經號:   
   (中部129經 更新)
中部129經/愚者與賢智者經(空品[13])(莊春江譯)
  我聽到這樣
  有一次世尊住在舍衛城祇樹林給孤獨園。
  在那裡,世尊召喚比丘們:「比丘們!」
  「尊師!」那些比丘回答世尊。
  世尊這麼說:
  「比丘們!有這三種愚者的愚者的特徵愚者的相愚者的事證,哪三種呢?比丘們!這裡,愚者是惡思惟的思惟者、惡言說的說者、惡行為的作者。比丘們!如果愚者不是惡思惟的思惟者、惡言說的說者、惡行為的作者,賢智者怎麼會知道:『這位尊者是愚者、非善人。』比丘們!但,因為愚者是惡思惟的思惟者、惡言說的說者、惡行為的作者,因此,賢智者知道:『這位尊者是愚者、非善人。』比丘們!愚者在當生中感受這三種苦與憂:
  比丘們!如果愚者坐在集會所,或坐在街道,或坐在十字路,在那裡,人們討論相關與有關的談論,比丘們!如果愚者是殺生者、未給予而取者、邪淫者、妄語者、榖酒、果酒、酒放逸處者,比丘們!在那裡,愚者這麼想:『凡人們討論相關與有關的談論者,那些法就存在於我之中,在那些法中我被看見。』比丘們!這是愚者在當生中感受的第一個苦與憂法。
  再者,比丘們!愚者看見國王捕捉盜賊、罪犯後,會處以種種刑罰:會以鞭打、以棒打、以手杖打,會切斷手、腳、手與腳、耳、鼻、耳與鼻,會處以酸粥鍋刑、貝禿刑、羅侯口刑、火鬘刑、燭手刑、驅行刑、樹皮衣刑、羚羊刑、鉤肉刑、錢刑、鹼浴刑、扭轉門閂刑、稻草足踏台刑,淋熱油,令狗咬,活著令刺入,以刀劍砍頭,比丘們!在那裡,愚者這麼想:『因為像這樣的惡業,國王捕捉盜賊、罪犯後,會處以種種刑罰:會以鞭打、……(中略)以刀劍砍頭,那些法也存在於我之中,在那些法中我被看見,如果國王知道我,國王捕捉我後,會處以種種刑罰:會以鞭打、……(中略)活著令刺入,以刀劍砍頭。』比丘們!這是愚者在當生中感受的第二個苦與憂法。
  再者,比丘們!當愚者坐上椅子,或上床,或躺在地上時,從前以身惡行、語惡行、意惡行所作的惡行為,那時覆蓋、籠罩、包圍他,比丘們!猶如在傍晚時大山頂的影子覆蓋、籠罩、包圍大地。同樣的,比丘們!當愚者坐上椅子,或上床,或躺在地上時,從前以身惡行、語惡行、意惡行所作的惡行為,那時覆蓋、籠罩、包圍他。比丘們!在那裡,愚者這麼想:『我沒作好的,我沒作善的,我沒作恐怖的救護,我作惡的,我作兇暴的,我作罪過,先生!那些沒做好的、沒做善的、沒做恐怖的救護、做惡的、做兇暴的、做罪過者的趣處,死後我將走到那趣處。』他悲傷、疲累、悲泣、搥胸號哭,來到迷亂,比丘們!這是愚者在當生中感受的第三個苦與憂法。
  比丘們!愚者以身行惡行,以語行惡行,以意行惡行後,以身體的崩解,死後往生到苦界惡趣下界、地獄。當正確地說時,能說:『一向的不愉快,一向的不可愛,一向的不合意。』者,那是地獄,當正確地說時,能說:『一向的不愉快,一向的不可愛,一向的不合意。』比丘們!不容易有地獄多麼苦那樣的譬喻。」
  當這麼說時,某位比丘對世尊這麼說:
  「但,大德!能作譬喻嗎?」
  「比丘!能。」世尊說。
  「比丘們!猶如有人抓了盜賊、罪犯後,會去見國王:『大王!這位是那些盜賊、罪犯,任你對這位判決處罰吧。』國王會立刻這麼說:『先生!去吧!請你們清早時以百槍擊這男子。』清早時他們立刻擊以百槍。然後,中午時國王會這麼說:『喂!那男子怎樣了?』『大王!還活著。』國王會立刻這麼說:『先生!去吧!請你們中午時[再]以百槍擊那男子。』中午時他們立刻[再]擊以百槍。然後,傍晚時國王會這麼說:『喂!那男子怎樣了?』『大王!還活著。』國王會立刻這麼說:『先生!去吧!請你們傍晚時[再]以百槍擊那男子。』傍晚時他們立刻[再]擊以百槍。比丘們!你們怎麼想:那男子以被擊傷三百槍,從此因緣而感受苦與憂嗎?」
  「大德!那男子即使被擊傷一槍就因此感受苦與憂了,更不用說[被擊]傷三百槍了。」
  那時,世尊拿起拳頭大小的石頭後,召喚比丘們:
  「比丘們!你們怎麼想:被我拿起拳頭大小的石頭與雪山比,哪個較大?」
  「大德!被世尊拿起拳頭大小的石頭少量,與雪山比較後,不能計算,連零頭都不及,不能比較。」
  「同樣的,比丘們!那男子以被擊傷三百槍,從此因緣而感受苦與憂,與地獄的苦比較後,不能計算,連零頭都不及,不能比較。
  比丘們!獄卒們對他作五種繫縛刑罰:他們使赤熱鐵棒穿過手掌,他們使赤熱鐵棒穿過第二隻手掌,他們使赤熱鐵棒穿過腳掌,他們使赤熱鐵棒穿過第二隻腳掌,他們使赤熱鐵棒在中間穿過胸部。他在那裡感受苦的、激烈的、猛烈的、辛辣的感受,直到那惡業滅前他都不死。比丘們!獄卒們使他橫臥後,以斧頭削他。他在那裡感受苦的、……(中略)他都不死。比丘們!獄卒們腳上頭下抓住他後。他在那裡感受苦的、……(中略)他都不死。比丘們!獄卒們將他套上軛於車上後,使他在點燃火,已燃燒的、輝耀的地上來回。他在那裡感受苦的、……(中略)他都不死。比丘們!獄卒們使他在已燃燒的、輝耀的大炭火山爬上爬下。他在那裡感受苦的、激烈的、猛烈的、辛辣的感受,直到那惡業滅前他都不死。比丘們!獄卒們腳上頭下抓住他後,丟入已燃燒的、輝耀的赤熱銅釜中,他在那裡被起泡沫地煮著,他在那裡起泡沫地載沈載浮或走橫。他在那裡感受苦的、激烈的、猛烈的、辛辣的感受,直到那惡業滅前他都不死。比丘們!獄卒們丟他入大地獄,而,比丘們!那大地獄:
  四個角落有四個門,被區分成等量部分,
  周邊為鐵壁,頂部被鐵覆蔽。
  其地是鐵製的,被火燃燒到發光,
  全部一百由旬,遍佈後一切時存續。
  比丘們!我能以許多法門說地獄論,不容易以唱說說完地獄有多麼苦。
  比丘們!有草食的畜生生類,牠們用牙齒咬嚼吃新鮮的草與乾草。比丘們!哪些畜生生類是草食性的呢?象、馬、牛、驢、羊、鹿,或其它任何草食畜生生類。比丘們!愚者以前在這裡吃好吃的東西,在這裡作惡行為後,以身體的崩解,死後往生到與那些草食眾生為同伴。
  比丘們!有糞食的畜生生類,牠們從遠處聞糞的氣味後奔來[,心想]:『在這裡,我們將能吃,在這裡,我們將能吃。』比丘們!猶如婆羅門因牲祭的氣味奔來[,心想]:『在這裡,我們將能吃,在這裡,我們將能吃。』同樣的,比丘們!有糞食的畜生生類,牠們從遠處聞糞的氣味後奔來[,心想]:『在這裡,我們將能吃,在這裡,我們將能吃。』比丘們!哪些畜生生類是糞食性的呢?雞、豬、狗、狐狼,或其它任何糞食畜生生類。比丘們!愚者以前在這裡吃好吃的東西,在這裡作惡行為後,以身體的崩解,死後往生到與那些糞食眾生為同伴。
  比丘們!有在黑暗中生、老、死的畜生生類。比丘們!哪些畜生生類在黑暗中生、老、死呢?昆蟲、蛆蟲、蚯蚓,或其它任何在黑暗中生、老、死的畜生生類。比丘們!愚者以前在這裡吃好吃的東西,在這裡作惡行為後,以身體的崩解,死後往生到與那些在黑暗中生、老、死的眾生為同伴。
  比丘們!有在水中生、老、死的畜生生類。比丘們!哪些畜生生類在水中生、老、死呢?魚、龜、鱷魚,或其它任何在水中生、老、死的畜生生類。比丘們!愚者以前在這裡吃好吃的東西,在這裡作惡行為後,以身體的崩解,死後往生到與那些在水中生、老、死的眾生為同伴。
  比丘們!有在污垢中生、老、死的畜生生類。比丘們!哪些畜生生類在污垢中生、老、死呢?比丘們!凡那些在腐魚中生、老、死,或在腐屍中生、老、死,或在腐粥中生、老、死,或在污水坑中生、老、死,或在淺水坑中生、老、死[,或其它任何在污垢中生、老、死的畜生生類]。比丘們!愚者以前在這裡吃好吃的東西,在這裡作惡行為後,以身體的崩解,死後往生到與那些在污垢中生、老、死的眾生為同伴。
  比丘們!我能以許多法門說畜生論,但不容易以唱說說完畜生界有多麼苦。
  比丘們!猶如男子如果在大海投入一個有單孔的軛,東風會驅它往西;西風會驅它往東;北風會驅它往南;南風會驅它往北,而在那裡有隻盲龜,如果牠每一百年會浮出[水面]一次。比丘們!你們怎麼想:是否那隻盲龜能將頭伸入那有單孔之軛中嗎?」
  「大德!如果在某時或其他時候,經過長時間後的話。」
  「比丘們!那盲龜能將頭伸入有單孔之軛中比較快,比丘們!我說,愚者落入惡趣一次,從那裡[再回到]人的狀態是更難得的,那是什麼原因呢?比丘們!因為在這裡沒有法行、正行,善業、福業,比丘們!在這裡輾轉吞食,存在吞食弱者。
  比丘們!如果在某時或其他時候,經過長時間後愚者來到人的狀態,[他出生到]那些卑賤家:旃陀羅家,或獵人家,或竹匠家,或車匠家,或清垃圾家,再生到像那樣的家中:貧窮、少食物飲料、生活困難,在那裡,糧食、衣物被困難地得到;他是醜陋的、醜惡的、矮小的、滿身疾病的:瞎一眼或手彎曲畸形、跛腳、癱瘓,非食物、飲料、衣物、交通工具、花環、香料、塗油、臥床、房舍、燈燭之獲得者,他以身行惡行,以語行惡行,以意行惡行後,以身體的崩解,死後往生到苦界、惡趣、下界、地獄。
  比丘們!猶如賭徒僅以第一個厄運的骰子就失去兒子、妻子,也失去自己全部的財產,更進一步[自己]會遭受束縛,比丘們!凡賭徒僅以第一個厄運的骰子就失去兒子、妻子,也失去自己全部的財產,更進一步[自己]會遭受束縛者,那厄運骰子事小,而凡愚者以身行惡行,以語行惡行,以意行惡行後,以身體的崩解,死後往生到苦界、惡趣、下界、地獄者,這是更大的厄運骰子。比丘們!這是完全完成的愚者階位。
  比丘們!有這三種賢智者的賢智者的特相、賢智者的相、賢智者的事證,哪三種呢?比丘們!這裡,賢智者是善思惟的思惟者、善言說的言說者、善行為的行為者。比丘們!如果賢智者不是善思惟的思惟者、善言說的言說者、善行為的行為者,賢智者怎麼會知道:『這位尊者是賢智者、善人。』比丘們!但,因為賢智者是善思惟的思惟者、善言說的言說者、善行為的行為者,因此,賢智者知道:『這位尊者是賢智者、善人。』比丘們!賢智者在當生中感受這三種樂與喜悅:
  比丘們!如果賢智者坐在集會所,或坐在街道,或坐在十字路,在那裡,人們討論相關與有關的談論,比丘們!如果賢智者是離殺生者、離未給予而取者、離邪淫者、離妄語者、離榖酒、果酒、酒放逸處者,比丘們!在那裡,賢智者這麼想:『凡人們討論相關與有關的談論者,那些法存在於我之中,在那些法中我被看見。』比丘們!這是賢智者在當生中感受的第一個樂與喜悅法。
  再者,比丘們!賢智者看見國王捕捉盜賊、罪犯後,會處以種種刑罰:會以鞭打、以棒打、以手杖打,會切斷手、腳、手與腳、耳、鼻、耳與鼻,會處以酸粥鍋刑、貝禿刑、羅侯口刑、火鬘刑、燭手刑、驅行刑、樹皮衣刑、羚羊刑、鉤肉刑、錢刑、鹼浴刑、扭轉門閂刑、稻草足踏台刑,淋熱油,令狗咬,活著令刺入,以刀劍砍頭,比丘們!在那裡,賢智者這麼想:『因為像這樣的惡業,國王捕捉盜賊、罪犯後,會以鞭打、以棒打、以手杖打,會切斷手、腳、手與腳、耳、鼻、耳與鼻,會處以酸粥鍋刑、貝禿刑、羅侯口刑、火鬘刑、燭手刑、驅行刑、樹皮衣刑、羚羊刑、鉤肉刑、錢刑、鹼浴刑、扭轉門閂刑、稻草足踏台刑,淋熱油,令狗咬,活著令刺入,以刀劍砍頭,那些法不存在於我之中,在那些法中我沒被看見。』比丘們!這是賢智者在當生中感受的第二個樂與喜悅法。
  再者,比丘們!當賢智者坐上椅子,或上床,或躺在地上時,從前以身善行、語善行、意善行所作的善行為,那時覆蓋、籠罩、包圍他,比丘們!猶如在傍晚時大山頂的影子覆蓋、籠罩、包圍大地。同樣的,比丘們!當賢智者坐上椅子,或上床,或躺在地上時,從前以身善行、語善行、意善行所作的善行為,那時覆蓋、籠罩、包圍他。比丘們!在那裡,賢智者這麼想:『我沒做惡的,我沒做兇暴的,我沒做罪過,我做好的,我做善的,我做恐怖的救護,先生!那些沒做惡的、沒做兇暴的、沒做罪過、做好的、做善的、做恐怖的救護者的趣處,死後我將走到那趣處。』他不悲傷、不疲累、不悲泣、不搥胸號哭,不來到迷亂,比丘們!這是賢智者在當生中感受的第三個樂與喜悅法。
  比丘們!賢智者以身行善行,以語行善行,以意行善行後,以身體的崩解,死後往生到善趣、天界。當正確地說時,能說:『一向的愉快,一向的可愛,一向的合意。』者,那是天界,當正確地說時,能說:『一向的愉快,一向的可愛,一向的合意。』比丘們!不容易有天界多麼樂那樣的譬喻。」
  當這麼說時,某位比丘對世尊這麼說:
  「但,大德!能作譬喻嗎?」
  「比丘!能。」世尊說。
  「比丘們!猶如轉輪王具備七寶與四種成就,從此因緣而感受樂與喜悅,哪七個呢?比丘們!這裡,當剎帝利灌頂王在那十五布薩日洗頭,到布薩的最高樓上時,天之輪寶出現,具有一千個輻條,有輪框,有輪軸圓心,全部完整的相貌。看見後,剎帝利灌頂王這樣想:『聽說:「凡剎帝利灌頂王在那十五布薩日洗頭,到布薩的最高樓上時,天之輪寶出現,具有一千個輻條,有輪框,有輪軸圓心,全部完整的相貌者,他是轉輪王。」我應該是轉輪王吧。』
  比丘們!那時,剎帝利灌頂王左手拿起水罐,以右手灑向輪寶:『令輪寶轉起!令輪寶征服!』比丘們!那時,輪寶轉向東方,轉輪王與四種軍一起隨之在後。比丘們!凡輪寶所停之處,在那裡,轉輪王與四種軍到達駐紮。比丘們!凡東方的對手國王,那些國王來見轉輪王後,這麼說:『大王!請你來!大王!歡迎你!大王!我們屬於你,大王!請教誡。』轉輪王這麼說:『不應該殺生,不應該未給予而取,不應該行邪淫,不應該說虛妄,不應該飲酒,你們應該如過去食用而食。』比丘們!凡東方的對手國王,他們追隨轉輪王。比丘們!那時,輪寶進入東邊的海再出來後,轉向南方……(中略)進入南邊的海再出來後,轉向西方……進入西邊的海再出來後,轉向北方,轉輪王與四種軍一起隨之在後。比丘們!凡輪寶所停之處,在那裡,轉輪王與四種軍到達駐紮。比丘們!凡北方的對手國王,那些國王來見轉輪王後,這麼說:『大王!請你來!大王!歡迎你!大王!我們屬於你,大王!請教誡。』轉輪王這麼說:『不應該殺生,不應該未給予而取,不應該行邪淫,不應該說虛妄,不應該飲酒,你們應該如過去食用而食。』比丘們!凡北方的對手國王,他們追隨轉輪王。比丘們!那時,輪寶征服大海周邊土地後,回到那王都,如輪軸住立在轉輪王的內宮門上,裝飾轉輪王的內宮門。比丘們!這樣,隨轉輪王的輪寶出現。
  再者,比丘們!轉輪王的象寶出現,全白,有七立足處,有神通,行於空中,象王名叫布薩。看見牠後,轉輪王心中明白:『先生!確實是善的象騎,如果獲得調御的話。』比丘們!那時,那象寶猶如被長時間善遍調御的賢駿象那樣達到調御。比丘們!從前,轉輪王測試這象寶,在午前時騎上後,訪問大海周邊土地,然後回那王都用早餐。比丘們!這樣,轉輪王的象寶出現。
  再者,比丘們!轉輪王的馬寶出現,全白,黑色頭,如文闍草的毛,有神通,行於空中,馬王名叫雷雲。看見牠後,轉輪王心中明白:『先生!確實是善的馬騎,如果獲得調御的話。』比丘們!那時,那馬寶猶如被長時間善遍調御的賢駿馬那樣達到調御。比丘們!從前,轉輪王測試這馬寶,在午前時騎上後,訪問大海周邊土地,然後回那王都用早餐。比丘們!這樣,轉輪王的馬寶出現。
  再者,比丘們!轉輪王的珠寶出現,那珠寶是美麗的、出色的、八個切割面的、作工細緻的琉璃,比丘們!那珠寶光明遍滿全部一由旬。比丘們!從前,轉輪王測試這珠寶,他武裝四種軍,使寶珠登上旗頂,在黑暗的夜晚出發,比丘們!凡全部村落[的居民]因其光明而從事工作,以為是『白天』。比丘們!這樣,轉輪王的珠寶出現。
  再者,比丘們!轉輪王的女寶出現,是漂亮的、美麗的、端正的、具備最美的容色,不過高、不過矮,不過瘦、不過胖,不過黑、不過白,已超過人的美貌而未達天的美貌。比丘們!那女寶有這樣的身觸:猶如綿絮或木棉絮。比丘們!那女寶的肢體在熱天實是冷的,{肢體}在冷天時是熱的。比丘們!從那女寶的身體散發出檀香味,從嘴巴散發出青蓮花香味。比丘們!那女寶比轉輪王早起、晚睡,是順從者、行合意者、說喜歡聽的話者。比丘們!那女寶不以意違犯轉輪王,何來以身?比丘們!這樣,轉輪王的女寶出現。
  再者,比丘們!轉輪王的屋主寶出現,他業報所生的天眼出現,看見有主人、無主人的伏藏,他去見轉輪王後,這麼說:『陛下!請你不用操心,我將為你作財物應作的事。』比丘們!從前,轉輪王測試這屋主寶,登上船後,進入恒河河流中間後,對屋主寶這麼說:『屋主!我需要金條與黃金。』『那樣的話,大王!請將船靠一邊河岸。』『屋主!就在這裡我需要金條與黃金。』比丘們!那時,屋主寶以兩手伸入水中後,抬起滿壺的金條與黃金,然後對轉輪王這麼說:『大王!這樣夠嗎?大王!這樣做夠嗎?大王!這樣的供養夠嗎?』轉輪王這麼說:『屋主!這樣足夠了,屋主!這樣做足夠了,屋主!這樣的供養夠了。』比丘們!這樣,轉輪王的屋主寶出現。
  再者,比丘們!轉輪王的主兵臣寶出現,他是賢智者、聰明者、有智慧者,能夠使轉輪王接近應該接近的、不接近不應該接近的、建立應該建立的。他去見轉輪王後,這麼說:『陛下!請你不用操心,我將訓誡。』比丘們!這樣,轉輪王的主兵臣寶出現。
  比丘們!轉輪王具備這七寶。
  哪四種成就呢?比丘們!這裡,轉輪王是英俊的、好看的、端正的、具備最美的容色,超過其它人。比丘們!這是轉輪王具備的第一種成就。
  再者,比丘們!這裡,轉輪王是長壽的、久住的,超過其它人。比丘們!這是轉輪王具備的第二種成就。
  再者,比丘們!這裡,轉輪王是少病者、少病惱者,具備好的消化力,不過寒、不過熱,超過其它人。比丘們!這是轉輪王具備的第三種成就。
  再者,比丘們!這裡,轉輪王對婆羅門與屋主來說是可愛的、合意的,比丘們!猶如父親對兒子來說是可愛的、合意的。同樣的,比丘們!轉輪王對婆羅門與屋主來說是可愛的、合意的。比丘們!婆羅門與屋主對轉輪王來說也是可愛的、合意的,比丘們!猶如兒子對父親來說也是可愛的、合意的。同樣的,比丘們!婆羅門與屋主對轉輪王來說也是可愛的、合意的。比丘們!從前,轉輪王與四種軍出發到遊樂園,比丘們!那時,婆羅門與屋主去見轉輪王後,這麼說:『陛下!慢慢地過去,讓我們看你更久些。』比丘們!轉輪王召喚御車手:『御車手!慢慢地過去,讓我看婆羅門與屋主更久些。』比丘們!這是轉輪王具備的第四種成就。
  比丘們!這四種是轉輪王具備的成就。
  比丘們!你們怎麼想:是否轉輪王具備這七寶與這四種成就,從此因緣而感受樂與喜悅呢?」
  「大德!如果轉輪王具備一寶,從此因緣而能感受樂與喜悅,更不用說七寶與四種成就。」
  那時,世尊拿起拳頭大小的石頭後,召喚比丘們:
  「比丘們!你們怎麼想:被我拿起拳頭大小的石頭與雪山比,哪個較大?」
  「大德!被世尊拿起拳頭大小的石頭少量,與雪山比較後,不能計算,連零頭都不及,不能比較。」
  「同樣的,比丘們!轉輪王具備七寶與四種成就,從此因緣而感受樂與喜悅,與天的樂比較後,不能計算,連零頭都不及,不能比較。
  比丘們!如果在某時或其他時候,經過長時間後,賢智者來到人的狀態,[他出生到]那些高貴家:大財富的剎帝利家,或大財富的婆羅門家,或大財富的屋主家,再生到像那樣的家中:富有、大富、大財富、多金銀、多財產資具、多財穀;他是英俊的、好看的、端正的、具備最美的容色;食物、飲料、衣物、交通工具、花環、香料、塗油、臥床、房舍、燈燭之獲得者,他以身行善行,以語行善行,以意行善行後,以身體的崩解,死後往生到善趣、天界。
  比丘們!猶如賭徒擲出第一個幸運的骰子而能得到大財富的聚集,比丘們!凡賭徒擲出第一個幸運的骰子而能得到大財富的聚集者,那幸運骰子事小,而凡賢智者以身行善行,以語行善行,以意行善行後,以身體的崩解,死後往生到善趣、天界者,這是更大的幸運骰子。比丘們!這是完全完成的賢智者階位。」
  這就是世尊所說,悅意的那些比丘歡喜世尊所說。
  愚者與賢智者經第九終了。
MN.129/(9) Bālapaṇḍitasuttaṃ
   246. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. Katamāni tīṇi? Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca. No cetaṃ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca kena naṃ paṇḍitā jāneyyuṃ– ‘bālo ayaṃ bhavaṃ asappuriso’ti? Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṃ paṇḍitā jānanti– ‘bālo ayaṃ bhavaṃ asappuriso’ti. Sa kho so, bhikkhave, bālo tividhaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti. Sace, bhikkhave, bālo sabhāyaṃ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti. Sace, bhikkhave, bālo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti, tatra, bhikkhave, bālassa evaṃ hoti ‘yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti, saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Idaṃ, bhikkhave, bālo paṭhamaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.
   247. “Puna caparaṃ, bhikkhave, bālo passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente– kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante. Tatra, bhikkhave, bālassa evaṃ hoti– ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti– kasāhipi tāḷenti …pe… asināpi sīsaṃ chindanti; saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmi. Maṃ cepi rājāno jāneyyuṃ, mampi rājāno gahetvā vividhā kammakāraṇā kāreyyuṃ– kasāhipi tāḷeyyuṃ …pe… jīvantampi sūle uttāseyyuṃ, asināpi sīsaṃ chindeyyun’ti. Idampi, bhikkhave, bālo dutiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.
   248. “Puna caparaṃ, bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Seyyathāpi, bhikkhave, mahataṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyā olambanti ajjholambanti abhippalambanti; evameva kho, bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Tatra, bhikkhave, bālassa evaṃ hoti– ‘akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ; kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisaṃ. Yāvatā, bho, akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Idampi, bhikkhave, bālo tatiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.
   “Sa kho so, bhikkhave, bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya– ‘ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpan’ti, nirayameva taṃ sammā vadamāno vadeyya– ‘ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpan’ti. Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva dukkhā nirayā”ti.
   249. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “sakkā pana, bhante, upamaṃ kātun”ti? “Sakkā bhikkhū”ti bhagavā avoca. Seyyathāpi, bhikkhu, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ– ‘ayaṃ kho, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Tamenaṃ rājā evaṃ vadeyya– ‘gacchatha, bho, imaṃ purisaṃ pubbaṇhasamayaṃ sattisatena hanathā’ti Tamenaṃ pubbaṇhasamayaṃ sattisatena haneyyuṃ. Atha rājā majjhanhikasamayaṃ evaṃ vadeyya– ‘ambho, kathaṃ so puriso’ti? “‘Tatheva, deva, jīvatī’ti. Tamenaṃ rājā evaṃ vadeyya– ‘gacchatha, bho, taṃ purisaṃ majjhanhikasamayaṃ sattisatena hanathā’ti. Tamenaṃ majjhanhikasamayaṃ sattisatena haneyyuṃ. Atha rājā sāyanhasamayaṃ evaṃ vadeyya– ‘ambho, kathaṃ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṃ rājā evaṃ vadeyya– ‘gacchatha, bho, taṃ purisaṃ sāyanhasamayaṃ sattisatena hanathā’ti. Tamenaṃ sāyanhasamayaṃ sattisatena haneyyuṃ. Taṃ kiṃ maññatha bhikkhave, api nu so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti? “Ekissāpi, bhante, sattiyā haññamāno so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha, ko pana vādo tīhi sattisatehī”ti?
   250. Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi– “taṃ kiṃ maññatha, bhikkhave, katamo nu kho mahantataro– yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā”ti? “Appamattako ayaṃ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti”. “Evameva kho, bhikkhave, yaṃ so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti taṃ nirayakassa dukkhassa upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti”.
   “Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti– tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kuṭhārīhi tacchanti. So tattha dukkhā tibbā …pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti. So tattha dukkhā tibbā …pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi So tattha dukkhā tibbā …pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo–
   “Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;
   Ayopākārapariyanto, ayasā paṭikujjito.
   “Tassa ayomayā bhūmi, jalitā tejasā yutā;
   Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā”.
   “Anekapariyāyenapi kho ahaṃ, bhikkhave, nirayakathaṃ katheyyaṃ; yāvañcidaṃ, bhikkhave, na sukarā akkhānena pāpuṇituṃ yāva dukkhā nirayā.
   251. “Santi, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā. Te allānipi tiṇāni sukkhānipi tiṇāni dantullehakaṃ khādanti. Katame ca, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā? Hatthī assā goṇā gadrabhā ajā migā, ye vā panaññepi keci tiracchānagatā pāṇā tiṇabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā tiṇabhakkhā.
   “Santi, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā. Te dūratova gūthagandhaṃ ghāyitvā dhāvanti– ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. Seyyathāpi nāma brāhmaṇā āhutigandhena dhāvanti– ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti; evameva kho, bhikkhave, santi tiracchānagatā pāṇā gūthabhakkhā, te dūratova gūthagandhaṃ ghāyitvā dhāvanti– ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. Katame ca, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā? Kukkuṭā sūkarā soṇā siṅgālā, ye vā panaññepi keci tiracchānagatā pāṇā gūthabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā gūthabhakkhā.
   “Santi, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti? Kīṭā puḷavā gaṇḍuppādā, ye vā panaññepi keci tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. Sa kho so, bhikkhave, bālo idha pubbe rasādo, idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.
   “Santi, bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti? Macchā kacchapā susumārā, ye vā panaññepi keci tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti.
   “Santi bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti? Ye te, bhikkhave, sattā pūtimacche vā jāyanti pūtimacche vā jīyanti pūtimacche vā mīyanti pūtikuṇape vā …pe… pūtikummāse vā… candanikāya vā… oligalle vā jāyanti, (ye vā panaññepi keci tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.) Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.
   “Anekapariyāyenapi kho ahaṃ, bhikkhave, tiracchānayonikathaṃ katheyyaṃ; yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva dukkhā tiracchānayoni.
   252. “Seyyathāpi, bhikkhave, puriso ekacchiggalaṃ yugaṃ mahāsamudde pakkhipeyya. Tamenaṃ puratthimo vāto pacchimena saṃhareyya, pacchimo vāto puratthimena saṃhareyya, uttaro vāto dakkhiṇena saṃhareyya, dakkhiṇo vāto uttarena saṃhareyya. Tatrāssa kāṇo kacchapo, so vassasatassa vassasatassa accayena sakiṃ ummujjeyya. Taṃ kiṃ maññatha, bhikkhave, api nu so kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyyā”ti? (“no hetaṃ, bhante”.) “Yadi pana, bhante, kadāci karahaci dīghassa addhuno accayenā”ti. “Khippataraṃ kho so, bhikkhave, kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyya, ato dullabhatarāhaṃ, bhikkhave, manussattaṃ vadāmi sakiṃ vinipātagatena bālena. Taṃ kissa hetu? Na hettha, bhikkhave, atthi dhammacariyā samacariyā kusalakiriyā puññakiriyā. Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā”.
   “Sa kho so, bhikkhave, bālo sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni nīcakulāni– caṇḍālakulaṃ vā nesādakulaṃ vā venakulaṃ vā rathakārakulaṃ vā pukkusakulaṃ vā. Tathārūpe kule paccājāyati dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khujjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati vācāya duccaritaṃ carati manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
   “Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṃ sāpateyyampi jīyetha, uttaripi adhibandhaṃ nigaccheyya. Appamattako so, bhikkhave, kaliggaho yaṃ so akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṃ sāpateyyampi jīyetha, uttaripi adhibandhaṃ nigaccheyya. Atha kho ayameva tato mahantataro kaliggaho yaṃ so bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayaṃ, bhikkhave, kevalā paripūrā bālabhūmī”ti.
   253. “Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Katamāni tīṇi? Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca. No cetaṃ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṃ paṇḍitā jāneyyuṃ– ‘paṇḍito ayaṃ bhavaṃ sappuriso’ti? Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṃ paṇḍitā jānanti– ‘paṇḍito ayaṃ bhavaṃ sappuriso’ti. Sa kho so, bhikkhave, paṇḍito tividhaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti. Sace, bhikkhave, paṇḍito sabhāyaṃ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti Sace, bhikkhave, paṇḍito pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti; tatra, bhikkhave, paṇḍitassa evaṃ hoti– ‘yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti; saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Idaṃ, bhikkhave, paṇḍito paṭhamaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.
   254. “Puna caparaṃ, bhikkhave, paṇḍito passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente– kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte balisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante. Tatra, bhikkhave, paṇḍitassa evaṃ hoti – ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, balisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti, na te dhammā mayi saṃvijjanti, ahañca na tesu dhammesu sandissāmī’ti. Idampi, bhikkhave, paṇḍito dutiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.
   255. “Puna caparaṃ, bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti …pe… seyyathāpi, bhikkhave, mahataṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyā olambanti ajjholambanti abhippalambanti; evameva kho, bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Tatra, bhikkhave, paṇḍitassa evaṃ hoti ‘akataṃ vata me pāpaṃ, akataṃ luddaṃ, akataṃ kibbisaṃ; kataṃ kalyāṇaṃ, kataṃ kusalaṃ, kataṃ bhīruttāṇaṃ. Yāvatā, bho, akatapāpānaṃ akataluddānaṃ akatakibbisānaṃ katakalyāṇānaṃ katakusalānaṃ katabhīruttāṇānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Idampi, bhikkhave, paṇḍito tatiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.
   “Sa kho so, bhikkhave, paṇḍito kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya– ‘ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpan’ti, saggameva taṃ sammā vadamāno vadeyya– ‘ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpan’ti. Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva sukhā saggā”ti.
   256. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “sakkā pana, bhante, upamaṃ kātun”ti? “Sakkā bhikkhū”ti bhagavā avoca. “Seyyathāpi, bhikkhave, rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti. Katamehi sattahi? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ. Taṃ disvāna rañño khattiyassa muddhāvasittassa evaṃ hoti – ‘sutaṃ kho pana metaṃ yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti rājā cakkavattīti. Assaṃ nu kho ahaṃ rājā cakkavattī’”ti?
   “Atha kho, bhikkhave, rājā khattiyo muddhāvasitto vāmena hatthena bhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkirati– ‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratanan’ti. Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ disaṃ pavattati. Anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāti tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya. Ye kho pana, bhikkhave puratthimāya disāya paṭirājāno te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu– ‘ehi kho, mahārāja! Svāgataṃ te, mahārāja! Sakaṃ te, mahārāja! Anusāsa, mahārājā’ti Rājā cakkavattī evamāha– ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti.
   257. “Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā dakkhiṇaṃ disaṃ pavattati …pe… dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā pacchimaṃ disaṃ pavattati… pacchimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā uttaraṃ disaṃ pavattati anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāti tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya.
   “Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu– ‘ehi kho, mahārāja! Svāgataṃ te, mahārāja! Sakaṃ te, mahārāja! Anusāsa, mahārājā’ti. Rājā cakkavattī evamāha– ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ; yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti.
   “Atha kho taṃ, bhikkhave, cakkaratanaṃ samuddapariyantaṃ pathaviṃ abhivijinitvā tameva rājadhāniṃ paccāgantvā rañño cakkavattissa antepuradvāre akkhāhataṃ maññe tiṭṭhati rañño cakkavattissa antepuradvāraṃ upasobhayamānaṃ. Rañño, bhikkhave, cakkavattissa evarūpaṃ cakkaratanaṃ pātubhavati.
   258. “Puna caparaṃ, bhikkhave, rañño cakkavattissa hatthiratanaṃ pātubhavati– sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā. Taṃ disvāna rañño cakkavattissa cittaṃ pasīdati– ‘bhaddakaṃ vata, bho, hatthiyānaṃ, sace damathaṃ upeyyā’ti. Atha kho taṃ, bhikkhave, hatthiratanaṃ seyyathāpi nāma bhaddo hatthājānīyo dīgharattaṃ suparidanto evameva damathaṃ upeti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva hatthiratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṃ hatthiratanaṃ pātubhavati.
   “Puna caparaṃ, bhikkhave, rañño cakkavattissa assaratanaṃ pātubhavati– sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā. Taṃ disvāna rañño cakkavattissa cittaṃ pasīdati– ‘bhaddakaṃ vata, bho, assayānaṃ, sace damathaṃ upeyyā’ti. Atha kho taṃ, bhikkhave, assaratanaṃ seyyathāpi nāma bhaddo assājānīyo dīgharattaṃ suparidanto evameva damathaṃ upeti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva assaratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṃ assaratanaṃ pātubhavati.
   “Puna caparaṃ, bhikkhave, rañño cakkavattissa maṇiratanaṃ pātubhavati. So hoti maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato Tassa kho pana, bhikkhave, maṇiratanassa ābhā samantā yojanaṃ phuṭā hoti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva maṇiratanaṃ vīmaṃsamāno caturaṅginiṃ senaṃ sannayhitvā maṇiṃ dhajaggaṃ āropetvā rattandhakāratimisāya pāyāsi. Ye kho pana, bhikkhave, samantā gāmā ahesuṃ te tenobhāsena kammante payojesuṃ ‘divā’ti maññamānā. Rañño, bhikkhave, cakkavattissa evarūpaṃ maṇiratanaṃ pātubhavati.
   “Puna caparaṃ, bhikkhave, rañño cakkavattissa itthiratanaṃ pātubhavati. Sā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā, atikkantā mānusaṃ vaṇṇaṃ, appattā dibbaṃ vaṇṇaṃ. Tassa kho pana, bhikkhave, itthiratanassa evarūpo kāyasamphasso hoti seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. Tassa kho pana, bhikkhave, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni gattāni honti. Tassa kho pana, bhikkhave, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho vāyati. Taṃ kho pana, bhikkhave, itthiratanaṃ rañño cakkavattissa pubbuṭṭhāyinī hoti pacchānipātinī kiṃkārapaṭissāvinī manāpacārinī piyavādinī. Taṃ kho pana, bhikkhave, itthiratanaṃ rājānaṃ cakkavattiṃ manasāpi no aticarati, kuto pana kāyena? Rañño, bhikkhave, cakkavattissa evarūpaṃ itthiratanaṃ pātubhavati.
   “Puna caparaṃ, bhikkhave, rañño cakkavattissa gahapatiratanaṃ pātubhavati. Tassa kammavipākajaṃ dibbacakkhu pātubhavati, yena nidhiṃ passati sassāmikampi assāmikampi. So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha– ‘appossukko tvaṃ, deva, hohi. Ahaṃ te dhanena dhanakaraṇīyaṃ karissāmī’ti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva gahapatiratanaṃ vīmaṃsamāno nāvaṃ abhiruhitvā majjhe gaṅgāya nadiyā sotaṃ ogāhitvā gahapatiratanaṃ etadavoca– ‘attho me, gahapati, hiraññasuvaṇṇenā’ti. ‘Tena hi, mahārāja, ekaṃ tīraṃ nāvā upetū’ti. ‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti. Atha kho taṃ, bhikkhave, gahapatiratanaṃ ubhohi hatthehi udake omasitvā pūraṃ hiraññasuvaṇṇassa kumbhiṃ uddharitvā rājānaṃ cakkavattiṃ etadavoca– ‘alamettāvatā, mahārāja! Katamettāvatā, mahārāja! Pūjitamettāvatā, mahārājā’ti. Rājā cakkavattī evamāha– ‘alamettāvatā, gahapati! Katamettāvatā, gahapati! Pūjitamettāvatā, gahapatī’ti Rañño, bhikkhave, cakkavattissa evarūpaṃ gahapatiratanaṃ pātubhavati.
   “Puna caparaṃ, bhikkhave, rañño cakkavattissa pariṇāyakaratanaṃ pātubhavati– paṇḍito byatto medhāvī paṭibalo rājānaṃ cakkavattiṃ upayāpetabbaṃ upayāpetuṃ apayāpetabbaṃ apayāpetuṃ ṭhapetabbaṃ ṭhapetuṃ. So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha– ‘appossukko tvaṃ deva, hohi. Ahamanusāsissāmī’ti. Rañño, bhikkhave, cakkavattissa evarūpaṃ pariṇāyakaratanaṃ pātubhavati. Rājā, bhikkhave, cakkavattī imehi sattahi ratanehi samannāgato hoti.
   259. “Katamāhi catūhi iddhīhi? Idha, bhikkhave, rājā cakkavattī abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya paṭhamāya iddhiyā samannāgato hoti.
   “Puna caparaṃ, bhikkhave, rājā cakkavattī dīghāyuko hoti ciraṭṭhitiko ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya dutiyāya iddhiyā samannāgato hoti.
   “Puna caparaṃ, bhikkhave, rājā cakkavattī appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya tatiyāya iddhiyā samannāgato hoti.
   “Puna caparaṃ, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo. Seyyathāpi, bhikkhave, pitā puttānaṃ piyo hoti manāpo, evameva kho, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo. Raññopi, bhikkhave, cakkavattissa brāhmaṇagahapatikā piyā honti manāpā. Seyyathāpi, bhikkhave, pitu puttā piyā honti manāpā, evameva kho, bhikkhave, raññopi cakkavattissa brāhmaṇagahapatikā piyā honti manāpā.
   “Bhūtapubbaṃ bhikkhave, rājā cakkavattī caturaṅginiyā senāya uyyānabhūmiṃ niyyāsi. Atha kho, bhikkhave, brāhmaṇagahapatikā rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu– ‘ataramāno, deva, yāhi yathā taṃ mayaṃ cirataraṃ passeyyāmā’ti. Rājāpi, bhikkhave, cakkavattī sārathiṃ āmantesi– ‘ataramāno sārathi, pesehi yathā maṃ brāhmaṇagahapatikā cirataraṃ passeyyun’ti. Rājā, bhikkhave, cakkavattī imāya catutthāya iddhiyā samannāgato hoti. Rājā, bhikkhave, cakkavattī imāhi catūhi iddhīhi samannāgato hoti.
   “Taṃ kiṃ maññatha, bhikkhave, api nu kho rājā cakkavattī imehi sattahi ratanehi samannāgato imāhi catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyethā”ti? “Ekamekenapi, bhante, ratanena samannāgato rājā cakkavattī tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyetha, ko pana vādo sattahi ratanehi catūhi ca iddhīhī”ti?
   260. Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi– “taṃ kiṃ maññatha, bhikkhave, katamo nu kho mahantataro– yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito yo ca himavā pabbatarājā”ti? “Appamattako ayaṃ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito; himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upetī”ti. “Evameva kho, bhikkhave, yaṃ rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti taṃ dibbassa sukhassa upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upeti”.
   “Sa kho so, bhikkhave, paṇḍito sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni uccākulāni– khattiyamahāsālakulaṃ vā brāhmaṇamahāsālakulaṃ vā gahapatimahāsālakulaṃ vā tathārūpe kule paccājāyati aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya; appamattako so, bhikkhave, kaṭaggaho yaṃ so akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya. Atha kho ayameva tato mahantataro kaṭaggaho yaṃ so paṇḍito kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ, bhikkhave, kevalā paripūrā paṇḍitabhūmī”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Bālapaṇḍitasuttaṃ niṭṭhitaṃ navamaṃ.
漢巴經文比對(莊春江作):
  「愚癡標(MA.199)」,南傳作「愚者的特徵」(bālalakkhaṇāni),智髻比丘長老英譯為「愚者的特徵」(characteristics of a fool)。按:《破斥猶豫》以「以這些特徵被知道(etehi lakkhiyati ñāyatīti):這位是愚者」解說。
  「愚癡像(MA.199)」,南傳作「愚者的相」(bālanimittāni),智髻比丘長老英譯為「愚者的形跡」(signs of a fool)。按:《破斥猶豫》以「那些就是認出的理由(sañjānanakāraṇānīti)」解說。
  「思惡思(MA.199)」,南傳作「惡思惟的思惟者」(duccintitacintī),智髻比丘長老英譯為「想壞的心思者」(who thinks bad thoughts)。按:《破斥猶豫》說,當思惟時,因貪婪、惡意、邪惡的看見而就為思惟惡思惟(cintayanto abhijjhābyāpādamicchādassanavasena duccintitameva cinteti)。
  「食味(MA.199)」,南傳作「好吃的東西」(rasādo,另譯為「食味」),智髻比丘長老英譯為「歡喜於口味」(delighted in tastes)。按:《破斥猶豫》以「以貪求的食味為所受用的食味」(rasagedhena paribhuttaraso)解說。
  「始取如是行(MA.199)」,南傳作「僅以第一個厄運的骰子就……」(paṭhameneva kaliggahena),智髻比丘長老英譯為「就在第一次不幸的丟擲」(at the very first unlucky throw)。按:《破斥猶豫》以「輸;敗北」解說「厄運的骰子」(Kaliggahenāti parājayena)。
  「非善人」(asappurisoti,另譯為「非善士;不正之士」),智髻比丘長老英譯為「不真實的人」(an untrue man)。
  「愚者的事證」(bālāpadānāni),智髻比丘長老英譯為「愚者的特質」(attributes of a fool)。按:《破斥猶豫》以「愚者的阿波陀那」(Bālassa apadānānīti)」解說。其中,「阿波陀那」(apadānāni),原意為「譬喻;傳說;偉人傳」,為北傳十二分較之一,長阿含經譯為「證喻經」,即舉例證明的意義,今準此譯為「事證」。