經號:   
   (AN.8.11 更新)
2.大品
增支部8集11經/衛勒若經(莊春江譯)
  被我這麼聽聞
  有一次世尊住在衛勒若的那類嚕印度楝樹下。
  那時,[一位]衛勒若的婆羅門去見世尊。抵達後,與世尊一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的衛勒若的婆羅門對世尊說這個:
  「喬達摩尊師!這被我聽聞:『沙門喬達摩不問訊、起立迎接、以座位邀請衰老的、年老的、高齡的、晚年的、到達老年的婆羅門們。』喬達摩尊師!這是真的,因為,喬達摩尊師不問訊、起立迎接、以座位邀請衰老的、年老的、高齡的、晚年的、到達老年的婆羅門們,喬達摩尊師!這是不當的。」
  「婆羅門!我不見那個:在包括天,在包括魔,在包括梵的世間;在包括沙門婆羅門,在包括天-人的世代中,有我應該問訊、起立迎接、以座位邀請者,婆羅門!因為,如果受如來問訊、起立迎接、以座位邀請者,他的頭會破裂。」
  「喬達摩尊師是無味的樣子者。」
  「婆羅門!有法門,以該法門,當正確說時,能說我:『沙門喬達摩是無味的樣子者。』婆羅門!凡那些色之味、聲音之味、氣味之味、味道之味、所觸之味,如來的那些已被捨斷,根已被切斷,[如]已斷根的棕櫚樹成為非有為未來不生之物。婆羅門!是這個法門,以該法門,當正確說時,能說我:『沙門喬達摩是無味的樣子者。』但你沒根據此而說。」
  「喬達摩尊師是無享樂者。」
  「婆羅門!有法門,以該法門,當正確說時,能說我:『沙門喬達摩是無享樂者。』婆羅門!凡那些色之享樂、聲音之享樂、氣味之享樂、味道之享樂、所觸之享樂,如來的那些已被捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物。婆羅門!是這個法門,以該法門,當正確說時,能說我:『沙門喬達摩是無享樂者。』但你沒根據此而說。」
  「喬達摩尊師是不作業論者。」
  「婆羅門!有法門,以該法門,當正確說時,能說我:『沙門喬達摩是不作業論者。』婆羅門!因為我說身惡行、語惡行、意惡行的不作業,我對種種惡不善法說不作業。婆羅門!是這個法門,以該法門,當正確說時,能說我:『沙門喬達摩是不作業論者。』但你沒根據此而說。」
  「喬達摩尊師是斷滅論者。」
  「婆羅門!有法門,以該法門,當正確說時,能說我:『沙門喬達摩是斷滅論者。』婆羅門!因為我說貪、瞋、癡的斷滅,我對種種惡不善法說斷滅。婆羅門!是這個法門,以該法門,當正確說時,能說我:『沙門喬達摩是斷滅論者。』但你沒根據此而說。」
  「喬達摩尊師是嫌惡者。」
  「婆羅門!有法門,以該法門,當正確說時,能說我:『沙門喬達摩是嫌惡者。』婆羅門!因為我嫌惡身惡行、語惡行、意惡行,我對種種惡不善法等至嫌惡。婆羅門!是這個法門,以該法門,當正確說時,能說我:『沙門喬達摩是嫌惡者。』但你沒根據此而說。」
  「喬達摩尊師是虛無論者。」
  「婆羅門!有法門,以該法門,當正確說時,能說我:『沙門喬達摩是虛無論者。』婆羅門!因為我為貪、瞋、癡的調伏教導法,我為種種惡不善法的調伏教導法。婆羅門!是這個法門,以該法門,當正確說時,能說我:『沙門喬達摩是虛無論者。』但你沒根據此而說。」
  「喬達摩尊師是苦行者。」
  「婆羅門!有法門,以該法門,當正確說時,能說我:『沙門喬達摩是苦行者。』婆羅門!我說惡不善法:身惡行、語惡行、意惡行應該被苦行[燒盡],婆羅門!凡當應該被苦行[燒盡]的惡不善法已被捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物者,我說他是『苦行者』。婆羅門!如來應該被苦行燒盡的惡不善法已被捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物。婆羅門!是這個法門,以該法門,當正確說時,能說我:『沙門喬達摩是苦行者。』但你沒根據此而說。」
  「喬達摩尊師是離胎者。」
  「婆羅門!有法門,以該法門,當正確說時,能說我:『沙門喬達摩是離胎者。』婆羅門!凡未來從母胎再有的誕生已被捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物者,我說他是『離胎者』。婆羅門!如來未來從母胎再有的誕生已被捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物。婆羅門!是這個法門,以該法門,當正確說時,能說我:『沙門喬達摩是離胎者。』但你沒根據此而說。
  婆羅門!猶如八個,或十個,十二個母雞的蛋,它們是被母雞正確坐在上面的,正確孵熱的,正確孵化的,那些雛雞中最先以足爪尖或嘴尖啄破蛋殼後,平安地破殼者,應該被說為:『最年長的或最年輕的呢?』」
  「喬達摩尊師!牠應該被說為最年長的,喬達摩尊師!因為那隻是最年長的。」
  「同樣的,婆羅門!在進入無明的人們中,像蛋一樣被覆蓋,我突破無明的蛋殼後,成為世界中一個無上遍正覺現正覺者,婆羅門!我確實是世界的最年長者、最上者。又,婆羅門!又,我的活力已被發動將成為不退縮的,念已現起成為不忘失的,身已寧靜成為無激情的,已得定成為心一境。婆羅門!我就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺離而生喜、樂的初禪;從尋與伺的平息,自身內的明淨心的專一性,進入後住於無尋、無伺,定而生喜、樂的第二禪;從喜的褪去、住於平靜、有念正知、以身體感受樂,進入後住於凡聖者們告知『他是平靜者、具念者、安樂住者』的第三禪;從樂的捨斷與從苦的捨斷,就在之前諸喜悅、憂的滅沒,進入後住於不苦不樂,由平靜而遍淨之念的第四禪,在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個我使心轉向前世住處回憶之智。我回憶許多前世住處,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、許多壞劫、許多成劫、許多壞成劫:『在那裡我是這樣的名、這樣的姓氏、這樣的容貌、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後我出生在那裡,在那裡我又是這樣的名、這樣的姓氏、這樣的容貌、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後被再生在這裡。』像這樣,我回憶許多有行相的、有境遇的前世住處,婆羅門!這是在初夜時被我到達的第一明:無明已破壞,明已生起;黑闇已破壞,光明已生起,如那位住於不放逸者的、熱心者的、自我努力者的。婆羅門!這是我的第一個破殼,就像雛雞突破蛋殼。
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個我使心轉向眾生死亡與往生之智,我以清淨、超越常人的天眼看見死沒往生的眾生:下劣的、勝妙的,美的、醜的,善去的、惡去的,知道依業到達的眾生:『尊師們!確實,這些眾生具備身惡行、具備語惡行、具備意惡行,是對聖者斥責者、邪見者、邪見行為的受持者,他們以身體的崩解,死後已往生苦界惡趣下界、地獄,尊師們!又或這些眾生具備身善行、具備語善行、具備意善行,是對聖者不斥責者、正見者、正見行為的受持者,他們以身體的崩解,死後已往生善趣、天界。』像這樣,我以清淨、超越常人的天眼看見死沒往生的眾生:下劣的、勝妙的,美的、醜的,善去的、惡去的,知道依業到達的眾生,這是在中夜時被我到達的第二明:無明已破壞,明已生起;黑闇已破壞,光明已生起,如那位住於不放逸者的、熱心者的、自我努力者的。婆羅門!這是我的第二個破殼,就像雛雞突破蛋殼。
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個我使心轉向諸漏的滅盡之智。那個我如實證知:『這是苦。』如實證知:『這是苦。』如實證知:『這是苦。』如實證知:『這是導向苦滅道跡。』如實證知:『這些是漏。』如實證知:『這是漏集。』如實證知:『這是漏滅。』如實證知:『這是導向漏滅道跡。』當那個我這樣知、這樣見時,心從欲漏被解脫,心也從有漏被解脫,心也從無明漏被解脫。在解脫時,有『[這是]解脫』之智,我證知:『出生已盡梵行已完成應該被作的已作不再有此處[輪迴]的狀態。』這是在後夜時被我到達的第三明:無明已破壞,明已生起;黑闇已破壞,光明已生起,如那位住於不放逸者的、熱心者的、自我努力者的。婆羅門!這是我的第三個破殼,就像雛雞突破蛋殼。」
  在這麼說時,衛勒若的婆羅門對世尊說這個:
  「喬達摩尊師是最年長者,喬達摩尊師是最上者。太偉大了,喬達摩尊師!太偉大了,喬達摩尊師!喬達摩尊師!猶如扶正顛倒的,或揭開隱藏的,或告知迷路者的道路,或在黑暗中持燈火:『有眼者們看見諸色。』同樣的,法被喬達摩尊師以種種法門說明。這個我歸依喬達摩尊師、法、比丘僧團,請喬達摩尊師記得我為優婆塞,從今天起已起終生歸依。」
AN.8.11/ 2. Mahāvaggo
1. Verañjasuttaṃ
   11. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā verañjāyaṃ viharati naḷerupucimandamūle. Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavoca–
   “Sutaṃ metaṃ, bho gotama– ‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayo-anuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho gotama, tatheva. Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayo-anuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṃ, bho gotama, na sampannamevā”ti. “Nāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā”ti.
   “Arasarūpo bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘arasarūpo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘arasarūpo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.
   “Nibbhogo bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘nibbhogo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘nibbhogo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.
   “Akiriyavādo bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘akiriyavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.
   “Ucchedavādo bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘ucchedavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.
   “Jegucchī bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘jegucchī samaṇo gotamo’ti. Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘jegucchī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.
   “Venayiko bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘venayiko samaṇo gotamo’ti. Ahañhi, brāhmaṇa, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘venayiko samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.
   “Tapassī bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘tapassī samaṇo gotamo’ti. Tapanīyāhaṃ brāhmaṇa, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi. Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘tapassī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.
   “Apagabbho bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘apagabbho samaṇo gotamo’ti. Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā tamahaṃ ‘apagabbho’ti vadāmi. Tathāgatassa kho, brāhmaṇa āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya– ‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi.
   “Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Yo nu kho tesaṃ kukkuṭacchāpakānaṃ paṭhamataraṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo– ‘jeṭṭho vā kaniṭṭho vā’”ti? “Jeṭṭho tissa, bho gotama, vacanīyo. So hi nesaṃ, bho gotama, jeṭṭho hotī”ti.
   “Evamevaṃ kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho. Ahañhi, brāhmaṇa jeṭṭho seṭṭho lokassa. Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.
   “So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.
   “Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṃ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.
   “Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.
   “Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā”ti.
   Evaṃ vutte verañjo brāhmaṇo bhagavantaṃ etadavoca– “jeṭṭho bhavaṃ gotamo, seṭṭho bhavaṃ gotamo. Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Paṭhamaṃ.
漢巴經文比對(莊春江作):
  「無味(MA.157)」,南傳作「無味的樣子者」(Arasarūpo),菩提比丘長老英譯為「缺乏味道」(lacks taste)。按:《滿足希求》說,其意趣為世間中問訊、起立迎接、合掌行為、恭敬行為被稱為「和諧味道」(Ayaṃ kirassa adhippāyo –yaṃ loke abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṃ ‘‘sāmaggiraso’’ti vuccati)。
  「有事(MA.157)」,南傳作「有法門」(Atthi…pariyāyo),菩提比丘長老英譯為「有個情形;有個方式」(There is…a way)。
  「不入胎(MA.157)」,南傳作「離胎的;離胎者」(apagabbho),菩提比丘長老英譯為「退休:隱退」(is retiring),並解說他以從輪迴「退休」的角度來譯。按:《滿足希求》說,婆羅門認為問訊等行為轉起天界胎的得到、天界再生的獲得(abhivādanādikammaṃ devalokagabbhasampattiyā devalokapaṭisandhipaṭilābhāya saṃvattatīti)。
  「無享樂者」(Nibbhogo,另譯為「無快樂的;無受用的;無財富的」),菩提比丘長老英譯為「非歡樂的」(not convivial)。按:《滿足希求》說,婆羅門認為對年老者問訊等行為在世間中是「和諧的受用」(‘‘sāmaggiparibhogo’’ti)。
  「宗本斷滅(MA.18)」,南傳作「斷滅論的;斷滅論者」(ucchedavādo),菩提比丘長老英譯為「一位滅絕論者」(an annihilationist)。按:《滿足希求》說,沒看見世尊問訊等行為,婆羅門認為「這傳承,這世間傳統、世間習慣被破壞」(imaṃ āgamma ayaṃ lokatanti lokapaveṇī ucchijjatī)。
  「可惡(MA.18)」,南傳作「嫌惡者」(jegucchī),菩提比丘長老英譯為「一位排斥者」(a repeller)。按:《滿足希求》說,婆羅門認為世尊嫌惡對年老者問訊等行為。
  「宗本法律(MA.18)」,南傳作「虛無論者」(venayiko,源於動詞vineti,另一個意思為「調伏者;持律者」),菩提比丘長老英譯為「廢除者」(an abolitionist)。按:《滿足希求》說,沒看見世尊問訊等行為,婆羅門認為「這排除世間最勝的行為,使之使滅亡(ayaṃ idaṃ lokajeṭṭhakakammaṃ vineti vināseti),因此這應該被調伏(除去)、應該被責備(vinetabbo niggaṇhitabbo’’ti)」,而佛陀以「貪等的調伏、平息法」(rāgādīnaṃ vinayāya vūpasamāya dhammaṃ)教導,因此為調伏者。
  「法律(MA.18)」,南傳作「(為)調伏」(vinayāya),菩提比丘長老英譯為「為了廢除」(for the abolition)。
  「苦行(MA.18)」,南傳作「苦行者」(tapassī),菩提比丘長老英譯為「折磨者」(a tormentor)。按:《滿足希求》說,這裡苦行是「激怒、使苦惱」(roseti vihesetīti)的意思,不作恭敬行為的同義語(Sāmīcikammākaraṇassetaṃ adhivacanaṃ)。
  「應該被苦行[燒盡]」(Tapanīya),菩提比丘長老英譯為「要被燒掉」(are to be burned up)。按:「應該被苦行」(Tapanīya)其原形動詞為「輝耀;發光照亮;照耀,灼熱」(tapati),所以「苦行」含有「燃燒」的雙關意涵。