經號:   
   (中部82經 更新)
中部82經/護國經(王品[9])(莊春江譯)
  我聽到這樣
  有一次世尊與大比丘僧團一起在俱盧進行遊行,抵達名叫禿勒俱絺羅的俱盧城鎮。禿勒俱絺羅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俱盧進行遊行,已到達禿勒俱絺羅城,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,禿勒俱絺羅城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,世尊以法說開示、勸導、鼓勵禿勒俱絺羅的婆羅門屋主們,使之歡喜
  當時,名叫護國的善男子是那禿勒俱絺羅中的最上家族,就坐在上述那群群眾中。那時,善男子護國心想:
  「如我了知世尊教導的法,住在家中,這是不容易行一向圓滿、一向清淨的磨亮海螺梵行,讓我剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。」
  那時,禿勒俱絺羅的婆羅門屋主們被世尊以法說開示、勸導、鼓勵,使之歡喜,歡喜、隨喜世尊所說後,起座向世尊問訊,然後作右繞,接著離開。
  那時,當禿勒俱絺羅的婆羅門屋主們離開不久,善男子護國去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,善男子護國對世尊這麼說:
  「大德!如我了知世尊教導的法,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,大德!我想要剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活,大德!願我得在世尊面前出家,願我得受具足戒,請世尊讓我出家。」
  「護國!你被父母准許從在家出家,成為非家生活了嗎?」
  「大德!我沒被父母准許從在家出家,成為非家生活。」
  「護國!如來不使沒被父母准許的兒子出家。」
  「大德!我將像那樣做,以便父母准許我從在家出家,成為非家生活。」
  那時,善男子護國起座向世尊問訊,然後作右繞,接著去見父母。抵達後,對父母這麼說:
  「爹娘!如我了知世尊教導的法,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,我想要剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活,請你們准許我從在家出家,成為非家生活。」
  當這麼說時,善男子護國的父母對善男子護國這麼說:
  「孩兒護國!你是我們所愛的、合意的獨子,被安樂養大、被安樂養育,孩兒護國!你不知道任何苦,即使你死了,我們都將不情願地離別,我們又將如何准許活著的你從在家出家,成為非家生活呢?」
  第二次,善男子護國……(中略)第三次,善男子護國對父母這麼說:
  「爹娘!如我了知世尊教導的法,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,我想要剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活,請你們准許我從在家出家,成為非家生活。」第三次,善男子護國的父母對善男子護國這麼說:
  「孩兒護國!你是我們所愛的、合意的獨子,被安樂養大、被安樂養育,孩兒護國!你不知道任何苦,即使你死了,我們都將不情願地離別,我們又將如何准許活著的你從在家出家,成為非家生活呢?」
  那時,善男子護國[心想]:「父母不准許我從在家出家,成為非家生活。」他就在那裡躺在地上不離開[而說]:
  「就在這裡,將是我的死或出家。」
  那時,善男子護國一餐沒吃,二餐沒吃,三餐沒吃,四餐沒吃,五餐沒吃,六餐沒吃,七餐沒吃。那時,善男子護國的父母對善男子護國這麼說:
  「孩兒護國!你是我們所愛的、合意的獨子,被安樂養大、被安樂養育,孩兒護國!你不知道任何苦,即使你死了,我們都將不情願地離別,我們又將如何准許活著的你從在家出家,成為非家生活呢?孩兒護國!你要起來吃、喝、伺候[自己],當你起來吃、喝、伺候[自己]時,你能在欲上受用歡樂、作福德,我們將不准許你從在家出家,成為非家生活,即使你死了,我們都將不情願地離別,我們又將如何准許活著的你從在家出家,成為非家生活呢?」
  當這麼說時,護國善男子沈默。
  第二次,善男子護國的父母對善男子護國這麼說:……(中略)第三次,善男子護國的父母對善男子護國這麼說:
  「孩兒護國!你是我們所愛的、合意的獨子,被安樂養大、被安樂養育,孩兒護國!你不知道任何苦,即使你死了,我們都將不情願地離別,我們又將如何准許活著的你從在家出家,成為非家生活呢?孩兒護國!你要起來吃、喝、伺候[自己],當你起來吃、喝、伺候[自己]時,你能在欲上受用歡樂、作福德,我們將不准許你從在家出家,成為非家生活,即使你死了,我們都將不情願地離別,我們又將如何准許活著的你從在家出家,成為非家生活呢?」
  第三次,護國善男子沈默。
  那時,護國善男子的朋友們去見護國善男子。抵達後,對護國善男子這麼說:
  「親愛的護國!你是父母所愛的、合意的獨子,被安樂養大、被安樂養育,親愛的護國!你不知道任何苦,即使你死了,父母都將不情願地離別,他們又將如何准許活著的你從在家出家,成為非家生活呢?親愛的護國!你要起來吃、喝、伺候[自己],當你起來吃、喝、伺候[自己]時,你能在欲上受用歡樂、作福德,父母將不准許你從在家出家,成為非家生活,即使你死了,父母都將不情願地離別,他們又將如何准許活著的你從在家出家,成為非家生活呢?」
  當這麼說時,護國善男子沈默。
  第二次,……(中略)第三次,護國善男子的朋友們對護國善男子這麼說:
  「親愛的護國!你是父母所愛的、合意的獨子,被安樂養大、被安樂養育,親愛的護國!你不知道任何苦,即使你死了,父母都將不情願地離別,他們又將如何准許活著的你從在家出家,成為非家生活呢?親愛的護國!你要起來吃、喝、伺候[自己],當你起來吃、喝、伺候[自己]時,你能在欲上受用歡樂、作福德,父母將不准許你從在家出家,成為非家生活,即使你死了,你的父母都將不情願地離別,他們又將如何准許活著的你從在家出家,成為非家生活呢?」
  第三次,護國善男子沈默。
  那時,護國善男子的朋友們去見護國善男子的父母。抵達後,對護國善男子的父母這麼說:
  「爹娘!這護國善男子就在那裡躺在地上不離開[而說]:『就在這裡,將是我的死或出家。』如果你們不准許護國善男子從在家出家,成為非家生活,就在那裡,他將走到死亡,如果你們准許護國善男子從在家出家,成為非家生活,已出了家,你們將看得到他,如果護國善男子從在家出家,成為非家生活後不歡樂,他有其他去處嗎?他將只能返回這裡,請你們准許護國善男子從在家出家,成為非家生活。」
  「親愛的!我們准許護國善男子從在家出家,成為非家生活,但,出家後,他應該探望父母。」
  那時,護國善男子的朋友們去見護國善男子。抵達後,對護國善男子這麼說:
  「親愛的護國!請你起來,你已被父母准許從在家出家,成為非家生活,但,出家後,你應該探望父母。」
  那時,護國善男子起來,恢復力氣後,去見世尊。抵達後,向世尊問訊,接者在一旁坐下。在一旁坐好後,護國善男子對世尊這麼說:
  「大德!我已被父母准許從在家出家,成為非家生活,請世尊讓我出家。」
  那時,護國善男子得在世尊面前出家,得受具足戒。
  那時,在尊者護國受具足戒不久;受具足戒半個月後,世尊如其意住在禿勒俱絺羅後,向舍衛城出發遊行,次第進行遊行,抵達舍衛城,在那裡,世尊住在舍衛城祇樹林給孤獨園。
  那時,當尊者護國住於獨處、隱退、不放逸、熱心、自我努力時,不久,以證智自作證後,在當生中進入後住於那善男子之所以從在家而正確地出家,成為非家生活的梵行無上目標,他證知:
  「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。」尊者護國成為眾阿羅漢之一。
  那時,尊者護國去見世尊。抵達後,向世尊問訊,接者在一旁坐下。在一旁坐好後,護國善男子對世尊這麼說:
  「大德!如果世尊准許我,我想要探望父母。」
  那時,世尊以心熟知心後作意尊者護國。
  當世尊了知:「護國善男子不可能放棄學而後還俗。」時,那時,世尊對尊者護國這麼說:
  「護國!現在,你考量適當的時間。」
  那時,尊者護國起座向世尊問訊,然後作右繞,接著收拾好住所,取鉢與僧衣,向禿勒俱絺羅出發遊行,次第進行遊行,抵達禿勒俱絺羅,在那裡,尊者護國住在禿勒俱絺羅勾勒比亞王的鹿園。
  那時,尊者護國在午前時穿好衣服後,取鉢與僧衣,為了托鉢進入禿勒俱絺羅。當在禿勒俱絺羅為了托鉢次第而行時,他來到自己父親住處。當時,尊者護國的父親[坐]在門房中央梳頭髮。尊者護國的父親看見尊者護國遠遠地走來。看見後,這麼說:
  「我們所愛的、合意的獨子跟那些禿頭假沙門出家。」
  那時,尊者護國在自己父親的住處既沒得到布施也沒被拒絕,只得到另一方面的惡罵。
  當時,尊者護國親戚的女奴隸正要丟棄昨夜的粥。那時,尊者護國對親戚的女奴隸這麼說:
  「姊妹!如果這是應該被丟棄的東西,倒到我的鉢這裡。」
  那時,當尊者護國親戚的女奴隸倒昨夜的粥到尊者護國的鉢裡時,認出手、腳、聲音的特相
  那時,尊者護國親戚的女奴隸去見尊者護國的母親。抵達後,對尊者護國的母親這麼說:
  「真的,夫人!你應該知道:『老爺的兒子護國抵達了。』」
  「喂!如果你說的是真的,我就不當你作奴隸。」
  那時,尊者護國的母親去見尊者護國的父親。抵達後,對尊者護國的父親這麼說:
  「真的,屋主!你應該知道:『聽說護國善男子抵達了。』」
  當時,尊者護國正坐在某個牆角下吃那昨夜的粥。那時,尊者護國的父親去見尊者護國。抵達後,對尊者護國這麼說:
  「孩兒護國!確實是[你]!你會吃昨夜的粥?孩兒護國!你沒自己的家可去嗎?」
  「屋主!對我們從在家出家,成為非家生活者來說,哪有家呢?屋主!我們是無家者。屋主!我們去過你家,在那裡,我們既沒得到布施也沒被拒絕,只得到另一方面的惡罵。」
  「來!孩兒護國!我們去家裡。」
  「夠了,屋主!我已用過今天的一餐了。」
  「孩兒護國!那樣的話,請你同意明天的用餐。」
  尊者護國以沈默同意了。
  那時,尊者護國的父親知道尊者護國同意了後,回自己的住處。抵達後,叫人作大量金幣與金條的堆積,然後以草席覆蓋,接著召喚尊者護國的前妻們
  「來!媳婦們!妳們以裝飾品裝飾成過去護國善男子所喜愛的、合意的[模樣]。」
  那時,那夜過後,尊者護國的父親在自己的住處裡準備勝妙的硬食與軟食後,時候到時通知尊者護國:
  「孩兒護國!時候已到,飲食已[準備]完成。」
  那時,尊者護國在午前時穿好衣服後,取鉢與僧衣,去自己父親的住處。抵達後,在設置好的座位坐下。
  那時,尊者護國的父親掀開一堆金幣與金條後,對尊者護國這麼說:
  「孩兒護國!這是你母親的財物,另外還有父親的、祖父的,孩兒護國!你可以受用財富並且作福德。來!孩兒護國!請你還俗後享用財富,並且作福德。」
  「屋主!如果你照我的話做,會將這堆金幣與金條放上車後,外運到恒河中央處使沈入水流中。那是什麼原因呢?屋主!因為,因那[金幣與金條]之故,那些將生起你的愁、悲、苦、憂、絕望。」
  那時,尊者護國的前妻們各自抓住[他的]腳後,對尊者護國這麼說:
  「老爺的兒子!你因為她們而行梵行的仙女們像什麼樣子呢?」
  「姊妹!我們不因為仙女們而行梵行。」
  「老爺的兒子護國以姊妹之語對我們講話!」她們就在那裡昏倒了。
  那時,尊者護國對父親這麼說:
  「屋主!如果有能施與的食物,請你們施與,請你們不要使我們困擾。」
  「孩兒護國!請吃,食物已準備。」
  那時,尊者護國的父親親手以勝妙的硬食與軟食款待與滿足尊者護國。那時,尊者護國食用完畢手離鉢時,就站起來說這些偈頌
  「看啊!被裝飾的形體,被高舉的穢瘡身,
   [是]病苦的[而有]許多意圖,其中沒有常恆的[東西]住止。
   看啊!被裝飾的形色,以寶珠與耳環,
   骸骨被皮膚包覆,連同衣服看起來很美麗。
   以紫膠粉飾的腳,抹了粉的臉,
   足以[迷]愚癡者,但非尋求彼岸者
   編了八個辮子的頭髮,塗了眼膏的眼睛,
   足以[迷]愚癡者,但非尋求彼岸者。
   被裝飾的腐臭身,像新彩畫的膏藥壺,
   足以[迷]愚癡者,但非尋求彼岸者。
   獵人佈下了陷阱,鹿不接近陷阱,
   吃了誘餌後我們走了,獵人哭泣著。」
  那時,站著的尊者護國說這些偈頌後,去勾勒比亞王的鹿園。抵達後,坐在某棵樹下作中午的休息
  那時,勾勒比亞王召喚獵場看守人:
  「親愛的獵場看守人!請你清理鹿園遊園地,我們要去看美麗之地。」
  「是的,陛下!」那位獵場看守人回答勾勒比亞王後,當打掃鹿園時,看見尊者護國坐在某棵樹下作中午的休息。看見後,去見勾勒比亞王。抵達後,對勾勒比亞王這麼說:
  「陛下!鹿園已清理了。但在那裡,有一位名叫護國的善男子,他是你經常稱讚的、這禿勒俱絺羅中最上家族之子,他坐在某棵樹下作中午的休息。」
  「親愛的獵場看守人!那樣的話,夠了,今天遊園地[之事],現在,我們將敬奉護國尊師。」
  那時,勾勒比亞王說:
  「所有在那裡已準備的可吃食物,你們全部分掉。」接著令一輛輛吉祥車上軛後,登上一輛吉祥車,然後以國王的威勢盛況,為了見尊者護國,一輛輛吉祥車從禿勒俱絺羅出發,以車輛一直到車輛能通行之處,然後下車步行,退去隨眾,去見尊者護國。抵達後,與尊者護國互相歡迎。歡迎與寒暄後,在一旁站立。在一旁站好後,勾勒比亞王對尊者護國這麼說:
  「請護國尊師坐在這象毯上。」
  「夠了,大王!請你坐,我正坐在自己的座位上。」
  勾勒比亞王坐在已設置的座位上。坐好後,勾勒比亞王對尊者護國這麼說:
  「護國先生!有這四種衰亡,具備這些衰亡,這裡,某些人剃除髮鬚後,裹上袈裟衣,然後從在家出家,成為非家生活,哪四種呢?老的衰亡、病的衰亡、財富的衰亡、親戚的衰亡。
  護國先生!什麼是老的衰亡呢?護國先生!這裡,某人已衰老、已年老,高齡而年邁,已到了老人期,他像這樣深慮:『我現在已衰老、已年老,高齡而年邁,已到了老人期,對我來說,不再容易獲得未獲得的財富,或增加獲得的財富,讓我剃除髮鬚後,裹上袈裟衣,然後從在家出家,成為非家生活。』因為那樣,他具備老的衰亡而剃除髮鬚後,裹上袈裟衣,然後從在家出家,成為非家生活。護國先生!這被稱為老的衰亡。但,護國尊師現在是黑髮的青年,具備青春的幸福,在人生之初期,對護國尊師來說,那老的衰亡不存在,護國尊師知道、看到、聽到什麼後而從在家出家,成為非家生活呢?
  護國先生!什麼是病的衰亡呢?護國先生!這裡,某人生病、痛苦、重病,他像這樣深慮:『我現在生病、痛苦、重病,對我來說,不再容易獲得未獲得的財富,或增加獲得的財富,讓我剃除髮鬚後,裹上袈裟衣,然後從在家出家,成為非家生活。』因為那樣,他具備病的衰亡而剃除髮鬚後,裹上袈裟衣,然後從在家出家,成為非家生活。護國先生!這被稱為病的衰亡。但,護國尊師現在是無病、健康,具備不過寒、不過熱的好消化力,對護國尊師來說,那病的衰亡不存在,護國尊師知道、看到、聽到什麼後而從在家出家,成為非家生活呢?
  護國先生!什麼是財富的衰亡呢?護國先生!這裡,某人有豊富的大財產、大財富,他的那些財富逐漸地走到遍盡,他像這樣深慮:『我以前有豊富的大財產、大財富,我的那些財富已逐漸地走到遍盡,對我來說,不再容易獲得未獲得的財富,或增加獲得的財富,讓我剃除髮鬚後,裹上袈裟衣,然後從在家出家,成為非家生活。』因為那樣,他具備財富的衰亡而剃除髮鬚後,裹上袈裟衣,然後從在家出家,成為非家生活。護國先生!這被稱為財富的衰亡。但,護國尊師是這禿勒俱絺羅中最上家族之子,對護國尊師來說,那財富的衰亡不存在,護國尊師知道、看到、聽到什麼後而從在家出家,成為非家生活呢?
  護國先生!什麼是親戚的衰亡呢?護國先生!這裡,某人有許多朋友、同僚、親族、親屬,他的那些親戚逐漸地走到遍盡,他像這樣深慮:『我以前有許多朋友、同僚、親族、親屬,我的那些親戚已逐漸地走到遍盡,對我來說,不再容易獲得未獲得的財富,或增加獲得的財富,讓我剃除髮鬚後,裹上袈裟衣,然後從在家出家,成為非家生活。』因為那樣,他具備親戚的衰亡而剃除髮鬚後,裹上袈裟衣,然後從在家出家,成為非家生活。護國先生!這被稱為親戚的衰亡。但,護國尊師在這禿勒俱絺羅中有許多朋友、同僚、親族、親屬,對護國尊師來說,那親戚的衰亡不存在,護國尊師知道、看到、聽到什麼後而從在家出家,成為非家生活呢?
  護國先生!這些是四種衰亡,具備這些衰亡,這裡,某些人剃除髮鬚後,裹上袈裟衣,然後從在家出家,成為非家生活,對護國尊師來說,那些都不存在,護國尊師知道、看到、聽到什麼後而從在家出家,成為非家生活呢?」
  「大王!有這四個法的總說被那有知、有見的世尊、阿羅漢、遍正覺者誦說,我知道、看到、聽到那些後而從在家出家,成為非家生活。哪四個呢?『世間是不堅固的,它被帶走。』大王!這是第一個法的總說被那有知、有見的世尊、阿羅漢、遍正覺者誦說,我知道、看到、聽到那些後而從在家出家,成為非家生活。『世間無庇護所、無保護者。』大王!這是第二個法的總說被那有知、有見的世尊、阿羅漢、遍正覺者誦說,我知道、看到、聽到那些後而從在家出家,成為非家生活。『世間是無所有的,應該走向捨斷一切。』大王!這是第三個法的總說被那有知、有見的世尊、阿羅漢、遍正覺者誦說,我知道、看到、聽到那些後而從在家出家,成為非家生活。『世間是不足的、不滿足的、渴愛的奴隸。』大王!這是第四個法的總說被那有知、有見的世尊、阿羅漢、遍正覺者誦說,我知道、看到、聽到那些後而從在家出家,成為非家生活。
  大王!這些是四個法的總說被那有知、有見的世尊、阿羅漢、遍正覺者誦說,我知道、看到、聽到那些後而從在家出家,成為非家生活。」
  「護國尊師說:『世間是不堅固的,它被帶走。』護國先生!應該怎樣看見這所說的義理呢?」
  「大王!你怎麼想:當你二十歲、二十五歲時,是騎象者、騎馬者、駕車者、射弓者、舞劍者、腿強者、臂強者、強壯者、往來戰場者嗎?」
  「護國先生!當我二十歲、二十五歲時,是騎象者、騎馬者、駕車者、射弓者、舞劍者、腿強者、臂強者、強壯者、往來戰場者,護國先生!有時,我想我像有神通似的,我不見比自己強或完全等同者。」
  「大王!你怎麼想:現在你是這麼的腿強者、臂強者、強壯者、往來戰場者嗎?」
  「不,護國先生!現在[我]已衰老、已年老,高齡而年邁,已到了老人期,轉為八十歲的老人期了。護國先生!有時,『我要將腳舉到這裡。』我卻將腳舉到另一處。」
  「大王!這是關於『世間是不堅固的,它被帶走。』被那有知、有見的世尊、阿羅漢、遍正覺者誦說,我知道、看到、聽到那些後而從在家出家,成為非家生活。」
  「不可思議啊,護國先生!未曾有啊,護國先生!這被那有知、有見的世尊、阿羅漢、遍正覺者多麼善說:『世間是不堅固的,它被帶走。』護國先生!確實,世間是不堅固的,它被帶走。
  護國先生!在此王室中有象兵、馬兵、車兵、步兵,對我們來說,將負起災禍的防禦。護國尊師說:『世間無庇護所、無保護者。』護國先生!應該怎樣看見這所說的義理呢?」
  「大王!你怎麼想:你有任何慢性病嗎?」
  「護國先生!我有慢性病。護國先生!有時,我的朋友、同僚、親族、親屬圍繞[我]站著[而心想]:『現在,勾勒比亞王將要死了,現在,勾勒比亞王將要死了。』」
  「大王!你怎麼想:你得[命令]那些朋友、同僚、親族、親屬:『來!諸位朋友、同僚、親族、親屬尊師們!所有在座諸位:請你們分攤我的這苦痛,讓我能感受輕的苦痛。』或者只有你感受那苦痛?」
  「護國先生!我不得[命令]那些朋友、同僚、親族、親屬:『來!諸位朋友、同僚、親族、親屬尊師們!所有在座諸位:請你們分攤我的這苦痛,讓我能感受輕的苦痛。』那時,只有我感受那苦痛。」
  「大王!這是關於『世間無庇護所、無保護者。』被那有知、有見的世尊、阿羅漢、遍正覺者誦說,我知道、看到、聽到那些後而從在家出家,成為非家生活。」
  「不可思議啊,護國先生!未曾有啊,護國先生!這被那有知、有見的世尊、阿羅漢、遍正覺者多麼善說:『世間無庇護所、無保護者。』護國先生!確實,世間無庇護所、無保護者。
  護國先生!在此王室中有很多金幣與金條藏在地下與地上。護國尊師說:『世間是無所有的,應該走向捨斷一切。』護國先生!應該怎樣看見這所說的義理呢?」
  「大王!你怎麼想:如你現在具備、具有五種欲自娛,在來世你也得:『我也要這樣具備、具有五種欲自娛。』嗎?或者,當你依業而去時,其他人將接收這財富?」
  「護國先生!如我現在具備、具有五種欲自娛,在來世我不得:『我也要這樣具備、具有五種欲自娛。』當我依業而去時,那時,其他人將接收這財富。」
  「大王!這是關於『世間是無所有的,應該走向捨斷一切。』被那有知、有見的世尊、阿羅漢、遍正覺者誦說,我知道、看到、聽到那些後而從在家出家,成為非家生活。」
  「不可思議啊,護國先生!未曾有啊,護國先生!這被那有知、有見的世尊、阿羅漢、遍正覺者多麼善說:『世間是無所有的,應該走向捨斷一切。』護國先生!確實,世間是無所有的,應該走向捨斷一切。
  護國尊師說:『世間是不足的、不滿足的、渴愛的奴隸。』護國先生!應該怎樣看見這所說的義理呢?」
  「大王!你怎麼想:你統治富庶的俱盧嗎?」
  「是的,護國先生!我統治富庶的俱盧。」
  「大王!你怎麼想:如果有值得信賴、可靠的男子從東方來這裡,他抵達後這麼說:『真的,大王!你應該知道,我從東方來,在那裡,看見一個富庶、繁榮,人口眾多,人群擁擠的大地方,在那裡,有許多象兵、馬兵、車兵、步兵,在那裡,有許多財穀,在那裡,有許多未加工與已加工的金幣、金條,在那裡,有許多可取用的女人,就以[你]目前的力量應該有能力征服,征服[它],大王!』你會怎麼作?」
  「護國先生!我們會征服後統治它。」
  「大王!你怎麼想:如果有值得信賴、可靠的男子從西方……從北方……從南方……從海外來這裡,他抵達後這麼說:『真的,大王!你應該知道,我從海外來,在那裡,看見一個富庶、繁榮,人口眾多,人群擁擠的大地方,在那裡,有許多象兵、馬兵、車兵、步兵,在那裡,有許多財穀,在那裡,有許多未加工與已加工的金幣、金條,在那裡,有許多可取用的女人,就以[你]目前的力量應該有能力征服,征服[它],大王!』你會怎麼作?」
  「護國先生!我們會征服後統治它。」
  「大王!這是關於『世間是不足的、不滿足的、渴愛的奴隸。』被那有知、有見的世尊、阿羅漢、遍正覺者誦說,我知道、看到、聽到那些後而從在家出家,成為非家生活。」
  「不可思議啊,護國先生!未曾有啊,護國先生!這被那有知、有見的世尊、阿羅漢、遍正覺者多麼善說:『世間是不足的、不滿足的、渴愛的奴隸。』護國先生!確實,世間是不足的、不滿足的、渴愛的奴隸。」
  這就是尊者護國所說,說了這個後,更進一步這麼說:
  「我看見世間中有財產的人,得到財富後以癡而不施與,
   慳貪地作積聚,在欲上欲求更多。
   國王強制地征服土地後,統治到海洋之大地,
   大海的此岸不滿足,還渴望大海的彼岸。
   國王與其他許多人,以未離渴愛而遭遇死亡,
   有缺憾地離開身體後,對世間之欲仍不滿足。
   親戚們[為]他哭泣而弄亂頭髮,啊!我們的所愛死了,
   被布覆蓋將他運出後,放置在[柴]堆上在那裡燒。
   捨去了財富[只裹著]一塊布,他被燒被棍棒刺穿,
   當他死時,那時這裡的親戚朋友同僚沒有[提供]庇護所。
   繼承人拿走他的財產,而眾生[只]依業走,
   當他死時沒任何財產隨他走:兒子妻子與王國。
   長壽不以財產得到,年老也不以財富殺除,
   慧者們說生命是短的,無常恒的與變易法
   富有者與貧窮者都觸及[死亡的]接觸,愚者與慧者也像那樣被觸及,
   但愚者躺著被[其]無知打擊,慧者被接觸觸及時不發抖。
   因此慧比財產更好,以此到達最終[目標],
   人們經由癡作惡業,在一生一生中為非終結的狀態
   他到母胎與另一個世界,來到輪迴相續
   其他少慧者相信他,也到母胎與另一個世界。
   如盜賊在間隙[侵]入口被抓住,他被自己的惡法所害,
   同樣的人們死後在另一個世界,他被自己的惡法所害。
   以欲的、多色彩的、如蜜的、悅意的,以不同的形色使心攪亂,
   在欲的種類上看見過患,國王!因此我出家。
   人們如同果實從樹上落下,年輕者與年長者身體崩解,
   國王!看見這個我出家,沙門身分無疑的比較好。」
  護國經第二終了。
MN.82/(2) Raṭṭhapālasuttaṃ
   293. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kurūsu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena thullakoṭṭhikaṃ nāma kurūnaṃ nigamo tadavasari. Assosuṃ kho thullakoṭṭhikā brāhmaṇagahapatikā– “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kurūsu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ thullakoṭṭhikaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. 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 thullakoṭṭhikā 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 nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.
   294. Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṃyeva thullakoṭṭhike aggakulassa utto tissaṃ parisāyaṃ nisinno hoti. Atha kho raṭṭhapālassa kulaputtassa etadahosi– “yathā yathā khvāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi , nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan”ti. Atha kho thullakoṭṭhikā brāhmaṇagahapatikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho raṭṭhapālo kulaputto acirapakkantesu thullakoṭṭhikesu brāhmaṇagahapatikesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho raṭṭhapālo kulaputto bhagavantaṃ etadavoca– “yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadaṃ. Pabbājetu maṃ bhagavā”ti. “Anuññātosi pana tvaṃ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā”ti? “Na khohaṃ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā”ti. “Na kho, raṭṭhapāla, tathāgatā ananuññātaṃ mātāpitūhi puttaṃ pabbājentī”ti. “Svāhaṃ, bhante, tathā karissāmi yathā maṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti.
   295. Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca– “ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā”ti. Evaṃ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ– “tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti? Dutiyampi kho raṭṭhapālo kulaputto …pe… tatiyampi kho raṭṭhapālo kulaputto mātāpitaro etadavoca– “ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā”ti. Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ– “tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti?
   296. Atha kho raṭṭhapālo kulaputto– “na maṃ mātāpitaro anujānanti agārasmā anagāriyaṃ pabbajjāyā”ti tattheva anantarahitāya bhūmiyā nipajji– “idheva me maraṇaṃ bhavissati pabbajjā vā”ti. Atha kho raṭṭhapālo kulaputto ekampi bhattaṃ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji. Atha kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ– “tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti? Evaṃ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. Dutiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ …pe… dutiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi. Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ– “tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.
   297. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ– “tvaṃ khosi, samma raṭṭhapāla, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, samma raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāya. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti? Evaṃ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. Dutiyampi kho… tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ– “tvaṃ khosi, samma raṭṭhapāla, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṃ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāya? Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.
   298. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālassa kulaputtassa mātāpitaro tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālassa kulaputtassa mātāpitaro etadavocuṃ– “ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno– ‘idheva me maraṇaṃ bhavissati pabbajjā vā’ti. Sace tumhe raṭṭhapālaṃ kulaputtaṃ nānujānissatha agārasmā anagāriyaṃ pabbajjāya, tattheva maraṇaṃ āgamissati. Sace pana tumhe raṭṭhapālaṃ kulaputtaṃ anujānissatha agārasmā anagāriyaṃ pabbajjāya, pabbajitampi naṃ dakkhissatha. Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṃ pabbajjāya, kā tassa aññā gati bhavissati? Idheva paccāgamissati. Anujānātha raṭṭhapālaṃ kulaputtaṃ agārasmā anagāriyaṃ pabbajjāyā”ti. “Anujānāma, tātā, raṭṭhapālaṃ kulaputtaṃ agārasmā anagāriyaṃ pabbajjāya. Pabbajitena ca pana mātāpitaro uddassetabbā”ti. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ– “uṭṭhehi, samma raṭṭhapāla, anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāya. Pabbajitena ca pana te mātāpitaro uddassetabbā”ti.
   299. Atha kho raṭṭhapālo kulaputto uṭṭhahitvā balaṃ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho raṭṭhapālo kulaputto bhagavantaṃ etadavoca– “anuññāto ahaṃ, bhante, mātāpitūhi agārasmā anagāriyaṃ pabbajjāya. Pabbājetu maṃ bhagavā”ti. Alattha kho raṭṭhapālo kulaputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsūpasampanne thullakoṭṭhike yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā raṭṭhapālo arahataṃ ahosi.
   Atha kho āyasmā raṭṭhapālo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca– “icchāmahaṃ, bhante, mātāpitaro uddassetuṃ, sace maṃ bhagavā anujānātī”ti. Atha kho bhagavā āyasmato raṭṭhapālassa cetasā ceto paricca manasākāsi. Yathā bhagavā aññāsi “abhabbo kho raṭṭhapālo kulaputto sikkhaṃ paccakkhāya hīnāyāvattitun”ti, atha kho bhagavā āyasmantaṃ raṭṭhapālaṃ etadavoca– “yassadāni tvaṃ, raṭṭhapāla, kālaṃ maññasī”ti. Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena thullakoṭṭhiko tadavasari. Tatra sudaṃ āyasmā raṭṭhapālo thullakoṭṭhike viharati rañño korabyassa migacīre. Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya thullakoṭṭhikaṃ piṇḍāya pāvisi. Thullakoṭṭhike sapadānaṃ piṇḍāya caramāno yena sakapitu nivesanaṃ tenupasaṅkami. Tena kho pana samayena āyasmato raṭṭhapālassa pitā majjhimāya dvārasālāya ullikhāpeti. Addasā kho āyasmato raṭṭhapālassa pitā āyasmantaṃ raṭṭhapālaṃ dūratova āgacchantaṃ. Disvāna etadavoca– “imehi muṇḍakehi samaṇakehi amhākaṃ ekaputtako piyo manāpo pabbājito”ti Atha kho āyasmā raṭṭhapālo sakapitu nivesane neva dānaṃ alattha na paccakkhānaṃ; aññadatthu akkosameva alattha. Tena kho pana samayena āyasmato raṭṭhapālassa ñātidāsī ābhidosikaṃ kummāsaṃ chaḍḍetukāmā hoti. Atha kho āyasmā raṭṭhapālo taṃ ñātidāsiṃ etadavoca– “sacetaṃ, bhagini, chaḍḍanīyadhammaṃ, idha me patte ākirā”ti. Atha kho āyasmato raṭṭhapālassa ñātidāsī taṃ ābhidosikaṃ kummāsaṃ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṃ aggahesi.
   300. Atha kho āyasmato raṭṭhapālassa ñātidāsī yenāyasmato raṭṭhapālassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa mātaraṃ etadavoca– “yaggheyye, jāneyyāsi– ‘ayyaputto raṭṭhapālo anuppatto’”ti. “Sace, je, saccaṃ bhaṇasi, adāsiṃ taṃ karomī”ti. Atha kho āyasmato raṭṭhapālassa mātā yenāyasmato raṭṭhapālassa pitā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa pitaraṃ etadavoca– “yagghe, gahapati, jāneyyāsi– ‘raṭṭhapālo kira kulaputto anuppatto’”ti? Tena kho pana samayena āyasmā raṭṭhapālo taṃ ābhidosikaṃ kummāsaṃ aññataraṃ kuṭṭamūlaṃ nissāya paribhuñjati. Atha kho āyasmato raṭṭhapālassa pitā yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ raṭṭhapālaṃ etadavoca– “atthi nāma, tāta raṭṭhapāla, ābhidosikaṃ kummāsaṃ paribhuñjissasi? Nanu, tāta raṭṭhapāla, sakaṃ gehaṃ gantabban”ti? “Kuto no, gahapati, amhākaṃ gehaṃ agārasmā anagāriyaṃ pabbajitānaṃ? Anagārā mayaṃ, gahapati. Agamamha kho te, gahapati, gehaṃ, tattha neva dānaṃ alatthamha na paccakkhānaṃ; aññadatthu akkosameva alatthamhā”ti. “Ehi, tāta raṭṭhapāla, gharaṃ gamissāmā”ti. “Alaṃ, gahapati, kataṃ me ajja bhattakiccaṃ”. “Tena hi, tāta raṭṭhapāla, adhivāsehi svātanāya bhattan”ti. Adhivāsesi kho āyasmā raṭṭhapālo tuṇhībhāvena. Atha kho āyasmato raṭṭhapālassa pitā āyasmato raṭṭhapālassa adhivāsanaṃ viditvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā mahantaṃ hiraññasuvaṇṇassa puñjaṃ kārāpetvā kilañjehi paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi– “etha tumhe, vadhuyo, yena alaṅkārena alaṅkatā pubbe raṭṭhapālassa kulaputtassa piyā hotha manāpā tena alaṅkārena alaṅkarothā”ti.
   301. Atha kho āyasmato raṭṭhapālassa pitā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṃ ārocesi– “kālo, tāta raṭṭhapāla, niṭṭhitaṃ bhattan”ti. Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato raṭṭhapālassa pitā taṃ hiraññasuvaṇṇassa puñjaṃ vivarāpetvā āyasmantaṃ raṭṭhapālaṃ etadavoca– “idaṃ te, tāta raṭṭhapāla, mātu mattikaṃ dhanaṃ, aññaṃ pettikaṃ, aññaṃ pitāmahaṃ. Sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta raṭṭhapāla hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. “Sace me tvaṃ, gahapati, vacanaṃ kareyyāsi, imaṃ hiraññasuvaṇṇassa puñjaṃ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi. Taṃ kissa hetu? Ye uppajjissanti hi te, gahapati, tatonidānaṃ sokaparidevadukkha-domanassupāyāsā”ti. Atha kho āyasmato raṭṭhapālassa purāṇadutiyikā paccekaṃ pādesu gahetvā āyasmantaṃ raṭṭhapālaṃ etadavocuṃ– “kīdisā nāma tā, ayyaputta, accharāyo yāsaṃ tvaṃ hetu brahmacariyaṃ carasī”ti? “Na kho mayaṃ, bhaginī, accharānaṃ hetu brahmacariyaṃ carāmā”ti. “Bhaginivādena no ayyaputto raṭṭhapālo samudācaratī”ti tā tattheva mucchitā papatiṃsu. Atha kho āyasmā raṭṭhapālo pitaraṃ etadavoca– “sace, gahapati, bhojanaṃ dātabbaṃ, detha; mā no viheṭhethā”ti. “Bhuñja, tāta raṭṭhapāla, niṭṭhitaṃ bhattan”ti. Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṃ raṭṭhapālaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
   302. Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi–
   “Passa cittīkataṃ bimbaṃ, arukāyaṃ samussitaṃ;
   Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.
   “Passa cittīkataṃ rūpaṃ, maṇinā kuṇḍalena ca;
   Aṭṭhi tacena onaddhaṃ, saha vatthebhi sobhati.
   “Alattakakatā pādā, mukhaṃ cuṇṇakamakkhitaṃ;
   Alaṃ bālassa mohāya, no ca pāragavesino.
   “Aṭṭhāpadakatā kesā, nettā añjanamakkhitā.
   Alaṃ bālassa mohāya, no ca pāragavesino.
   “Añjanīva navā cittā, pūtikāyo alaṅkato;
   Alaṃ bālassa mohāya, no ca pāragavesino.
   “Odahi migavo pāsaṃ, nāsadā vākaraṃ migo;
   Bhutvā nivāpaṃ gacchāma, kandante migabandhake”ti.
   Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṃ tenupasaṅkami; upasaṅkamitvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
   303. Atha kho rājā korabyo migavaṃ āmantesi– “sodhehi, samma migava, migacīraṃ uyyānabhūmiṃ; gacchāma subhūmiṃ dassanāyā”ti. “Evaṃ, devā”ti kho migavo rañño korabyassa paṭissutvā migacīraṃ sodhento addasa āyasmantaṃ raṭṭhapālaṃ aññatarasmiṃ rukkhamūle divāvihāraṃ nisinnaṃ. Disvāna yena rājā korabyo tenupasaṅkami; upasaṅkamitvā rājānaṃ korabyaṃ etadavoca– “suddhaṃ kho te, deva, migacīraṃ. Atthi cettha raṭṭhapālo nāma kulaputto imasmiṃyeva thullakoṭṭhike aggakulassa putto yassa tvaṃ abhiṇhaṃ kittayamāno ahosi, so aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno”ti. “Tena hi, samma migava, alaṃ dānajja uyyānabhūmiyā. Tameva dāni mayaṃ bhavantaṃ raṭṭhapālaṃ payirupāsissāmā”ti. Atha kho rājā korabyo “yaṃ tattha khādanīyaṃ bhojanīyaṃ paṭiyattaṃ taṃ sabbaṃ vissajjethā”ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena āyasmantaṃ raṭṭhapālaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā korabyo āyasmantaṃ raṭṭhapālaṃ etadavoca– “idha bhavaṃ raṭṭhapāla hatthatthare nisīdatū”ti. “Alaṃ, mahārāja, nisīda tvaṃ; nisinno ahaṃ sake āsane”ti. Nisīdi rājā korabyo paññatte āsane. Nisajja kho rājā korabyo āyasmantaṃ raṭṭhapālaṃ etadavoca–
   304. “Cattārimāni, bho raṭṭhapāla, pārijuññāni yehi pārijuññehi samannāgatā idhekacce kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajanti. Katamāni cattāri? Jarāpārijuññaṃ, byādhipārijuññaṃ, bhogapārijuññaṃ, ñātipārijuññaṃ. Katamañca, bho raṭṭhapāla, jarāpārijuññaṃ? Idha, bho raṭṭhapāla ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayo-anuppatto. So iti paṭisañcikkhati– ‘ahaṃ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayo-anuppatto. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So tena jarāpārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, jarāpārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Taṃ bhoto raṭṭhapālassa jarāpārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?
   “Katamañca, bho raṭṭhapāla, byādhipārijuññaṃ? Idha, bho raṭṭhapāla, ekacco ābādhiko hoti dukkhito bāḷhagilāno. So iti paṭisañcikkhati ‘ahaṃ khomhi etarahi ābādhiko dukkhito bāḷhagilāno. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So tena byādhipārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, byādhipārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. Taṃ bhoto raṭṭhapālassa byādhipārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?
   “Katamañca bho raṭṭhapāla, bhogapārijuññaṃ? Idha, bho raṭṭhapāla, ekacco aḍḍho hoti mahaddhano mahābhogo. Tassa te bhogā anupubbena parikkhayaṃ gacchanti. So iti paṭisañcikkhati– ‘ahaṃ kho pubbe aḍḍho ahosiṃ mahaddhano mahābhogo. Tassa me te bhogā anupubbena parikkhayaṃ gatā. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So tena bhogapārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, bhogapārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo imasmiṃyeva thullakoṭṭhike aggakulassa putto. Taṃ bhoto raṭṭhapālassa bhogapārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?
   “Katamañca bho raṭṭhapāla, ñātipārijuññaṃ? Idha, bho raṭṭhapāla, ekaccassa bahū honti mittāmaccā ñātisālohitā. Tassa te ñātakā anupubbena parikkhayaṃ gacchanti. So iti paṭisañcikkhati– ‘mamaṃ kho pubbe bahū ahesuṃ mittāmaccā ñātisālohitā. Tassa me te anupubbena parikkhayaṃ gatā. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So tena ñātipārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, ñātipārijuññaṃ. Bhoto kho pana raṭṭhapālassa imasmiṃyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā. Taṃ bhoto raṭṭhapālassa ñātipārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?
   “Imāni kho, bho raṭṭhapāla, cattāri pārijuññāni, yehi pārijuññehi samannāgatā idhekacce kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajanti. Tāni bhoto raṭṭhapālassa natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito”ti?
   305. “Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito. Katame cattāro? ‘Upaniyyati loko addhuvo’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Atāṇo loko anabhissaro’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Assako loko, sabbaṃ pahāya gamanīyan’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Ūno loko atitto taṇhādāso’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito”ti.
   306. “‘Upaniyyati loko addhuvo’ti– bhavaṃ raṭṭhapālo āha. Imassa bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti? “Taṃ kiṃ maññasi, mahārāja, tvaṃ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? “Ahosiṃ ahaṃ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro. Appekadāhaṃ, bho raṭṭhapāla, iddhimāva maññe na attano balena samasamaṃ samanupassāmī”ti. “Taṃ kiṃ maññasi, mahārāja, evameva tvaṃ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? “No hidaṃ, bho raṭṭhapāla. Etarahi jiṇṇo vuḍḍho mahallako addhagato vayo-anuppatto āsītiko me vayo vattati. Appekadāhaṃ, bho raṭṭhapāla, ‘idha pādaṃ karissāmī’ti aññeneva pādaṃ karomī”ti. “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ– ‘upaniyyati loko addhuvo’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito”ti. “Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena– ‘upaniyyati loko addhuvo’ti. Upaniyyati hi bho raṭṭhapāla, loko addhuvo.
   “Saṃvijjante kho, bho raṭṭhapāla, imasmiṃ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṃ āpadāsu pariyodhāya vattissanti. ‘Atāṇo loko anabhissaro’ti– bhavaṃ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti? “Taṃ kiṃ maññasi, mahārāja, atthi te koci anusāyiko ābādho”ti? “Atthi me, bho raṭṭhapāla, anusāyiko ābādho. Appekadā maṃ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti– ‘idāni rājā korabyo kālaṃ karissati, idāni rājā korabyo kālaṃ karissatī’”ti. “Taṃ kiṃ maññasi, mahārāja, labhasi tvaṃ te mittāmacce ñātisālohite– ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṃ vedanaṃ saṃvibhajatha, yathāhaṃ lahukatarikaṃ vedanaṃ vediyeyyan’ti– udāhu tvaṃyeva taṃ vedanaṃ vediyasī”ti? “Nāhaṃ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite– ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṃ vedanaṃ saṃvibhajatha, yathāhaṃ lahukatarikaṃ vedanaṃ vediyeyyan’ti. Atha kho ahameva taṃ vedanaṃ vediyāmī”ti. “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ– ‘atāṇo loko anabhissaro’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito”ti. “Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena– ‘atāṇo loko anabhissaro’ti. Atāṇo hi, bho raṭṭhapāla, loko anabhissaro.
   “Saṃvijjati kho, bho raṭṭhapāla, imasmiṃ rājakule pahūtaṃ hiraññasuvaṇṇaṃ bhūmigatañca vehāsagatañca. ‘Assako loko, sabbaṃ pahāya gamanīyan’ti– bhavaṃ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti? “Taṃ kiṃ maññasi, mahārāja, yathā tvaṃ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṃ paratthāpi– ‘evamevāhaṃ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṃ bhogaṃ paṭipajjissanti, tvaṃ pana yathākammaṃ gamissasī”ti? “Yathāhaṃ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṃ lacchāmi paratthāpi– ‘evameva imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti. Atha kho aññe imaṃ bhogaṃ paṭipajjissanti; ahaṃ pana yathākammaṃ gamissāmī”ti. “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ– ‘assako loko, sabbaṃ pahāya gamanīyan’ti, yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito”ti. “Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena– ‘assako loko sabbaṃ pahāya gamanīyan’ti Assako hi, bho raṭṭhapāla, loko sabbaṃ pahāya gamanīyaṃ.
   “‘Ūno loko atitto taṇhādāso’ti– bhavaṃ raṭṭhapālo āha. Imassa, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti? “Taṃ kiṃ maññasi, mahārāja, phītaṃ kuruṃ ajjhāvasasī”ti? “Evaṃ, bho raṭṭhapāla, phītaṃ kuruṃ ajjhāvasāmī”ti. “Taṃ kiṃ maññasi, mahārāja, idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. So taṃ upasaṅkamitvā evaṃ vadeyya– ‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi puratthimāya disāya? Tatthaddasaṃ mahantaṃ janapadaṃ iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṃ; bahu tattha hiraññasuvaṇṇaṃ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena abhivijinituṃ. Abhivijina, mahārājā’ti, kinti naṃ kareyyāsī”ti? “Tampi mayaṃ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti. “Taṃ kiṃ maññasi, mahārāja, idha puriso āgaccheyya pacchimāya disāya… uttarāya disāya… dakkhiṇāya disāya… parasamuddato saddhāyiko paccayiko. So taṃ upasaṅkamitvā evaṃ vadeyya– ‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi parasamuddato? Tatthaddasaṃ mahantaṃ janapadaṃ iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṃ; bahu tattha hiraññasuvaṇṇaṃ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena abhivijinituṃ. Abhivijina, mahārājā’ti, kinti naṃ kareyyāsī”ti? “Tampi mayaṃ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti. “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ– ‘ūno loko atitto taṇhādāso’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito”ti. “Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena– ‘ūno loko atitto taṇhādāso’ti. Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso”ti.
   Idamavoca āyasmā raṭṭhapālo. Idaṃ vatvā athāparaṃ etadavoca –
   307. “Passāmi loke sadhane manusse,
   Laddhāna vittaṃ na dadanti mohā.
   Luddhā dhanaṃ sannicayaṃ karonti,
   Bhiyyova kāme abhipatthayanti.
   “Rājā pasayhā pathaviṃ vijitvā,
   Sasāgarantaṃ mahimāvasanto.
   Oraṃ samuddassa atittarūpo,
   Pāraṃ samuddassapi patthayetha.
   “Rājā ca aññe ca bahū manussā,
   Avītataṇhā maraṇaṃ upenti.
   Ūnāva hutvāna jahanti dehaṃ,
   Kāmehi lokamhi na hatthi titti.
   “Kandanti naṃ ñātī pakiriya kese,
   Ahovatā no amarāti cāhu.
   Vatthena naṃ pārutaṃ nīharitvā,
   Citaṃ samādāya tatoḍahanti.
   “So ḍayhati sūlehi tujjamāno,
   Ekena vatthena pahāya bhoge.
   Na mīyamānassa bhavanti tāṇā,
   Ñātīdha mittā atha vā sahāyā.
   “Dāyādakā tassa dhanaṃ haranti,
   Satto pana gacchati yena kammaṃ.
   Na mīyamānaṃ dhanamanveti kiñci,
   Puttā ca dārā ca dhanañca raṭṭhaṃ.
   “Na dīghamāyuṃ labhate dhanena,
   Na cāpi vittena jaraṃ vihanti.
   Appaṃ hidaṃ jīvitamāhu dhīrā,
   Asassataṃ vippariṇāmadhammaṃ.
   “Aḍḍhā daliddā ca phusanti phassaṃ,
   Bālo ca dhīro ca tatheva phuṭṭho.
   Bālo ca bālyā vadhitova seti,
   Dhīro ca na vedhati phassaphuṭṭho.
   “Tasmā hi paññāva dhanena seyyo,
   Yāya vosānamidhādhigacchati.
   Abyositattā hi bhavābhavesu,
   Pāpāni kammāni karonti mohā.
   “Upeti gabbhañca parañca lokaṃ,
   Saṃsāramāpajja paramparāya.
   Tassappapañño abhisaddahanto,
   Upeti gabbhañca parañca lokaṃ.
   “Coro yathā sandhimukhe gahito,
   Sakammunā haññati pāpadhammo.
   Evaṃ pajā pecca paramhi loke,
   Sakammunā haññati pāpadhammo.
   “Kāmāhi citrā madhurā manoramā,
   Virūparūpena mathenti cittaṃ.
   Ādīnavaṃ kāmaguṇesu disvā,
   Tasmā ahaṃ pabbajitomhi rāja.
   “Dumapphalāneva patanti māṇavā,
   Daharā ca vuḍḍhā ca sarīrabhedā.
   Etampi disvā pabbajitomhi rāja,
   Apaṇṇakaṃ sāmaññameva seyyo”ti.
   Raṭṭhapālasuttaṃ niṭṭhitaṃ dutiyaṃ.
漢巴經文比對(莊春江作):
  「隨住數時(MA.132)」,南傳作「如其意住(在…後)」(yathābhirantaṃ viharitvā),智髻比丘長老英譯為「如他選擇地住留在…」(stayed at…as to as he chose)。
  「法應棄者(MA.132)」,南傳作「應該被丟棄的東西」(chaḍḍanīyadhammaṃ,另譯為「應捨棄法」),智髻比丘長老英譯為「要扔掉的」(is to be thrown away)。
  「相(MA.132)」,南傳作「特相」(nimittaṃ,另譯為「相」),智髻比丘長老英譯為「相貌特徵」(the characteristic features)。「識」,南傳作「認出」(aggahesi,原意為「捕捉;抓住」),智髻比丘長老英譯為「認出」(recognized)。
  「不誑度彼岸(MA.132)」(欺騙不了度彼岸的解脫者),南傳作「但非尋求彼岸者」(no ca pāragavesino),智髻比丘長老英譯為「但非較遠那一岸的尋求者」(but not A seeker of the further shore)。
  「平等食道不冷不熱(MA.132)」,南傳作「具備不過寒、不過熱的好消化力」(samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya),智髻比丘長老英譯為「他持有好消化,那是既不太冷也不太熱,但中庸的」(he possesses a good digestion that is neither too cool nor too warm but medium)。
  「為愛走使(MA.132)」,南傳作「渴愛的奴隸」(taṇhādāsoti),智髻比丘長老英譯為「渴愛的奴隸」(the slave of craving)。
  「深著於有有(MA.132)」,南傳作「在一生一生中為非終結的狀態」(Abyositattā hi bhavābhavesu),智髻比丘長老英譯為「在一生一生中未能達到目標」(While failing to reach the goal from life to life)。坦尼沙羅比丘長老英譯為「對那些沒達到掌握者從生存到[另一個]生存」(for those who haven't reached mastery go from existence to existence)。按:「在一生一生中」(bhavābhavesu),逐字譯為「有有」,「非終結的狀態」(Abyositattā),原型為形容詞avyosita,意思是「不終結的;不完全的(還有缺點的;未完成的;未至完美完善的)」。
  「象毯上」(hatthatthare),智髻比丘長老英譯為「象毯」(an elephant rug)。按:此為鋪在象背上供人乘坐的大毯子。
  「法的總說」(dhammuddesā),智髻比丘長老英譯為「法的摘要」(summaries of the Dhamma)。
  「它被帶走」(Upaniyyati, Upanīyati),智髻比丘長老英譯為「它被掃走」(it is swept away)。
  「無保護者」(anabhissaroti,另譯為「無主者」),智髻比丘長老英譯為「無保護者」(no protector)。
  「騎象者」(hatthismimpi katāvī,逐字譯為「在象上-作者」),智髻比丘長老英譯為「騎象專家」(an expert rider of elephants)。
  「強壯者」(alamatto,逐字譯為「足夠+量」),智髻比丘長老英譯為「粗壯」(sturdy)。
  「統治」(ajjhāvasasīti,原意為「居住」),智髻比丘長老英譯為「統治」(reign over)。
  「相續」(paramparāya),智髻比丘長老英譯為「出生的輪轉連續」(the successive round of births)。
  「被裝飾的」(cittīkataṃ, cittakataṃ),智髻比丘長老英譯為「盛裝的」(pranked out),坦尼沙羅比丘長老英譯為「美化的」(beautified )。按:《破斥猶豫》作citta,並以「種種裝飾的」(Cittanti cittavicittaṃ.)解說。
  「[是]病苦的[而有]許多意圖」(Āturaṃ bahusaṅkappaṃ),智髻比丘長老英譯為「有病的,一個要關切的對象」(Sick, an object for concern),坦尼沙羅比丘長老英譯為「生病的,但許多決意的對象」(ill, but the object of many resolves)。按:「意圖」(saṅkappaṃ),另譯為「思惟;思念;思」。