經號:   
   (中部29經 更新)
中部29經/心材譬喻大經(譬喻品[3])(莊春江譯)
  我聽到這樣
  有一次,在提婆達多離去不久時,世尊住在王舍城耆闍崛山
  在那裡,關於提婆達多之事,世尊召喚比丘們:
  「比丘們!這裡,某些善男子由於信,從在家出家,成為非家生活[心想]:『我已陷入生老、死、愁悲苦憂惱,已陷入苦,已被苦征服,如果能了知得到這整個苦蘊的結束就好了。』 當這樣出家時,他使利養、恭敬、名聲生起,他以該利養、恭敬、名聲而成為悅意的、志向圓滿的;他以該利養、恭敬、名聲而稱讚自己,輕蔑他人:『我有利養、恭敬、名聲,這些其他比丘是不知名的無能者。』他以該利養、恭敬、名聲而陶醉、變得放逸、來到放逸;當成為放逸的時,他住於苦。
  比丘們!猶如男子欲求心材,找尋心材,遍求心材,當走到有心材住立的大樹時,就越過心材,越過膚材,越過皮材,越過皮屑後,切斷枝葉,然後拿起來離開,認為:『這是心材。』有眼的男子看見這樣後會這麼說:『這位尊師男子不了知心材,不了知膚材,不了知皮材,不了知皮屑,不了知枝葉,因為,像這樣,這位尊師男子欲求心材,找尋心材,遍求心材,當走到有心材住立的大樹時,就越過心材,越過膚材,越過皮材,越過皮屑後,切斷枝葉,然後拿起來離開,認為:「這是心材。」凡應該被心材作為核心的,那個目標他將沒經歷。』同樣的,比丘們!這裡,某些善男子由於信,從在家出家,成為非家生活[心想]:『我已陷入生老、死、愁悲苦憂惱,已陷入苦,已被苦征服,如果能了知得到這整個苦蘊的結束就好了。』 當這樣出家時,他使利養、恭敬、名聲生起,他以該利養、恭敬、名聲而成為悅意的、志向圓滿的;他以該利養、恭敬、名聲而稱讚自己,輕蔑他人:『我有利養、恭敬、名聲,這些其他比丘是不知名的無能者。』他以該利養、恭敬、名聲而陶醉、變得放逸、來到放逸;當成為放逸的時,他住於苦。比丘們!這位比丘被稱為取梵行的枝葉,以此到達終結。
  比丘們!這裡,某些善男子由於信,從在家出家,成為非家生活[心想]:『我已陷入生老、死、愁悲苦憂惱,已陷入苦,已被苦征服,如果能了知得到這整個苦蘊的結束就好了。』 當這樣出家時,他使利養、恭敬、名聲生起,他不以該利養、恭敬、名聲而成為悅意的、志向圓滿的;他不以該利養、恭敬、名聲而稱讚自己,輕蔑他人,他不以該利養、恭敬、名聲而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達戒具足,他以該戒具足而成為悅意的、志向圓滿的;他以該戒具足而稱讚自己,輕蔑他人:『我是持戒者、善法者,這些其他比丘是破戒者、惡法者。』他以該戒具足而陶醉、變得放逸、來到放逸;當成為放逸的時,他住於苦。
  比丘們!猶如男子欲求心材,找尋心材,遍求心材,當走到有心材住立的大樹時,就越過心材,越過膚材,越過皮材後,切斷皮屑,然後拿起來離開,認為:『這是心材。』有眼的男子看見這樣後會這麼說:『這位尊師男子不了知心材,不了知膚材,不了知皮材,不了知皮屑,不了知枝葉,因為,像這樣,這位尊師男子欲求心材,找尋心材,遍求心材,當走到有心材住立的大樹時,就越過心材,越過膚材,越過皮材後,切斷皮屑,然後拿起來離開,認為:「這是心材。」凡應該被心材作為核心的,那個目標他將沒經歷。』同樣的,比丘們!這裡,某些善男子由於信,從在家出家,成為非家生活[心想]:『我已陷入生老、死、愁悲苦憂惱,已陷入苦,已被苦征服,如果能了知得到這整個苦蘊的結束就好了。』 當這樣出家時,他使利養、恭敬、名聲生起,他不以該利養、恭敬、名聲而成為悅意的、志向圓滿的;他不以該利養、恭敬、名聲而稱讚自己,輕蔑他人,他不以該利養、恭敬、名聲而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達戒具足,他以該戒具足而成為悅意的、志向圓滿的;他以該戒具足而稱讚自己,輕蔑他人:『我是持戒者、善法者,這些其他比丘是破戒者、惡法者。』他以該戒具足而陶醉、變得放逸、來到放逸;當成為放逸的時,他住於苦。比丘們!這位比丘被稱為取梵行的皮屑,以此到達終結。
  比丘們!這裡,某些善男子由於信,從在家出家,成為非家生活[心想]:『我已陷入生老、死、愁悲苦憂惱,已陷入苦,已被苦征服,如果能了知得到這整個苦蘊的結束就好了。』 當這樣出家時,他使利養、恭敬、名聲生起,他不以該利養、恭敬、名聲而成為悅意的、志向圓滿的;他不以該利養、恭敬、名聲而稱讚自己,輕蔑他人,他不以該利養、恭敬、名聲而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達戒具足,他以該戒具足而成為悅意的,但非志向圓滿的;他不以該戒具足而稱讚自己,輕蔑他人,他不以該戒具足而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達定具足,他以該定具足而成為悅意的、志向圓滿的;他以該定具足而稱讚自己,輕蔑他人:『我是得定者、心一境者,這些其他比丘是不得定者、心散亂者。』他以該定具足而陶醉、變得放逸、來到放逸;當成為放逸的時,他住於苦。
  比丘們!猶如男子欲求心材,找尋心材,遍求心材,當走到有心材住立的大樹時,就越過心材,越過膚材後,切斷皮材,然後拿起來離開,認為:『這是心材。』有眼的男子看見這樣後會這麼說:『這位尊師男子不了知心材,不了知膚材,不了知皮材,不了知皮屑,不了知枝葉,因為,像這樣,這位尊師男子欲求心材,找尋心材,遍求心材,當走到有心材住立的大樹時,就越過心材,越過膚材後,切斷皮材,然後拿起來離開,認為:「這是心材。」凡應該被心材作為核心的,那個目標他將沒經歷。』同樣的,比丘們!這裡,某些善男子由於信,從在家出家,成為非家生活[心想]:『我已陷入生老、死、愁悲苦憂惱,已陷入苦,已被苦征服,如果能了知得到這整個苦蘊的結束就好了。』 當這樣出家時,他使利養、恭敬、名聲生起,他不以該利養、恭敬、名聲而成為悅意的、志向圓滿的;他不以該利養、恭敬、名聲而稱讚自己,輕蔑他人,他不以該利養、恭敬、名聲而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達戒具足,他以該戒具足而成為悅意的,但非志向圓滿的;他不以該戒具足而稱讚自己,輕蔑他人,他不以該戒具足而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達定具足,他以該定具足而成為悅意的、志向圓滿的;他以該定具足而稱讚自己,輕蔑他人:『我是得定者、心一境者,這些其他比丘是不定者、心散亂者。』他以該定具足而陶醉、變得放逸、來到放逸;當成為放逸的時,他住於苦。比丘們!這位比丘被稱為取梵行的皮材,以此到達終結。
  比丘們!這裡,某些善男子由於信,從在家出家,成為非家生活[心想]:『我已陷入生老、死、愁悲苦憂惱,已陷入苦,已被苦征服,如果能了知得到這整個苦蘊的結束就好了。』 當這樣出家時,他使利養、恭敬、名聲生起,他不以該利養、恭敬、名聲而成為悅意的、志向圓滿的;他不以該利養、恭敬、名聲而稱讚自己,輕蔑他人,他不以該利養、恭敬、名聲而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達戒具足,他以該戒具足而成為悅意的,但非志向圓滿的;他不以該戒具足而稱讚自己,輕蔑他人,他不以該戒具足而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達定具足,他以該定具足而成為悅意的,但非志向圓滿的;他不以該定具足而稱讚自己,輕蔑他人,他不以該定具足而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達智見,他以該智見而成為悅意的、志向圓滿的;他以該智見而稱讚自己,輕蔑他人:『我是有知的,我住於看得見,這些其他比丘是無知的、他們住於看不見。』他以該智見具足而陶醉、變得放逸、來到放逸;當成為放逸的時,他住於苦。
  比丘們!猶如男子欲求心材,找尋心材,遍求心材,當走到有心材住立的大樹時,就越過心材後,切斷膚材,然後拿起來離開,認為:『這是心材。』有眼的男子看見這樣後會這麼說:『這位尊師男子不了知心材,不了知膚材,不了知皮材,不了知皮屑,不了知枝葉,因為,像這樣,這位尊師男子欲求心材,找尋心材,遍求心材,當走到有心材住立的大樹時,就越過心材後,切斷膚材,然後拿起來離開,認為:「這是心材。」凡應該被心材作為核心的,那個目標他將沒經歷。』同樣的,比丘們!這裡,某些善男子由於信,從在家出家,成為非家生活[心想]:『我已陷入生老、死、愁悲苦憂惱,已陷入苦,已被苦征服,如果能了知得到這整個苦蘊的結束就好了。』 當這樣出家時,他使利養、恭敬、名聲生起,他不以該利養、恭敬、名聲而成為悅意的、志向圓滿的;他不以該利養、恭敬、名聲而稱讚自己,輕蔑他人,他不以該利養、恭敬、名聲而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達戒具足,他以該戒具足而成為悅意的,但非志向圓滿的;他不以該戒具足而稱讚自己,輕蔑他人,他不以該戒具足而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達定具足,他以該定具足而成為悅意的,但非志向圓滿的;他不以該定具足而稱讚自己,輕蔑他人,他不以該定具足而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達智見,他以該智見而成為悅意的、志向圓滿的;他以該智見而稱讚自己,輕蔑他人:『我是有知的,我住於看得見,這些其他比丘是無知的、他們住於看不見。』他以該智見具足而陶醉、變得放逸、來到放逸;當成為放逸的時,他住於苦。比丘們!這位比丘被稱為取梵行的膚材,以此到達終結。
  比丘們!這裡,某些善男子由於信,從在家出家,成為非家生活[心想]:『我已陷入生老、死、愁悲苦憂惱,已陷入苦,已被苦征服,如果能了知得到這整個苦蘊的結束就好了。』 當這樣出家時,他使利養、恭敬、名聲生起,他不以該利養、恭敬、名聲而成為悅意的、志向圓滿的;他不以該利養、恭敬、名聲而稱讚自己,輕蔑他人,他不以該利養、恭敬、名聲而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達戒具足,他以該戒具足而成為悅意的,但非志向圓滿的;他不以該戒具足而稱讚自己,輕蔑他人,他不以該戒具足而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達定具足,他以該定具足而成為悅意的,但非志向圓滿的;他不以該定具足而稱讚自己,輕蔑他人,他不以該定具足而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達智見,他以該智見而成為悅意的,但非志向圓滿的;他不以該智見而稱讚自己,輕蔑他人,他不以該智見而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達非暫時解脫,比丘們!這是不可能的、沒機會的:那位非暫時解脫的比丘衰退了。
  比丘們!猶如男子欲求心材,找尋心材,遍求心材,當走到有心材住立的大樹時,僅切斷心材後拿起來離開,知道:『這是心材。』有眼的男子看見這樣後會這麼說:『這位尊師男子了知心材,了知膚材,了知皮材,了知皮屑,了知枝葉,因為,像這樣,這位尊師男子欲求心材,找尋心材,遍求心材,當走到有心材住立的大樹時,僅切斷心材後拿起來離開,知道:「這是心材。」凡應該被心材作為核心的,那個目標他將經歷。』同樣的,比丘們!這裡,某些善男子由於信,從在家出家,成為非家生活[心想]:『我已陷入生老、死、愁悲苦憂惱,已陷入苦,已被苦征服,如果能了知得到這整個苦蘊的結束就好了。』 當這樣出家時,他使利養、恭敬、名聲生起,他不以該利養、恭敬、名聲而成為悅意的、志向圓滿的;他不以該利養、恭敬、名聲而稱讚自己,輕蔑他人,他不以該利養、恭敬、名聲而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達戒具足,他以該戒具足而成為悅意的,但非志向圓滿的;他不以該戒具足而稱讚自己,輕蔑他人,他不以該戒具足而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達定具足,他以該定具足而成為悅意的,但非志向圓滿的;他不以該定具足而稱讚自己,輕蔑他人,他不以該定具足而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達智見,他以該智見而成為悅意的,但非志向圓滿的;他不以該智見而稱讚自己,輕蔑他人,他不以該智見而陶醉、變得放逸、來到放逸;當成為不放逸的時,他到達非暫時解脫,比丘們!這是不可能的、沒機會的:那位非暫時解脫的比丘衰退了。
  像這樣,比丘們!這梵行不[以]利養、恭敬、名聲為效益;不[以]戒具足為效益;不[以]定具足為效益;不[以]智見為效益,比丘們!這不動心解脫,比丘們!這是這梵行的目標,這是核心,這是終結。」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。
  心材譬喻大經第九終了。
MN.29/(9) Mahāsāropamasuttaṃ
   307. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi–
   “Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti– ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
   “Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto appeva nāma imassa kevalassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu sākhāpalāsaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.
   308. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti– ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
   “Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno; yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.
   “Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā”ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti– ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu papaṭikaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.
   309. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno samādhisampadaṃ ārādheti So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti– ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
   “Seyyathāpi bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.
   “Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā”ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti– ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati bhikkhave, bhikkhu tacaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.
   310. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti– ‘ahamasmi jānaṃ passaṃ viharāmi. Ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
   “Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ na aññāsi phegguṃ na aññāsi tacaṃ na aññāsi papaṭikaṃ na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti– ‘ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu phegguṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.
   311. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.
   “Seyyathāpi bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto ‘sāran’ti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.
   “Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.
   “Iti kho, bhikkhave, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ, bhikkhave, akuppā cetovimutti– etadatthamidaṃ, bhikkhave, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosānan”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Mahāsāropamasuttaṃ niṭṭhitaṃ navamaṃ.
漢巴經文比對(莊春江作):
  「使…生起」(abhinibbatteti),智髻比丘長老英譯為「取得;獲得」(acquires)。按:《破斥猶豫》以「使生起」(uppādeti)解說。
  「看得見」(passaṃ),智髻比丘長老英譯為「看見」(seeing)。按:《破斥猶豫》說,「智見」指提婆達多的天眼與五神通,「看得見」指「識知任何細微色( sukhumaṃ rūpaṃ),乃至看見泥鬼(paṃsupisācakampi)」。