對那位世尊、阿羅漢、遍正覺者禮敬
長部
三、波梨品
長部24經/波梨經(波梨品[第三])(莊春江譯)[DA.15]
善星的事
被我這麼聽聞：
有一次，
世尊住在末羅，一個名叫阿奴逼亞的末羅市鎮。
那時，世尊午前時穿衣、取衣鉢後，
為了托鉢進入阿奴逼亞。
那時，世尊想這個：「在阿奴逼亞為了托鉢行走大致上還太早，讓我去
遊行者瑞祥氏的園林去見遊行者瑞祥氏。」(1)
那時，世尊去遊行者瑞祥氏的園林去見遊行者瑞祥姓氏。
那時，遊行者瑞祥氏對世尊說這個：
「
大德！請世尊來！大德！
歡迎世尊，大德！世尊終於作這個安排，即：這裡的到來。大德！世尊請坐，這個座位已設置。」
世尊在設置的座位坐下，遊行者瑞祥氏也取某個低的坐具後，在一旁坐下。在一旁坐下的遊行者瑞祥氏對世尊說這個：
「大德！前幾天，離車人之子善星來見我，抵達後，對我說這個：『瑞祥！現在，世尊被我捨棄了，現在，我不跟世尊住了。』大德！離車人之子善星說的是否為真實的呢？」
「瑞祥！離車人之子善星說的是真實的。(2)
瑞祥！前幾天，離車人之子善星來見我，抵達後，在一旁坐下。瑞祥！在一旁坐下的離車人之子善星對我說這個：『大德！現在，我要捨棄世尊，現在，我不跟世尊住了。』瑞祥！在這麼說時，我對離車人之子善星說這個：『善星！我是否說這個：「善星！請你來跟我住。」呢？』『大德！這確實不是。』『或者，你對我說這個：「大德！我將要跟世尊住。」呢？』『大德！這確實不是。』『像這樣，我既沒對你說：「善星！請你來跟我住。」你也沒對我說：「大德！我將要跟世尊住。」無用的男子！在存在這樣時，你是誰？你捨棄了什麼呢？無用的男子！看！你的這過失多大啊！』(3)
『大德！然而，世尊沒為我作
過人法的
神通神變。』『善星！我是否說這個：「善星！請你來跟我住，我將為你作過人法的神通神變。」呢？』『大德！這確實不是。』『或者，你對我說這個：「大德！我將要跟世尊住，世尊將為我作過人法的神通神變。」呢？』『大德！這確實不是。』『像這樣，我既沒對你說：「善星！請你來跟我住，我將為你作過人法的神通神變。」你也沒對我說：「大德！我將要跟世尊住，世尊將為我作過人法的神通神變。」無用的男子！在存在這樣時，你是誰？你捨棄了什麼呢？善星！你怎麼想它：當過人法的神通神變被作了或沒被作時，被我教導的法，它都會引導那樣行為者到
苦的完全滅盡的目的嗎？』『大德！當過人法的神通神變被作了或沒被作時，被世尊教導的法，它都會引導那樣行為者到苦的完全滅盡的目的。』『善星！當過人法的神通神變被作了或沒被作時，被我教導的法，它都會引導那樣行為者到苦的完全滅盡的目的。善星！在那裡，過人法的神通神變被作了將作什麼[用處]？無用的男子！看！你的這過失多大啊！』(4)
『大德！然而，世尊沒為我
安立世界開端。』『善星！我是否說這個：「善星！請你來跟我住，我將為你安立世界開端。」呢？』『大德！這確實不是。』『或者，你對我說這個：「大德！我將要跟世尊住，世尊將為我安立世界開端。」呢？』『大德！這確實不是。』『像這樣，我既沒對你說：「善星！請你來跟我住，我將為你安立世界開端。」你也沒對我說：「大德！我將要跟世尊住，世尊將為我安立世界開端。」無用的男子！在存在這樣時，你是誰？你捨棄了什麼呢？善星！你怎麼想它：當世界開端被安立了或沒被安立時，被我教導的法，它都會引導那樣行為者到苦的完全滅盡的目的嗎？』『大德！當世界開端被安立了或沒被安立時，被世尊教導的法，它都會引導那樣行為者到苦的完全滅盡的目的。』『善星！當世界開端被安立了或沒被安立時，被我教導的法，它都會引導那樣行為者到苦的完全滅盡的目的。善星！在那裡，世界開端被安立了將作什麼[用處]？無用的男子！看！你的這過失多大啊！(5)
善星！你以各種法門在跋耆村中稱讚我：「像這樣，那位世尊是
阿羅漢、
遍正覺者、
明行具足者、
善逝、
世間知者、
應該被調御人的無上調御者、
天-人們的大師、
佛陀、
世尊。」善星！像這樣，你以各種法門在跋耆村中稱讚我。
善星！你以各種法門在跋耆村中稱讚法：「法是被世尊善說的、直接可見的、即時的、請你來看的、能引導的、
應該被智者各自經驗的。」善星！像這樣，你以各種法門在跋耆村中稱讚法。
善星！你以各種法門在跋耆村中稱讚
僧團：「世尊的弟子僧團是
善行者，世尊的弟子僧團是正直行者，世尊的弟子僧團是真理行者，世尊的弟子僧團是
方正行者，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。」善星！像這樣，你以各種法門在跋耆村中稱讚僧團。
善星！我告訴你；善星！我讓你知道，善星！他們將會說你：「離車人之子善星不能在
沙門喬達摩下行
梵行，當不能時，他放棄學後還俗了。」他們將會像這樣說你。』
瑞祥！離車人之子善星被我說這個時，[仍]離開這法、律，如那惡趣者、墮地獄者。(6)
鉤樂柯低亞的事
瑞祥！這裡，有一次，我住在突路，一個名叫屋大勒葛的突路市鎮。瑞祥！那時，我午前時穿衣、取衣鉢後，以離車人之子善星為隨從沙門，為了托鉢進入屋大勒葛。當時，裸行者鉤樂柯低亞是守狗戒者：
四肢落地，只以口嚼、只以口食
被撒在地上的食物，瑞祥！離車人之子善星看見守狗戒：四肢落地，只以口嚼、只以口食被撒在地上食物的裸行者鉤樂柯低亞。看見後，這麼想：『先生！確實是好形相啊！這位沙門四肢落地，只以口嚼、只以口食被撒在地上的食物。』
瑞祥！那時，我以心了知離車人之子善星心中的深思後，對離車人之子善星說這個：『無用的男子！你竟然自稱
釋迦之徒的沙門！』『大德！世尊為什麼說這個我：「無用的男子！你竟然自稱釋迦之徒的沙門！」呢？』『善星！看見這位四肢落地、只以口嚼食被撒在地上食物的裸行者鉤樂柯低亞後，你這麼想：「先生！確實是好形相啊！這位沙門四肢落地，只以口嚼、只以口食被撒在地上的食物。」不是嗎？』『是的，大德！大德！但世尊慳吝[外道的]阿羅漢境界嗎？』『無用的男子！我不慳吝[外道的]阿羅漢境界，但這只是你生起的邪惡
惡見，捨斷它！不要成為你長久的不利、苦。善星！這位你認為「好形相的沙門」的裸行者鉤樂柯低亞，七天後將以消化不良而死，死時，他將往生最卑賤的阿修羅眾中，[成為]名叫黑酸粥的阿修羅，死時，人們將丟棄他到香草叢墓地中，善星！如果你希望，你去見裸行者鉤樂柯低亞，可以問：「鉤樂柯低亞
道友！你知道自己的
趣處嗎？」善星！這存在可能性，裸行者鉤樂柯低亞會回答你：「善星道友！我知道自己的趣處，死時，我將往生最卑賤的阿修羅眾中，[成為]名叫黑酸粥的阿修羅。」』
瑞祥！那時，離車人之子善星去見裸行者鉤樂柯低亞，抵達後，對裸行者鉤樂柯低亞說這個：『鉤樂柯低亞道友！你被沙門喬達摩
記說：「裸行者鉤樂柯低亞七天後將以消化不良而死，死時，他將往生最卑賤的阿修羅眾中，[成為]名叫黑酸粥的阿修羅，死時，人們將丟棄他到香草叢墓地中。」鉤樂柯低亞道友！因此，你應該適度地吃，應該適度地喝飲，則沙門喬達摩的話會是錯誤的。』(7)
瑞祥！那時，如對如來的不相信，離車人之子善星一、二、七日夜地計算。瑞祥！那時，裸行者鉤樂柯低亞第七天以消化不良而死，死時，他往生最卑賤的阿修羅眾中，[成為]名叫黑酸粥的阿修羅，死時，人們丟棄他到香草叢墓地中。(8)
瑞祥！那時，離車人之子善星聽聞：『聽說裸行者鉤樂柯低亞以消化不良而死，人們丟棄他到香草叢墓地中。』瑞祥！那時，離車人之子善星去香草叢墓地中見裸行者鉤樂柯低亞，抵達後，以拳敲擊裸行者鉤樂柯低亞三次[說]：『鉤樂柯低亞道友！你知道自己的趣處嗎？』瑞祥！那時，裸行者鉤樂柯低亞以手擦拭著背部、坐起來[說]：『善星道友！我知道自己的趣處，我被往生最卑賤的阿修羅眾中，[成為]名叫黑酸粥的阿修羅。』說了後，就在那裡朝上倒下。(9)
瑞祥！那時，離車人之子善星來見我，抵達後，向我
問訊後，在一旁坐下。瑞祥！在一旁坐下的我對離車人之子善星說這個：『善星！你怎麼想它：我為你記說關於裸行者鉤樂柯低亞的果報，有差異嗎？』『大德！你為我記說關於裸行者鉤樂柯低亞的果報，沒有差異。』『善星！你怎麼想它：在存在這樣時，有過人法的神通神變被作了或沒被作？』『大德！確實，在存在這樣時，有過人法的神通神變被作了，非沒被作。』『無用的男子！這樣，當作了過人法的神通神變時，你說這個我：「大德！然而，世尊沒為我作過人法的神通神變。」無用的男子！看！你的這過失多大啊！』瑞祥！離車人之子善星被我說這個時，[仍]離開這法、律，如那惡趣者、墮地獄者。(10)
裸行者葛拉勒麼得葛的事
瑞祥！這裡，有一次，我住在毘舍離大林重閣講堂。當時，裸行者葛拉勒麼得葛住在毘舍離，在跋耆村落中是最高利得的獲得者與最高名聲的獲得者，他的七項完全受持
禁戒是：會是終生裸行者，不會穿衣服、會是終生梵行者，不會從事
婬欲法、會終生以酒肉維生，不會食飯粥、東不會越過毘舍離名叫屋跌的
塔廟、南不會越過毘舍離名叫喬答摩葛的塔廟、西不會越過毘舍離名叫七芒果樹的塔廟、北不會越過毘舍離名叫多子的塔廟，他因受持這七項禁戒而在跋耆村落中是最高利得的獲得者與最高名聲的獲得者。(11)
瑞祥！那時，離車人之子善星去見裸行者葛拉勒麼得葛，抵達後，問裸行者葛拉勒麼得葛問題，當那個問題被詢問時，裸行者葛拉勒麼得葛不能夠解答，當不能夠解答時，他顯露憤怒、瞋恚、不滿。瑞祥！那時，離車人之子善星這麼想：『先生！確實是好形相啊！我們可能攻擊了阿羅漢沙門，確實不要成為我們長久的不利、苦。』(12)
瑞祥！那時，離車人之子善星來見我，抵達後，向我問訊後，在一旁坐下。瑞祥！在一旁坐下的我對離車人之子善星說這個：『無用的男子！你竟然自稱釋迦之徒的沙門！』『大德！世尊為什麼說這個我：「無用的男子！你竟然自稱為釋迦之徒的沙門！」呢？』『善星！你去見裸行者葛拉勒麼得葛，抵達後，問裸行者葛拉勒麼得葛問題，當那個問題被你詢問時，裸行者葛拉勒麼得葛不能夠解答，當不能夠解答時，他顯露憤怒、瞋恚、不滿，你這麼想：「先生！確實是好形相啊！我們可能攻擊了阿羅漢沙門，確實不要成為我們長久的不利、苦。」不是嗎？』『是的，大德！大德！但世尊慳吝[外道的]阿羅漢境界嗎？』『無用的男子！我不慳吝[外道的]阿羅漢境界，但這只是你生起的邪惡惡見，捨斷它！不要成為你長久的不利、苦。善星！這位你認為「好形相的沙門」的裸行者葛拉勒麼得葛不久[將]穿上[衣服]，有隨行者，食飯粥，散步時越過毘舍離所有的塔廟後，將卑賤地死去。』瑞祥！那時，裸行者葛拉勒麼得葛不久穿上[衣服]，有隨行者，食飯粥，散步時越過毘舍離所有的塔廟後，卑賤地死去。(13)
瑞祥！那時，離車人之子善星聽聞：『聽說裸行者葛拉勒麼得葛不久穿上[衣服]，有隨行者，食飯粥，散步時越過毘舍離所有的塔廟後，卑賤地死去。』瑞祥！那時，離車人之子善星來見我，抵達後，向我問訊後，在一旁坐下。瑞祥！在一旁坐下的我對離車人之子善星說這個：『善星！你怎麼想它：我為你記說關於裸行者葛拉勒麼得葛的果報，有差異嗎？』『大德！你為我記說關於裸行者葛拉勒麼得葛的果報，沒有差異。』『善星！你怎麼想它：在存在這樣時，有過人法的神通神變被作了或沒被作？』『大德！確實，在存在這樣時，有過人法的神通神變被作了，非沒被作。』『無用的男子！這樣，當作了過人法的神通神變時，你說這個我：「大德！然而，世尊沒為我作過人法的神通神變。」無用的男子！看！你的這過失多大啊！』瑞祥！離車人之子善星被我說這個時，[仍]離開這法、律，如那惡趣者、墮地獄者。(14)
裸行者波梨之子的事
瑞祥！這裡，有一次，就同一處，我住在毘舍離大林重閣講堂。當時，裸行者波梨之子住在毘舍離，在跋耆村落中是最高利得的獲得者與最高名聲的獲得者，他在毘舍離的集會處說這樣的話：『沙門喬達摩是智論者，我也是智論者，而智論者值得對智論者展現過人法的神通神變，如果沙門喬達摩來到半路，我也會去到半路，在那裡，我們兩者都能作那些過人法的神通神變。如果沙門喬達摩作一個過人法的神通神變，我將作二個；如果沙門喬達摩作二個過人法的神通神變，我將作四個；如果沙門喬達摩作四個過人法的神通神變，我將作八個，像這樣，沙門喬達摩作多少個過人法的神通神變，我將多作兩倍。』(15)
瑞祥！那時，離車人之子善星來見我，抵達後，向我問訊後，在一旁坐下。瑞祥！在一旁坐下的離車人之子善星對我說這個：『大德！裸行者波梨之子住在毘舍離，在跋耆村落中是最高利得的獲得者與最高名聲的獲得者，他在毘舍離的集會處說這樣的話：「沙門喬達摩是智論者，我也是智論者，而智論者值得對智論者展現過人法的神通神變，如果沙門喬達摩來到半路，我也會去到半路，在那裡，我們兩者都能作那些過人法的神通神變。如果沙門喬達摩作一個過人法的神通神變，我將作二個；如果沙門喬達摩作二個過人法的神通神變，我將作四個；如果沙門喬達摩作四個過人法的神通神變，我將作八個，像這樣，只要沙門喬達摩作多少個過人法的神通神變，我將多作兩倍。」』
瑞祥！在這麼說時，我對離車人之子善星說這個：『善星！裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對我是不可能的。如果他這麼想：「我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。」他的頭會破裂。』(16)
『大德！請世尊守護這話，請善逝守護這話。』『善星！你為什麼說這個我：「大德！請世尊守護這話，請善逝守護這話。」呢？』『大德！如果世尊是這話
一向的教誡者：「裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對我是不可能的。如果他這麼想：『我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。』他的頭會破裂。」大德！裸行者波梨之子會
以異樣的形色來面對世尊，則會有世尊的虛妄。』(17)
『善星！但，如來會說模稜兩可的話嗎？』『大德！裸行者波梨之子被世尊者
以心熟知心後知道：「裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對我是不可能的。如果他這麼想：『我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。』他的頭會破裂。」嗎？或者，天神告訴世尊這件事：「大德！裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對世尊是不可能的。如果他這麼想：『我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。』他的頭會破裂。」呢？』(18)
『善星！裸行者波梨之子被我以心熟知心後知道：「裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對我是不可能的。如果他這麼想：『我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。』他的頭會破裂。」天神也告訴我這件事：「大德！裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對世尊是不可能的。如果他這麼想：『我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。』他的頭會破裂。」名叫阿若得的離車人將軍最近死了，已往生三十三天，他來見我後，告訴我：「大德！裸行者波梨之子是無恥者，大德！裸行者波梨之子是
妄語者，裸行者波梨之子在跋耆村落中記說我：『離車人將軍阿若得已往生大地獄。』大德！但我未往生大地獄，我已往生三十三天，大德！裸行者波梨之子是無恥者，大德！裸行者波梨之子是妄語者，大德！裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對世尊是不可能的。如果他這麼想：『我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。』他的頭會破裂。」善星！像這樣，裸行者波梨之子被我以心熟知心後知道：「裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對我是不可能的。如果他這麼想：『我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。』他的頭會破裂。」天神也告訴我這件事：「大德！裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對世尊是不可能的。如果他這麼想：『我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。』他的頭會破裂。」善星！我在毘舍離為了托鉢行走後，
餐後已從施食返回，
為了白天的住處將去裸行者波梨之子的園林，善星！現在，如果你想要，請你告訴他。』(19)
神通神變的事
瑞祥！那時，我午前時穿衣、取衣鉢後，為了托鉢進入毘舍離。在毘舍離為了托鉢行走後，餐後已從施食返回，為了白天的住處去裸行者波梨之子的園林。瑞祥！那時，離車人之子善星形色匆忙地進入毘舍離去見各個有名的離車人，抵達後，對各個有名的離車人說這個：『
朋友們！這位世尊在毘舍離為了托鉢行走後，餐後已從施食返回，為了白天的住處去裸行者波梨之子的園林，出來吧，
尊者們！出來吧，尊者們！將有好形相沙門們的過人法的神通神變。』瑞祥！那時，各個有名的離車人這麼想：『先生！將有好形相沙門們的過人法的神通神變，來吧！先生！讓我們去。』各個有名的大財富婆羅門、富屋主們去見各派的沙門、婆羅門，抵達後，對各個有名的各派沙門、婆羅門說這個：『朋友們！這位世尊在毘舍離為了托鉢行走後，餐後已從施食返回，為了白天的住處去裸行者波梨之子的園林，出來吧，尊者們！出來吧，尊者們！將有好形相沙門們的過人法的神通神變。』瑞祥！那時，各個有名的各派沙門、婆羅門這麼想：『先生！將有好形相沙門們的過人法的神通神變，來吧！先生！讓我們去。』
瑞祥！那時，各個有名的離車人、各個有名的大財富婆羅門、富屋主們，各派的沙門、婆羅門去裸行者波梨之子的園林，瑞祥！這是個好幾百、好幾千人的大群眾。(20)
瑞祥！裸行者波梨之子聽聞：『各個有名的離車人出來了，各個有名的大財富婆羅門、富屋主們，各派的沙門、婆羅門出來了，沙門喬達摩也坐在我的園林為白天的住處。』聽了後，他生起害怕、僵硬、
身毛豎立。瑞祥！那時，害怕、驚慌、身毛豎立的裸行者波梨之子去黑烏木殘株的遊行者園林。瑞祥！那群群眾聽聞：『聽說害怕、驚慌、身毛豎立的裸行者波梨之子去黑烏木殘株的遊行者園林。』瑞祥！那時，那群群眾召喚某位男子：『來！男子先生！你去黑烏木殘株的遊行者園林見裸行者波梨之子，抵達後，請你對裸行者波梨之子說這個：「波梨之子朋友！出來，各個有名的離車人出來了，各個有名的大財富婆羅門、富屋主們，各派的沙門、婆羅門出來了，沙門喬達摩也坐在尊者的園林為白天的住處，又，波梨之子朋友！在毘舍離的集會處這話被你說過：『沙門喬達摩是智論者，我也是智論者，而智論者值得對智論者展現過人法的神通神變，如果沙門喬達摩來到半路，我也會去到半路，在那裡，我們兩者都能作那些過人法的神通神變。如果沙門喬達摩作一個過人法的神通神變，我將作二個；如果沙門喬達摩作二個過人法的神通神變，我將作四個；如果沙門喬達摩作四個過人法的神通神變，我將作八個，像這樣，只要沙門喬達摩作多少個過人法的神通神變，我將多作兩倍。』波梨之子朋友！就為了那個[履行你說的]到半路吧，沙門喬達摩最先地來到後，已坐在尊者的園林為白天的住處。」』(21)
『是的，先生！』瑞祥！那位男子回答那群群眾後，去黑烏木殘株的遊行者園林見裸行者波梨之子，抵達後，對裸行者波梨之子說這個：『波梨之子朋友！出來，各個有名的離車人出來了，各個有名的大財富婆羅門、富屋主們，各派的沙門、婆羅門出來了，沙門喬達摩也坐在尊者的園林為白天的住處，又，波梨之子朋友！在毘舍離的集會處這話被你說過：「沙門喬達摩是智論者，我也是智論者，而智論者值得對智論者展現過人法的神通神變……（中略）我將多作兩倍。」波梨之子朋友！就為了那個[履行你說的]到半路吧，沙門喬達摩最先地來到後，已坐在尊者的園林為白天的住處。』
瑞祥！在這麼說時，裸行者波梨之子[說]：『朋友！我要來了，朋友！我要來了。』說了後，只在那裡慢慢移動，不能從座位起來後。瑞祥！那位男子對裸行者波梨之子說這個：『波梨之子朋友！怎麼了嗎？你的臀部黏在椅子上嗎？還是椅子黏在臀部上嗎？[說]：「朋友！我要來了，朋友！我要來了。」說了後，只在那裡慢慢移動，不能從座位起來後。』瑞祥！在這麼說時，裸行者波梨之子[說]：『朋友！我要來了，朋友！我要來了。』說了後，只在那裡慢慢移動，不能從座位起來後。(22)
瑞祥！當那位男子了知這位裸行者波梨之子已敗了：『[他說]：「朋友！我要來了，朋友！我要來了。」說了後，只在那裡慢慢移動，不能從座位起來後。』那時，那位男子回來後，這麼通知：『先生！裸行者波梨之子已敗了：『[他說]：「朋友！我要來了，朋友！我要來了。」說了後，只在那裡慢慢移動，不能從座位起來後。』瑞祥！在這麼說時，我對那群群眾說這個：『朋友們！裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對我是不可能的。如果他這麼想：「我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。」他的頭會破裂。』(23)
初誦分終了。
瑞祥！那時，某位離車大臣從座位起來後對那群群眾說這個：『先生！那樣的話，請你們等片刻，讓我去，或許我能引導裸行者波梨之子來這群眾中。』瑞祥！那時，那位離車大臣去黑烏木殘株的遊行者園林見裸行者波梨之子，抵達後，對裸行者波梨之子說這個：『波梨之子朋友！出來對你比較好，各個有名的離車人出來了，各個有名的大財富婆羅門、富屋主們，各派的沙門、婆羅門出來了，沙門喬達摩也坐在尊者的園林為白天的住處，又，波梨之子朋友！在毘舍離的集會處這話被你說過：「沙門喬達摩是智論者，我也是智論者，而智論者值得對智論者展現過人法的神通神變……（中略）我將多作兩倍。」波梨之子朋友！就為了那個[履行你說的]到半路吧，沙門喬達摩最先地來到後，已坐在尊者的園林為白天的住處，又，波梨之子朋友！在集會處這話被沙門喬達摩說過：「裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對我是不可能的。如果他這麼想：『我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。』他的頭會破裂。」波梨之子朋友！出來，如果你出來，我們將讓你勝、沙門喬達摩敗。』
瑞祥！在這麼說時，裸行者波梨之子[說]：『朋友！我要來了，朋友！我要來了。』說了後，只在那裡慢慢移動，不能從座位起來後。瑞祥！那位離車大臣對裸行者波梨之子說這個：『波梨之子朋友！怎麼了嗎？你的臀部黏在椅子上嗎？還是椅子黏在臀部上嗎？[說]：「朋友！我要來了，朋友！我要來了。」說了後，只在那裡慢慢移動，不能從座位起來後。』瑞祥！在這麼說時，裸行者波梨之子[說]：『朋友！我要來了，朋友！我要來了。』說了後，只在那裡慢慢移動，不能從座位起來後。(24)
瑞祥！當那位離車大臣了知這位裸行者波梨之子已敗了：『[他說]：「朋友！我要來了，朋友！我要來了。」說了後，只在那裡慢慢移動，不能從座位起來後。』那時，那位離車大臣回來後，這麼通知：『先生！裸行者波梨之子已敗了：『[他說]：「朋友！我要來了，朋友！我要來了。」說了後，只在那裡慢慢移動，不能從座位起來後。』瑞祥！在這麼說時，我對那群群眾說這個：『朋友們！裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對我是不可能的。如果他這麼想：「我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。」他的頭會破裂。如果離車的尊者們這麼想：「讓我們以皮繩繫縛後，以牛軛拉裸行者波梨之子。」那皮繩會被波梨之子切斷，裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對我是不可能的。如果他這麼想：「我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。」他的頭會破裂。』(25)
瑞祥！那時，木鉢者的徒弟若立亞從座位起來後對那群群眾說這個：『先生！那樣的話，請你們等片刻，讓我去，或許我能引導裸行者波梨之子來這群眾中。』
瑞祥！那時，木鉢者的徒弟若立亞去黑烏木殘株的遊行者園林見裸行者波梨之子，抵達後，對裸行者波梨之子說這個：『波梨之子朋友！出來對你比較好，各個有名的離車人出來了，各個有名的大財富婆羅門、富屋主們，各派的沙門、婆羅門出來了，沙門喬達摩也坐在尊者的園林為白天的住處，又，波梨之子朋友！在毘舍離的集會處這話被你說過：「沙門喬達摩是智論者，我也是智論者，而智論者值得對智論者展現過人法的神通神變……（中略）我將多作兩倍。」波梨之子朋友！就為了那個[履行你說的]到半路吧，沙門喬達摩最先地來到後，已坐在尊者的園林為白天的住處，又，波梨之子朋友！在集會處這話被沙門喬達摩說過：「裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對我是不可能的。如果他這麼想：『我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。』他的頭會破裂；如果離車的尊者們這麼想：『讓我們以皮繩繫縛後，以牛軛拉裸行者波梨之子。』那皮繩會被波梨之子切斷，裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對我是不可能的。如果他這麼想：『我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。』他的頭會破裂。」波梨之子朋友！出來，如果你出來，我們將讓你勝、沙門喬達摩敗。』
瑞祥！在這麼說時，裸行者波梨之子[說]：『朋友！我要來了，朋友！我要來了。』說了後，只在那裡慢慢移動，不能從座位起來後。瑞祥！木鉢者的徒弟若立亞對裸行者波梨之子說這個：『波梨之子朋友！怎麼了嗎？你的臀部黏在椅子上嗎？還是椅子黏在臀部上嗎？[說]：「朋友！我要來了，朋友！我要來了。」說了後，只在那裡慢慢移動，不能從座位起來後。』瑞祥！在這麼說時，裸行者波梨之子[說]：『朋友！我要來了，朋友！我要來了。』說了後，只在那裡慢慢移動，不能從座位起來後。(26)
瑞祥！當木鉢者的徒弟若立亞了知這位裸行者波梨之子已敗了：『[他說]：「朋友！我要來了，朋友！我要來了。」說了後，只在那裡慢慢移動，不能從座位起來後。』那時，對他說這個：『波梨之子朋友！從前，獸王獅子這麼想：「讓我依止某個叢林築棲息處，在那裡築棲息處後，傍晚時從棲息處出去；從棲息處出去後打哈欠；打哈欠後環視四方各處；環視四方各處後吼三回獅子吼；吼三回獅子吼後出發到食物處，在鹿群中殺那殊勝的後，吃柔軟的肉，然後回抵棲息處。」
朋友！那時，獸王獅子依止某個叢林築棲息處，在那裡築棲息處後，傍晚時從棲息處出去；從棲息處出去後打哈欠；打哈欠後環視四方各處；環視四方各處後吼三回獅子吼；吼三回獅子吼後出發到食物處，在鹿群中殺那殊勝的後，吃柔軟的肉，然後回抵棲息處。(27)
波梨之子朋友！有那隻獸王獅子殘食養大的傲慢與有力老
狐狼，朋友！那時，那隻老狐狼這麼想：「我是誰？獸王獅子是誰？讓我也依止某個叢林築棲息處，在那裡築棲息處後，傍晚時從棲息處出去；從棲息處出去後打哈欠；打哈欠後環視四方各處；環視四方各處後吼三回獅子吼；吼三回獅子吼後出發到食物處，在鹿群中殺那殊勝的後，吃柔軟的肉，然後回抵棲息處。」
朋友！那時，那隻老狐狼依止某個叢林築棲息處，在那裡築棲息處後，傍晚時從棲息處出去；從棲息處出去後打哈欠；打哈欠後環視四方各處；環視四方各處後，「我將吼三回獅子吼」，只有狐狼的吼聲，只有豺狼的吼聲，什麼是卑微低下的狐狼？而什麼是獅子吼？
同樣的，波梨之子朋友！你在善逝賦與下生活，吃善逝的殘食，你想如來、阿羅漢、遍正覺者能被接近，什麼是卑微低下的波梨之子？誰對如來、阿羅漢、遍正覺者接近？』(28)
瑞祥！當木鉢者的徒弟若立亞不能以這個譬喻令裸行者波梨之子從他的座位移動，那時，對他說這個：
『觀察自己是「獅子」後，狐狼想：我是獸王，
就像那樣，那隻狐狼作吼，什麼是卑微低下的狐狼？而什麼是獅子吼？
同樣的，波梨之子朋友！你在善逝賦與下生活，吃善逝的殘食，你想如來、阿羅漢、遍正覺者能被接近，什麼是卑微低下的波梨之子？誰對如來、阿羅漢、遍正覺者接近？』(29)
瑞祥！當木鉢者的徒弟若立亞不能以這個譬喻令裸行者波梨之子從他的座位移動，那時，對他說這個：
『隨其他人而行，在殘食處觀察自己後，
沒看見自己，狐狼想：「[我是]老虎」，
就像那樣，那隻狐狼作吼，什麼是卑微低下的狐狼？而什麼是獅子吼？
同樣的，波梨之子朋友！你在善逝賦與下生活，吃善逝的殘食，你想如來、阿羅漢、遍正覺者能被接近，什麼是卑微低下的波梨之子？誰對如來、阿羅漢、遍正覺者接近？』(30)
瑞祥！當木鉢者的徒弟若立亞不能以這個譬喻令裸行者波梨之子從他的座位移動，那時，對他說這個：
『吃青蛙與打穀場的老鼠，以及在墓場處被捨棄的死屍後，
在廣大的大森林、空森林中，狐狼想：「我是獸王」，
就像那樣，那隻狐狼作吼，什麼是卑微低下的狐狼？而什麼是獅子吼？
同樣的，波梨之子朋友！你在善逝賦與下生活，吃善逝的殘食，你想如來、阿羅漢、遍正覺者能被接近，什麼是卑微低下的波梨之子？誰對如來、阿羅漢、遍正覺者接近？』(31)
瑞祥！當木鉢者的徒弟若立亞不能以這個譬喻令裸行者波梨之子從他的座位移動，那時，他回來後，這麼通知那群群眾：『先生！裸行者波梨之子已敗了：『[他說]：「朋友！我要來了，朋友！我要來了。」說了後，只在那裡慢慢移動，不能從座位起來後。』(32)
瑞祥！在這麼說時，我對那群群眾說這個：『朋友們！裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對我是不可能的。如果他這麼想：「我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。」他的頭會破裂。如果離車的尊者們這麼想：「讓我們以皮繩繫縛後，以牛軛拉裸行者波梨之子。」那皮繩會被波梨之子切斷，裸行者波梨之子不捨斷那種話，不捨斷那種心，不捨離那種見，來面對我是不可能的。如果他這麼想：「我不捨斷那種話，不捨斷那種心，不捨離那種見，去面對沙門喬達摩。」他的頭會破裂。』(33)
瑞祥！我對那群群眾以法說開示、勸導、鼓勵、
使歡喜。那時，對那群群眾以法說開示、勸導、鼓勵、使歡喜後，作了從大繫縛的釋放，從大難行處拉出八萬四千生類後，
入了火界定，上升到七棵棕櫚樹高度的虛空中，化作另一個七棵棕櫚樹高度的火焰，令其燃燒、冒煙後，再出現於大林重閣講堂。(34)
瑞祥！那時，離車人之子善星來見我，抵達後，向我問訊後，在一旁坐下。瑞祥！在一旁坐下的我對離車人之子善星說這個：『善星！你怎麼想它：我為你記說關於裸行者波梨之子的果報，有差異嗎？』『大德！你為我記說關於裸行者波梨之子的果報，沒有差異。』『善星！你怎麼想它：在存在這樣時，有過人法的神通神變被作了或沒被作？』『大德！確實，在存在這樣時，有過人法的神通神變被作了，非沒被作。』『無用的男子！這樣，當作了過人法的神通神變時，你說這個我：「大德！然而，世尊沒為我作過人法的神通神變。」無用的男子！看！你的這過失多大啊！』瑞祥！離車人之子善星被我說這個時，[仍]離開這法、律，如那惡趣者、墮地獄者。(35)
世界開端安立的事
瑞祥！我了知世界開端，我了知那個，並了知比那個更優勝的，當了知那個時，我不執取，當無執取時，
寂滅就被我自己知道，當
證知時，如來不來到不幸。(36)
瑞祥！有一些沙門、婆羅門安立自在天所作、梵天所作為世界開端之
教義，我去見他們後，說這個：『是真的嗎？尊者們！你們安立自在天所作、梵天所作為世界開端之教義。』被我這麼詢問，他們自稱：『是的。』我對他們說這個：『尊者們！但，你們安立自在天所作、梵天所作為世界開端之教義是如何來的？』被我這麼詢問，他們不能夠回答。當不能夠回答時，他們就反問我，我解答他們的詢問：(37)
『道友們！有那個時候，凡偶爾經過長時間，這個世界破滅，當世界破滅時，大部分眾生往生光音天，在那裡，他們是
意所生的、喜為食的、自己有光明的、空中行走的、在清淨狀態的，長時間存續。
道友們！有那個時候，凡經過長時間偶爾這個世界轉回，當世界轉回時，空的梵天宮殿出現，某個眾生以壽盡或福盡，從光音天身死後往生空的梵天宮殿，在那裡，他是意所生的、喜為食的、自己有光明的、空中行走的、在清淨狀態的，長時間存續。
長時間在那裡的那個單獨者生起不居住的情況、不歡喜、戰慄之心而想：「啊！願其他眾生們也來到此處的狀態。」那時，其他眾生以壽盡或福盡，從光音天身死後往生空的梵天宮殿，成為那個眾生的共住狀態，在那裡，他們也是意所生的、喜為食的、自己有光明的、空中行走的、在清淨狀態的，長時間存續。(38)
道友們！在那裡，第一個往生的眾生這麼想：「我是梵天、大梵天、征服者、不被征服者、
全見者、
自在者、
主宰者、作者、化作者、
最上的創造者、操縱者、已生者與能被出生者之父，這些眾生由我所化作，那是什麼原因呢？以前，我這麼想：『啊！願其他眾生們也來到此處的狀態。』像這樣，這是我的心的願求，而這些眾生來到此處。」
而後來往生的那些眾生也這麼想：「這位尊師是梵天、大梵天、征服者、不被征服者、全見者、自在者、主宰者、作者、化作者、最上的創造者、操縱者、已生者與能被出生者之父，我們由這位梵天尊師所化作，那是什麼原因呢？我們看見這位第一個往生這裡，然後我們往生。」(39)
道友們！在那裡，凡那位第一個往生的眾生，他是較長壽者、較有美貌者、較大影響力者，而凡那些之後往生的眾生，他們是較短壽者、較醜者、較少影響力者。
道友們！這存在可能性：某位眾生從那個身死後來到此處，當來此處時
從在家出家成為無家者，當
從在家出家成為無家者時，因熱心，因勤奮，因實踐，因不放逸，因正確的作意，觸達像這樣的
心定，如是，在心定時，回憶起前世住處，但沒回憶起在那之前的。
他說這個：「那位尊師是梵天、大梵天、征服者、不被征服者、全見者、自在者、主宰者、作者、化作者、最上的創造者、操縱者、已生者與能被出生者之父，我們由那位梵天尊師所化作，他是常的、堅固的、常恒的、不變易法，
將就像那樣永久地住立，而我們是由梵天尊師所化作，我們是無常的、不堅固的、少壽命的、死亡法、來到此處的狀態者。」尊者們！你們安立自在天所作、梵天所作為世界開端之教義是這麼來的。』他們說這個：『喬達摩道友！我們曾聽聞這樣，如尊者喬達摩說的。』瑞祥！我了知世界開端，我了知那個，並了知比那個更優勝的，當了知那個時，我不執取，當無執取時，寂滅就被我自己知道，當證知時，如來不來到不幸。(40)
瑞祥！有一些沙門、婆羅門安立戲樂過失為世界開端之教義，我去見他們後，說這個：『是真的嗎？尊者們！你們安立戲樂過失為世界開端之教義。』被我這麼詢問，他們自稱：『是的。』我對他們說這個：『尊者們！但，你們安立戲樂過失為世界開端之教義是如何來的？』被我這麼詢問，他們不能夠回答。當不能夠回答時，他們就反問我，我解答他們的詢問：(41)
『道友們！有名叫戲樂過失的天神們，他們住於長時間進入嘻笑娛樂喜樂法，當他們住於長時間進入嘻笑娛樂喜樂法時，忘失[飲食]念，那些天神以念的失念，從那個身死去。
道友們！這存在可能性：某位眾生從那個身死後來到此處，當來此處時
從在家出家成為無家者，當
從在家出家成為無家者時，因熱心，因勤奮，因實踐，因不放逸，因正確的作意，觸達像這樣的心定，如是，在心定時，回憶起前世住處，但沒回憶起在那之前的。
他說這個：「那些無戲樂過失的天神尊師們，他們不住於長時間進入嘻笑娛樂喜樂法，不從那個身死去，當他們不住於長時間進入嘻笑娛樂喜樂法時，不忘失[飲食]念，那些天神以念的不失念，他們是常的、堅固的、常恒的、不變易法，將就像那樣永久地住立，而我們是戲樂過失者，我們住於長時間進入嘻笑娛樂喜樂法，當我們住於長時間進入嘻笑娛樂喜樂法時，忘失[飲食]念，我們以念的失念，這樣，從那個身死去，我們是無常的、不堅固的、少壽命的、死亡法、來到此處的狀態者。」尊者們！你們安立戲樂過失為世界開端之教義是這麼來的。』他們說這個：『喬達摩道友！我們曾聽聞這樣，如尊者喬達摩說的。』瑞祥！我了知世界開端……（中略）當證知時，如來不來到不幸。(42)
瑞祥！有一些沙門、婆羅門安立心之過失為世界開端之教義，我去見他們後，說這個：『是真的嗎？尊者們！你們安立心之過失為世界開端之教義。』被我這麼詢問，他們自稱：『是的。』我對他們說這個：『尊者們！但，你們安立心之過失為世界開端之教義是如何來的？』被我這麼詢問，他們不能夠回答。當不能夠回答時，他們就反問我，我解答他們的詢問：(43)
『道友們！有名叫心之過失的天神們，他們長時間互相嫉妒，當他們長時間互相嫉妒時，互相污染心，他們互相以心的污穢而有疲倦的身與疲倦的心，那些天神從那個身死去。
道友們！這存在可能性：某位眾生從那個身死後來到此處，當來此處時
從在家出家成為無家者，當
從在家出家成為無家者時，因熱心，因勤奮，因實踐，因不放逸，因正確的作意，觸達像這樣的心定，如是，在心定時，回憶起前世住處，但沒回憶起在那之前的。
他說這個：「那些無心之過失的天神尊師們，他們不長時間互相嫉妒，當他們不長時間互相嫉妒時，不互相污染心，他們不互相以心的污穢而無疲倦的身與疲倦的心，那些天神不從那個身死去，他們是常的、堅固的、常恒的、不變易法，將就像那樣永久地住立，而我們是心之過失者，我們長時間互相嫉妒，當我們長時間互相嫉妒時，互相污染心，我們互相以心的污穢而有疲倦的身與疲倦的心，我們從那個身死去，我們是無常的、不堅固的、少壽命的、死亡法、來到此處的狀態者。」尊者們！你們安立心之過失為世界開端之教義是這麼來的。』他們說這個：『喬達摩道友！我們曾聽聞這樣，如尊者喬達摩說的。』瑞祥！我了知世界開端……（中略）當證知時，如來不來到不幸。(44)
瑞祥！有一些沙門、婆羅門安立
自然生為世界開端之教義，我去見他們後，說這個：『是真的嗎？尊者們！你們安立自然生為世界開端之教義。』被我這麼詢問，他們自稱：『是的。』我對他們說這個：『尊者們！但，你們安立自然生為世界開端之教義是如何來的？』被我這麼詢問，他們不能夠回答。當不能夠回答時，他們就反問我，我解答他們的詢問：(45)
『道友們！有名叫無想眾生的天神們，那些天神以想的生起而從那個身死去。
道友們！這存在可能性：某位眾生從那個身死後來到此處，當來此處時
從在家出家成為無家者，當
從在家出家成為無家者時，因熱心，因勤奮，因實踐，因不放逸，因正確的作意，觸達像這樣的心定，如是，在心定時，回憶起前世住處，但沒回憶起在那之前的。
他說這個：「真我與世界是自然生的，那是什麼原因呢？以前，我不存在，現在，從不存在被變化成存在。」尊者們！你們安立自然生為世界開端之教義是這麼來的。』他們說這個：『喬達摩道友！我們曾聽聞這樣，如尊者喬達摩說的。』瑞祥！我了知世界開端，我了知那個，並了知比那個更優勝的，當了知那個時，我不執取，當無執取時，寂滅就被我自己知道，當證知時，如來不來到不幸。(46)
瑞祥！[我]這樣主張、這樣講述，一些沙門、婆羅門以不存在的、以空虛的、以虛妄的、以不實的誹謗我：『沙門喬達摩與
比丘們是顛倒者，沙門喬達摩說這個：「每當
進入後住於清淨解脫時，那時，他了知一切都是不清淨的。」』瑞祥！但我沒說這個：『每當進入後住於清淨解脫者，那時，他了知一切都是不清淨的。』瑞祥！我說這個：『每當進入後住於清淨解脫時，那時，他了知是清淨的。』」
「大德！凡置世尊與比丘們為顛倒者，他們才是顛倒者。大德！我是這麼淨信世尊者，[我想]世尊能夠為我教導像那樣的法，使我能進入後住於清淨解脫。」(47)
「瑞祥！以你
不同的見解、
不同的信仰、
不同的喜好、
在他處的修行、
在他處的老師，這是難知道的：進入後住於清淨解脫。來吧！瑞祥！你就隨護這善的狀態：這個你對我的
淨信。」
「大德！如果以我不同的見解、不同的信仰、不同的喜好、在他處的修行、在他處的老師，進入後住於清淨解脫，這對我是難了知的，大德！我就隨護這善的狀態：這個我對世尊的淨信。」
世尊說這個，悅意的遊行者瑞祥氏歡喜世尊的所說。(48)
波梨經第一終了。
Namo tassa bhagavato arahato sammāsambuddhassa.
Dīghanikāyo
三、Pāthikavaggapāḷi
DN.24/(1) Pāthikasuttaṃ
Sunakkhattavatthu
1. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā mallesu viharati anupiyaṃ nāma mallānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya anupiyaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi– “atippago kho tāva anupiyāyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyyan”ti.
2. Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkami. Atha kho bhaggavagotto paribbājako bhagavantaṃ etadavoca– “etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā, idamāsanaṃ paññattan”ti. Nisīdi bhagavā paññatte āsane. Bhaggavagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhaggavagotto paribbājako bhagavantaṃ etadavoca– “purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca– ‘paccakkhāto dāni mayā, bhaggava, bhagavā. Na dānāhaṃ bhagavantaṃ uddissa viharāmī’ti. Kaccetaṃ, bhante, tatheva, yathā sunakkhatto licchaviputto avacā”ti? “Tatheva kho etaṃ, bhaggava, yathā sunakkhatto licchaviputto avaca”.
3. Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca– ‘paccakkhāmi dānāhaṃ, bhante, bhagavantaṃ. Na dānāhaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti. ‘Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ, ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhīti. Napi kira maṃ tvaṃ vadesi– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmīti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi? Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.
4. ‘Na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī’ti. ‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te uttarimanussadhammā iddhipāṭihāriyaṃ karissāmī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me uttarimanussadhammā iddhipāṭihāriyaṃ karissatī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te uttarimanussadhammā iddhipāṭihāriyaṃ karissāmī’ti; napi kira maṃ tvaṃ vadesi– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me uttarimanussadhammā iddhipāṭihāriyaṃ karissatī’ti. Evaṃ sante, moghapurisa ko santo kaṃ paccācikkhasi? Taṃ kiṃ maññasi, sunakkhatta, kate vā uttarimanussadhammā iddhipāṭihāriye akate vā uttarimanussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti? ‘Kate vā, bhante, uttarimanussadhammā iddhipāṭihāriye akate vā uttarimanussadhammā iddhipāṭihāriye yassatthāya bhagavatā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta, kate vā uttarimanussadhammā iddhipāṭihāriye, akate vā uttarimanussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṃ uttarimanussadhammā iddhipāṭihāriyaṃ kataṃ karissati? Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.
5. ‘Na hi pana me, bhante, bhagavā aggaññaṃ paññapetī’ti? ‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ paññapessāmī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ paññapessatī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ paññapessāmīti. Napi kira maṃ tvaṃ vadesi– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ paññapessatī’ti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi? Taṃ kiṃ maññasi, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti? ‘Paññatte vā, bhante, aggaññe, apaññatte vā aggaññe, yassatthāya bhagavatā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṃ aggaññaṃ paññattaṃ karissati? Passa, moghapurisa, yāvañca te idaṃ aparaddhaṃ’.
6. ‘Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme– itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme.
‘Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme– svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Iti kho te, sunakkhatta, anekapariyāyena dhammassa vaṇṇo bhāsito vajjigāme.
‘Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme– 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 lokassāti. Iti kho te, sunakkhatta, anekapariyāyena saṅghassa vaṇṇo bhāsito vajjigāme.
‘Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta. Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṃ carituṃ, so avisahanto sikkhaṃ paccakkhāya hīnāyāvattoti. Iti kho te, sunakkhatta, bhavissanti vattāro’ti.
Evaṃ pi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
Korakkhattiyavatthu
7. “Ekamidāhaṃ, bhaggava, samayaṃ thūlūsu viharāmi uttarakā nāma thūlūnaṃ nigamo. Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṃ piṇḍāya pāvisiṃ. Tena kho pana samayena acelo korakkhattiyo kukkuravatiko catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjati. Addasā kho, bhaggava, sunakkhatto licchaviputto acelaṃ korakkhattiyaṃ kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva bhuñjantaṃ. Disvānassa etadahosi– ‘sādhurūpo vata, bho, ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’ti.
“Atha khvāhaṃ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti! ‘Kiṃ pana maṃ, bhante, bhagavā evamāha– ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti? ‘Nanu te, sunakkhatta, imaṃ acelaṃ korakkhattiyaṃ kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva bhuñjantaṃ disvāna etadahosi– sādhurūpo vata, bho, ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’ti? ‘Evaṃ, bhante. Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti? ‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi. Api ca, tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha. Mā te ahosi dīgharattaṃ ahitāya dukkhāya. Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ korakkhattiyaṃ– sādhurūpo ayaṃ samaṇoti. So sattamaṃ divasaṃ alasakena kālaṅkarissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessanti. Ākaṅkhamāno ca tvaṃ, sunakkhatta, acelaṃ korakkhattiyaṃ upasaṅkamitvā puccheyyāsi– jānāsi, āvuso korakkhattiya, attano gatinti? Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ te acelo korakkhattiyo byākarissati– jānāmi, āvuso sunakkhatta, attano gatiṃ; kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapannoti.
“Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ etadavoca ‘byākato khosi, āvuso korakkhattiya, samaṇena gotamena– acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālaṅkarissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo tatra upapajjissati. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessantī’ti. Yena tvaṃ, āvuso korakkhattiya, mattaṃ mattañca bhattaṃ bhuñjeyyāsi, mattaṃ mattañca pānīyaṃ piveyyāsi. Yathā samaṇassa gotamassa micchā assa vacanan’ti.
8. “Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṃ tathāgatassa asaddahamāno. Atha kho, bhaggava, acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālamakāsi. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍesuṃ.
9. “Assosi kho, bhaggava, sunakkhatto licchaviputto– ‘acelo kira korakkhattiyo alasakena kālaṅkato bīraṇatthambake susāne chaḍḍito’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yena bīraṇatthambakaṃ susānaṃ, yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ tikkhattuṃ pāṇinā ākoṭesi– ‘jānāsi, āvuso korakkhattiya, attano gatin’ti? Atha kho, bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṃ paripuñchanto vuṭṭhāsi. ‘Jānāmi, āvuso sunakkhatta, attano gatiṃ. Kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti vatvā tattheva uttāno papati.
10. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ korakkhattiyaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ korakkhattiyaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti. ‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ, akataṃ vāti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi– na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotīti. Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti. “Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
Acelakaḷāramaṭṭakavatthu
11. “Ekamidāhaṃ, bhaggava, samayaṃ vesāliyaṃ viharāmi mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. Tassa sattavatapadāni samattāni samādinnāni honti – ‘yāvajīvaṃ acelako assaṃ, na vatthaṃ paridaheyyaṃ, yāvajīvaṃ brahmacārī assaṃ, na methunaṃ dhammaṃ paṭiseveyyaṃ, yāvajīvaṃ surāmaṃseneva yāpeyyaṃ, na odanakummāsaṃ bhuñjeyyaṃ. Puratthimena vesāliṃ udenaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, dakkhiṇena vesāliṃ gotamakaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, pacchimena vesāliṃ sattambaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, uttarena vesāliṃ bahuputtaṃ nāma cetiyaṃ taṃ nātikkameyyan’ti. So imesaṃ sattannaṃ vatapadānaṃ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme.
12. “Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako tenupasaṅkami; upasaṅkamitvā acelaṃ kaḷāramaṭṭakaṃ pañhaṃ apucchi. Tassa acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi– ‘sādhurūpaṃ vata bho arahantaṃ samaṇaṃ āsādimhase. Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti.
13. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti! ‘Kiṃ pana maṃ, bhante, bhagavā evamāha– tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti? ‘Nanu tvaṃ, sunakkhatta, acelaṃ kaḷāramaṭṭakaṃ upasaṅkamitvā pañhaṃ apucchi. Tassa te acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Tassa te etadahosi– “sādhurūpaṃ vata, bho, arahantaṃ samaṇaṃ āsādimhase. Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti. ‘Evaṃ, bhante. Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti? ‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi, api ca tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha. Mā te ahosi dīgharattaṃ ahitāya dukkhāya. Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ kaḷāramaṭṭakaṃ– sādhurūpo ayaṃ samaṇoti, so nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṃ karissatī’ti.
“‘Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālamakāsi.
14. “Assosi kho, bhaggava, sunakkhatto licchaviputto– ‘acelo kira kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṅkato’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti. ‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ akataṃ vā’ti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi– na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī”ti. Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti. “Evam’pi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
Acelapāthikaputtavatthu
15. “Ekamidāhaṃ, bhaggava, samayaṃ tattheva vesāliyaṃ viharāmi mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena acelo pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati– ‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’ti.
16. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca– ‘acelo, bhante, pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati– samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī”ti.
“Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
17. ‘Rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vācan’ti. ‘Kiṃ pana maṃ tvaṃ, sunakkhatta, evaṃ vadesi– rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vācan’ti? ‘Bhagavatā cassa, bhante, esā vācā ekaṃsena odhāritā – abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṃ āgaccheyya, tadassa bhagavato musā’ti.
18. ‘Api nu, sunakkhatta, tathāgato taṃ vācaṃ bhāseyya yā sā vācā dvayagāminī’ti? ‘Kiṃ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto paricca vidito– abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti?
‘Udāhu devatā bhagavato etamatthaṃ ārocesuṃ– abhabbo, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti?
19. ‘Cetasā ceto paricca vidito ceva me, sunakkhatta acelo pāthikaputto abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
‘Devatāpi me etamatthaṃ ārocesuṃ– abhabbo bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
‘Ajitopi nāma licchavīnaṃ senāpati adhunā kālaṅkato tāvatiṃsakāyaṃ upapanno. Sopi maṃ upasaṅkamitvā evamārocesi– alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto. Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme – ajito licchavīnaṃ senāpati mahānirayaṃ upapannoti. Na kho panāhaṃ, bhante, mahānirayaṃ upapanno; tāvatiṃsakāyamhi upapanno. Alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto; abhabbo ca, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
‘Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Devatāpi me etamatthaṃ ārocesuṃ– abhabbo, bhante acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
‘So kho panāhaṃ, sunakkhatta, vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya. Yassadāni tvaṃ, sunakkhatta, icchasi, tassa ārocehī’ti.
Iddhipāṭihāriyakathā
20. “Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisiṃ. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃ divāvihārāya. Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo vesāliṃ pavisitvā yena abhiññātā abhiññātā licchavī tenupasaṅkami; upasaṅkamitvā abhiññāte abhiññāte licchavī etadavoca– ‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissatī’ti Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ licchavīnaṃ etadahosi– ‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissati; handa vata, bho, gacchāmā’ti. Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā tenupasaṅkami. Upasaṅkamitvā abhiññāte abhiññāte nānātitthiye samaṇabrāhmaṇe etadavoca– ‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissatī’ti. Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ nānātitthiyānaṃ samaṇabrāhmaṇānaṃ etadahosi– ‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissati; handa vata, bho, gacchāmā’ti.
“Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃsu. Sā esā, bhaggava, parisā mahā hoti anekasatā anekasahassā.
21. “Assosi kho, bhaggava, acelo pāthikaputto – ‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo mayhaṃ ārāme divāvihāraṃ nisinno’ti. Sutvānassa bhayaṃ chambhitattaṃ lomahaṃso udapādi. Atha kho, bhaggava, acelo pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkami.
“Assosi kho, bhaggava, sā parisā– ‘acelo kira pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkanto’ti. Atha kho, bhaggava, sā parisā aññataraṃ purisaṃ āmantesi–
‘Ehi tvaṃ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. Upasaṅkamitvā acelaṃ pāthikaputtaṃ evaṃ vadehi– abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno; bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’ti abhikkamasseva kho; āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.
22. “Evaṃ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca– ‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā– samaṇopi gotamo ñāṇavādo; ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ …pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.
“Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho so, bhaggava, puriso acelaṃ pāthikaputtaṃ etadavoca – ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati na sakkoti āsanāpi vuṭṭhātuṃ.
23. “Yadā kho so, bhaggava, puriso aññāsi– ‘parābhūtarūpo ayaṃ acelo pāthikaputto. Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṃ parisaṃ āgantvā evamārocesi– ‘parābhūtarūpo, bho, acelo pāthikaputto. Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ– ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ‘ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyan’ti, muddhāpi tassa vipateyyāti.
Paṭhamabhāṇavāro niṭṭhito.
24. “Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṃ parisaṃ etadavoca– ‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi. Appeva nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetun’ti.
“Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca– ‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā– samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā– abhabbo kho acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa gotamassa parājayan’ti.
“Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho so, bhaggava, licchavimahāmatto acelaṃ pāthikaputtaṃ etadavoca– ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ.
25. “Yadā kho so, bhaggava, licchavimahāmatto aññāsi– ‘parābhūtarūpo ayaṃ acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṃ parisaṃ āgantvā evamārocesi– ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ– ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṃ licchavīnaṃ evamassa – mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
26. “Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṃ parisaṃ etadavoca– ‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi; appeva nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetun”ti.
“Atha kho, bhaggava, jāliyo dārupattikantevāsī yena tindukakhāṇu-paribbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca– ‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā– samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva, kho āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā– abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṃ licchavīnaṃ evamassa– mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ āgaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa gotamassa parājayan’ti.
“Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṃ pāthikaputtaṃ etadavoca– ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto “āyāmi āvuso, āyāmi āvuso”ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātunti.
27. “Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi– ‘parābhūtarūpo ayaṃ acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti, atha naṃ etadavoca–
‘Bhūtapubbaṃ, āvuso pāthikaputta, sīhassa migarañño etadahosi – yaṃnūnāhaṃ aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ. So varaṃ varaṃ migasaṃghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyyan’ti.
‘Atha kho, āvuso, so sīho migarājā aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadi, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkāmi. So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupesi.
28. ‘Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṃvaḍḍho jarasiṅgālo ditto ceva balavā ca. Atha kho, āvuso, tassa jarasiṅgālassa etadahosi– ko cāhaṃ, ko sīho migarājā. Yaṃnūnāhampi aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ. So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyyan’ti.
‘Atha kho so, āvuso, jarasiṅgālo aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadissāmīti siṅgālakaṃyeva anadi bheraṇḍakaṃyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti.
‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
29. “Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca–
‘Sīhoti attānaṃ samekkhiyāna, amaññi kotthu migarājāhamasmi.
Tatheva so siṅgālakaṃ anadi, ke ca chave siṅgāle ke pana sīhanāde’ti.
‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
30. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca–
‘Aññaṃ anucaṅkamanaṃ, attānaṃ vighāse samekkhiya;
Yāva attānaṃ na passati, kotthu tāva byagghoti maññati.
Tatheva so siṅgālakaṃ anadi;
Ke ca chave siṅgāle ke pana sīhanāde’ti.
‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
31. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca–
‘Bhutvāna bheke khalamūsikāyo, kaṭasīsu khittāni ca koṇapāni.
Mahāvane suññavane vivaḍḍho, amaññi kotthu migarājāhamasmi.
Tatheva so siṅgālakaṃ anadi;
Ke ca chave siṅgāle ke pana sīhanāde’ti.
‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
32. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha taṃ parisaṃ āgantvā evamārocesi– ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti.
33. “Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ – ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sacepāyasmantānaṃ licchavīnaṃ evamassa– mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā nāgehi āviñcheyyāmāti Tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
34. “Atha khvāhaṃ, bhaggava, taṃ parisaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā mahābandhanā mokkhaṃ karitvā caturāsītipāṇasahassāni mahāviduggā uddharitvā tejodhātuṃ samāpajjitvā sattatālaṃ vehāsaṃ abbhuggantvā aññaṃ sattatālampi acciṃ abhinimminitvā pajjalitvā dhūmāyitvā mahāvane kūṭāgārasālāyaṃ paccuṭṭhāsiṃ.
35. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ pāthikaputtaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ pāthikaputtaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti.
‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ, akataṃ vā’ti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi– na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotīti. Passa, moghapurisa, yāvañca te idaṃ aparaddhaṃ’ti.
“Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
Aggaññapaññattikathā
36. “Aggaññañcāhaṃ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṃ tathāgato no anayaṃ āpajjati
37. “Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā, ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi–
38. ‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.
‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati So tattha hoti manomayo pītibhakkho sayaṃpabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.
‘Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā uppajjati– aho vata aññepi sattā itthattaṃ āgaccheyyunti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ. Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.
39. ‘Tatrāvuso, yo so satto paṭhamaṃ upapanno, tassa evaṃ hoti– ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, mayā ime sattā nimmitā. Taṃ kissa hetu? Mamañhi pubbe etadahosi– aho vata aññepi sattā itthattaṃ āgaccheyyunti; iti mama ca manopaṇidhi. Ime ca sattā itthattaṃ āgatāti.
‘Yepi te sattā pacchā upapannā, tesampi evaṃ hoti– ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ; iminā mayaṃ bhotā brahmunā nimmitā. Taṃ kissa hetu? Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ; mayaṃ panāmha pacchā upapannāti.
40. ‘Tatrāvuso yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.
‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato paraṃ nānussarati.
‘So evamāha– yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā. So nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Evaṃvihitakaṃ no tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethāti. ‘Te evamāhaṃsu– evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.
41. “Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti, tesāhaṃ puṭṭho byākaromi
42. ‘Santāvuso, khiḍḍāpadosikā nāma devā. Te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā te devā tamhā kāyā cavanti.
‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati, itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati, agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato paraṃ nānussarati.
‘So evamāha– ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ nātivelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā khiḍḍāpadosikā te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatāti. Evaṃvihitakaṃ no tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘Te evamāhaṃsu– evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi …pe… yadabhijānaṃ tathāgato no anayaṃ āpajjati.
43. “Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi–
44. ‘Santāvuso, manopadosikā nāma devā. Te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.
‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.
‘So evamāha– ye kho te bhonto devā na manopadosikā te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā. Te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatāti. Evaṃvihitakaṃ no tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘Te evamāhaṃsu– evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi …pe… yadabhijānaṃ tathāgato no anayaṃ āpajjati.
45. “Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi–
46. ‘Santāvuso, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti.
‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati. Yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ saññuppādaṃ anussarati, tato paraṃ nānussarati.
‘So evamāha– adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇatoti. Evaṃvihitakaṃ no tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? ‘Te evamāhaṃsu– evaṃ kho no, āvuso gotama, sutaṃ yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.
47. “Evaṃvādiṃ kho maṃ, bhaggava, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti– ‘viparīto samaṇo gotamo bhikkhavo ca. Samaṇo gotamo evamāha – yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ tasmiṃ samaye asubhantveva pajānātī’ti. Na kho panāhaṃ, bhaggava, evaṃ vadāmi– ‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ tasmiṃ samaye asubhantveva pajānātī’ti. Evañca khvāhaṃ, bhaggava, vadāmi– ‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, subhantveva tasmiṃ samaye pajānātī’ti.
“Te ca, bhante, viparītā, ye bhagavantaṃ viparītato dahanti bhikkhavo ca. Evaṃpasanno ahaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ desetuṃ, yathā ahaṃ subhaṃ vimokkhaṃ upasampajja vihareyyan”ti.
48. “Dukkaraṃ kho etaṃ, bhaggava, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja viharituṃ. Iṅgha tvaṃ, bhaggava, yo ca te ayaṃ mayi pasādo, tameva tvaṃ sādhukamanurakkhā”ti. “Sace taṃ, bhante, mayā dukkaraṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja viharituṃ. Yo ca me ayaṃ, bhante, bhagavati pasādo, tamevāhaṃ sādhukamanurakkhissāmī”ti. Idamavoca bhagavā. Attamano bhaggavagotto paribbājako bhagavato bhāsitaṃ abhinandīti.
Pāthikasuttaṃ niṭṭhitaṃ paṭhamaṃ.