassapena etasmā pāpakā diṭṭhigatā vivecito”ti. “Yo pana te, āvuso, dāne vāvaṭo ahosi uttaro nāma māṇavo, so kuhiṃ upapanno”ti? “Yo me, bhante, dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ. Ahaṃ pana, bhante, asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Tena hi, bhante gavampati, manussalokaṃ gantvā evamārocehi– ‘sakkaccaṃ dānaṃ detha, sahatthā dānaṃ detha, cittīkataṃ dānaṃ detha, anapaviddhaṃ dānaṃ detha. Pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyatan’”ti.
   Atha kho āyasmā gavampati manussalokaṃ āgantvā evamārocesi– “sakkaccaṃ dānaṃ detha, sahatthā dānaṃ detha, cittīkataṃ dānaṃ detha, anapaviddhaṃ dānaṃ detha. Pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyatan”ti.
   Pāyāsisuttaṃ niṭṭhitaṃ dasamaṃ.
   Mahāvaggo niṭṭhito.
   Tassuddānaṃ–
   Mahāpadāna nidānaṃ, nibbānañca sudassanaṃ;
   Janavasabha govindaṃ, samayaṃ sakkapañhakaṃ.
   Mahāsatipaṭṭhānañca, pāyāsi dasamaṃ bhave.
   Mahāvaggapāḷi niṭṭhitā.
漢巴經文比對(莊春江作):
  「鳩摩羅迦葉(MA.71),童女迦葉(DA.7)」,南傳作「鳩摩羅迦葉」(kumārakassapo),「鳩摩羅」(kumāra,意譯為「童子(男童); 少年」,有時也指「王子」),AA.39.9作「童真迦葉」(童真出家的迦葉),《破斥猶豫》等說,他童年時就出家(Kumārakāle pabbajitattā),佛陀說:「你門叫迦葉來…。」「哪位迦葉?」「鳩摩羅迦葉(男童迦葉)。」從此以後到年老時都被稱為「鳩摩羅迦葉」…。[嬰兒時]憍薩羅波斯匿王領養他(Taṃ gahetvā rājā pasenadi kosalo posāpesi),取名迦葉,後來引導到大師面前出家[成為比丘]後,像這樣被以國王兒子的狀態(rañño posāvanikaputtattāpi, MN.23/DN.23)養育而予鳩摩羅迦葉(王子迦葉)之名(《小部/本生經12.榕樹鹿本生註》說他母親的本生也有相同內容,《小部/法句經160偈註》亦同)。《小部/譬喻54品5經》說,因為大迦葉,我是鳩摩羅迦葉(Mahākassapamāgamma, ahaṃ kumārakassapo),聽聞佛陀解說等同蟻塚堆(Vammikasadisaṃ kāyaṃ)而證阿羅漢(如MN.23/SA.1079/AA.39.9)。
  「眾生(MA.71);精神/神/識神(DA.7)」,南傳作「命」(jīvaṃ,另譯為「生命」),Maurice Walshe先生英譯為「靈魂」(soul)。
  「恚取(MA.71)」,南傳作「我將會因憤怒而執持它」(Kopenapi naṃ harissāmi),Maurice Walshe先生英譯為「我會出於憤怒堅持這個觀點」(I will stick to this view out of anger)。
  「經營處分(DA.7)」,南傳作「經營事務者」(vāvaṭo, byāvaṭo),Maurice Walshe先生英譯為「負責分配」(in charge of distribution)。
  「她將成為你的妻子」(sāpi te opabhoggā bhavissatīti),Maurice Walshe先生英譯為「她將成為你的僕人」(she will become your servant)。按:《破斥猶豫》以「將成為妻子」(pādaparicārikā bhavissati)解說,今準此譯。另外,暹羅版opabhoggā作upabhoggā(受用;快樂)。
  「與壽俱行,與熱俱行,與識俱行」(āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca),Maurice Walshe先生英譯為「有生命、熱與識」(has life, heat and consciousness)。「熱」(usmā,另譯為「煖」),菩提比丘長老英譯為「肉體熱」(physical heat, SN.41.6)。