經號:   
   (中部36經 更新)
中部36經/薩遮迦大經(雙大品[4])(莊春江譯)
  我聽到這樣
  有一次世尊住在毘舍離大林重閣講堂。
  當時,世尊在午前時已穿好衣服,取鉢與僧衣後,想要為了托鉢進入毘舍離。
  那時,尼乾陀的兒子薩遮迦徒步散步、徘徊,前來大林重閣講堂。
  尊者阿難看見尼乾陀的兒子薩遮迦遠遠地走來。看見後,對世尊這麼說:
  「大德!這位辯論家、賢智的演說者、眾人公認有德行的尼乾陀的兒子薩遮迦來了,大德!這個人想要誹謗佛陀,想要誹謗法,想要誹謗僧團,大德!請世尊出自憐愍稍坐片刻,那就好了!」
  世尊坐在設置好的座位上。
  那時,尼乾陀的兒子薩遮迦去見世尊。抵達後,與世尊相互歡迎。歡迎與寒暄後,在一旁坐下。在一旁坐好後,尼乾陀的兒子薩遮迦對世尊這麼說:
  「喬達摩先生!有一些沙門、婆羅門住於致力身之修習實踐,而非心之修習,喬達摩先生!他們接觸身的苦受。喬達摩先生!從前,當[某人]被身的苦受接觸時,他成為腿麻痺,心臟裂開,熱血從口中湧出,到達發瘋、心散亂,喬達摩先生!他的這個心是身的隨行者,因身之控制而轉,那是什麼原因呢?[因為]心的未被修習狀態。又,喬達摩先生!有一些沙門、婆羅門住於致力心之修習實踐,而非身之修習,喬達摩先生!他們接觸心的苦受。喬達摩先生!從前,當[某人]被心的苦受接觸時,他成為腿麻痺,心臟裂開,熱血從口中湧出,到達發瘋、心散亂,喬達摩先生!他的這個身是心的隨行者,因心之控制而轉,那是什麼原因呢?[因為]身的未親自修習。喬達摩先生!我這麼想:『喬達摩先生的弟子們確實住於致力心之修習實踐,而非身之修習。』」
  「阿基毘舍那!但,你所聽到的身之修習是什麼?」
  「就是:難陀婆蹉、居色澀居者、末迦利瞿舍羅,喬達摩先生!從這些裸行者、脫離正行者、舔手者、受邀不來者受邀不住立者,他們不受用帶來的、特別作的、招待的[食物]者,他不從瓶口取食,不從鍋口取食,不[從]門檻中間、棒杖中間、杵中間、正在吃的兩人、孕婦、授乳女、與男子生活者[取食],不從撿拾收集的食物處、有狗現前處、蒼蠅群集處[取食],不[吃]魚、肉,不飲榖酒、果酒、[發酵]酸粥,他[托鉢]一家[吃]一口、二家二口、……(中略)七家七口,他[每天]以一小碟[食物]維生、二小碟維生、……(中略)七小碟維生,一天吃一餐、二天吃一餐、……(中略)七天吃一餐,像這樣,半個月[吃一餐],他們住於致力於定期吃食物的實踐。」
  「阿基毘舍那!但,他們就只靠那些生存嗎?」
  「不,喬達摩先生!喬達摩先生!有時候他們吃上妙的硬食,吃上妙的軟食、嘗上妙的美味,喝上妙的飲料,他們使這身體的力氣拿起、增強,增肥。」
  「阿基毘舍那!凡他們先前捨斷者,之後[又]積聚,這樣有身體的積聚與損減。阿基毘舍那!但,你所聽到的心之修習是什麼?」
  當尼乾陀的兒子薩遮迦被世尊問到心之修習時,他不能夠回答。
  那時,世尊對尼乾陀的兒子薩遮迦這麼說:
   「阿基毘舍那!先前你所說的身之修習,那在聖者之律中非如法的身之修習,阿基毘舍那!你不知道身之修習,將從哪裡知道心之修習呢?阿基毘舍那!更不用說如何是身未修習與心未修習;身已修習與心已修習。你要聽!你要好好作意!我要說了。」
  「是的,先生!」尼乾陀的兒子薩遮迦回答世尊。
  世尊這麼說:
  「阿基毘舍那!什麼是身未修習與心未修習呢?阿基毘舍那!這裡,未受教導的一般人的樂受生起,當他被樂受接觸時,成為樂的貪著者而來到樂的貪著狀態。他的那個樂受被滅,以樂受之滅而苦受生起,當他被苦受接觸時,悲傷、疲累、悲泣、搥胸號哭,來到迷亂,阿基毘舍那!他的這已生起的樂受以身的未親自修習而持續遍取心,已生起的苦受以心的未親自修習而持續遍取心,阿基毘舍那!凡任何有這樣的二邊者:已生起的樂受以身的未親自修習而持續遍取心,已生起的苦受以心的未親自修習而持續遍取心,阿基毘舍那!這樣是身未修習與心未修習。
  阿基毘舍那!什麼是身已修習與心已修習呢?阿基毘舍那!這裡,已受教導的聖弟子的樂受生起,當他被樂受接觸時,不成為樂的貪著者而不來到樂的貪著狀態。他的那個樂受被滅,以樂受之滅而苦受生起,當他被苦受接觸時,不悲傷、不疲累、不悲泣、不搥胸號哭,不來到迷亂,阿基毘舍那!他的這已生起的樂受以身的已親自修習而不持續遍取心,已生起的苦受以心的已親自修習而不持續遍取心,阿基毘舍那!凡任何有這樣的二邊者:已生起的樂受以身的已親自修習而不持續遍取心,已生起的苦受以心的已親自修習而不持續遍取心,阿基毘舍那!這樣是身已修習與心已修習。」
  「這樣,我對喬達摩先生是有淨信的:喬達摩尊師是身已修習與心已修習者。」
  「阿基毘舍那!你所說的這言語確實是攻擊性的、該被責備的,但我仍要回答你:阿基毘舍那!自從我剃除髮鬚、裹上袈裟衣後後,從在家出家,成為非家生活,『我的那已生起的樂受持續遍取心,或已生起的苦受持續遍取心。』這是不可能的。」
  「確實沒有喬達摩先生像那樣的樂受生起,像那樣已生起的樂受會持續遍取心嗎?確實沒有喬達摩先生像那樣的苦受生起,像那樣已生起的苦受會持續遍取心嗎?」
  「阿基毘舍那!為何會有呢?阿基毘舍那!這裡,當我正覺以前,還是未現正覺菩薩時,這麼想:『居家生活是障礙,是塵垢之路;出家是露地。住在家中,這是不容易行一向圓滿、一向清淨的磨亮海螺之梵行,讓我剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。』阿基毘舍那!過些時候,當正值年輕,黑髮的青年,具備青春的幸福,在人生之初期,父母不欲、淚滿面、哭泣著時,我剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。當這麼出家成為什麼是善的尋求者,遍求無上殊勝的寂靜處時,我去見阿拉勒-葛拉麼。抵達後,對阿拉勒-葛拉麼這麼說:『葛拉麼道友!我想要在這法、律中行梵行。』阿基毘舍那!當這麼說時,阿拉勒-葛拉麼對我這麼說:『尊者可以住,此法是像這樣有智的男子不久就能以證智自作證自己老師的[教義]後進入而住的。』阿基毘舍那!我不久就迅速地學得那個法,阿基毘舍那!就只以那些唇誦與複誦程度,我[能]說智語與上座語,我自稱:『我知道,我看見。』我與其他人[都能]。阿基毘舍那!我這麼想:『阿拉勒-葛拉麼非只以信而宣說:「我以證智自作證後進入而住於此法。」阿拉勒-葛拉麼確實住於知道與看見此法。』
  阿基毘舍那!那時,我去見阿拉勒-葛拉麼。抵達後,對阿拉勒-葛拉麼這麼說:『葛拉麼道友!什麼情形你宣說:「我以證智自作證後進入而住於此法。」呢?』阿基毘舍那!當這麼說時,阿拉勒-葛拉麼宣說無所有處。阿基毘舍那!我這麼想:『非只阿拉勒-葛拉麼有信,我也有信;非只阿拉勒-葛拉麼有活力,我也有活力;非只阿拉勒-葛拉麼有念,我也有念;非只阿拉勒-葛拉麼有定,我也有定;非只阿拉勒-葛拉麼有慧,我也有慧,讓我為作證阿拉勒-葛拉麼宣說:「我以證智自作證後進入而住於此法。」的那個法而努力。』阿基毘舍那!我不久就急速以證智自作證後進入而住於那個法。
  阿基毘舍那!那時,我去見阿拉勒-葛拉麼。抵達後,對阿拉勒-葛拉麼這麼說:『葛拉麼道友!就這個範圍,你宣說以證智自作證後進入此法嗎?』『道友!就這個範圍,我宣說以證智自作證後進入此法。』『道友!就這個範圍,我也以證智自作證後進入而住於此法。』『道友!這是我們的獲得,這是我們的好獲得:我們看見像這樣尊者的同梵行者。像這樣,凡我宣說以證智自作證後進入的法,也是你以證智自作證後進入而住於的法;凡你以證智自作證後進入而住於的法,也是我宣說以證智自作證後進入的法,像這樣,凡我知道的法,也是你知道的法;凡你知道的法,也是我知道的法,像這樣,我怎樣你就怎樣;你怎樣我就怎樣,來!道友!現在,令我們兩個照顧此眾。』阿基毘舍那!像這樣,我的老師阿拉勒-葛拉麼置徒弟的我與他自己等同,並且以偉大的敬奉尊敬我。阿基毘舍那!我這麼想:『此法不導向離貪、寂靜、證智正覺、涅槃,只往生到無所有處。』阿基毘舍那!我不滿意那個法、嫌厭那個法而離開了。
  阿基毘舍那!我[仍]是什麼是善的尋求者,當遍求無上殊勝的寂靜處時,我去見巫大葛-辣麼之子。抵達後,對巫大葛-辣麼之子這麼說:『道友!我想要在這法、律中行梵行。』阿基毘舍那!當這麼說時,巫大葛-辣麼之子對我這麼說:『尊者可以住,此法是像這樣有智的男子不久就能以證智自作證自己老師的[教義]後進入而住的。』阿基毘舍那!我不久就迅速地學得那個法,阿基毘舍那!就只以那些唇誦與複誦程度,我[能]說智語與上座語,我自稱:『我知道,我看見。』我與其他人[都能]。阿基毘舍那!我這麼想:『辣麼非只以信而宣說:「我以證智自作證後進入而住於此法。」辣麼確實住於知道與看見此法。』
  阿基毘舍那!那時,我去見巫大葛-辣麼之子。抵達後,對巫大葛-辣麼之子這麼說:『道友!什麼情形辣麼宣說:「我以證智自作證後進入而住於此法。」呢?』阿基毘舍那!當這麼說時,巫大葛-辣麼之子宣說非想非非想處。阿基毘舍那!我這麼想:『非只辣麼有信,我也有信;非只辣麼有活力,我也有活力;非只辣麼有念,我也有念;非只辣麼有定,我也有定;非只辣麼有慧,我也有慧,讓我為作證辣麼宣說:「我以證智自作證後進入而住於此法。」的那個法而努力。』阿基毘舍那!我不久就急速以證智自作證後進入而住於那個法。
  阿基毘舍那!那時,我去見巫大葛-辣麼之子。抵達後,對巫大葛-辣麼之子這麼說:『道友!就這個範圍,辣麼宣說以證智自作證後進入此法嗎?』『道友!就這個範圍,辣麼宣說以證智自作證後進入此法。』『道友!就這個範圍,我也以證智自作證後進入而住於此法。』『道友!這是我們的獲得,這是我們的好獲得:我們看見像這樣尊者的同梵行者。像這樣,凡辣麼宣說以證智自作證後進入的法,也是你以證智自作證後進入而住於的法;凡你以證智自作證後進入而住於的法,也是辣麼宣說以證智自作證後進入的法,像這樣,凡辣麼證知的法,也是你知道的法;凡你知道的法,也是辣麼證知的法,像這樣,辣麼怎樣你就怎樣;你怎樣辣麼就怎樣,來!道友!現在,你照顧此眾。』阿基毘舍那!像這樣,我的同梵行者巫大葛-辣麼之子置我於等同老師的地位,並且以偉大的敬奉尊敬我。阿基毘舍那!我這麼想:『此法不導向厭、離貪、滅、寂靜、證智、正覺、涅槃,只往生到非想非非想處。』阿基毘舍那!我不滿意那個法、嫌厭那個法而離開了。
  阿基毘舍那!我[仍]是什麼是善的尋求者,當遍求無上殊勝的寂靜處時,在摩揭陀國次第進行遊行,抵達優樓頻螺的謝那鎮,在那裡,看見令人愉快的土地,一處清淨的叢林,有清澈流動、令人愉快美麗河岸的小河,附近有托鉢的村落。阿基毘舍那!我這麼想:『先生!確實是令人愉快的土地,一處清淨的叢林,有清澈流動、令人愉快美麗河岸的小河,附近有托鉢的村落,對欲求努力的善男子來說,這確實是適合努力處。』阿基毘舍那!我就在那裡坐下來[而心想]:『這是適合努力處。』
  阿基毘舍那!於是,有三個以前未曾聽聞的譬喻自然出現在我心中:阿基毘舍那!猶如被放置在水中濕且帶樹汁的柴,那時,如果男子拿了取火的上鑽木走來[而心想]:『我將生火,我將顯現熱。』阿基毘舍那!你怎麼想:那位男子拿了取火的上鑽木鑽被放置在水中濕且帶樹汁的柴,是否能生火、能顯現熱呢?」
  「不,喬達摩先生!那是什麼原因呢?喬達摩先生!因為那是濕且帶樹汁的柴,又被放置在水中,那位男子最終只會有疲勞與惱害的。」
  「同樣的,阿基毘舍那!凡任何沙門、婆羅門住於身與心不遠離欲,並且,他們自身內在的關於欲之欲的意欲、欲愛、欲迷、欲渴、欲的熱惱沒被完全捨斷、完全止滅,即使那些沙門、婆羅門尊者感受突然來襲的、苦的、激烈的、猛烈的、辛辣的感受,他們不可能有智、見、無上正覺,即使那些沙門、婆羅門尊者沒感受突然來襲的、苦的、激烈的、猛烈的、辛辣的感受,他們也不可能有智、見、無上正覺,阿基毘舍那!這是第一個以前未曾聽聞的譬喻自然出現在我心中。
   其次,阿基毘舍那!第二個以前未曾聽聞的譬喻自然出現在我心中:阿基毘舍那!猶如被放置在遠離水處濕且帶樹汁的柴,那時,如果男子拿了取火的上鑽木走來[而心想]:『我將生火,我將顯現熱。』阿基毘舍那!你怎麼想:那位男子拿了取火的上鑽木鑽被放置在遠離水處濕且帶樹汁的柴,是否能生火、能顯現熱呢?」
  「不,喬達摩先生!那是什麼原因呢?喬達摩先生!因為那是濕且帶樹汁的柴,即使被放置在遠離水處,那位男子最終只會有疲勞與惱害的分。」
  「同樣的,阿基毘舍那!凡任何沙門、婆羅門住於身與心遠離欲,但,他們自身內在的關於欲之欲的意欲、欲愛、欲迷、欲渴、欲的熱惱沒被完全捨斷、完全止滅,即使那些沙門、婆羅門尊者感受突然來襲的、苦的、激烈的、猛烈的、辛辣的感受,他們不可能有智、見、無上正覺,即使那些沙門、婆羅門尊者沒感受突然來襲的、苦的、激烈的、猛烈的、辛辣的感受,他們也不可能有智、見、無上正覺,阿基毘舍那!這是第二個以前未曾聽聞的譬喻自然出現在我心中。
   其次,阿基毘舍那!第三個以前未曾聽聞的譬喻自然出現在我心中:阿基毘舍那!猶如被放置在遠離水處的乾枯柴,那時,如果男子拿了取火的上鑽木走來[而心想]:『我將生火,我將顯現熱。』阿基毘舍那!你怎麼想:那位男子拿了取火的上鑽木鑽被放置在遠離水處的乾枯柴,是否能生火、能顯現熱呢?」
  「是的,喬達摩先生!那是什麼原因呢?喬達摩先生!因為那是乾枯柴,又,它被放置在遠離水處。」
  「同樣的,阿基毘舍那!凡任何沙門、婆羅門住於身與心遠離欲,並且,他們自身內在的關於欲之欲的意欲、欲愛、欲迷、欲渴、欲的熱惱被完全捨斷、完全止滅,即使那些沙門、婆羅門尊者感受突然來襲的、苦的、激烈的、猛烈的、辛辣的感受,他們能有智、見、無上正覺,即使那些沙門、婆羅門尊者沒感受突然來襲的、苦的、激烈的、猛烈的、辛辣的感受,他們也能有智、見、無上正覺,阿基毘舍那!這是第三個以前未曾聽聞的譬喻自然出現在我心中。阿基毘舍那!這些是三個以前未曾聽聞的譬喻自然出現在我心中。
  阿基毘舍那!我這麼想:『讓我緊扣牙齒、舌抵上顎後,以心抑止、壓迫、破壞心。』阿基毘舍那!我緊扣牙齒、舌抵上顎後,以心抑止、壓迫、破壞心。阿基毘舍那!當我緊扣牙齒、舌抵上顎後,以心抑止、壓迫、破壞心時,汗從腋窩釋出。阿基毘舍那!猶如有力氣的男子捉住較弱男子的頭或肩膀後,能抑止、壓迫、破壞,同樣的,阿基毘舍那!當我緊扣牙齒、舌抵上顎後,以心抑止、壓迫、破壞心時,汗從腋窩釋出。而,我的活力已被激發而不退,念已現前而不忘失,但,我的身體以那努力之苦成為激動的、不安息的、被努力征服的。阿基毘舍那!像這樣,我的已生起的苦受不持續遍取心。
  阿基毘舍那!我這麼想:『讓我修無呼吸禪。』阿基毘舍那!我抑止從口與鼻的呼氣與吸氣。阿基毘舍那!當我抑止從口與鼻的呼氣與吸氣時,有風從耳孔出來的激烈聲音。阿基毘舍那!猶如鐵匠吹火的咕嚕咕嚕激烈聲音。同樣的,阿基毘舍那!當我抑止從口與鼻的呼氣與吸氣時,有風從耳孔出來的激烈聲音。而,我的活力已被激發而不退,念已現前而不忘失,但,我的身體以那努力之苦成為激動的、不安息的、被努力征服的。阿基毘舍那!像這樣,我的已生起的苦受不持續遍取心。
  阿基毘舍那!我這麼想:『讓我修無呼吸禪。』阿基毘舍那!我抑止從口、鼻、耳的呼氣與吸氣。阿基毘舍那!當我抑止從口、鼻、耳的呼氣與吸氣時,有激烈的風穿過頭。阿基毘舍那!猶如有力氣的男子以銳利的刀刃劈開頭,同樣的,阿基毘舍那!當我抑止從口、鼻、耳的呼氣與吸氣時,有激烈的風穿過頭。而,我的活力已被激發而不退,念已現前而不忘失,但,我的身體以那努力之苦成為激動的、不安息的、被努力征服的。阿基毘舍那!像這樣,我的已生起的苦受不持續遍取心。
  阿基毘舍那!我這麼想:『讓我修無呼吸禪。』阿基毘舍那!我抑止從口、鼻、耳的呼氣與吸氣。阿基毘舍那!當我抑止從口、鼻、耳的呼氣與吸氣時,在頭裡有激烈的頭痛。阿基毘舍那!猶如有力氣的男子以堅固的皮繩綁頭箍,同樣的,阿基毘舍那!當我抑止從口、鼻、耳的呼氣與吸氣時,在頭裡有激烈的頭痛。而,我的活力已被激發而不退,念已現前而不忘失,但,我的身體以那努力之苦成為激動的、不安息的、被努力征服的。阿基毘舍那!像這樣,我的已生起的苦受不持續遍取心。
  阿基毘舍那!我這麼想:『讓我修無呼吸禪。』阿基毘舍那!我抑止從口、鼻、耳的呼氣與吸氣。阿基毘舍那!當我抑止從口、鼻、耳的呼氣與吸氣時,有激烈的風切開腹部。阿基毘舍那!猶如熟練的屠牛夫或屠牛夫的徒弟,以銳利的牛刀切開腹部,同樣的,阿基毘舍那!當我抑止從口、鼻、耳的呼氣與吸氣時,有激烈的風切開腹部。而,我的活力已被激發而不退,念已現前而不忘失,但,我的身體以那努力之苦成為激動的、不安息的、被努力征服的。阿基毘舍那!像這樣,我的已生起的苦受不持續遍取心。
  阿基毘舍那!我這麼想:『讓我修無呼吸禪。』阿基毘舍那!我抑止從口、鼻、耳的呼氣與吸氣。阿基毘舍那!當我抑止從口、鼻、耳的呼氣與吸氣時,在身體裡有激烈的熱病。阿基毘舍那!猶如兩位有力氣的男子各捉住較弱男子一邊手臂後,在炭火坑上燒、烤,同樣的,阿基毘舍那!當我抑止從口、鼻、耳的呼氣與吸氣時,在身體裡有激烈的熱病。而,我的活力已被激發而不退,念已現前而不忘失,但,我的身體以那努力之苦成為激動的、不安息的、被努力征服的。阿基毘舍那!像這樣,我的已生起的苦受不持續遍取心。
  阿基毘舍那!甚至[一些]天神們看見我後,這麼說:『沙門喬達摩死了。』一些天神們這麼說:『沙門喬達摩沒死,但瀕死中。』一些天神們這麼說:『沙門喬達摩沒死,也非瀕死中,沙門喬達摩是阿羅漢,像這樣就是阿羅漢的住處。』
  阿基毘舍那!我這麼想:『讓我實行所有食物的斷絕。』阿基毘舍那!那時,天神們來見我後,這麼說:『親愛的先生!你不要實行所有食物的斷絕,如果你要實行所有食物的斷絕,我們將從你的毛孔灌入那天(界)的營養汁,以那個,將使你生存。』阿基毘舍那!我這麼想:『如果我自稱全面禁食,這些天神將從我的毛孔灌入那天(界)的營養汁,以那個,將使我生存。』阿基毘舍那!我拒絕那些天神,我說:『夠了!』
  阿基毘舍那!我這麼想:『讓我僅吃一點食物,每次一點點綠豆汁,或扁豆汁,或大豆汁,或碗豆汁。』阿基毘舍那!我僅吃一點食物,每次一點點綠豆汁,或扁豆汁,或大豆汁,或碗豆汁。阿基毘舍那!當我僅吃一點食物,每次一點點綠豆汁,或扁豆汁,或大豆汁,或碗豆汁時,身體到達極度消瘦,以那樣少的食物我的肢體與小肢體成為猶如八十歲的關節、死時的關節;以那樣少的食物我的臀部成為猶如駱駝的腳;以那樣少的食物我的脊椎骨彎上彎下時成為猶如線球;以那樣少的食物我的散壞肋骨成為猶如老會堂的散壞椽;以那樣少的食物我的眼睛深陷眼窩中被看見猶如水光深陷在深井中被看見;以那樣少的食物我的頭皮枯萎凋謝猶如新鮮切下的苦瓜被風與熱枯萎凋謝。
  阿基毘舍那!『我要摸腹部皮膚。』我就遍取了脊椎骨;『我要摸脊椎骨。』我就遍取了腹部皮膚,阿基毘舍那!以那樣少的食物我的腹部皮膚被黏到脊椎骨;阿基毘舍那!『我要大便或小便。』以那樣少的食物我就在那裡臉向下倒下;阿基毘舍那!我以手順序摩擦肢體想要使那個身體蘇息,阿基毘舍那!以那樣少的食物,當我以手順序摩擦肢體時,身上的毛[都]根部腐敗而掉下來。阿基毘舍那!甚至人們看見我後,這麼說:『沙門喬達摩是黑的。』一些人這麼說:『沙門喬達摩不是黑的,沙門喬達摩是黑褐色的。』一些人這麼說:『沙門喬達摩不是黑的,也非黑褐色的,沙門喬達摩是金色的。』阿基毘舍那!以那樣少的食物我那遍淨的、皎潔的膚色已被破壞。
  阿基毘舍那!我這麼想:『凡任何過去世的沙門或婆羅門感受突然來襲的、苦的、激烈的、猛烈的、辛辣的感受,這就是最高的了,沒有更高於這樣的;凡任何未來世的沙門或婆羅門將感受突然來襲的、苦的、激烈的、猛烈的、辛辣的感受,這就是最高的了,沒有更高於這樣的,凡任何現在的沙門或婆羅門感受突然來襲的、苦的、激烈的、猛烈的、辛辣的感受,這就是最高的了,沒有更高於這樣的,但,以這辛辣的苦行我不證得足以為聖者智見特質過人法,會有其他覺的道路嗎?』
  阿基毘舍那!我這麼想:『又,我自證在父親釋迦的作業中,當[我]坐在閻浮樹的蔭涼處時,從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,那會是覺的道路嗎?』阿基毘舍那!跟隨著憶念,我識知:『這就是覺的道路。』阿基毘舍那!我這麼想:『我為何害怕那欲之外、不善法之外的樂呢?』阿基毘舍那!我這麼想:『我不害怕那欲之外、不善法之外的樂。』
  阿基毘舍那!我這麼想:『以這樣到達極度消瘦的身體不容易證得那種樂,讓我吃飯粥固體食物。』阿基毘舍那!我吃飯粥固體食物。阿基毘舍那!當時,侍奉我的五比丘心想:『凡沙門喬達摩證得法者,他將告知我們。』阿基毘舍那!當我吃了飯粥固體食物,那時,那些五比丘嫌厭後,離開我:『沙門喬達摩成為奢侈者、努力的背離者,已來到奢侈的。』
  阿基毘舍那!我吃飯粥固體食物後,恢復力氣,從離欲、離不善法後,我進入後住於有尋、有伺,離而生喜、樂的初禪,阿基毘舍那!像這樣,我的已生起的樂受不持續遍取心;以尋與伺的平息,自信一心,我進入後住於無尋、無伺,定而生喜、樂的第二禪,阿基毘舍那!像這樣,我的已生起的樂受不持續遍取心;以喜的褪去與住於平靜、正念、正知,以身體感受樂,我進入後住於這聖弟子宣說:『他是平靜、專注、住於樂者』的第三禪,阿基毘舍那!像這樣,我的已生起的樂受不持續遍取心;以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,我進入後住於不苦不樂,由平靜而正念遍淨的第四禪,阿基毘舍那!像這樣,我的已生起的樂受不持續遍取心。
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,我使心轉向許多前世住處回憶之智。我回憶起許多前世住處,即:一生、……(中略)像這樣,我回憶起許多前世住處有這樣的行相與境遇,阿基毘舍那!這是在初夜被我證得的第一明,當住於不放逸、熱心、自我努力時,無明已被破壞,明已生起;黑闇已被破壞,光明已生起,阿基毘舍那!像這樣,我的已生起的樂受不持續遍取心。
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時,我使心轉向眾生死亡與往生之智,我以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉:……(中略)阿基毘舍那!這是在中夜被我證得的第二明,當住於不放逸、熱心、自我努力時,無明已被破壞,明已生起;黑闇已被破壞,光明已生起,阿基毘舍那!像這樣,我的已生起的樂受不持續遍取心。
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時,我使心轉向煩惱滅盡智。我如實證知:『這是苦。』如實證知:『這是苦。』如實證知:『這是苦。』如實證知:『這是導向苦滅道跡。』如實證知:『這些是煩惱。』如實證知:『這是煩惱集。』如實證知:『這是煩惱滅。』如實證知:『這是導向煩惱滅道跡。』當我這麼知、這麼見時,心從欲的煩惱解脫,心從有的煩惱解脫,心從無明的煩惱解脫。當解脫時,有『[這是]解脫』之智,我了知:『出生已盡梵行已完成應該作的已作不再有這樣[輪迴]的狀態了。』阿基毘舍那!這是在後夜被我證得的第三明,當住於不放逸、熱心、自我努力時,無明已被破壞,明已生起;黑闇已被破壞,光明已生起,阿基毘舍那!像這樣,我的已生起的樂受不持續遍取心。
  阿基毘舍那!我自證教導好幾百個團體法,甚至每一位會這麼想:『沙門喬達摩就針對我教導法。』但,阿基毘舍那!不應該這樣認為,如來只為了令之知道而教導其他人法,阿基毘舍那!當我對他們的談論完畢時,我就使內心安頓、平息、統一、集中在先前我經常住的那個定相上。」
  「對喬達摩尊師來說,這是可信的,因為他是阿羅漢、遍正覺者,但喬達摩尊師自證在白天睡覺嗎?」
  「阿基毘舍那!我自證在夏季最後一個月,食畢,從施食處返回,將大衣摺成四折後,以右脅正念、正知地進入睡眠。」
  「喬達摩先生!一些沙門、婆羅門說這是在迷妄住處。」
  「阿基毘舍那!非在這個範圍有癡昧或不癡昧,阿基毘舍那!關於癡昧或不癡昧,你要聽!你要好好作意!我要說了。」
  「是的,先生!」尼乾陀的兒子薩遮迦回答世尊。
  世尊這麼說:
  「阿基毘舍那!凡任何污染的、再生的、有憂苦的、苦報的、未來被生老死的諸煩惱,那些未被捨斷者,我說那是『癡昧』,阿基毘舍那!因為以煩惱的未被捨斷而成為癡昧。阿基毘舍那!凡任何污染的、再生的、有憂苦的、苦報的、未來被生老死的諸煩惱,那些已被捨斷者,我說那是『不癡昧』,阿基毘舍那!因為以煩惱的已被捨斷而成為不癡昧。阿基毘舍那!對如來來說,污染的、再生的、有憂苦的、苦報的、未來被生老死的諸煩惱,那些已被捨斷,根已被切斷,就像無根的棕櫚樹成為非有為未來不生之物,阿基毘舍那!猶如頂頭已被切斷的棕櫚樹不能再成長,同樣的,阿那律!對如來來說,污染的、再生的、有憂苦的、苦報的、未來被生老死的諸煩惱,那些已被捨斷,根已被切斷,就像無根的棕櫚樹,成為非有,為未來不生之物。」
  當這麼說時,尼乾陀的兒子薩遮迦對世尊這麼說:
  「不可思議啊!喬達摩先生!未曾有啊!喬達摩先生!當被這樣一再攻擊地說,被誹謗語法講說時,這卻使喬達摩先生的膚色遍淨,臉色明朗,一如那屬於阿羅漢、遍正覺者的。喬達摩先生!我自證與富蘭那迦葉從事辯論,當從事辯論時,他以其它迴避,向外談論,顯露憤怒、瞋恚、不滿,但,當被這樣一再攻擊地說,被誹謗語法講說時,這卻使喬達摩先生的膚色遍淨,臉色明朗,一如那屬於阿羅漢、遍正覺者的。喬達摩先生!我自證與末迦利瞿舍羅……(中略)阿夷多翅舍欽婆羅……浮陀迦旃延……散惹耶毘羅梨子……尼乾陀若提子從事辯論,當從事辯論時,他以其它迴避,向外談論,顯露憤怒、瞋恚、不滿,但,當被這樣一再攻擊地說,被誹謗語法講說時,這卻使喬達摩先生的膚色遍淨,臉色明朗,一如那屬於阿羅漢、遍正覺者的。
  好了,喬達摩先生!現在我們要走了,我們很忙,有很多該做的事。」
  「阿基毘舍那!現在,你考量適當的時間吧。」
  那時,尼乾陀的兒子薩遮迦歡喜、隨喜世尊所說後,起座離開。
  薩遮迦大經第六終了。
MN.36/(6) Mahāsaccakasuttaṃ
   364. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā pubbaṇhasamayaṃ sunivattho hoti pattacīvaramādāya vesāliṃ piṇḍāya pavisitukāmo. Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami. Addasā kho āyasmā ānando saccakaṃ nigaṇṭhaputtaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca– “ayaṃ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa. Sādhu, bhante, bhagavā muhuttaṃ nisīdatu anukampaṃ upādāyā”ti. Nisīdi bhagavā paññatte āsane. Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca–
   365. “Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṃ. Phusanti hi te, bho gotama, sārīrikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ. Tassa kho etaṃ, bho gotama, kāyanvayaṃ cittaṃ hoti, kāyassa vasena vattati. Taṃ kissa hetu? Abhāvitattā cittassa. Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṃ. Phusanti hi te, bho gotama, cetasikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ. Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. Taṃ kissa hetu? Abhāvitattā kāyassa Tassa mayhaṃ, bho gotama, evaṃ hoti– ‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanan’”ti.
   366. “Kinti pana te, aggivessana, kāyabhāvanā sutā”ti? “Seyyathidaṃ– nando vaccho, kiso saṃkicco, makkhali gosālo– etehi, bho gotama, acelakā muttācārā hatthāpalekhanā na-ehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyanti, te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivanti. Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā …pe… sattāgārikā vā honti sattālopikā. Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti …pe… sattahipi dattīhi yāpenti. Ekāhikampi āhāraṃ āhārenti, dvīhikampi āhāraṃ āhārenti …pe… sattāhikampi āhāraṃ āhārenti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī”ti.
   “Kiṃ pana te, aggivessana, tāvatakeneva yāpentī”ti? “No hidaṃ, bho gotama. Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. Te imaṃ kāyaṃ balaṃ gāhenti nāma, brūhenti nāma, medenti nāmā”ti.
   “Yaṃ kho te, aggivessana, purimaṃ pahāya pacchā upacinanti, evaṃ imassa kāyassa ācayāpacayo hoti. Kinti pana te, aggivessana, cittabhāvanā sutā”ti? Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.
   367. Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – “yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. Kāyabhāvanampi kho tvaṃ, aggivessana, na aññāsi, kuto pana tvaṃ cittabhāvanaṃ jānissasi Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca–
   368. “Kathañca aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṃ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.
   369. “Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṃ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.
   370. “Evaṃ pasanno ahaṃ bhoto gotamassa! Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā”ti “Addhā kho te ayaṃ, aggivessana, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi Yato kho ahaṃ, aggivessana, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, taṃ vata me uppannā vā sukhā vedanā cittaṃ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṃ pariyādāya ṭhassatīti netaṃ ṭhānaṃ vijjatī”ti.
   “Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṃ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṃ pariyādāya tiṭṭheyyā”ti.
   371. “Kiñhi no siyā, aggivessana? Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi– ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So kho ahaṃ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ– ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, aggivessana, āḷāro kālāmo maṃ etadavoca– ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi– ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’”ti.
   “Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ– ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, etadahosi– ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho āḷārasseva kālāmassa atthi sati, mayhaṃpatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhaṃpatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhaṃpatthi paññā; yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.
   “Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ– ‘ettāvatā no, āvuso kālāma imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno (attano) antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi– ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.
   372. “So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ– ‘icchāmahaṃ, āvuso imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, aggivessana, udako rāmaputto maṃ etadavoca– ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi– ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi. Addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso rāmo, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, etadahosi– ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho rāmasseva ahosi sati, mayhaṃpatthi sati; na kho rāmasseva ahosi samādhi, mayhaṃpatthi samādhi; na kho rāmasseva ahosi paññā, mayhaṃpatthi paññā; yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.
   “Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ– ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ; yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi– ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.
   373. “So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ. Tassa mayhaṃ, aggivessana, etadahosi– ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, aggivessana, tattheva nisīdiṃ ‘alamidaṃ padhānāyā’ti.
   374. “Apissumaṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya– ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
   375. “Aparāpi kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya– ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā”ti? “No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assāti. Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā”.
   376. “Aparāpi kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya– ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “Evaṃ, bho gotama”. “Taṃ kissa hetu”? “Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhittan”ti “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.”
   377. “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyyan’ti. So kho ahaṃ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, aggivessana, dantebhi dantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, aggivessana, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya, evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   378. “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati. Apissu maṃ, aggivessana, devatā disvā evamāhaṃsu– ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu– ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu– ‘na kālaṅkato samaṇo gotamo, napi kālaṅkaroti, arahaṃ samaṇo gotamo, vihārotveva so arahato evarūpo hotī’ti.
   379. “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti. Atha kho maṃ, aggivessana, devatā upasaṅkamitvā etadavocuṃ– ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma, tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, aggivessana, etadahosi– ‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti. So kho ahaṃ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.
   380. “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsan’ti. So kho ahaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhāresiṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhārayato, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopāṇasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya.
   “So kho ahaṃ, aggivessana, udaracchaviṃ parimasissāmīti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, piṭṭhikaṇṭakaṃ parimasissāmīti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, aggivessana, vaccaṃ vā muttaṃ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, aggivessana, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, aggivessana, manussā disvā evamāhaṃsu– ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu– ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu– ‘na kāḷo samaṇo gotamo napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.
   381. “Tassa mayhaṃ, aggivessana, etadahosi– ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. Siyā nu kho añño maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, etadahosi– ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, satānusāri viññāṇaṃ ahosi– ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, aggivessana, etadahosi– ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, aggivessana, etadahosi– ‘na kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.
   382. “Tassa mayhaṃ, aggivessana, etadahosi– ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena, yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti. So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati, taṃ no ārocessatī’ti. Yato kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañca bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.
   383. “So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāretvā, balaṃ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno. Sukhañca kāyena paṭisaṃvedesiṃ yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   384. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi seyyathidaṃ– ekampi jātiṃ …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   385. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… ayaṃ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato Evarūpāpi kho me, aggivessana uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   386. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   387. “Abhijānāmi kho panāhaṃ, aggivessana, anekasatāya parisāya dhammaṃ desetā. Apissu maṃ ekameko evaṃ maññati– ‘mamevārabbha samaṇo gotamo dhammaṃ desetī’ti. ‘Na kho panetaṃ, aggivessana, evaṃ daṭṭhabbaṃ; yāvadeva viññāpanatthāya tathāgato paresaṃ dhammaṃ deseti. So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī’”ti.
   “Okappaniyametaṃ bhoto gotamassa yathā taṃ arahato sammāsambuddhassa. Abhijānāti kho pana bhavaṃ gotamo divā supitā”ti? “Abhijānāmahaṃ, aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātapaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā”ti. “Etaṃ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṃ vadantī”ti “Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā. Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca, taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca–
   388. “Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā appahīnā, tamahaṃ ‘sammūḷho’ti vadāmi. Āsavānañhi, aggivessana, appahānā sammūḷho hoti. Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā, tamahaṃ ‘asammūḷho’ti vadāmi. Āsavānañhi, aggivessana, pahānā asammūḷho hoti.
   “Tathāgatassa kho, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā, evameva kho, aggivessana, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā”ti.
   389. Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca– “acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ bhoto gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, pūraṇaṃ kassapaṃ vādena vādaṃ samārabhitā. Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, makkhaliṃ gosālaṃ …pe… ajitaṃ kesakambalaṃ… pakudhaṃ kaccāyanaṃ… sañjayaṃ belaṭṭhaputtaṃ… nigaṇṭhaṃ nāṭaputtaṃ vādena vādaṃ samārabhitā Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Handa ca dāni mayaṃ, bho gotama, gacchāma. Bahukiccā mayaṃ, bahukaraṇīyā”ti. “Yassadāni tvaṃ, aggivessana, kālaṃ maññasī”ti.
   Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.
   Mahāsaccakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
漢巴經文比對(莊春江作):
  「阿基毘舍那」,參看《中部35經》。
  「使…拿起」(gāhenti, gahetvā),智髻比丘長老英譯為「取回;恢復」(regain)。按:《破斥猶豫》以「使拿起力氣」(balaṃ gaṇhāpenti)解說gāhenti,以「使增強」(vaḍḍhenti)解說下一句的brūhenti。
  「我識知」(mayhaṃ…viññāṇaṃ ahosi,直譯為「有我的識」),智髻比丘長老英譯為「來到覺悟」(came the realisation)。
  「固體」(oḷārikaṃ,原意為「粗的;粗大的」),智髻比丘長老英譯為「固體」(solid)。
  「定相上」(samādhinimitte),智髻比丘長老英譯為「貫注的徵候(記號)上」(sign of concentration)。按:《破斥猶豫》說,我時常住於空定之果(suññena phalasamādhinā),我安置在那個定相上入定。