經號:   
   (SN.42.13 更新)
相應部42相應13經/玻得里亞經(聚落主相應/處篇/如來記說)(莊春江譯)
  有一次世尊住在拘利國名叫北方的拘利族人城鎮。
  那時,村長玻得里亞去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,村長玻得里亞對世尊這麼說:
  「大德!這被我聽聞:『沙門喬達摩知道幻術。』大德!凡那些這麼說:『沙門喬達摩知道幻術。』者,大德!那些是否為世尊的所說之說,而且不以不實而毀謗世尊,他們法、隨法地解說了,而任何如法的種種說不來到應該被呵責處嗎?大德!因為我們不想誹謗世尊。」
  「村長!凡那些這麼說:『沙門喬達摩知道幻術。』者,是我的所說之說,而且不以不實而毀謗我,他們法、隨法地解說了,而任何如法的種種說不來到應該被呵責處。」
  「先生!我們確實不相信那些沙門、婆羅門的傳說:『沙門喬達摩知道幻術。』是真實的,先生!沙門喬達摩確實是幻術者。」
  「村長!凡這麼說:『我知道幻術。』者,他[也都]這麼說:『我是幻術者。』嗎?」
  「就是這樣,世尊!就是這樣,善逝!」
  「那樣的話,村長!就這情況我要反問你,就依你認為妥當的來回答。村長!你怎麼想:你知道拘利國的髮髻下垂雇員嗎?」
  「大德!我知道拘利國的髮髻下垂雇員。」
  「村長!你怎麼想:拘利國的髮髻下垂雇員們有什麼需要[作的]呢?」
  「大德!他們要為拘利國遮止盜賊,要為拘利國傳遞訊息,大德!拘利國的髮髻下垂雇員們有這個需要[作的]。」
  「村長!你怎麼想:你知道拘利國的髮髻下垂雇員們是持戒者或破戒者呢?」
  「大德!我知道拘利國的髮髻下垂雇員們是破戒者、惡法者,凡世間中的破戒者、惡法者,拘利國的髮髻下垂雇員們是其中之一。」
  「村長!如果這麼說:『村長玻得里亞知道破戒、惡法的拘利國的髮髻下垂雇員們,則村長玻得里亞[也]是破戒者、惡法者。』當這樣說時,他會正確地說了嗎?」
  「不,大德!拘利國的髮髻下垂雇員們是一,我是另一;拘利國的髮髻下垂雇員們是一種法,我是另一種法。」
  「村長!你能得到:『村長玻得里亞知道破戒、惡法的拘利國的髮髻下垂雇員們,但村長玻得里亞不是破戒者、惡法者。』為何如來不能得到:『如來知道幻術,但如來不是幻術者。』呢?村長!我知道幻術、幻術的果報,我知道幻術者是如何的行者:以身體的崩解,死後往生到苦界惡趣下界、地獄。
  村長!我知道殺生、殺生的果報,我知道殺生者是如何的行者:以身體的崩解,死後往生到苦界、惡趣、下界、地獄;村長!我知道未給予而取、未給予而取的果報,我知道未給予而取者是如何的行者:以身體的崩解,死後往生到苦界、惡趣、下界、地獄;村長!我知道邪淫、邪淫的果報,我知道邪淫者是如何的行者:以身體的崩解,死後往生到苦界、惡趣、下界、地獄;村長!我知道妄語、妄語的果報,我知道妄語者是如何的行者:以身體的崩解,死後往生到苦界、惡趣、下界、地獄;村長!我知道離間語、離間語的果報,我知道離間語者是如何的行者:以身體的崩解,死後往生到苦界、惡趣、下界、地獄;村長!我知道粗惡語、粗惡語的果報,我知道粗惡語者是如何的行者:以身體的崩解,死後往生到苦界、惡趣、下界、地獄;村長!我知道雜穢語、雜穢語的果報,我知道雜穢語者是如何的行者:以身體的崩解,死後往生到苦界、惡趣、下界、地獄;村長!我知道貪婪、貪婪的果報,我知道貪婪者是如何的行者:以身體的崩解,死後往生到苦界、惡趣、下界、地獄;村長!我知道惡意、瞋怒的果報,我知道有瞋害心者是如何的行者:以身體的崩解,死後往生到苦界、惡趣、下界、地獄;村長!我知道邪見、邪見的果報,我知道邪見者是如何的行者:以身體的崩解,死後往生到苦界、惡趣、下界、地獄。
  村長!有一些沙門、婆羅門是這麼知、這麼見者:『凡任何殺生者,一切都在當生中感受憂與苦;凡任何未給予而取者,一切都在當生中感受憂與苦;凡任何行邪淫者,一切都在當生中感受憂與苦;凡任何說虛妄者,一切都在當生中感受憂與苦。』
  村長!這裡,看得見某人戴花環、戴耳環、善洗浴、相當芳香、髮與鬚整理過、與女子享愛欲如被當成國王般伺候,他們這麼說他:『喂!這位男子作了什麼而戴花環、戴耳環、善洗浴、相當芳香、髮與鬚整理過、與女子享愛欲如被當成國王般伺候呢?』他們這麼說他:『喂!這位男子壓制國王的怨敵後奪取其生命,國王悅意地給與他贈與,因為那樣之故,那位男子戴花環、戴耳環、善洗浴、相當芳香、髮與鬚整理過、與女子享愛欲如被當成國王般伺候。』
  村長!這裡,看得見某人被堅固的繩索牢牢地反綁手腕後,剃光頭,然後打著鼓,從街道到街道,從十字路口到十字路口,出南門,到城南去斬首,他們這麼說他:『喂!這位男子作了什麼而被堅固的繩索牢牢地反綁手腕後,剃光頭,然後打著鼓,從街道到街道,從十字路口到十字路口,出南門,到城南去斬首呢?』他們這麼說他:『喂!這位男子是國王的怨敵,他奪取女子或男子的生命,因為那樣之故,國王捕捉他後,令人對他作像這樣的刑罰。』
  村長!你怎麼想:你是否看見或聽到這樣嗎?」
  「大德!我確實看見、聽到,而且將來還會聽到。」
  「村長!在那裡,那些沙門、婆羅門是這麼知、這麼見者:『凡任何殺生者,一切都在當生中感受憂與苦。』他們說真實或虛妄呢?」
  「虛妄,大德!」
  「而那些說空虛、虛妄者是持戒者或破戒者呢?」
  「破戒者,大德!」
  「而那些破戒、惡法者是邪行者或正行者呢?」
  「邪行者,大德!」
  「而那些邪行者是邪見者或正見者呢?」
  「邪見者,大德!」
  「而那些邪見者適合信他們嗎?」
  「不,大德!」
  「又,村長!這裡,看得見某人戴花環、戴耳環、……(中略)與女子享愛欲如被當成國王般伺候,他們這麼說他:『喂!這位男子作了什麼而戴花環、戴耳環、……(中略)與女子享愛欲如被當成國王般伺候呢?』他們這麼說他:『喂!這位男子壓制國王的怨敵後奪取其寶物,國王悅意地給與他贈與,因為那樣之故,那位男子戴花環、戴耳環、……(中略)與女子享愛欲如被當成國王般伺候。』
  村長!這裡,看得見某人被堅固的繩索牢牢地反綁手腕後,……(中略)到城南去斬首,他們這麼說他:『喂!這位男子作了什麼而被堅固的繩索牢牢地反綁手腕後,……(中略)到城南去斬首呢?』他們這麼說他:『喂!這位男子從村落或林野未給予而取,被稱為偷盜的,因為那樣之故,國王捕捉他後,令人對他作像這樣的刑罰。』
  村長!你怎麼想:你是否看見或聽到這樣嗎?」
  「大德!我確實看見、聽到,而且將來還會聽到。」
  「村長!在那裡,那些沙門、婆羅門是這麼知、這麼見者:『凡任何未給予而取者,一切都在當生中感受憂與苦。』他們說真實或虛妄呢?」……(中略)
  「而那些邪見者適合信他們嗎?」
  「不,大德!」
  「又,村長!這裡,看得見某人戴花環、戴耳環、……(中略)與女子享愛欲如被當成國王般伺候,他們這麼說他:『喂!這位男子作了什麼而戴花環、戴耳環、……(中略)與女子享愛欲如被當成國王般伺候呢?』他們這麼說他:『喂!這位男子誘拐國王怨敵的妻子,國王悅意地給與他贈與,因為那樣之故,那位男子戴花環、戴耳環、……(中略)與女子享愛欲如被當成國王般伺候。』
  村長!這裡,看得見某人被堅固的繩索牢牢地反綁手腕後,……(中略)到城南去斬首,他們這麼說他:『喂!這位男子作了什麼而被堅固的繩索牢牢地反綁手腕後,……(中略)到城南去斬首呢?』他們這麼說他:『喂!這位男子誘拐良家的女子與少女,因為那樣之故,國王捕捉他後,令人對他作像這樣的刑罰。』
  村長!你怎麼想:你是否看見或聽到這樣嗎?」
  「大德!我確實看見、聽到,而且將來還會聽到。」
  「村長!在那裡,那些沙門、婆羅門是這麼知、這麼見者:『凡任何行邪淫者,一切都在當生中感受憂與苦。』他們說真實或虛妄呢?」……(中略)
  「而那些邪見者適合信他們嗎?」
  「不,大德!」
  「又,村長!這裡,看得見某人戴花環、戴耳環、善洗浴、相當芳香、髮與鬚整理過、與女子享愛欲如被當成國王般伺候,他們這麼說他:『喂!這位男子作了什麼而戴花環、戴耳環、善洗浴、相當芳香、髮與鬚整理過、與女子享愛欲如被當成國王般伺候呢?』他們這麼說他:『喂!這位男子以妄語使國王高興,國王悅意地給與他贈與,因為那樣之故,那位男子戴花環、戴耳環、善洗浴、相當芳香、髮與鬚整理過、與女子享愛欲如被當成國王般伺候。』
  村長!這裡,看得見某人被堅固的繩索牢牢地反綁手腕後,剃光頭,然後打著鼓,從街道到街道,從十字路口到十字路口,出南門,到城南去斬首,他們這麼說他:『喂!這位男子作了什麼而被堅固的繩索牢牢地反綁手腕後,剃光頭,然後打著鼓,從街道到街道,從十字路口到十字路口,出南門,到城南去斬首呢?』他們這麼說他:『喂!這位男子以妄語破壞屋主或屋主之子的利益,因為那樣之故,國王捕捉他後,令受雇者對他作像這樣的刑罰。』
  村長!你怎麼想:你是否看見或聽到這樣嗎?」
  「大德!我確實看見、聽到,而且將來還會聽到。」
  「村長!在那裡,那些沙門、婆羅門是這麼知、這麼見者:『凡任何妄語者,一切都在當生中感受憂與苦。』他們說真實或虛妄呢?」
  「虛妄,大德!」
  「而那些說空虛、虛妄者是持戒者或破戒者呢?」
  「破戒者,大德!」
  「而那些破戒、惡法者是邪行者或正行者呢?」
  「邪行者,大德!」
  「而那些邪行者是邪見者或正見者呢?」
  「邪見者,大德!」
  「而那些邪見者適合信他們嗎?」
  「不,大德!」
  「不可思議啊,大德!未曾有啊,大德!大德!我有招待所,那裡有臥床、坐具、水瓶、油燈,在那裡,凡沙門、婆羅門來住者,我都盡能力分享。大德!從前,有四位不同見、不同信念的大師來這住招待所,一位大師是這麼說、這麼見者:『無布施,無供養,無供物,無善作的、惡作的業之果與報,無此世,無他世,無母,無父,無化生眾生,在世間中無正行的、正行道的沙門、婆羅門以證智自作證後而宣說此世、他世。』一位大師是這麼說、這麼見者:『有布施,有供養,有供物,有善作的、惡作的業之果與報,有此世,有他世,有母,有父,有化生眾生,在世間中有正行的、正行道的沙門、婆羅門以證智自作證後而宣說此世、他世。』一位大師是這麼說、這麼見者:『作、使他作,切斷、使他切斷,折磨拷打、使他折磨拷打,悲傷、使他悲傷,疲累、使他疲累,悸動、使他悸動,殺生,未給予而取入侵人家、奪走掠奪物、攔路搶劫,誘拐人妻,說虛妄:無惡被作,如果以剃刀輪周邊使在這大地上的生類成為一肉聚、一肉堆,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的南岸,殺、屠殺,切斷、使他切斷,折磨拷打、使他折磨拷打,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的北岸,布施、使他布施,供養、使他供養,從此因緣而無福德,無福德的[後果]傳來;依布施,依調御,依抑制,依說真實,從此因緣而無福德,無福德的[後果]傳來。』一位大師是這麼說、這麼見者:『作、使他作,切斷、使他切斷,折磨拷打、使他折磨拷打,悲傷、使他悲傷,疲累、使他疲累,悸動、使他悸動,殺生,未給予而取、入侵人家、奪走掠奪物、攔路搶劫,誘拐人妻,說虛妄:惡被作,如果以剃刀輪周邊使在這大地上的生類成為一肉聚、一肉堆,從此因緣而有惡,有惡的[後果]傳來;如果走恒河的南岸,殺、屠殺,切斷、使他切斷,折磨拷打、使他折磨拷打,從此因緣而有惡,有惡的[後果]傳來;如果走恒河的北岸,布施、使他布施,供養、使他供養,從此因緣而有福德,有福德的[後果]傳來;依布施,依調御,依抑制,依說真實,從此因緣而有福德,有福德的[後果]傳來。』
  大德!那對我有困惑、有疑惑:『這些沙門、婆羅門尊師們,誰說真實?誰說虛妄?』」
  「村長!對你來說,當然有困惑、當然有疑惑;在困惑之處,你的懷疑生起。」
  「大德!我對世尊有這樣的淨信:『世尊能夠教導我像這樣的法,如此,我能捨斷這困惑法。』」
  「村長!有法之定,在那裡,如果你獲得心定,這樣,你能捨斷這困惑法。而,村長!什麼是法之定呢?村長!這裡,聖弟子捨斷殺生後,是離殺生者;捨斷未給予而取後,是離未給予而取者;捨斷邪淫後,是離邪淫者;捨斷妄語後,是離妄語者;捨斷離間語後,是離離間語;捨斷粗惡語後,是離粗惡語;捨斷雜穢語後,是離雜穢語;捨斷貪婪後,是不貪婪者;捨斷惡意與瞋怒後,是無瞋害心者;捨斷邪見後,是正見者。
  村長!那位這麼離貪婪、離惡意、不迷亂、正知、持念的聖弟子,他以與慈俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處、對一切如對自己,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。他像這樣深慮:『這位大師是這麼說、這麼見者:「無布施,無供養,無供物,無善作的、惡作的業之果與報,無此世,無他世,無母,無父,無化生眾生,在世間中無正行的、正行道的沙門、婆羅門以證智自作證後而宣說此世、他世。」如果那位大師先生之言是真實的,對我來說,我不加害任何懦弱者與堅強者,為無缺點狀態,在這兩者上我都是贏家,因為我以身、語、意防護,以身體的崩解,死後將往生到善趣、天界。』他的欣悅被生;當已歡悅時,則喜被生;當意喜時,身變得寧靜身已寧靜者感受樂;心樂者,則入定,村長!這是法之定,在那裡,如果你獲得心定,這樣,你能捨斷這困惑法。
  村長!那位這麼離貪婪、離惡意、不迷亂、正知、持念的聖弟子,他以與慈俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處、對一切如對自己,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。他像這樣深慮:『這位大師是這麼說、這麼見者:「有布施,有供養,有供物,有善作的、惡作的業之果與報,有此世,有他世,有母,有父,有化生眾生,在世間中有正行的、正行道的沙門、婆羅門以證智自作證後而宣說此世、他世。」如果那位大師先生之言是真實的,對我來說,我不加害任何懦弱者與堅強者,為無缺點狀態,在這兩者上我都是贏家,因為我以身、語、意防護,以身體的崩解,死後將往生到善趣、天界。』他的欣悅被生;當已歡悅時,則喜被生;當意喜時,身變得寧靜;身已寧靜者感受樂;心樂者,則入定,村長!這是法之定,在那裡,如果你獲得心定,這樣,你能捨斷這困惑法。
  村長!那位這麼離貪婪、離惡意、不迷亂、正知、持念的聖弟子,他以與慈俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處、對一切如對自己,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。他像這樣深慮:『這位大師是這麼說、這麼見者:「作、使他作,切斷、使他切斷,折磨拷打、使他折磨拷打,悲傷、使他悲傷,疲累、使他疲累,悸動、使他悸動,殺生,未給予而取、入侵人家、奪走掠奪物、攔路搶劫,誘拐人妻,說虛妄:無惡被作,如果以剃刀輪周邊使在這大地上的生類成為一肉聚、一肉堆,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的南岸,殺、屠殺,切斷、使他切斷,折磨拷打、使他折磨拷打,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的北岸,布施、使他布施,供養、使他供養,從此因緣而無福德,無福德的[後果]傳來;依布施,依調御,依抑制,依說真實,從此因緣而無福德,無福德的[後果]傳來。」如果那位大師先生之言是真實的,對我來說,我不加害任何懦弱者與堅強者,為無缺點狀態,在這兩者上我都是贏家,因為我以身、語、意防護,以身體的崩解,死後將往生到善趣、天界。』他的欣悅被生;當已歡悅時,則喜被生;當意喜時,身變得寧靜;身已寧靜者感受樂;心樂者,則入定,村長!這是法之定,在那裡,如果你獲得心定,這樣,你能捨斷這困惑法。
  村長!那位這麼離貪婪、離惡意、不迷亂、正知、持念的聖弟子,他以與慈俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處、對一切如對自己,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。他像這樣深慮:『這位大師是這麼說、這麼見者:「作、使他作,切斷、使他切斷,折磨拷打、使他折磨拷打,悲傷、使他悲傷,疲累、使他疲累,悸動、使他悸動,殺生,未給予而取、入侵人家、奪走掠奪物、攔路搶劫,誘拐人妻,說虛妄:惡被作,如果以剃刀輪周邊使在這大地上的生類成為一肉聚、一肉堆,從此因緣而有惡,有惡的[後果]傳來;如果走恒河的南岸,殺、屠殺,切斷、使他切斷,折磨拷打、使他折磨拷打,從此因緣而有惡,有惡的[後果]傳來;如果走恒河的北岸,布施、使他布施,供養、使他供養,從此因緣而有福德,有福德的[後果]傳來;依布施,依調御,依抑制,依說真實,從此因緣而有福德,有福德的[後果]傳來。」如果那位大師先生之言是真實的,對我來說,我不加害任何懦弱者與堅強者,為無缺點狀態,在這兩者上我都是贏家,因為我以身、語、意防護,以身體的崩解,死後將往生到善趣、天界。』他的欣悅被生;當已歡悅時,則喜被生;當意喜時,身變得寧靜;身已寧靜者感受樂;心樂者,則入定,村長!這是法之定,在那裡,如果你獲得心定,這樣,你能捨斷這困惑法。
  村長!那位這麼離貪婪、離惡意、不迷亂、正知、持念的聖弟子,他以與悲俱行之心遍滿一方後而住,……(中略)以與喜悅俱行之心遍滿一方後而住,……(中略)。
  村長!那位這麼離貪婪、離惡意、不迷亂、正知、持念的聖弟子,他以與平靜俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處、對一切如對自己,以與平靜俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。他像這樣深慮:『這位大師是這麼說、這麼見者:「無布施,無供養,無供物,無善作的、惡作的業之果與報,無此世,無他世,無母,無父,無化生眾生,在世間中無正行的、正行道的沙門、婆羅門以證智自作證後而宣說此世、他世。」如果那位大師先生之言是真實的,對我來說,我不加害任何懦弱者與堅強者,為無缺點狀態,在這兩者上我都是贏家,因為我以身、語、意防護,以身體的崩解,死後將往生到善趣、天界。』他的欣悅被生;當已歡悅時,則喜被生;當意喜時,身變得寧靜;身已寧靜者感受樂;心樂者,則入定,村長!這是法之定,在那裡,如果你獲得心定,這樣,你能捨斷這困惑法。
  村長!那位這麼離貪婪、離惡意、不迷亂、正知、持念的聖弟子,他以與平靜俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處、對一切如對自己,以與平靜俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。他像這樣深慮:『這位大師是這麼說、這麼見者:「有布施,有供養,有供物,有善作的、惡作的業之果與報,有此世,有他世,有母,有父,有化生眾生,在世間中有正行的、正行道的沙門、婆羅門以證智自作證後而宣說此世、他世。」如果那位大師先生之言是真實的,對我來說,我不加害任何懦弱者與堅強者,為無缺點狀態,在這兩者上我都是贏家,因為我以身、語、意防護,以身體的崩解,死後將往生到善趣、天界。』他的欣悅被生;當已歡悅時,則喜被生;當意喜時,身變得寧靜;身已寧靜者感受樂;心樂者,則入定,村長!這是法之定,在那裡,如果你獲得心定,這樣,你能捨斷這困惑法。
  村長!那位這麼離貪婪、離惡意、不迷亂、正知、持念的聖弟子,他以與平靜俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處、對一切如對自己,以與平靜俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。他像這樣深慮:『這位大師是這麼說、這麼見者:「作、使他作,切斷、使他切斷,折磨拷打、使他折磨拷打,悲傷、使他悲傷,疲累、使他疲累,悸動、使他悸動,殺生,未給予而取、入侵人家、奪走掠奪物、攔路搶劫,誘拐人妻,說虛妄:無惡被作,如果以剃刀輪周邊使在這大地上的生類成為一肉聚、一肉堆,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的南岸,殺、屠殺,切斷、使他切斷,折磨拷打、使他折磨拷打,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的北岸,布施、使他布施,供養、使他供養,從此因緣而無福德,無福德的[後果]傳來;依布施,依調御,依抑制,依說真實,從此因緣而無福德,無福德的[後果]傳來。」如果那位大師先生之言是真實的,對我來說,我不加害任何懦弱者與堅強者,為無缺點狀態,在這兩者上我都是贏家,因為我以身、語、意防護,以身體的崩解,死後將往生到善趣、天界。』他的欣悅被生;當已歡悅時,則喜被生;當意喜時,身變得寧靜;身已寧靜者感受樂;心樂者,則入定,村長!這是法之定,在那裡,如果你獲得心定,這樣,你能捨斷這困惑法。
  村長!那位這麼離貪婪、離惡意、不迷亂、正知、持念的聖弟子,他以與平靜俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處、對一切如對自己,以與平靜俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。他像這樣深慮:『這位大師是這麼說、這麼見者:「作、使他作,切斷、使他切斷,折磨拷打、使他折磨拷打,悲傷、使他悲傷,疲累、使他疲累,悸動、使他悸動,殺生,未給予而取、入侵人家、奪走掠奪物、攔路搶劫,誘拐人妻,說虛妄:惡被作,如果以剃刀輪周邊使在這大地上的生類成為一肉聚、一肉堆,從此因緣而有惡,有惡的[後果]傳來;如果走恒河的南岸,殺、屠殺,切斷、使他切斷,折磨拷打、使他折磨拷打,從此因緣而有惡,有惡的[後果]傳來;如果走恒河的北岸,布施、使他布施,供養、使他供養,從此因緣而有福德,有福德的[後果]傳來;依布施,依調御,依抑制,依說真實,從此因緣而有福德,有福德的[後果]傳來。」如果那位大師先生之言是真實的,對我來說,我不加害任何懦弱者與堅強者,為無缺點狀態,在這兩者上我都是贏家,因為我以身、語、意防護,以身體的崩解,死後將往生到善趣、天界。』他的欣悅被生;當已歡悅時,則喜被生;當意喜時,身變得寧靜;身已寧靜者感受樂;心樂者,則入定,村長!這是法之定,在那裡,如果你獲得心定,這樣,你能捨斷這困惑法。」
  當這麼說時,村長玻得里亞對世尊這麼說:
  「太偉大了,大德!太偉大了,大德!……(中略)從今天起終生歸依。」
  聚落主相應完成,其攝頌
  「兇惡、普達、戰士,騎象者與騎馬者、刀師,
   教說、海螺與家庭、摩尼朱羅迦,薄羅迦、羅西亞、玻得里亞。」
SN.42.13. Pāṭaliyasuttaṃ
   365. Ekaṃ samayaṃ bhagavā koliyesu viharati uttaraṃ nāma koliyānaṃ nigamo. Atha kho pāṭaliyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pāṭaliyo gāmaṇi bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante– ‘samaṇo gotamo māyaṃ jānātī’ti. Ye te, bhante, evamāhaṃsu– ‘samaṇo gotamo māyaṃ jānātī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhācikkhitukāmā hi mayaṃ, bhante, bhagavantan”ti. “Ye te, gāmaṇi, evamāhaṃsu– ‘samaṇo gotamo māyaṃ jānātī’ti, vuttavādino ceva me, te na ca maṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatīti, saccaṃyeva kira, bho, mayaṃ tesaṃ samaṇabrāhmaṇānaṃ na saddahāma– ‘samaṇo gotamo māyaṃ jānātīti, samaṇo khalu bho gotamo māyāvī’ti. Yo nu kho, gāmaṇi, evaṃ vadeti– ‘ahaṃ māyaṃ jānāmī’ti, so evaṃ vadeti– ‘ahaṃ māyāvī’ti. Tatheva taṃ bhagavā hoti, tatheva taṃ sugata hotī”ti. Tena hi, gāmaṇi, taññevettha paṭipucchissāmi; yathā te khameyya, tathā taṃ byākareyyāsi–
   “Taṃ kiṃ maññasi, gāmaṇi, jānāsi tvaṃ koliyānaṃ lambacūḷake bhaṭe”ti? “Jānāmahaṃ, bhante, koliyānaṃ lambacūḷake bhaṭe”ti. “Taṃ kiṃ maññasi, gāmaṇi, kimatthiyā koliyānaṃ lambacūḷakā bhaṭā”ti? “Ye ca, bhante, koliyānaṃ corā te ca paṭisedhetuṃ, yāni ca koliyānaṃ dūteyyāni tāni ca vahātuṃ, etadatthiyā, bhante, koliyānaṃ lambacūḷakā bhaṭā”ti. “Taṃ kiṃ maññasi, gāmaṇi, jānāsi tvaṃ koliyānaṃ lambacūḷake bhaṭe sīlavante vā te dussīle vā”ti? “Jānāmahaṃ, bhante, koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme ye ca loke dussīlā pāpadhammā koliyānaṃ lambacūḷakā bhaṭā tesaṃ aññatarā”ti. “Yo nu kho, gāmaṇi, evaṃ vadeyya– ‘pāṭaliyo gāmaṇi jānāti koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme, pāṭaliyopi gāmaṇi dussīlo pāpadhammo’ti, sammā nu kho so vadamāno vadeyyā”ti? “No hetaṃ, bhante! Aññe, bhante, koliyānaṃ lambacūḷakā bhaṭā, aññohamasmi. Aññathādhammā koliyānaṃ lambacūḷakā bhaṭā, aññathādhammohamasmī”ti. “Tvañhi nāma, gāmaṇi, lacchasi– ‘pāṭaliyo gāmaṇi jānāti koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme, na ca pāṭaliyo gāmaṇi dussīlo pāpadhammo’ti, kasmā tathāgato na lacchati – ‘tathāgato māyaṃ jānāti, na ca tathāgato māyāvī’ti? Māyaṃ cāhaṃ, gāmaṇi, pajānāmi, māyāya ca vipākaṃ, yathāpaṭipanno ca māyāvī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi”.
   “Pāṇātipātaṃ cāhaṃ, gāmaṇi, pajānāmi, pāṇātipātassa ca vipākaṃ, yathāpaṭipanno ca pāṇātipātī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Adinnādānaṃ cāhaṃ, gāmaṇi, pajānāmi, adinnādānassa ca vipākaṃ, yathāpaṭipanno ca adinnādāyī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Kāmesumicchācāraṃ cāhaṃ, gāmaṇi, pajānāmi, kāmesumicchācārassa ca vipākaṃ, yathāpaṭipanno ca kāmesumicchācārī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Musāvādaṃ cāhaṃ, gāmaṇi, pajānāmi, musāvādassa ca vipākaṃ, yathāpaṭipanno ca musāvādī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Pisuṇavācaṃ cāhaṃ, gāmaṇi, pajānāmi, pisuṇavācāya ca vipākaṃ, yathāpaṭipanno ca pisuṇavāco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Pharusavācaṃ cāhaṃ, gāmaṇi, pajānāmi, pharusavācāya ca vipākaṃ, yathāpaṭipanno ca pharusavāco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Samphappalāpaṃ cāhaṃ, gāmaṇi, pajānāmi, samphappalāpassa ca vipākaṃ, yathāpaṭipanno ca samphappalāpī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Abhijjhaṃ cāhaṃ, gāmaṇi, pajānāmi, abhijjhāya ca vipākaṃ, yathāpaṭipanno ca abhijjhālu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Byāpādapadosaṃ cāhaṃ, gāmaṇi, pajānāmi, byāpādapadosassa ca vipākaṃ, yathāpaṭipanno ca byāpannacitto kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Micchādiṭṭhiṃ cāhaṃ, gāmaṇi, pajānāmi, micchādiṭṭhiyā ca vipākaṃ, yathāpaṭipanno ca micchādiṭṭhiko kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.
   “Santi hi, gāmaṇi, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci adinnaṃ ādiyati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’”ti.
   “Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso rañño paccatthikaṃ pasayha jīvitā voropesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu, itthikāmehi rājā maññe paricāretī’”ti.
   “Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso kiṃ akāsi, daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso rājaverī itthiṃ vā purisaṃ vā jīvitā voropesi, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’”ti.
   “Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti? “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vā”ti? “Musā, bhante”. “Ye pana te tucchaṃ musā vilapanti, sīlavanto vā te dussīlā vā”ti? “Dussīlā bhante”. “Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā”ti? “Micchāpaṭipannā, bhante” “Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā”ti? “Micchādiṭṭhikā, bhante”. “Ye pana te micchādiṭṭhikā kallaṃ nu tesu pasīditun”ti? “No hetaṃ, bhante”.
   “Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso rañño paccatthikassa pasayha ratanaṃ ahāsi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’”ti.
   “Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṃ chijjamāno tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyi. Tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti? “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. “Tatra gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yo koci adinnaṃ ādiyati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vāti …pe… kallaṃ nu tesu pasīditun”ti? “No hetaṃ, bhante”.
   “Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso rañño paccatthikassa dāresu cārittaṃ āpajji. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’”ti.
   “Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kulitthīsu kulakumārīsu cārittaṃ āpajji, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti? “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vāti …pe… kallaṃ nu tesu pasīditun”ti? “No hetaṃ, bhante”.
   “Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso rājānaṃ musāvādena hāsesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’”ti.
   “Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ bhañji, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti? “Diṭṭhañca no bhante, sutañca suyyissati cā”ti. “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vā”ti “Musā, bhante”. “Ye pana te tucchaṃ musā vilapanti sīlavanto vā te dussīlā vā”ti? “Dussīlā, bhante”. “Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā”ti? “Micchāpaṭipannā, bhante”. “Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā”ti? “Micchādiṭṭhikā, bhante”. “Ye pana te micchādiṭṭhikā kallaṃ nu tesu pasīditun”ti? “No hetaṃ, bhante”.
   “Acchariyaṃ, bhante, abbhutaṃ, bhante! Atthi me, bhante, āvasathāgāraṃ. Tattha atthi mañcakāni, atthi āsanāni, atthi udakamaṇiko, atthi telappadīpo. Tattha yo samaṇo vā brāhmaṇo vā vāsaṃ upeti, tenāhaṃ yathāsatti yathābalaṃ saṃvibhajāmi. Bhūtapubbaṃ, bhante, cattāro satthāro nānādiṭṭhikā nānākhantikā nānārucikā, tasmiṃ āvasathāgāre vāsaṃ upagacchuṃ”.
   “Eko satthā evaṃvādī evaṃdiṭṭhi– ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko. Natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’”ti.
   “Eko satthā evaṃvādī evaṃdiṭṭhi– ‘atthi dinnaṃ, atthi yiṭṭhaṃ atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’”ti.
   “Eko satthā evaṃvādī evaṃdiṭṭhi– ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttaraṃ cepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’”ti.
   “Eko satthā evaṃvādī evaṃdiṭṭhi– ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttaraṃ cepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’”ti.
   “Tassa mayhaṃ, bhante, ahudeva kaṅkhā, ahu vicikicchā– ‘kosu nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’”ti?
   “Alañhi te, gāmaṇi, kaṅkhituṃ, alaṃ vicikicchituṃ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā”ti. “Evaṃ pasannohaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ desetuṃ yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan”ti.
   “Atthi, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi. Evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi. Katamo ca, gāmaṇi, dhammasamādhi? Idha, gāmaṇi, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, abhijjhaṃ pahāya anabhijjhālu hoti, byāpādapadosaṃ pahāya abyāpannacitto hoti, micchādiṭṭhiṃ pahāya sammādiṭṭhiko hoti.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ atthi puññassa āgamoti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagate cetasā ekaṃ disaṃ pharitvā viharati …pe… muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati …pe….
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko atthi paro loko, atthi mātā atthi pitā atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– karoto kārayato, chedato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsī”ti.
   Evaṃ vutte, pāṭaliyo gāmaṇi bhagavantaṃ etadavoca– “abhikkantaṃ, bhante, abhikkantaṃ, bhante …pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Terasamaṃ.
   Gāmaṇisaṃyuttaṃ samattaṃ.
   Tassuddānaṃ–
   Caṇḍo puṭo yodhājīvo, hatthasso asibandhako;
   Desanā saṅkhakulaṃ maṇicūḷaṃ, bhadrarāsiyapāṭalīti.
漢巴經文比對(莊春江作):
  「伽彌尼(MA.20)」,南傳作「村長」(gāmaṇi,古譯為「聚落主」),菩提比丘長老英譯為「首領」(headman)。按:「伽彌尼」應為「村長」(gāmaṇi)的音譯。
  「幻(MA.20)」,南傳作「幻術」(māyaṃ),菩提比丘長老英譯為「魔法」(magic)。「是幻;幻人」,南傳作「幻術者」(māyāvī),菩提比丘長老英譯為「使魔法的人;魔法師」(magician)。有關世尊知道幻術的訛傳,另參看MA.133。
  「卒(MA.20)」,南傳作「髮髻下垂雇員」(lambacūḷake bhaṭe),菩提比丘長老英譯為「有著垂下頭飾的傭工」(hirelings with drooping head-dresses),並引Rhys Davids在Buddhist India中的解說:「拘利國中央當局有特別身體的傭工或警察、有名者服勤,以一種制服:特別的頭飾而得名,這些特殊的人因強奪與和暴力而聲名狼籍。」
  「法之定/法定(MA.20)」,南傳作「法之定」(dhammasamādhi,另譯為「法三昧」),菩提比丘長老英譯為「法之集中貫注」(concentration of the Dhamma)。按:《顯揚真義》以「十善業道法」(dasakusalakammapathadhammā)解說,又說,欣悅、喜、寧靜、樂、定五法名為「法之定」。
  「欣悅」(pāmojja),菩提比丘長老英譯為「高興」(gladness)。
  「如何的行者」(yathāpaṭipanno),菩提比丘長老英譯為「命運如何走」(how… faring along)。