經號:   
   (中部41經 更新)
5.雙小品
中部41經/沙拉經(雙小品[5])(莊春江譯)
  我聽到這樣
  有一次世尊與大比丘僧團一起在憍薩羅進行遊行,抵達名叫沙拉的憍薩羅婆羅門村落。沙拉的婆羅門屋主們聽聞:
  「先生!釋迦人之子、從釋迦族出家的沙門喬達摩,與大比丘僧團一起在憍薩羅國進行遊行,已到達沙拉,又,那位喬達摩尊師有這樣的好名聲被傳播著:『像這樣,那位世尊是阿羅漢遍正覺者明與行具足者善逝世間知者應該被調御人的無上調御者人天之師佛陀、世尊。』他以證智自作證後,為這包括天、魔、梵的世界;包括沙門、婆羅門的世代;包括諸天、人宣說,他教導開頭是善、中間是善、終結是善;意義正確辭句正確的法,他說明唯獨圓滿、遍清淨的梵行,見到像那樣的阿羅漢,那就好了!」
  那時,沙拉的婆羅門屋主們去見世尊。抵達後,一些向世尊問訊,接著在一旁坐下;一些與世尊互相歡迎,歡迎與寒暄後,在一旁坐下;一些向世尊合掌鞠躬後,在一旁坐下;一些在世尊面前報出姓名後,在一旁坐下;一些默默地在一旁坐下。在一旁坐好後,沙拉的婆羅門屋主們對世尊這麼說:
  「喬達摩先生!什麼因、什麼緣,這裡,一些眾生以身體的崩解,死後往生到苦界惡趣下界、地獄?又,喬達摩先生!什麼因、什麼緣,這裡,一些眾生以身體的崩解,死後往生到善趣、天界?」
  「屋主們!以不如法行為、以不正行為之因,這樣,這裡,一些眾生以身體的崩解,死後往生到苦界、惡趣、下界、地獄;屋主們!以如法行為、以正確行為之因,這樣,這裡,一些眾生以身體的崩解,死後往生到善趣、天界。」
  「大德!我們對喬達摩尊師這無詳細義理解說的簡要所說,不了知詳細的義理,如果喬達摩尊師能教導我們這樣的法,這樣,我們對喬達摩尊師這無詳細義理解說的簡要所說,能了知詳細的義理,那就好了!」
  「那樣的話,屋主們!你們要聽!你們要好好作意!我要說了。」
  「是的,先生!」鞞羅若迦的婆羅門屋主們回答世尊。
  世尊這麼說:
  「屋主們!有三種身體的不如法行為、不正行為,有四種語言的不如法行為、不正行為,有三種意念的不如法行為、不正行為。
  屋主們!如何有三種身體的不如法行為、不正行為呢?
  屋主們!這裡,某人是殺生者、兇暴者、血手者、執意殺害者、對活的生物不同情者。
  又,他是未給予而取者:他[到村落或到林野,]未給予而拿走那些他人的其它財產與資具而被稱為偷盜。
  又,他是邪淫者:他與那些被母親守護[、被父親守護、被兄弟守護、被姊妹守護、被親族守護、被氏族守護、被法守護、有夫、有懲罰保護、乃至被套過花環(已訂婚)]那樣的女子性交。
  屋主們!這樣,有三種身體的不如法行為、不正行為。
  屋主們!如何有四種語言的不如法行為、不正行為呢?
  屋主們!這裡,某人是妄語者:他到會堂,或到會議,或到親族中,或到群眾中,或到王宮中,被帶來作為證人詢問:『喂!來!男子!請說你所知道的。』他不知道的說:『我知道。』或者,他知道的說:『我不知道。』他沒看見的說:『我看見。』或者,他看見的說:『我沒看見。』像這樣,他以自己之因,或他人之因,或世俗瑣碎之因而有故意虛妄的言說。
  又,他是離間語者:他從這裡聽到後,為了對這些人離間而在那裡說;[或者,他從那裡聽到後,為了對那些人離間而在這裡說,像這樣,他是和合的破壞者、分裂的散播者、樂於不和合者、愛好不和合者、喜歡不和合者、]作不和合之言說者。
  又,他是粗惡語者,他說這樣的話:粗暴語的、粗澀的[、對他人尖銳的、斥責他人的、對周遭憤怒的、不導向入定的]。
  又,他是雜穢語者:他是不適當時機之說者、[非事實之說者、無益處之說者,不如法之說者、不如律之說者;他以不適當時機說無價值、無理由、無節制、]不具有利益的話。
  屋主們!這樣,有四種語言的不如法行為、不正行為。
  屋主們!如何有三種意念的不如法行為、不正行為呢?
  屋主們!這裡,某人是貪婪者:[他貪求他人的其它財產與資具:『啊!但願凡他的都是我的。』]
  又,他是惡意心者,有憎惡之意向者:『願這些眾生被殺害、[或被俘虜、或被消滅、或被滅亡、]或不存在!』
  又,他是邪見者,有顛倒見:『無布施,無供養,[無供物,無善作的、惡作的業之果與報,無此世,無他世,無母,無父,無化生眾生,在世間中無正行的、正行道的沙門、婆羅門]以證智自作證後而宣說此世、他世。』
  屋主們!這樣,有三種意念的不如法行為、不正行為。
  屋主們!這樣,以不如法行為、以不正行為之因,這樣,這裡,一些眾生以身體的崩解,死後往生到苦界、惡趣、下界、地獄。
  屋主們!有三種身體的如法行為、正確行為,有四種語言的如法行為、正確行為,有三種意念的如法行為、正確行為。
  屋主們!如何有三種身體的如法行為、正確行為呢?
  屋主們!這裡,某人捨斷殺生後,是離殺生者,他住於已捨離棍棒、已捨離刀劍、有羞恥的、同情的、對一切活的生物憐愍的。
  他捨斷未給予而取後,是離未給予而取者:他[到村落或到林野,]不未給予而拿走那些他人的其它財產與資具而被稱為偷盜。
  他捨斷邪淫後,是離邪淫者:他不與那些被母親守護[、被父親守護、被兄弟守護、被姊妹守護、被親族守護、被氏族守護、被法守護、有夫、有懲罰保護、乃至被套過花環(已訂婚)那樣的女子]性交。
  屋主們!這樣,有三種身體的如法行為、正確行為。
  屋主們!如何有四種語言的如法行為、正確行為呢?
  屋主們!這裡,某人捨斷妄語後,是離妄語者:他到會堂[,或到會議,或到親族中,或到群眾中,或到王宮中,被帶來作為證人詢問:『喂!來!男子!請說你所知道的。』他不知道的說:『我不知道。』或者,他知道的說:『我知道。』他沒看見的說:『我沒看見。』或者,他看見的說:『我看見。』像這樣,他不以自己之因,或他人之因,或世俗瑣碎之因,]故意說謊。
  他捨斷離間語後,[是離離間語者:他從這裡聽到後,不為了對這些人離間而在那裡說,或者,他從那裡聽到後,不為了對那些人離間而在這裡說,像這樣,他是分裂的調解者、和諧的散播者、樂於和合者、愛好和合者、喜歡和合者、]作和合之言說者。
  他捨斷粗惡語後,[是離粗惡語者,他說這樣的話:柔和的、悅耳的、可愛的、動心的、優雅的、眾人所愛的、眾人可意的]。
  他捨斷雜穢語後,[是離雜穢語者:他是適當時機之說者、事實之說者、有益處之說者,如法之說者、如律之說者;]他以適當時機說有價值、有理由、有節制、具有利益的話。
  屋主們!這樣,有四種語言的如法行為、正確行為。
  屋主們!如何有三種意念的如法行為、正確行為呢?
  屋主們!這裡,某人是不貪婪者:他不貪求他人的其它財產與資具:『啊!但願凡他的都是我的。』
  又,他是無瞋害心者,無憎惡之意向:『願這些眾生無怨、無惱害、無惱亂,願他們自己持續安樂!』
  又,他是正見者,無顛倒見:『有布施,有供養,[有供物,有善作的、惡作的業之果與報,有此世,有他世,有母,有父,有化生眾生,在世間中有正行的、正行道的沙門、婆羅門]以證智自作證後而宣說此世、他世。』
  屋主們!這樣,有三種意念的如法行為、正確行為。
  屋主們!這樣,以如法行為、以正確行為之因,這樣,這裡,一些眾生以身體的崩解,死後往生到善趣、天界。
  屋主們!如果如法行為者、正確行為者希望:『啊!願我以身體的崩解,死後往生到與大財富的剎帝利為同伴。』那麼,這是可能的,他以身體的崩解,死後會往生到與大財富的剎帝利為同伴,那是什麼原因呢?因為像這樣,他是如法行為者、正確行為者。
  屋主們!如果如法行為者、正確行為者希望:『啊!願我以身體的崩解,死後往生到與大財富的婆羅門、大財富的屋主為同伴。』那麼,這是可能的,他以身體的崩解,死後會往生到與大財富的婆羅門、大財富的屋主為同伴,那是什麼原因呢?因為像這樣,他是如法行為者、正確行為者。
  屋主們!如果如法行為者、正確行為者希望:『啊!願我以身體的崩解,死後往生到與四大王天諸天為同伴。』那麼,這是可能的,他以身體的崩解,死後會往生到與四大王天諸天為同伴,那是什麼原因呢?因為像這樣,他是如法行為者、正確行為者。
  屋主們!如果如法行為者、正確行為者希望:『啊!願我以身體的崩解,死後往生到與三十三天諸天……焰摩天諸天……兜率天諸天……化樂天諸天……他化自在天諸天……梵眾天諸天為同伴。』那麼,這是可能的,他以身體的崩解,死後會往生到與梵眾天諸天為同伴,那是什麼原因呢?因為像這樣,他是如法行為者、正確行為者。
  屋主們!如果如法行為者、正確行為者希望:『啊!願我以身體的崩解,死後往生到與光天諸天為同伴。』那麼,這是可能的,他以身體的崩解,死後會往生到與光天諸天為同伴,那是什麼原因呢?因為像這樣,他是如法行為者、正確行為者。
  屋主們!如果如法行為者、正確行為者希望:『啊!願我以身體的崩解,死後往生到與少光天諸天……無量光天諸天……光音天諸天……少淨天諸天……無量淨天諸天……遍淨天諸天……廣果天諸天……無煩天諸天……無熱天諸天……善見天諸天……善現天諸天……阿迦膩吒天諸天……經驗虛空無邊處諸天……經驗識無邊處諸天……經驗無所有處諸天……經驗非想非非想處諸天為同伴。』那麼,這是可能的,他以身體的崩解,死後會往生到與經驗非想非非想處諸天為同伴,那是什麼原因呢?因為像這樣,他是如法行為者、正確行為者。
  屋主們!如果如法行為者、正確行為者希望:『啊!願我以諸煩惱的滅盡,以證智自作證後,在當生中進入後住於無煩惱的心解脫慧解脫。』那麼,這是可能的,他以諸煩惱的滅盡,以證智自作證後,在當生中進入後住於無煩惱的心解脫、慧解脫,那是什麼原因呢?因為像這樣,他是如法行為者、正確行為者。」
  當這麼說時,鞞羅若迦的婆羅門屋主們對世尊這麼說:
  「太偉大了,喬達摩先生!太偉大了,喬達摩先生!喬達摩先生!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被喬達摩尊師以種種法門說明。我們歸依喬達摩尊師、法、比丘僧團,請喬達摩尊師記得我們為優婆塞,從今天起終生歸依。」
  沙拉經第一終了。
5. Cūḷayamakavaggo
MN.41/(1) Sāleyyakasuttaṃ
   439. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho sāleyyakā brāhmaṇagahapatikā– “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.
   Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ– “ko nu kho, bho gotama, hetu, ko paccayo, yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti Ko pana, bho gotama, hetu, ko paccayo, yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti?
   “Adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti
   “Na kho mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājānāma. Sādhu no bhavaṃ gotamo tathā dhammaṃ desetu, yathā mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājāneyyāmā”ti. “Tena hi, gahapatayo, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bho”ti kho sāleyyakā brāhmaṇagahapatikā bhagavato paccassosuṃ. Bhagavā etadavoca–
   440. “Tividhaṃ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti, tividhaṃ manasā adhammacariyāvisamacariyā hoti.
   “Kathañca, gahapatayo, tividhaṃ kāyena adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu.
   “Adinnādāyī kho pana hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, gāmagataṃ vā araññagataṃ vā, taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.
   “Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena adhammacariyāvisamacariyā hoti.
   “Kathañca gahapatayo, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho– ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha– ‘jānāmī’ti, jānaṃ vā āha– ‘na jānāmī’ti, apassaṃ vā āha – ‘passāmī’ti, passaṃ vā āha– ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.
   “Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti.
   “Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā tathārūpiṃ vācaṃ bhāsitā hoti.
   “Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti.
   “Kathañca, gahapatayo, tividhaṃ manasā adhammacariyāvisamacariyā hoti? Idha, gahapatayo, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’”ti!
   “Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo– ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’”ti.
   “Micchādiṭṭhiko kho pana hoti viparītadassano– ‘natthi dinnaṃ natthi yiṭṭhaṃ natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā adhammacariyāvisamacariyā hoti.
   “Evaṃ adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.
   441. “Tividhaṃ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti, tividhaṃ manasā dhammacariyāsamacariyā hoti.
   “Kathañca, gahapatayo, tividhaṃ kāyena dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
   “Adinnādānaṃ pahāya adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, gāmagataṃ vā araññagataṃ vā, taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti.
   “Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena dhammacariyāsamacariyā hoti.
   “Kathañca, gahapatayo, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho– ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha– ‘na jānāmī’ti, jānaṃ vā āha– ‘jānāmī’ti, apassaṃ vā āha– ‘na passāmī’ti, passaṃ vā āha – ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.
   “Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.
   “Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā– tathārūpiṃ vācaṃ bhāsitā hoti.
   “Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti. Kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti.
   “Kathañca, gahapatayo, tividhaṃ manasā dhammacariyāsamacariyā hoti? Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti– ‘aho vata yaṃ parassa taṃ mamassā’ti!
   “Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo– ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti.
   “Sammādiṭṭhiko kho pana hoti aviparītadassano– ‘atthi dinnaṃ atthi yiṭṭhaṃ atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko atthi paro loko, atthi mātā atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā dhammacariyāsamacariyā hoti.
   “Evaṃ dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
   442. “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī– ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.
   “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī– ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ …pe… gahapatimahāsālānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā gahapatimahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.
   “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī– ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.
   “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī– ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ …pe… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.
   “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī– ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.
   “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī– ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ …pe… appamāṇābhānaṃ devānaṃ… ābhassarānaṃ devānaṃ… parittasubhānaṃ devānaṃ… appamāṇasubhānaṃ devānaṃ… subhakiṇhānaṃ devānaṃ… vehapphalānaṃ devānaṃ… avihānaṃ devānaṃ… atappānaṃ devānaṃ… sudassānaṃ devānaṃ… sudassīnaṃ devānaṃ… akaniṭṭhānaṃ devānaṃ… ākāsānañcāyatanūpagānaṃ devānaṃ… viññāṇañcāyatanūpagānaṃ devānaṃ ākiñcaññāyatanūpagānaṃ devānaṃ… nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.
   “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī– ‘aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī”ti.
   443. Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ– “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti. Evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.
   Sāleyyakasuttaṃ niṭṭhitaṃ paṭhamaṃ.
漢巴經文比對(莊春江作):