經號:   
   (中部76經 更新)
中部76經/散達葛經(遊行者品[8])(莊春江譯)
  我聽到這樣
  有一次世尊住在憍賞彌城瞿師羅園。
  當時,遊行者散達葛與五百位遊行者的大遊行者眾共住在無花果樹洞窟處。
  那時,尊者阿難在傍晚時,從獨坐中出來,召喚比丘們:
  「來!學友們!讓我們去天作池看洞窟。」
  「是的,學友!」那些比丘回答尊者阿難。
  那時,尊者阿難與眾多比丘一起去天作池。
  當時,遊行者散達葛與大遊行者眾坐在一起,以吵雜、高聲、大聲談論各種畜生論,即:國王論、盜賊論、大臣論、軍隊論、怖畏論、戰爭論、食物論、飲料論、衣服論、臥具論、花環論、氣味論、親里論、車乘論、村落論、城鎮論、城市論、國土論、女人論、英雄論、街道論、水井論、祖靈論、種種論、世界起源論、海洋起源論、如是有無論等。
  遊行者散達葛看見尊者阿難遠遠地走來。看見後,使自己的群眾靜止:
  「尊師們!小聲!尊師們!不要出聲!這位沙門喬達摩的弟子,尊者阿難來了,所有沙門喬達摩住在憍賞彌城的弟子們,這位沙門阿難是其中之一,那些尊者們是小聲的喜歡者、被訓練成小聲者、小聲的稱讚者,或許小聲的群眾被他發現後,他會想應該前往。」
  那時,那些遊行者變得沈默了。
  那時,尊者阿難去見遊行者散達葛。
  那時,遊行者散達葛對尊者阿難這麼說:
  「來!阿難尊師!歡迎!阿難尊師!阿難尊師離上次來這裡已很久了,阿難尊師請坐,這個座位已設置好了。」
  尊者阿難在已設置好的座位坐下。遊行者散達葛也取某個低矮坐具後,在一旁坐下。在一旁坐好後,尊者阿難對遊行者散達葛這麼說:
  「散達葛!現在,在這裡共坐談論的是什麼呢?談論中被中斷的是什麼呢?」
  「阿難先生!我們現在共坐談論的就停止,那些談論,阿難先生以後將不難聽聞得到,如果阿難先生能說明關於自己老師法的談論,那就好了!」
  「那樣的話,散達葛!你們要聽!你們要好好作意!我要說了。」
  「是的,先生!」遊行者散達葛回答尊者阿難。
  尊者阿難這麼說:
  「散達葛!有這四個非梵行住處,以及這四個無安息的梵行被那有知、有見世尊阿羅漢遍正覺者講述,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法。」
  「阿難先生!什麼是那些被那有知、有見的世尊、阿羅漢、遍正覺者講述的四個非梵行住處,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法呢?」
  「散達葛!這裡,某類大師是這麼說、這麼見者:『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證智自作證後而講述此世、他世;當四大所成的人死時,地歸於並沒入地身,水歸於並沒入水身,火歸於並沒入火身,風歸於並沒入風身,諸根轉入虛空,[四]人與長椅為第五抬走死者,念詞一直伴隨到火葬場,骨頭成為灰白色,祭品落下,布施即是愚者的教說,凡任何說[布施之類]虛無論者,全是虛偽的、虛妄戲論,愚者與賢智者以身體的崩解而被斷滅、消失;死後就不存在了。』
  散達葛!在那裡,智者像這樣深慮:『這位大師尊師是這麼說、這麼見者:「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講述此世、他世;當四大所成的人死時,地歸於並沒入地身,水歸於並沒入水身,火歸於並沒入火身,風歸於並沒入風身,諸根轉入虛空,[四]人與長椅為第五抬走死者,念詞一直伴隨到火葬場,骨頭成為灰白色,祭品落下,布施即是愚者的教說,凡任何說有[布施之類]的教說者,全都是虛偽的、虛妄戲論,愚者與賢智者以身體的崩解而被斷滅、消失;死後就不存在了。」如果這位大師尊師的話是真的,在這裡已作者與未作的我;在這裡已完成者與未完成的我,我們兩者在這裡已得的沙門性都完全相同,但,我不說:「我們兩者以身體的崩解而將被滅絕、消失,我們死後將不存在。」而這位大師尊師的裸行、剃頭、蹲踞的努力、髮鬚的拉拔是多餘的:當我住在孩子擁擠的住處;享用迦尸的檀香;戴花環、塗香料、香膏;享有金銀時,我與這位大師尊師將有完全相同的來世到達,當知道什麼、看見什麼時,我將跟隨這位大師修梵行呢?』像這樣,他知道『這非梵行住處』後,因此嫌厭梵行後離開,散達葛!這是被那有知、有見的世尊、阿羅漢、遍正覺者講述的第一個非梵行住處,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法。
  再者,散達葛!這裡,某位大師是這麼說、這麼見者:『作、使他作,切斷、使他切斷,折磨拷打、使他折磨拷打,悲傷、使他悲傷,疲累、使他疲累,悸動、使他悸動,殺生,未給予而取入侵人家、奪走掠奪物、攔路搶劫,誘拐人妻,說虛妄:無惡被作,如果以剃刀輪周邊使在這大地上的生類成為一肉聚、一肉堆,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的南岸,殺、屠殺,切斷、使他切斷,折磨拷打、使他折磨拷打,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的北岸,布施、使他布施,供養、使他供養,從此因緣而無福德,無福德的[後果]傳來;依布施,依調御,依抑制,依說真實,從此因緣而無福德,無福德的[後果]傳來。』
  散達葛!在那裡,智者像這樣深慮:『這位大師尊師是這麼說、這麼見者:「作、使他作,切斷、使他切斷,折磨拷打、使他折磨拷打,悲傷、使他悲傷,疲累、使他疲累,悸動、使他悸動,殺生,未給予而取、入侵人家、奪走掠奪物、攔路搶劫,誘拐人妻,說虛妄:無惡被作,如果以剃刀輪周邊使在這大地上的生類成為一肉聚、一肉堆,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的南岸,殺、屠殺,切斷、使他切斷,折磨拷打、使他折磨拷打,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的北岸,布施、使他布施,供養、使他供養,從此因緣而無福德,無福德的[後果]傳來;依布施,依調御,依抑制,依說真實,從此因緣而無福德,無福德的[後果]傳來。」如果這位大師尊師的話是真的,在這裡已作者與未作的我;在這裡已完成者與未完成的我,我們兩者在這裡已得的沙門性都完全相同,但,我不說:「不論兩者作什麼,沒有惡的被作。」而這位大師尊師的裸行、剃頭、蹲踞的努力、髮鬚的拉拔是多餘的:當我住在孩子擁擠的住處;享用迦尸的檀香;戴花環、塗香料、香膏;享有金銀時,我與這位大師尊師將有完全相同的來世到達,當知道什麼、看見什麼時,我將跟隨這位大師修梵行呢?』像這樣,他知道『這非梵行住處』後,因此嫌厭梵行後離開,散達葛!這是被那有知、有見的世尊、阿羅漢、遍正覺者講述的第二個非梵行住處,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法。
  再者,散達葛!這裡,某位大師是這麼說、這麼見者:『對眾生的雜染來說,沒有因沒有緣,無因無緣眾生被污染;對眾生的清淨來說,沒有因沒有緣,無因無緣眾生被淨化;沒有力,沒有活力,沒有人的力量,沒有人的努力;一切眾生、一切生物類、一切生存類、一切生命無自在力,無力,無活力,被命運、意外、本性變化在六等級中感受苦樂。』
  散達葛!在那裡,智者像這樣深慮:『這位大師尊師是這麼說、這麼見者:「對眾生的雜染來說,沒有因沒有緣,無因無緣眾生被污染;對眾生的清淨來說,沒有因沒有緣,無因無緣眾生被淨化;沒有力,沒有活力,沒有人的力量,沒有人的努力;一切眾生、一切生物類、一切生存類、一切生命無自在力,無力,無活力,被命運、意外、本性變化而在六等級中感受苦樂。」如果這位大師尊師的話是真的,在這裡已作者與未作的我;在這裡已完成者與未完成的我,我們兩者在這裡已得的沙門性都完全相同,但,我不說:「我們兩者將無因無緣眾生被淨化。」而這位大師尊師的裸行、剃頭、蹲踞的努力、髮鬚的拉拔是多餘的:當我住在孩子擁擠的住處;享用迦尸的檀香;戴花環、塗香料、香膏;享有金銀時,我與這位大師尊師將有完全相同的來世到達,當知道什麼、看見什麼時,我將跟隨這位大師修梵行呢?』像這樣,他知道『這非梵行住處』後,因此嫌厭梵行後離開,散達葛!這是被那有知、有見的世尊、阿羅漢、遍正覺者講述的第三個非梵行住處,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法。
  再者,散達葛!這裡,某位大師是這麼說、這麼見者:『有這七身,是非被作的、非被作種類的、非被創造的、無創造者的、不孕的、如直立的山頂、如直立不動的石柱,它們不動、不變易、不互相加害、不能夠互相[起]或樂或苦或樂與苦,哪七個呢?地身、水身、火身、風身、樂、苦,命為第七,這七身是非被作的、非被作種類的、非被創造的、無創造者的、不孕的、如直立的山頂、如直立不動的石柱,它們不動、不變易、不互相加害、不能夠互相[起]或樂或苦或樂與苦,在那裡,無殺人者、屠殺者、聽者、使之聽者、所識者、使之識者,即使以銳利的刀切斷頭,也沒有奪任何生命,刀只這樣經七身旁邊的空隙進去,而有這一百四十萬最上首之胎,以及六千與六百,有五百種業、五種業、三種業、業、半業,有六十二道、六十二中間劫、六等級、人之八地、四千九百種邪命外道、四千九百種遊行者、四千九百種龍之住所、二千根、三千地獄、三十六塵界、七有想胎、七無想胎、七無結胎、七種天、七種人、七種惡鬼、七座湖、七種結節、七座斷崖又七百座斷崖、七種夢、七百種夢、八百四十萬大劫,不論愚者或賢智者,流轉輪迴後,將得到苦的結束,在那裡,「我將不以這戒德、禁戒、苦行、梵行使未熟之業成熟,或者以體驗再體驗除去成熟之業。」確實不這樣,樂與苦已分配,輪迴的界限已定,不減少或增加,不超前或落後,猶如當線球投出,它逃離而被解開。同樣的,愚者或賢智者逃離苦與樂而被解開。』
  散達葛!在那裡,智者像這樣深慮:『這位大師尊師是這麼說、這麼見者:「有這七身,是非被作的、非被作種類的、非被創造的、無創造者的、不孕的、如直立的山頂、如直立不動的石柱,它們不動、不變易、不互相加害、不能夠互相[起]或樂或苦或樂與苦,哪七個呢?地身、水身、火身、風身、樂、苦,命為第七,這七身是非被作的、非被作種類的、非被創造的、無創造者的、不孕的、如直立的山頂、如直立不動的石柱,它們不動、不變易、不互相加害、不能夠互相[起]或樂或苦或樂與苦,在那裡,無殺人者、屠殺者、聽者、使之聽者、所識者、使之識者,即使以銳利的刀切斷頭,也沒有奪任何生命,刀只這樣經七身旁邊的空隙進去,而有這一百四十萬最上首之胎,以及六千與六百,有五百種業、五種業、三種業、業、半業,有六十二道、六十二中間劫、六等級、人之八地、四千九百種邪命外道、四千九百種遊行者、四千九百種龍之住所、二千根、三千地獄、三十六塵界、七有想胎、七無想胎、七無結胎、七種天、七種人、七種惡鬼、七座湖、七種結節、七座斷崖又七百座斷崖、七種夢、七百種夢、八百四十萬大劫,不論愚者或賢智者,流轉輪迴後,將得到苦的結束,在那裡,『我將不以這戒德、禁戒、苦行、梵行使未熟之業成熟,或者以體驗再體驗除去成熟之業。』確實不這樣,樂與苦已分配,輪迴的界限已定,不減少或增加,不超前或落後,猶如當線球投出,它逃離而被解開。同樣的,愚者或賢智者逃離苦與樂而被解開。」如果這位大師尊師的話是真的,在這裡已作者與未作的我;在這裡已完成者與未完成的我,我們兩者在這裡已得的沙門性都完全相同,但,我不說:「我們兩者流轉輪迴後,將得到苦的結束。」而這位大師尊師的裸行、剃頭、蹲踞的努力、髮鬚的拉拔是多餘的:當我住在孩子擁擠的住處;享用迦尸的檀香;戴花環、塗香料、香膏;享有金銀時,我與這位大師尊師將有完全相同的來世到達,當知道什麼、看見什麼時,我將跟隨這位大師修梵行呢?』像這樣,他知道『這非梵行住處』後,因此嫌厭梵行後離開,散達葛!這是被那有知、有見的世尊、阿羅漢、遍正覺者講述的第四個非梵行住處,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法。
  散達葛!這些是那些被那有知、有見的世尊、阿羅漢、遍正覺者講述的四個非梵行住處,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法。」
  「不可思議啊,阿難先生!未曾有啊,阿難先生!這四個非梵行住處被那有知、有見的世尊、阿羅漢、遍正覺者講述為『非梵行住處』到這樣,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法。又,阿難先生!什麼是那些被那有知、有見的世尊、阿羅漢、遍正覺者講述的四個無安息的梵行,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法呢?」
  「散達葛!這裡,某位大師自稱是一切智者、一切見者、無殘留智見者:『當我行走時、站立時、睡時、醒時,常持續地現起智見。』他進入空屋,得不到團食,狗咬[他],與兇惡的象會合,與兇惡的馬會合,與兇惡的牛會合,詢問女子、男子的姓名,詢問村落、城鎮的名字及其道路,當他被詢問『這是怎麼了』時,[他回答:]『空屋應該被我進入, 因為那樣我進入;團食應該不被我得到的, 因為那樣得不到;我應該被狗咬, 因為那樣我被咬;我應該被兇惡的象會合, 因為那樣而會合;我應該被兇惡的馬會合,因為那樣而會合;我應該被兇惡的牛會合, 因為那樣而會合;女子、男子的姓名應該被我詢問,因為那樣而詢問;村落、城鎮的名字及其道路應該被我詢問,因為那樣而詢問。』
  散達葛!在那裡,智者像這樣深慮:『這位大師尊師自稱是一切智者、一切見者、無殘留智見者……(中略)村落、城鎮的名字及其道路應該被我詢問,因為那樣而詢問。』他知道『這是無安息的梵行』後,因此嫌厭梵行後離開,散達葛!這是被那有知、有見的世尊、阿羅漢、遍正覺者講述的第一個無安息的梵行,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法。
  再者,散達葛!這裡,某位大師是以口傳為真實的傳統主義者,他以口傳、如此這般的相傳、藏經教導法,散達葛!但,當大師是以口傳為真實傳統主義者時,有善聽聞者,也有惡聽聞者;有如實者,也有相異者,散達葛!在那裡,智者像這樣深慮:『這位大師尊是以口傳為真實的傳統主義者,他以口傳、如此這般的相傳、藏經教導法,但,當大師是以口傳為真實傳統主義者時,有善聽聞者,也有惡聽聞者;有如實者,也有相異者。』他知道『這是無安息的梵行』後,因此嫌厭梵行後離開,散達葛!這是被那有知、有見的世尊、阿羅漢、遍正覺者講述的第二個無安息的梵行,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法。
  再者,散達葛!這裡,某位大師是推論者、考察者,他以推論敲定,從考察隨行,以自己的辯才教導法,散達葛!但,當大師是推論者、考察者時,有善推論者,也有惡推論者;有如實者,也有相異者,散達葛!在那裡,智者像這樣深慮:『這位大師尊是推論者、考察者,他以推論敲定,從考察隨行,以自己的辯才教導法,但,當大師是推論者、考察者時,有善推論者,也有惡推論者;有如實者,也有相異者。』他知道『這是無安息的梵行』後,因此嫌厭梵行後離開,散達葛!這是被那有知、有見的世尊、阿羅漢、遍正覺者講述的第三個無安息的梵行,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法。
  再者,散達葛!這裡,某位大師是遲鈍者、愚鈍者,當被問題處處盤問時,他以遲鈍的狀態、以愚鈍的狀態來到言語混亂、詭辯:『我不說:「是這樣。」我也不說:「是那樣。」我也不說:「是其他的。」我也不說:「不是。」我也不說:「非不是。」』散達葛!在那裡,智者像這樣深慮:『這位大師尊是遲鈍者、愚鈍者,當被問題處處盤問時,他以遲鈍的狀態、以愚鈍的狀態來到言語混亂、詭辯:「我不說:『是這樣。』我也不說:『是那樣。』我也不說:『是其他的。』我也不說:『不是。』我也不說:『非不是。』」』他知道『這是無安息的梵行』後,因此嫌厭梵行後離開,散達葛!這是被那有知、有見的世尊、阿羅漢、遍正覺者講述的第四個無安息的梵行,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法。
  散達葛!這些是那些被那有知、有見的世尊、阿羅漢、遍正覺者講述的四個無安息的梵行,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法。」
  「不可思議啊,阿難先生!未曾有啊,阿難先生!這四個無安息的梵行被那有知、有見的世尊、阿羅漢、遍正覺者講述為『無安息的梵行』到這樣,在那裡,智者確定不會住於梵行,又,當住於[梵行]時,他不會到達真理、善法。但,阿難先生!怎樣的論說者、怎樣的講述者之大師,在那裡,智者確定會住於梵行,又,當住於[梵行]時,他會到達真理、善法呢?」
  「散達葛!這裡,如來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出現於世間,……(中略)他捨斷這些心的隨雜染慧的減弱五蓋後,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,散達葛!凡跟隨大師的弟子證得像這樣上妙特質者,在那裡,智者確定會住於梵行,又,當住於[梵行]時,他會到達真理、善法。
  再者,散達葛!比丘以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪,散達葛!凡跟隨大師的弟子證得像這樣上妙特質者,在那裡,智者確定會住於梵行,又,當住於[梵行]時,他會到達真理、善法。
  再者,散達葛!比丘以喜的褪去與住於平靜,有念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、具念、住於樂者』的第三禪,散達葛!凡跟隨大師的弟子證得像這樣上妙特質者,在那裡,智者確定會住於梵行,又,當住於[梵行]時,他會到達真理、善法。
  再者,散達葛!比丘以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而念遍淨的第四禪,散達葛!凡跟隨大師的弟子證得像這樣上妙特質者,在那裡,智者確定會住於梵行,又,當住於[梵行]時,他會到達真理、善法。
  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,他使心轉向許多前世住處回憶之智。他回憶起許多前世住處,即:一生、二生、……(中略)像這樣,他回憶起許多前世住處有這樣的行相與境遇,散達葛!凡跟隨大師的弟子證得像這樣上妙特質者,在那裡,智者確定會住於梵行,又,當住於[梵行]時,他會到達真理、善法。
  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,他使心轉向眾生死亡與往生之智,他以清淨、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,……(中略)了知眾生依業流轉,散達葛!凡跟隨大師的弟子證得像這樣上妙特質者,在那裡,智者確定會住於梵行,又,當住於[梵行]時,他會到達真理、善法。
  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,他使心轉向煩惱之滅盡智。他如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是導向苦滅道跡。』如實了知:『這些是煩惱。』如實了知:『這是煩惱集。』如實了知:『這是煩惱滅。』如實了知:『這是導向煩惱滅道跡。』當他這麼知、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,散達葛!凡跟隨大師的弟子證得像這樣上妙特質者,在那裡,智者確定會住於梵行,又,當住於[梵行]時,他會到達真理、善法。」
  「阿難先生!但,凡那煩惱已盡、梵行已完成應該作的已作、負擔已卸、自己的利益已達成有之結已被滅盡、以究竟智解脫的阿羅漢比丘,他會受用諸欲嗎?」
  「散達葛!凡那煩惱已盡、梵行已完成、應該作的已作、負擔已卸、自己的利益已達成、有之結已被滅盡、以究竟智解脫的阿羅漢比丘,他不可能違犯五處:煩惱已盡的比丘不可能故意奪取生類生命;煩惱已盡的比丘不可能未給予而拿走[那些他人的其它財產與資具]而被稱為偷盜;煩惱已盡的比丘不可能從事婬欲法;煩惱已盡的比丘不可能故意說虛妄;煩惱已盡的比丘不可能受用已作貯藏的諸欲,猶如以前在家時,散達葛!凡那煩惱已盡、梵行已完成、應該作的已作、負擔已卸、自己的利益已達成、有之結已被滅盡、以究竟智解脫的阿羅漢比丘,他不可能違犯這五處。」
  「阿難先生!但,凡那煩惱已盡、梵行已完成、應該作的已作、負擔已卸、自己的利益已達成、有之結已被滅盡、以究竟智解脫的阿羅漢比丘,當他行走、站立、睡眠、清醒時,智見都持續不斷地被現前:『我的煩惱已盡。』嗎?」
  「那樣的話,散達葛!我為你作個譬喻,智者在這裡以一些譬喻而知所說的義理。散達葛!猶如男子的手腳已被切斷,當他行走、站立、睡眠、清醒時,他都持續不斷地知道:『我的手腳已被切斷。』或者,當觀察時,他知道:『我的手腳已被切斷。』呢?」
  「阿難先生!那位男子非持續不斷地知道:『我的手腳已被切斷。』然而,當觀察時,他知道:『我的手腳已被切斷。』」
  「同樣的,散達葛!凡那煩惱已盡、梵行已完成、應該作的已作、負擔已卸、自己的利益已達成、有之結已被滅盡、以究竟智解脫的阿羅漢比丘,當他行走、站立、睡眠、清醒時,智見非持續不斷地被現前:『我的煩惱已盡。』然而,當觀察時,他知道:『我的煩惱已盡。』」
  「阿難先生!在這法、律中,有多少完成者呢?」
  「散達葛!在這法、律中,有不只一百位、二百位、三百位、四百位、五百位,而有更多完成者。」
  「不可思議啊,阿難先生!未曾有啊,阿難先生!沒有自己教法的稱揚,沒有他人教法的侮蔑,只在說法處與那許多完成者被了知,但,這些邪命者,兒子已死的[母親]之子,他們稱揚自己,侮蔑他人,就只三位完成者被了知,即:難陀婆蹉、居色澀居者、末迦利瞿舍羅。」
  那時,遊行者散達葛召喚自己的群眾:
  「尊師們!去跟隨沙門喬達摩修梵行吧!現在要我們放棄利養、恭敬、名聲不容易。」
  像這樣,遊行者散達葛勸自己的群眾跟隨沙門喬達摩修梵行。
  散達葛經第六終了。
MN.76/(6) Sandakasuttaṃ
   223. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṃ paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi– “āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena devakatasobbho tenupasaṅkami. Tena kho pana samayena sandako paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ– rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sandako paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi “appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati samaṇo ānando. Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro samaṇo ānando. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti. Atha kho te paribbājakā tuṇhī ahesuṃ.
   224. Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami. Atha kho sandako paribbājako āyasmantaṃ ānandaṃ etadavoca– “etu kho bhavaṃ ānando, svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññattan”ti. Nisīdi kho āyasmā ānando paññatte āsane. Sandakopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sandakaṃ paribbājakaṃ āyasmā ānando etadavoca– “kāyanuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Tiṭṭhatesā, bho ānanda, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya. Sādhu vata bhavantaṃyeva ānandaṃ paṭibhātu sake ācariyake dhammīkathā”ti. “Tena hi, sandaka, suṇāhi sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ bho”ti kho sandako paribbājako āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca– “cattārome sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti. “Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti?
   225. “Idha, sandaka, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi– ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.
   “Tatra sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi– natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṃ maraṇā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   226. “Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi– ‘karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.
   “Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi– karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubhinnaṃ kurutaṃ na karīyati pāpan’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   227. “Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi– ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti; natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti; natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.
   “Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi– natthi hetu, natthi paccayo sattānaṃ saṃkilesāya, ahetū appaccayā sattā saṃkilissanti. Natthi hetu natthi paccayo sattānaṃ visuddhiyā, ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   228. “Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi– ‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame– ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti. Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti. Hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.
   “Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi– sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame– ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti, hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti. Sace pana imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi. ‘Ubho sandhāvitvā saṃsaritvā dukkhassantaṃ karissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “Ime kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti.
   “Acchariyaṃ bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalanti. Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti?
   229. “Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti– ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. So suññampi agāraṃ pavisati, piṇḍampi na labhati, kukkuropi ḍaṃsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati. So ‘kimidan’ti puṭṭho samāno ‘suññaṃ me agāraṃ pavisitabbaṃ ahosi’, tena pāvisiṃ; ‘piṇḍampi aladdhabbaṃ ahosi’, tena nālatthaṃ ‘kukkurena ḍaṃsitabbaṃ ahosi’, tenamhi daṭṭho; ‘caṇḍena hatthinā samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena assena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena goṇena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṃ ahosi’, tena pucchiṃ; ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi’, tena pucchinti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti …pe… ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi, tena pucchin’ti So ‘anassāsikaṃ idaṃ brahmacariyan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   230. “Puna caparaṃ, sandaka, idhekacco satthā anussaviko hoti anussavasacco. So anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana, sandaka satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariyan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   231. “Puna caparaṃ, sandaka, idhekacco satthā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana, sandaka, satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā takkī vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariyan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   232. “Puna caparaṃ, sandaka, idhekacco satthā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ– ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā mando momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. So ‘anassāsikaṃ idaṃ brahmacariyan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “Imāni kho, (tāni sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti.
   “Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. So pana, bho ānanda, satthā kiṃ vādī kiṃ akkhāyī yattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalan”ti.
   233. “Idha, sandaka, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “Puna caparaṃ, sandaka, bhikkhu vitakkavicārānaṃ vūpasamā …pe.. dutiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “Puna caparaṃ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “Puna caparaṃ, sandaka, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalan”ti.
   234. “Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto paribhuñjeyya so kāme”ti? “Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so pañcaṭṭhānāni ajjhācarituṃ. Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevetuṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe agāriyabhūto. Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so imāni pañcaṭṭhānāni ajjhācaritun”ti.
   235. “Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ– ‘khīṇā me āsavā’”ti? “Tena hi, sandaka, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, sandaka, purisassa hatthapādā chinnā; tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (jānāti– ‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti– ‘chinnā me hatthapādā’”ti? “Na kho, bho ānanda, so puriso satataṃ samitaṃ jānāti– ‘chinnā me hatthapādā’ ti.) Api ca kho pana naṃ paccavekkhamāno jānāti– ‘chinnā me hatthapādā’”ti. “Evameva kho, sandaka, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (ñāṇadassanaṃ na paccupaṭṭhitaṃ – ‘khīṇā me āsavā’ti;) api ca kho pana naṃ paccavekkhamāno jānāti– ‘khīṇā me āsavā’”ti.
   236. “Kīvabahukā pana, bho ānanda, imasmiṃ dhammavinaye niyyātāro”ti? “Na kho, sandaka, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṃ dhammavinaye niyyātāro”ti. “Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Na ca nāma sadhammokkaṃsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. Ime panājīvakā puttamatāya puttā attānañceva ukkaṃsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṃ– nandaṃ vacchaṃ, kisaṃ saṃkiccaṃ, makkhaliṃ gosālan”ti. Atha kho sandako paribbājako sakaṃ parisaṃ āmantesi– “carantu bhonto samaṇe gotame brahmacariyavāso. Na dāni sukaraṃ amhehi lābhasakkārasiloke pariccajitun”ti. Iti hidaṃ sandako paribbājako sakaṃ parisaṃ uyyojesi bhagavati brahmacariyeti.
   Sandakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
漢巴經文比對(莊春江作):
  「無安息的」(anassāsikāni,另譯為「不安的」),菩提比丘長老英譯為「沒有安慰」(without consolation)。按:《破斥猶豫》以「無蘇息的;不安心的」(assāsavirahitāni)解說。
  「完成者」(niyyātāro,另譯為「引導後輩者」),菩提比丘長老英譯為「解放者」(emancipated ones),並解說,此字應該是動詞niyyāti的代理名詞(an agent noun):出發[到最終解放]("to go out (to final emancipation),"),《破斥猶豫》沒解說,今依名詞niyyātana的意函譯。
  「兒子已死的[母親]之子」(puttamatāya puttā),菩提比丘長老英譯為「母親的死兒子」(mothers' dead sons)。按:《破斥猶豫》說,邪命者已死了,他們的母親有已死的兒子(tesaṃ mātā puttamatā hoti)。