經號:   
   (中部95經 更新)
中部95經/鄭計經(婆羅門品[10])(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國進行遊行,抵達名叫歐玻沙達的憍薩羅婆羅門村落,在那裡,世尊就住在歐玻沙達北邊,歐玻沙達的天神林,沙羅樹林中。
  當時,鄭計婆羅門住在歐玻沙達,[該地]人口增盛繁榮,有草、薪木與水,有穀物,適合國王使用,是憍薩羅國波斯匿王施與他的、王室禮物的、淨施的[地方]。
  歐玻沙達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,抵達名叫歐玻沙達的憍薩羅婆羅門村落,住在歐玻沙達北邊,歐玻沙達的天神林沙羅樹林中,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,歐玻沙達的婆羅門屋主們從歐玻沙達出來後,一群追隨一群,面朝北走,往天神林的沙羅樹林。
  當時,鄭計婆羅門進入高樓的上層午睡。鄭計婆羅門看見歐玻沙達的婆羅門屋主們從歐玻沙達出來後,一群追隨一群,面朝北走,往天神林的沙羅樹林。看見後,召喚守護員:
  「守護員先生!為何歐玻沙達的婆羅門屋主們從歐玻沙達出來後,一群追隨一群,面朝北走,往天神林的沙羅樹林呢?」
  「鄭計先生!有位釋迦人之子、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,抵達名叫歐玻沙達的憍薩羅婆羅門村落,住在歐玻沙達北邊,歐玻沙達的天神林,沙羅樹林中,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。』他們為了見那位喬達摩尊師而前往。」
  「那樣的話,守護員先生!去見歐玻沙達的婆羅門屋主們,抵達後,請你對歐玻沙達的婆羅門屋主們這麼說:『先生!鄭計婆羅門這麼說:「尊師們!請等一下,鄭計婆羅門也將為了見沙門喬達摩而前往。」』」
  「是的,先生!」那位守護員回答鄭計婆羅門後,去見歐玻沙達的婆羅門屋主們。抵達後,對歐玻沙達的婆羅門屋主們這麼說:
  「先生!鄭計婆羅門這麼說:『尊師們!請等一下,鄭計婆羅門也將為了見沙門喬達摩而前往。』」
  當時,五百位各國的婆羅門以某些必須作的事住在歐玻沙達,那些婆羅門聽聞:「鄭計婆羅門將為了見沙門喬達摩而前往。」那時,那些婆羅門去見鄭計婆羅門。抵達後,對鄭計婆羅門這麼說:「是真的嗎?鄭計尊師將為了見沙門喬達摩而前往?」
  「是的,先生們!我將為了見沙門喬達摩而前往。」
  「鄭計尊師!不要為了見沙門喬達摩而前往,鄭計尊師不值得為了見沙門喬達摩而前往,而是沙門喬達摩值得為了見鄭計尊師而前來。
  鄭計尊師從母親與父親兩方都是好的出身,直到祖父七代血統清淨,血統論是沒混亂的、無可責難的,凡鄭計尊師從母親與父親兩方都是好的出身,直到祖父七代血統清淨,血統論是沒混亂的、無可責難的者,以這個理由,鄭計尊師不值得為了見沙門喬達摩而前往,而是沙門喬達摩值得為了見鄭計尊師而前來。
  鄭計尊師是富有者、大富者、大財富者,……(中略)。
  鄭計尊師是讀誦者、持咒者、三吠陀的字彙、儀軌、音韻論與語源論、古傳歷史為第五的通曉者;是聖句的通曉者、懂文法者、在世間論與大丈夫相上的無欠缺者,……(中略)。
  鄭計尊師是英俊的、好看的、端正的、具備最美的容色,有梵天的容色、梵天的威嚴、無下劣空間可見,……(中略)。
  鄭計尊師是持戒者、戒增長者、具備戒增長,……(中略)。
  鄭計尊師是善言語者、善做言說事者、具備話語優雅、明瞭、流暢、令知義理者,……(中略)。
  鄭計尊師是許多老師與老師的老師,教導三百位學生婆羅門咒語,……(中略)。
  鄭計尊師是憍薩羅國波斯匿王的恭敬、尊重、尊敬、禮拜、崇拜者,……(中略)。
  鄭計尊師是玻科勒沙低婆羅門的恭敬、尊重、尊敬、禮拜、崇拜者,……(中略)。
  鄭計尊師住在歐玻沙達,[該地]人口增盛繁榮,有草、薪木與水,有穀物,適合國王使用,是憍薩羅國波斯匿王施與他的、王室禮物的、淨施的[地方],凡鄭計尊師住在歐玻沙達,[該地]人口增盛繁榮,有草、薪木與水,有穀物,適合國王使用,是憍薩羅國波斯匿王施與他的、王室禮物的、淨施的[地方]者,以這個理由,鄭計尊師不值得為了見沙門喬達摩而前往,而是沙門喬達摩值得為了見鄭計尊師而前來。」
  當這麼說時,鄭計婆羅門對那些婆羅門這麼說:
  「那樣的話,先生們!請你們也聽我的:我們正值得為了見沙門喬達摩而前往,而非喬達摩尊師值得為了見我們而前來。先生們!沙門喬達摩確實從母親與父親兩方都是好的出身,直到祖父七代血統清淨,血統論是沒混亂的、無可責難的,凡沙門喬達摩確實從母親與父親兩方都是好的出身,直到祖父七代血統清淨,血統論是沒混亂的、無可責難的者,以這個理由,那位喬達摩尊師不值得為了見我們而前來,然而,我們正值得為了見喬達摩尊師而前往。
  先生們!沙門喬達摩確實放棄在地窖與樓上很多金條與金幣後出家,……(中略)。
  先生們!沙門喬達摩確實是年輕的,黑髮的青年,具備青春的幸福,在人生之初期從在家出家,成為非家生活,……(中略)。
  先生們!沙門喬達摩確實在父母不欲、淚滿面、哭泣著時,剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活,……(中略)。
  先生們!沙門喬達摩確實是英俊的、好看的、端正的、具備最美的容色,有梵天的容色、梵天的威嚴、無下劣空間可見,……(中略)。
  先生們!沙門喬達摩確實是持戒者、聖戒者、善戒者、具備善戒,……(中略)。
  先生們!沙門喬達摩確實是善言語者、善做言說事者、具備話語優雅、明瞭、流暢、令知義理者,……(中略)。
  先生們!沙門喬達摩確實是許多老師與老師的老師,……(中略)。
  先生們!沙門喬達摩確實是滅盡欲貪者、離浮躁淺薄者,……(中略)。
  先生們!沙門喬達摩確實是業論者、[有]作業論者對無惡婆羅門人們的尊敬者,……(中略)。
  先生們!沙門喬達摩確實是高貴族姓、純剎帝利族姓出家者,……(中略)。
  先生們!沙門喬達摩確實是富有、大富、大財富族姓出家者,……(中略)。
  先生們!沙門喬達摩確實是越過國家、越過地方而來[的問題]之被詢問者,……(中略)。
  先生們!沙門喬達摩確實是被好幾千天神生類歸依者,……(中略)。
  先生們!沙門喬達摩確實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。』……(中略)。
  先生們!沙門喬達摩確實具備三十二大丈夫相,……(中略)。
  先生們!沙門喬達摩確實是歡迎你來、和善親切、喜悅、不皺眉頭、口齒清晰、先說話的說話者,……(中略)。
  先生們!沙門喬達摩確實是被摩揭陀國斯尼耶頻毘娑羅王與其兒子、妻子生類歸依者,……(中略)。
  先生們!沙門喬達摩確實是被憍薩羅國波斯匿王與其兒子、妻子生類歸依者,……(中略)。
  先生們!沙門喬達摩確實是被玻科勒沙低婆羅門與其兒子、妻子生類歸依者,……(中略)。
  先生們!沙門喬達摩確實已到達歐玻沙達,住在歐玻沙達北邊,歐玻沙達的天神林沙羅樹林中,又,先生們!凡任何沙門或婆羅門來到我們的村落土地者,他們是我們的客人,客人應該被恭敬、應該被尊重、應該被尊敬、應該被禮拜[、應該被崇拜],凡沙門喬達摩確實已到達歐玻沙達,住在歐玻沙達的北邊歐玻沙達的天神林,沙羅樹林中者,沙門喬達摩是我們的客人,客人應該被恭敬、應該被尊重、應該被尊敬、應該被禮拜[、應該被崇拜],以這個理由,那位喬達摩尊師不值得為了見我們而前來,然而,我們正值得為了見喬達摩尊師而前往。先生們!我對那位喬達摩尊師的稱讚只學得那麼一些,但那位喬達摩尊師非只有這樣的稱讚,因為,那位喬達摩尊師有無量的稱讚。
  由於具備這每一支,那位喬達摩尊師不值得為了見我們而前來,然而,我們正值得為了見喬達摩尊師而前往。」
  「那樣的話,先生!我們全部為了見那位沙門喬達摩而前往。」
  那時,鄭計婆羅門與大婆羅門群眾一起去見世尊。抵達後,與世尊互相歡迎。歡迎與寒暄後,在一旁坐下。
  當時,世尊與一位位年長婆羅門互相歡迎與寒暄後,坐下。
  當時,名叫葛玻低葛的學生婆羅門,年輕、剃光頭、十六歲,是三吠陀的字彙、儀軌、音韻論與語源論、古傳歷史為第五的通曉者;是聖句的通曉者、懂文法者、在世間論與大丈夫相上的無欠缺者,坐在那群群眾中。當一位位年長婆羅門與世尊談話時,他常常打斷談論。那時,世尊斥責葛玻低葛學生婆羅門:
  「當一位位年長婆羅門談話時,尊者婆羅墮若不要打斷談論,請尊者婆羅墮若等待談論完全結束。」
  當這麼說時,鄭計婆羅門對世尊這麼說:
  「喬達摩尊師不要斥責葛玻低葛學生婆羅門,葛玻低葛學生婆羅門是善男子,葛玻低葛學生婆羅門是多聞者,葛玻低葛學生婆羅門是賢智者,葛玻低葛學生婆羅門是善做言說事者,葛玻低葛學生婆羅門能與喬達摩尊師一起在言詞上對論。」
  那時,世尊這麼想:
  「確實將有葛玻低葛學生婆羅門關於三明經典的談論,因為婆羅門們如此地尊敬他。」
  那時,葛玻低葛學生婆羅門這麼想:
  「當沙門喬達摩捕捉到我的眼睛時,那時,我將問沙門喬達摩問題。」
  那時,世尊以心思量葛玻低葛學生婆羅門心中的深思後,朝葛玻低葛學生婆羅門以眼捕捉。
  那時,葛玻低葛學生婆羅門這麼想:
  「沙門喬達摩注意我了,讓我問沙門喬達摩問題。」
  那時,葛玻低葛學生婆羅門對世尊這麼說:
  「喬達摩先生!這裡,婆羅門的往昔聖句以如此這般相傳與在經藏中,在這裡,婆羅門們一向地來到結論:『這才是真實的,其它都是空虛的。』這裡,喬達摩尊師怎麼說?」
  「但,婆羅墮若!婆羅門們中,有任何一位婆羅門這麼說:『我知道此,我看見此:這才是真實的,其它都是空虛的。』嗎?」
  「不,喬達摩先生!」
  「又,婆羅墮若!婆羅門們中,有任何一位老師、一位老師的老師,直到第七代的老師這麼說:『我知道此,我看見此:這才是真實的,其它都是空虛的。』嗎?」
  「不,喬達摩先生!」
  「又,婆羅墮若!那些從前的婆羅門仙人們:聖典創造者、聖典轉起者,他們往昔唱誦、教說、合集的聖句,仍被今天的婆羅門們傳唱、跟隨著說、隨說所說的、復誦令誦的者,即:阿桃葛、襪碼葛、襪碼跌挖、威沙咪跌、亞瑪得其、安其勒色、婆羅墮若、襪謝德、迦葉、玻古,他們這麼說:『我們知道此,我們看見此:這才是真實的,其它都是空虛的。』嗎?」
  「不,喬達摩先生!」
  「婆羅墮若!像這樣,沒有任何一位婆羅門這麼說:『我知道此,我看見此:這才是真實的,其它都是空虛的。』沒有任何一位老師、一位老師的老師,直到第七代的老師這麼說:『我知道此,我看見此:這才是真實的,其它都是空虛的。』那些從前的婆羅門仙人們:聖典創造者、聖典轉起者,他們往昔唱誦、教說、合集的聖句,仍被今天的婆羅門們傳唱、跟隨著說、隨說所說的、復誦令誦的者,即:阿桃葛、襪碼葛、襪碼跌挖、威沙咪跌、亞瑪得其、安其勒色、婆羅墮若、襪謝德、迦葉、玻古,他們也沒這麼說:『我知道此,我看見此:這才是真實的,其它都是空虛的。』
  婆羅墮若!猶如一隊失明者一個抓著一個,最前面的看不見,中間的也看不見、最後面的也看不見。同樣的,婆羅墮若!婆羅門們的所說確實變成像一隊失明者一樣,最前面的看不見,中間的也看不見、最後面的也看不見,婆羅墮若!你怎麼想:當存在這樣時,婆羅門的信是否變成無根的呢?」
  「喬達摩先生!在這裡,婆羅門們不僅以信而尊敬,在這裡,婆羅門們也以口傳而尊敬。」
  「婆羅墮若!你先走到信,現在說口傳。婆羅墮若!有這五法,在當生中有二種結果,哪五個呢?信、[個人的]愛好、口傳、理論的深思、沈思後接受之見解,婆羅墮若!這些是當生有二種果報的五法。婆羅墮若!有善信,但那是空的、空虛的、虛妄的;有非善信,但那是真實的、如實的、無例外的,婆羅墮若!有善[個人的]愛好,……(中略)有善口傳,……(中略)有善理論的深思,……(中略)有善沈思後接受之見解,但那是空的、空虛的、虛妄的;有非善沈思後接受之見解,但那是真實的、如實的、無例外的,婆羅墮若!保護真理的有智之人想一向地來到結論:『這才是真實的,其它都是空虛的。』在這裡是不適當的。」
  「喬達摩先生!但,什麼情形是真理的保護?什麼情形是真理的不保護?我們問喬達摩尊師真理的保護。」
  「婆羅墮若!如果有信的男子[心想]:『我的信是這樣。』像這樣說保護了真理,而這樣他就不一向地來到結論:『這才是真實的,其它都是空虛的。』[婆羅墮若!這個情形是真理的保護,這個情形他保護真理,這個情形我們安立真理的保護,而這樣那[還]不是真理的隨覺。]婆羅墮若!如果男子有[個人的]愛好……(中略)婆羅墮若!如果男子有口傳……(中略)婆羅墮若!如果男子有理論的深思……(中略)婆羅墮若!如果男子有沈思後接受之見解,『我的沈思後接受之見解是這樣。』像這樣說保護了真理,而這樣他就不一向地來到結論:『這才是真實的,其它都是空虛的。』婆羅墮若!這個情形是真理的保護,這個情形他保護真理,這個情形我們安立真理的保護,而這樣那[還]不是真理的隨覺。」
  「喬達摩先生!這個情形是真理的保護,這個情形他保護真理,這個情形我們看見真理的保護,但,喬達摩先生!什麼情形是真理的隨覺?什麼情形他領悟真理?我們問喬達摩尊師真理的隨覺。」
  「婆羅墮若!這裡,比丘依止某村落或城鎮而住,屋主或屋主之子來見他後,在三法上:在能貪的法上、在能瞋的法上、在能癡的法上探查他:『這位尊者有像這樣能貪的法,心被像這樣能貪的法佔據,當不知道時,他會說:「我知道。」或當沒看見時,他會說:「我看見。」或會勸導其他人因為那樣[行動]而會有他們長久的不利與苦嗎?』當探查他時,他這麼知道:『這位尊者沒有像這樣能貪的法,心被像這樣能貪的法佔據,當不知道時,他會說:「我知道。」或當沒看見時,他會說:「我看見。」或會勸導其他人因為那樣[行動]而會有他們長久的不利與苦。又,像這樣,這位尊者的身行儀、語行儀如那無貪欲者,又,凡這位尊者教導的法,那個法是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者所體驗的,那個法不被貪欲者善教導。』
  當探查他時,他看見[他]從能貪的法中清淨,之後更進一步在能瞋的法上探查他:『這位尊者有像這樣能瞋的法,心被像這樣能瞋的法佔據,當不知道時,他會說:「我知道。」或當沒看見時,他會說:「我看見。」或會勸導其他人因為那樣[行動]而會有他們長久的不利與苦嗎?』當探查他時,他這麼知道:『這位尊者沒有像這樣能瞋的法,心被像這樣能瞋的法佔據,當不知道時,他會說:「我知道。」或當沒看見時,他會說:「我看見。」或會勸導其他人因為那樣[行動]而會有他們長久的不利與苦。又,像這樣,這位尊者的身行儀、語行儀如那無瞋怒者,又,凡這位尊者教導的法,那個法是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者所體驗的,那個法不被瞋怒者善教導。』
  當探查他時,他看見[他]從能瞋的法中清淨,之後更進一步在能癡的法上探查他:『這位尊者有像這樣能癡的法,心被像這樣能癡的法佔據,當不知道時,他會說:「我知道。」或當沒看見時,他會說:「我看見。」或會勸導其他人因為那樣[行動]而會有他們長久的不利與苦嗎?』當探查他時,他這麼知道:『這位尊者沒有像這樣能癡的法,心被像這樣能癡的法佔據,當不知道時,他會說:「我知道。」或當沒看見時,他會說:「我看見。」或會勸導其他人因為那樣[行動]而會有他們長久的不利與苦。又,像這樣,這位尊者的身行儀、語行儀如那無癡者,又,凡這位尊者教導的法,那個法是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者所體驗的,那個法不被愚癡者善教導。』
  當探查他時,他看見[他]從能癡的法中清淨,那時,他使對他的信確立,當信已生起時,他往見;當往見時,他尊敬;當尊敬時,他傾耳;當傾耳時,他聽聞法;聽聞法後,他憶持,當憶持法時,他觀察道理;當觀察道理時,他沉思地接受法;當有沉思接受法時,欲被生起;當欲已生起時,敢行;敢行後衡量;衡量後努力;當有自我努力時,以身作證最高真理,以慧貫通後看見它。
  婆羅墮若!這個情形是真理的隨覺,這個情形他領悟真理,這個情形我們安立真理的隨覺,而這樣那[還]不是真理的到達。」
  「喬達摩先生!這個情形是真理的隨覺,這個情形他領悟真理,這個情形我們看見真理的隨覺,但,喬達摩先生!什麼情形是真理的到達?什麼情形他到達真理?我們問喬達摩尊師真理的到達。」
  「婆羅墮若!那些法的熟習、修習多修習有真理的到達,婆羅墮若!這個情形是真理的到達,這個情形他到達真理,這個情形我們安立真理的到達。」
  「喬達摩先生!這個情形是真理的到達,這個情形他到達真理,這個情形我們看見真理的到達,但,喬達摩先生!哪個法對真理的到達多助益?我們問喬達摩尊師對真理的到達多助益的法。」
  「婆羅墮若!勤奮對真理的到達多助益,如果不勤奮,則不會到達真理,因為勤奮,因此他到達真理,因此勤奮對真理的到達多助益。」
  「但,喬達摩先生!哪個法對勤奮多助益?我們問喬達摩尊師對勤奮多助益的法。」
  「婆羅墮若!衡量對勤奮多助益,如果不衡量,則不會勤奮,因為衡量,因此他勤奮,因此衡量對勤奮多助益。」
  「但,喬達摩先生!哪個法對衡量多助益?我們問喬達摩尊師對衡量多助益的法。」
  「婆羅墮若!敢行對衡量多助益,如果沒有敢行,則不會衡量,因為敢行,因此他衡量,因此敢行對衡量多助益。」
  「但,喬達摩先生!哪個法對敢行多助益?我們問喬達摩尊師對敢行多助益的法。」
  「婆羅墮若!欲對敢行多助益,如果欲不被生起,則不會敢行,因為欲被生起,因此他敢行,因此欲對敢行多助益。」
  「但,喬達摩先生!哪個法對欲多助益?我們問喬達摩尊師對欲多助益的法。」
  「婆羅墮若!法的沉思接受對欲多助益,如果不沉思地接受法,則欲不被生起,因為沉思地接受法,因此欲被生起,因此法的沉思接受對欲多助益。」
  「但,喬達摩先生!哪個法對法的沉思接受多助益?我們問喬達摩尊師對法的沉思接受多助益的法。」
  「婆羅墮若!道理的觀察對法的沉思接受多助益,如果不觀察道理,則不沉思地接受法,因為他觀察道理,因此他沉思地接受法,因此道理的觀對法的沉思接受多助益。」
  「但,喬達摩先生!哪個法對道理的觀察多助益?我們問喬達摩尊師對道理的觀察多助益的法。」
  「婆羅墮若!法的憶持對道理的觀察多助益,如果不憶持法,則不觀察道理,因為他憶持法,因此他觀察道理,因此法的憶持對道理的觀察多助益。」
  「但,喬達摩先生!哪個法對法的憶持多助益?我們問喬達摩尊師對法的憶持多助益的法。」
  「婆羅墮若!法的聽聞對法的憶持多助益,如果不聽聞法,則不憶持法,因為他聽聞法,因此他憶持法,因此法的聽聞對法的憶持多助益。」
  「但,喬達摩先生!哪個法對法的聽聞多助益?我們問喬達摩尊師對法的聽聞多助益的法。」
  「婆羅墮若!傾聽對法的聽聞多助益,如果不傾耳,則不聽聞法,因為他傾耳,因此他聽聞法,因此傾聽對法的聽聞多助益。」
  「但,喬達摩先生!哪個法對傾聽多助益?我們問喬達摩尊師對傾聽多助益的法。」
  「婆羅墮若!尊敬對傾聽多助益,如果不尊敬,則不傾耳,因為他尊敬,因此他傾耳,因此尊敬對傾聽多助益。」
  「但,喬達摩先生!哪個法對尊敬多助益?我們問喬達摩尊師對尊敬多助益的法。」
  「婆羅墮若!往見對尊敬多助益,如果不往見,則不尊敬,因為他往見,因此他尊敬,因此往見對尊敬多助益。」
  「但,喬達摩先生!哪個法對往見多助益?我們問喬達摩尊師對往見多助益的法。」
  「婆羅墮若!信對往見多助益,如果信不被生起,則不往見,因為信被生起,因此他往見,因此信對往見多助益。」
  「我們問喬達摩尊師真理的保護,喬達摩尊師回答真理的保護,而我們喜歡且接受它,而且我們因此而滿意;我們問喬達摩尊師真理的隨覺,喬達摩尊師回答真理的隨覺,而我們喜歡且接受它,而且我們因此而滿意;我們問喬達摩尊師真理的到達,喬達摩尊師回答真理的到達,而我們喜歡且接受它,而且我們因此而滿意;我們問喬達摩尊師真理的到達多助益的法,喬達摩尊師回答真理的到達多助益的法,而我們喜歡且接受它,而且我們因此而滿意;凡我們問喬達摩尊師的,喬達摩尊師回答它,而我們喜歡且接受它,而且我們因此而滿意,喬達摩先生!之前我們這麼理解:『誰是卑賤、黑色、親族腳子孫禿頭假沙門們?誰是法的了知者?』喬達摩尊師確實使我對沙門生起沙門的愛、沙門的淨信、沙門的尊重。
  太偉大了,喬達摩先生!……(中略)請喬達摩尊師記得我為優婆塞,從今天起終生歸依。」
   鄭計經第五終了。
MN.95/(5) Caṅkīsuttaṃ
   422. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena opāsādaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā opāsāde viharati uttarena opāsādaṃ devavane sālavane. Tena kho pana samayena caṅkī brāhmaṇo opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosuṃ kho opāsādakā brāhmaṇagahapatikā– “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. 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.
   423. Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanaṃ. Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṃ upagato. Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarena mukhaṃ yena devavanaṃ sālavanaṃ tenupasaṅkamante. Disvā khattaṃ āmantesi– “kiṃ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanan”ti? “Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ gotamaṃ dassanāya gacchantī”ti. “Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṃ vadehi– ‘caṅkī, bho, brāhmaṇo evamāha– āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti. “Evaṃ, bho”ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca– “caṅkī, bho, brāhmaṇo evamāha– ‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti.
   424. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te brāhmaṇā– “caṅkī kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti. Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā caṅkiṃ brāhmaṇaṃ etadavocuṃ– “saccaṃ kira bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti? “Evaṃ kho me, bho, hoti– ‘ahaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’”ti. “Mā bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo …pe… bhavañhi caṅkī tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe… bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato …pe… bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… bhavañhi caṅkī bahūnaṃ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe… bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe… bhavañhi caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamitun”ti.
   425. Evaṃ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca– “tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; natveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca …pe… samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito …pe… samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito …pe… samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato …pe… samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo …pe… samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe… samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe… samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā …pe… samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe… samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā saṃpucchituṃ āgacchanti …pe… samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni …pe… samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti …pe… samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato …pe… samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṃ gato …pe… samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṃ gato …pe… samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṃ gato …pe… samaṇo khalu, bho, gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane. Ye kho te samaṇā vā brāhmaṇā vā amhākaṃ gāmakkhettaṃ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. Yampi samaṇo gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane, atithimhākaṃ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo; aparimāṇavaṇṇo hi so bhavaṃ gotamo. Ekamekenapi tena aṅgena samannāgato na arahati, so, bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamitunti. Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā”ti.
   426. Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṃ kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretvā nisinno hoti. Tena kho pana samayena kāpaṭiko nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṃ parisāyaṃ nisinno hoti. So vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ bhagavatā saddhiṃ mantayamānānaṃ antarantarā kathaṃ opāteti. Atha kho bhagavā kāpaṭikaṃ māṇavaṃ apasādeti– “māyasmā bhāradvājo vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ mantayamānānaṃ antarantarā kathaṃ opātetu. Kathāpariyosānaṃ āyasmā bhāradvājo āgametū”ti. Evaṃ vutte, caṅkī brāhmaṇo bhagavantaṃ etadavoca– “mā bhavaṃ gotamo kāpaṭikaṃ māṇavaṃ apasādesi. Kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti. Atha kho bhagavato etadahosi– “addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati. Tathā hi naṃ brāhmaṇā saṃpurekkharontī”ti. Atha kho kāpaṭikassa māṇavassa etadahosi – “yadā me samaṇo gotamo cakkhuṃ upasaṃharissati, athāhaṃ samaṇaṃ gotamaṃ pañhaṃ pucchissāmī”ti. Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṃhāsi.
   427. Atha kho kāpaṭikassa māṇavassa etadahosi– “samannāharati kho maṃ samaṇo gotamo. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ pañhaṃ puccheyyan”ti. Atha kho kāpaṭiko māṇavo bhagavantaṃ etadavoca – “yadidaṃ, bho gotama, brāhmaṇānaṃ porāṇaṃ mantapadaṃ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṃsena niṭṭhaṃ gacchanti– ‘idameva saccaṃ, moghamaññan’ti. Idha bhavaṃ gotamo kimāhā”ti? “Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha– ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’”ti? “No hidaṃ, bho gotama”. “Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’”ti? “No hidaṃ, bho gotama”. “Kiṃ pana, bhāradvāja, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ– aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamaññan’”ti? “No hidaṃ, bho gotama”.
   “Iti kira, bhāradvāja, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha– ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’ti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’ti; yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ– aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu– ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamaññan’ti.
   428. “Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, bhāradvāja, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati– purimopi na passati majjhimopi na passati pacchimopi na passati. Taṃ kiṃ maññasi, bhāradvāja nanu evaṃ sante brāhmaṇānaṃ amūlikā saddhā sampajjatī”ti? “Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī”ti. “Pubbeva kho tvaṃ, bhāradvāja, saddhaṃ agamāsi, anussavaṃ idāni vadesi. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti– ime kho, bhāradvāja pañca dhammā diṭṭheva dhamme dvedhā vipākā. Api ca, bhāradvāja, susaddahitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi susaddahitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Api ca, bhāradvāja surucitaṃyeva hoti …pe… svānussutaṃyeva hoti …pe… suparivitakkitaṃyeva hoti …pe… sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ– ‘idameva saccaṃ, moghamaññan’”ti.
   429. “Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṃ me saddhā’ti– iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati ‘idameva saccaṃ, moghamaññan’ti ( ). Ruci cepi, bhāradvāja, purisassa hoti …pe… anussavo cepi, bhāradvāja, purisassa hoti …pe… ākāraparivitakko cepi, bhāradvāja, purisassa hoti …pe… diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; ‘evaṃ me diṭṭhinijjhānakkhantī’ti– iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati– ‘idameva saccaṃ, moghamaññan’ti. Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññapema; na tveva tāva saccānubodho hotī”ti.
   430. “Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Idha, bhāradvāja, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati– lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya– jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti– ‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aluddhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo luddhenā’”ti.
   431. “Yato naṃ samannesamāno visuddhaṃ lobhanīyehi dhammehi samanupassati tato naṃ uttari samannesati dosanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti– ‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya– jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aduṭṭhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo duṭṭhenā’”ti.
   432. “Yato naṃ samannesamāno visuddhaṃ dosanīyehi dhammehi samanupassati tato naṃ uttari samannesati mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya– jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti– ‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya– jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ amūḷhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo mūḷhenā’”ti.
   “Yato naṃ samannesamāno visuddhaṃ mohanīyehi dhammehi samanupassati atha tamhi saddhaṃ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti paññāya ca naṃ ativijjha passati. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ paññapema; na tveva tāva saccānuppatti hotī”ti.
   433. “Ettāvattā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Tesaṃye bhāradvāja, dhammānaṃ āsevanā bhāvanā bahulīkammaṃ saccānuppatti hoti. Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ paññapemā”ti.
   434. “Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ pekkhāma. Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Saccānuppattiyā kho, bhāradvāja, padhānaṃ bahukāraṃ. No cetaṃ padaheyya, nayidaṃ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṃ bahukāran”ti.
   “Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Padhānassa kho, bhāradvāja, tulanā bahukārā. No cetaṃ tuleyya, nayidaṃ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā”ti.
   “Tulanāya pana, bho gotama, katamo dhammo bahukāro? Tulanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Tulanāya kho, bhāradvāja, ussāho bahukāro. No cetaṃ ussaheyya, nayidaṃ tuleyya. Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro”ti.
   “Ussāhassa pana, bho gotama, katamo dhammo bahukāro? Ussāhassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Ussāhassa kho, bhāradvāja, chando bahukāro. No cetaṃ chando jāyetha, nayidaṃ ussaheyya. Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro”ti.
   “Chandassa pana, bho gotama, katamo dhammo bahukāro Chandassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. No cete dhammā nijjhānaṃ khameyyuṃ, nayidaṃ chando jāyetha. Yasmā ca kho dhammā nijjhānaṃ khamanti tasmā chando jāyati. Tasmā chandassa dhammanijjhānakkhanti bahukārā”ti.
   “Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? Dhammanijjhānakkhantiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. No cetaṃ atthaṃ upaparikkheyya, nayidaṃ dhammā nijjhānaṃ khameyyuṃ. Yasmā ca kho atthaṃ upaparikkhati tasmā dhammā nijjhānaṃ khamanti. Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā”ti.
   “Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? Atthūpaparikkhāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. No cetaṃ dhammaṃ dhāreyya, nayidaṃ atthaṃ upaparikkheyya. Yasmā ca kho dhammaṃ dhāreti tasmā atthaṃ upaparikkhati. Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā”ti.
   “Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? Dhammadhāraṇāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṃ bahukāraṃ. No cetaṃ dhammaṃ suṇeyya, nayidaṃ dhammaṃ dhāreyya. Yasmā ca kho dhammaṃ suṇāti tasmā dhammaṃ dhāreti. Tasmā dhammadhāraṇāya dhammassavanaṃ bahukāran”ti.
   “Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? Dhammassavanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti “Dhammassavanassa kho, bhāradvāja, sotāvadhānaṃ bahukāraṃ No cetaṃ sotaṃ odaheyya, nayidaṃ dhammaṃ suṇeyya. Yasmā ca kho sotaṃ odahati tasmā dhammaṃ suṇāti. Tasmā dhammassavanassa sotāvadhānaṃ bahukāran”ti.
   “Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? Sotāvadhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. No cetaṃ payirupāseyya, nayidaṃ sotaṃ odaheyya. Yasmā ca kho payirupāsati tasmā sotaṃ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā”ti.
   “Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? Payirupāsanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṃ bahukāraṃ. No cetaṃ upasaṅkameyya, nayidaṃ payirupāseyya. Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṃ bahukāran”ti.
   “Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? Upasaṅkamanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. No cetaṃ saddhā jāyetha, nayidaṃ upasaṅkameyya. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. Tasmā upasaṅkamanassa saddhā bahukārā”ti.
   435. “Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānurakkhaṇaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānubodhaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiyā bahukāraṃ dhammaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Yaṃyadeva ca mayaṃ bhavantaṃ gotamaṃ apucchimha taṃtadeva bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Mayañhi, bho gotama, pubbe evaṃ jānāma– ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti? Ajanesi vata me bhavaṃ gotamo samaṇesu samaṇapemaṃ, samaṇesu samaṇapasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
   Caṅkīsuttaṃ niṭṭhitaṃ pañcamaṃ.
漢巴經文比對(莊春江作):
  「現世二報(MA.19)」,南傳作「在當生中有二種結果」(diṭṭheva dhamme dvidhāvipākā,另譯為「在當生中有二種果報」),智髻比丘長老英譯為「此時此地可能產生二不同方式」(may turn out in two different ways here and now)。按:「二種結果」在《中部95經》中說,一種可能是「空的、空虛的、虛妄的」(rittaṃ tucchaṃ musā, 英譯為empty, hollow, and false),一種可能是「真實、如實、不異如(無例外的)」(bhūtaṃ tacchaṃ anaññathā, 英譯為factual, true, and unmistaken)。北傳經文「人自有虛妄言是可信、……有善觀。」一段,應是此意。
  「善信」(susaddahitaṃ),智髻比丘長老英譯為「出於信仰而可能完全接受」(may be fully accepted out of faith),坦尼沙羅比丘長老英譯為「堅定地在堅信上堅持」(are firmly held in conviction)。
  「真理的隨覺」(saccānubodho),智髻比丘長老英譯為「發覺真理」(discovery of truth),坦尼沙羅比丘長老英譯為「對真理的醒悟」(an awakening to the truth)。按:《破斥猶豫》以「道的隨覺」(maggānubodho)解說。「隨覺」(anubodho),另譯為「理解;領悟;了悟」。
  「欲被生起」(chando jāyati),智髻比丘長老英譯為「他興起熱情」(zeal springs up in him)。按:《破斥猶豫》以「想做狀態的欲」(kattukamyatā chando)解說「欲」。
  「敢行」(ussahati,另譯為「能夠;勇猛;竭力」),智髻比丘長老英譯為「用上他的意志」(he applies his will)。按:《破斥猶豫》以「努力(精進)」(vāyamati)解說。