北傳:長阿含1經 南傳:長部14經 關涉主題:實踐/逆順觀察緣起‧事蹟/諸佛常法、梵天勸請 (更新)
長阿含1經/大本經(第一分)(莊春江標點)
  如是我聞
  一時在舍衛國祇樹花林窟,與大比丘千二百五十人俱。
  時,諸比丘於乞食後集花林堂,各共議言:
  「諸賢比丘!唯無上尊為最奇特,神通遠達,威力弘大,乃知過去無數諸佛入於涅槃,斷諸結使,消滅戱論,又知彼佛劫數多少,名號、姓字,所生種族,其所飲食,壽命脩短,所更苦樂,又知彼佛有如是戒,有如是法,有如是慧,有如是解,有如是住,云何,諸賢!如來為善別法性,知如是事,為諸天來語乃知此事?」
  爾時,世尊在閑靜處,天耳清淨,聞諸比丘作如是議,即從座起,詣花林堂,就座而坐。
  爾時,世尊知而故問,謂:
  「諸比丘!汝等集此,何所語議?」
  時,諸比丘具以事答。
  爾時,世尊告諸比丘:
  「善哉!善哉!汝等以平等信出家修道,諸所應行,凡有二業:一曰賢聖講法,二曰賢聖默然,汝等所論正應如是。如來神通,威力弘大,盡知過去無數劫事,以能善解法性故知,亦以諸天來語故知。」
  佛時頌曰:
  「比丘集法堂,講說賢聖論,如來處靜室,天耳盡聞知。
   佛日光普照,分別法界義,亦知過去事,三佛般泥洹
   名號姓種族,受生分亦知,隨彼之處所,淨眼皆記之。
   諸天大威力,容貌甚端嚴,亦來啟告我,三佛般泥洹。
   記生名號姓,哀鸞音盡知,無上天人尊,記於過去佛。」
  又告諸比丘:
  「汝等欲聞如來識宿命智,知於過去諸佛因緣不?我當說之。」
  時,諸比丘白[佛]言:
  「世尊!今正是時,願樂欲聞,善哉!世尊!以時講說,當奉行之。」
  佛告諸比丘:
  「諦聽!諦聽!善思念之,吾當為汝分別解說。」
  時,諸比丘受教而聽。
  佛告諸比丘:
  「過去九十一劫時,世有佛名毘婆尸如來、至真出現于世。復次,比丘!過去三十一劫,有佛名尸棄如來、至真出現於世。復次,比丘!即彼三十一劫中,有佛名毘舍婆如來、至真出現於世。復次,比丘!此賢劫中有佛名拘樓孫,又名拘那含,又名迦葉,我今亦於賢劫中成最正覺。」
  佛時頌曰:
  「過九十一劫,有毘婆尸佛,次三十一劫,有佛名尸棄,即於彼劫中,毘舍如來出。
   今此賢劫中,無數那維歲,有四大仙人,愍眾生故出:拘樓孫那含,迦葉釋迦文。
  汝等當知:毘婆尸佛時,人壽八萬歲。尸棄佛時,人壽七萬歲。毘舍婆佛時,人壽六萬歲。拘樓孫佛時,人壽四萬歲。拘那含佛時,人壽三萬歲。迦葉佛時,人壽二萬歲。我今出世,人壽百歲,少出多減。」
  佛時頌曰:
  「毘婆尸時人,壽八萬四千,尸棄佛時人,壽命七萬歲,毘舍婆時人,壽命六萬歲,拘樓孫時人,壽命四萬歲,拘那含時人,壽命三萬歲,迦葉佛時人,壽命二萬歲,如我今時人,壽命不過百。
  毘婆尸佛出剎利種,姓拘利若,尸棄佛、毘舍婆佛種、姓亦爾。拘樓孫佛出婆羅門種,姓迦葉,拘那含佛、迦葉佛種、姓亦爾。我今如來、至真,出剎利種,姓名曰瞿曇。」
  佛時頌曰:
  「毘婆尸如來,尸棄毘舍婆,此三等正覺,出拘利若姓。
   自餘三如來,出于迦葉姓,我今無上尊,導御諸眾生。
   天人中第一,勇猛姓瞿曇,前三等正覺,出於剎利種。
   其後三如來,出婆羅門種,我今無上尊,勇猛出剎利。
  毘婆尸佛坐波波羅樹下成最正覺,尸棄佛坐分陀利樹下成最正覺,毘舍婆佛坐娑羅樹下成最正覺,拘樓孫佛坐尸利沙樹下成最正覺,拘那含佛坐{烏暫婆羅門}[優曇婆羅]樹下成最正覺,迦葉佛坐尼拘{律}[類]樹下成最正覺。我今如來、至真,坐鉢多樹下成最正覺。」
  佛時頌曰:
  「毘婆尸如來,往詣波羅樹,即於彼處所,得成最正覺。
   尸棄分陀樹,成道滅有原,毘舍婆如來,坐娑羅樹下。
   獲解脫知見,神足無所礙,拘樓孫如來,坐尸利沙樹。
   一切智清淨,無染無所著,拘那含牟尼,坐烏暫樹下。
   即於彼處所,滅諸貪憂惱,迦葉如來坐,尼拘{樓}[類]樹下。
   即於彼處所,除滅諸有本,我今釋迦文,坐於鉢多樹。
   如來十力尊,斷滅諸結使,摧伏眾魔怨,在眾演大明。
   七佛精進力,放光滅闇冥,各各坐諸樹,於中成正覺。
  毘婆尸如來三會說法,初會弟子有十六萬八千人,二會弟子有十萬人,三會弟子有八萬人。尸棄如來亦三會說法,初會弟子有十萬人,二會弟子有八萬人,三會弟子有七萬人。毘舍婆如來二會說法,初會弟子有七萬人,次會弟子有六萬人。拘樓孫如來一會說法,弟子四萬人。拘那含如來一會說法,弟子三萬人。迦葉如來一會說法,弟子二萬人。我今一會說法,弟子千二百五十人。」
  佛時頌曰:
  「毘婆尸名觀,智慧不可量,遍見無所畏,三會弟子眾。
   尸棄光無動,能滅諸結使,無量大威德,無能測量者,彼佛亦三會,弟子普共集。
   毘舍婆斷結,大仙人要集,名聞於諸方,妙法大名稱,二會弟子眾,普演深奧義。
   拘樓孫一會,哀愍療諸苦,導師化眾生,一會弟子眾。
   拘那含如來,無上亦如是,紫磨金色身,容貌悉具足,一會弟子眾,普演微妙法。
   迦葉一一毛,一心無亂想,一語不煩重,一會弟子眾。
   能仁意寂滅,釋種沙門上,天中天最尊,我一會弟子。
   彼會我現義,演布清淨教,心常懷歡喜,盡盡後有
   毘婆尸棄三,毘舍婆佛二,四佛各各一,仙人會演說。」
  時,毘婆尸佛有二弟子:一名騫茶,二名提舍,諸弟子中最為第一。尸棄佛有二弟子:一名阿毘浮,二名三婆婆,諸弟子中最為第一。毘舍婆佛有二弟子,一名扶遊,二名鬱多摩,諸弟子中最為第一。拘樓孫佛有二弟子,一名薩尼,二名毘樓,諸弟子中最為第一。拘那含佛有二弟子:一名舒槃那,二名鬱多樓,諸弟子中最為第一。迦葉佛有二弟子,一名提舍,二名婆羅婆,諸弟子中最為第一。今我二弟子,一名舍利弗,二名目揵連,諸弟子中最為第一。」
  佛時頌曰:
  「騫茶提舍等,毗婆尸弟子,阿毗浮三婆,尸棄佛弟子。
   扶遊鬱多摩,弟子中第一,二俱降魔怨,毗舍婆弟子。
   薩尸毗樓等,拘樓孫弟子,舒槃鬱多樓,拘那含弟子,
   提舍婆羅婆,迦葉佛弟子,舍利弗目連,是我第一子。
  毗婆尸佛有執事弟子,名曰無憂。尸棄佛執事弟子,名曰忍行。毗舍婆佛有執事弟子,名曰寂滅。拘樓孫佛有執事弟子,名曰善覺。拘那含佛有執事弟子,名曰安和。迦葉佛有執事弟子,名曰善友。我執事弟子,名曰阿難。」
  佛時頌曰:
  「無憂與忍行,寂滅及善覺,安和善友等,阿難為第七。
   此為佛侍者,具足諸義趣,晝夜無放逸,自利亦利他。
   此七賢弟子,侍七佛左右,歡喜而供養,寂然歸滅度。
  毗婆尸佛有子,名曰方膺。尸棄佛有子,名曰無量。毗舍婆佛有子,名曰妙覺。拘樓孫佛有子,名曰上勝。拘那含佛有子,名曰導師。迦葉佛有子,名曰集軍。今我有子,名曰羅睺羅。」
  佛時頌曰:
  「方膺無量子,妙覺及上勝,導師集軍等,羅睺羅第七,
   此諸豪貴子,紹繼諸佛種,愛法好施惠,於聖法無畏。
  毗婆尸佛父名槃頭,剎利王種,母名槃頭婆提,王所治城名曰槃頭婆提。」
  佛時頌曰:
  「遍眼父槃頭,母槃頭婆提,槃頭婆提城,佛於中說法。
   尸棄佛父,名曰明相,剎利王種,母名光曜,王所治城,名曰光相。」
  佛時頌曰:
  「尸棄父明相,母名曰光曜,於{明}[光]相城中,威德降外敵。
   毗舍婆佛,父名善燈,剎利王種,母名稱戒,王所治城,名曰無喻。」
  佛時頌曰:
  「毗舍婆佛父,善燈剎利種,母名曰稱戒,城名曰無喻。
   拘樓孫佛,父名祀得,婆羅門種,母名善枝,王名安和,隨王名故,城名安和。」
  佛時頌曰:
  「祀得婆羅門,母名曰善枝,王名曰安和,居在安和城。
   拘那含佛,父名大德,婆羅門種,母名善勝,是時王名清淨,隨王名故,城名清淨。」
  佛時頌曰:
  「大德婆羅門,母名曰善勝,王名曰清淨,居在清淨城。
   迦葉佛父,名曰梵德,婆羅門種,母名曰財主,時王名汲毗,王所治城,名波羅㮈。」
  佛時頌曰:
  「梵德婆羅門,母名曰財主,時王名汲毗,在波羅㮈城。
   我父名淨飯,剎利王種,母名大{清淨妙}[化],王所治城,名迦毗羅衛。」
  佛時頌曰:
  「父剎利淨飯,母名大{清淨}[化],土廣民豐饒,我從彼而生。
   此是諸佛因緣、名號、種族、所出生處,何有智者聞此因緣而不歡喜,起愛樂心?」
  爾時,世尊告諸比丘:
  「吾今欲以宿命智說過去佛事,汝欲聞不?」
  諸比丘對曰:
  「今正是時,願樂欲聞。」
  佛告諸比丘:
  「諦聽!諦聽!善思念之,吾當為汝分別解說。比丘!當知諸佛常法:毗婆尸菩薩從兜率天降神母胎,從右脇入,正念不亂,當於爾時地為震動,放大光明,普照世界,日月所不及處皆蒙大明,幽冥眾生各相覩見,知其所趣。時,此光明復照魔宮,諸天、釋、梵、沙門、婆羅門及餘眾生普蒙大明,諸天光明自然不現。」
  佛時頌曰:
  「密雲聚虛空,電光照天下,毗婆尸降胎,光明照亦然。
   日月所不及,莫不蒙大明,處胎淨無穢,諸佛法皆然。
  諸比丘!當知諸佛常法:毗婆尸菩薩在母胎時,專念不亂,有四天子,執戈矛侍護其人,人與非人不得侵嬈,此是常法。」
  佛時頌曰:
  「四方四天子,有名稱威德,天帝釋所遣,善守護菩薩。
   手常執戈矛,衛護不去離,人非人不嬈,此諸佛常法。
   天神所擁護,如天女衛天,眷屬懷歡喜,此諸佛常法。」
  又告比丘:
  「諸佛常法:毗婆尸菩薩從兜率天降神母胎,專念不亂,母身安隱,無眾惱患,智慧增益。母自觀胎,見菩薩身諸根具足,如紫磨金,無有瑕穢,猶如有目之士觀淨琉璃,內外清徹,無眾障翳。諸比丘!此是諸佛常法。」
  爾時,世尊而說偈言:
  「如淨琉璃珠,其明如日月,仁尊處母胎,其母無惱患。
   智慧為增益,觀胎如金像,母懷妊安樂,此諸佛常法。」
  佛告比丘:
  「毗婆尸菩薩從兜率天降神母胎,專念不亂,母心清淨,無眾欲想,不為婬火之所燒然,此是諸佛常法。」
  爾時,世尊而說偈言:
  「菩薩住母胎,天{終}[中]天福成,其母心清淨,無有眾欲想。
   捨離諸婬欲,不染不親近,不為欲火燃,諸佛母常淨。」
  佛告比丘:
  「諸佛常法:毗婆尸菩薩從兜率天降神母胎,專念不亂,其母奉持五戒,梵行清淨,篤信仁愛,諸善成就,安樂無畏,身壞命終生忉利天,此是常法。」
  爾時,世尊而說偈言:
  「持人中尊身,精進戒具足,後必受天身,此緣名佛母。」
  佛告比丘:
  「諸佛常法:毗婆尸菩薩當其生時,從右脇出,地為震動,光明普照。始入胎時,闇冥之處,無不蒙明,此是常法。」
  爾時,世尊而說偈言:
  「太子生地動,大光靡不照,此界及餘界,上下與諸方,
   放光施淨目,具足於天身,以歡喜淨音,轉稱菩薩名。」
  佛告比丘:
  「諸佛常法:毗婆尸菩薩當其生時,從右脇出,專念不亂。時,菩薩母手攀樹枝,不坐不臥。時,四天子手{奉}[捧]香水,於母前立言:『唯然,天母!今生聖子,勿懷憂慼。』此是常法。」
  爾時,世尊而說偈言:
  「佛母不坐臥,住戒修梵行,生尊不懈怠,天人所奉侍。」
  佛告比丘:
  「諸佛常法:毗婆尸菩薩當其生時,從右脇出,專念不亂,其身清淨,不為穢惡之所汙染,猶如有目之士以淨明珠投白繒上,兩不相汙,二俱淨故,菩薩出胎亦復如是,此是常法。」
  爾時,世尊而說偈言:
  「猶如淨明珠,投繒不染汙,菩薩出胎時,清淨無染汙。」
  佛告比丘:
  「諸佛常法:毗婆尸菩薩當其生時,從右脇出,專念不亂。從右脇出,墮地行七步,無人扶{侍}[持],遍觀四方,舉手而言:『天上天下唯我為尊,要度眾生生老病死。』此是常法。」
  爾時,世尊而說偈言:
  「猶如師子步,遍觀於四方,墮地行七步,人師子亦然。
   又如大龍行,遍觀於四方,墮地行七步,人龍亦復然。
   兩足尊生時,安行於七步,觀四方舉聲,當盡生死苦。
   當其初生時,無等等與等,自觀生死本,此身最後邊。」
  佛告比丘:
  「諸佛常法:毗婆尸菩薩當其生時,從右脇出,專念不亂,二泉湧出一溫一冷,以供澡浴,此是常法。」
  爾時,世尊而說偈言:
  「兩足尊生時,二泉自涌出,以供菩薩用,遍眼浴清淨。
   二泉自涌出,其水甚清淨,一溫{二}[一]清冷,以浴一切智。
  太子初生,父王槃頭召集相師及諸道術,令觀太子,知其吉凶。時,諸相師受命而觀,即前披衣,見有具相,占曰:『有此相者,當趣二處,必然無疑。若在家者,當為轉輪聖王,王四天下,四兵具足,以正法治,無有偏枉,恩及天下,七寶自至,千子勇健,能伏外敵,兵杖不用,天下太平,若出家學道,當成正覺、……十號具足。』時,諸相師即白王言:『王所生子,有三十二相,當趣二處,必然無疑。在家當為轉輪聖王,若其出家,當成正覺、……十號具足。』」
  佛時頌曰:
  「百福太子生,相師之所記,如典記所載,趣二處無疑。
   若其樂家者,當為轉輪王,七寶難可獲,為王寶自至。
   真金千輻具,周匝金輞持,轉能飛遍行,故名為天輪。
   善調七{牙}[支]住,高廣白如雪,能善飛虛空,名第二象寶。
   馬行周天下,朝去暮還食,朱髦孔雀咽,名為第三寶。
   清淨琉璃珠,光照一由旬,照夜明如晝,名為第四寶。
   色聲香味觸,無有與等者,諸女中第一,名為第五寶。
   獻王琉璃寶,珠玉及眾珍,歡喜而貢奉,名為第六寶。
   如轉輪王念,軍眾速來去,{健}[捷]疾如王意,名為第七寶。
   此名為七寶,輪象馬純白,居士珠女寶,典兵寶為七。
   觀此無有厭,五欲自娛樂,如象斷{䩭靽}[羈絆],出家成正覺。
   王有如是子,二足人中尊,處世轉法輪,道成無懈怠。
  是時,父王慇懃再三,重問相師:『汝等更觀太子三十二相,斯名何等?』時,諸相師即披太子衣,說三十二相:『一者足安平,足下平滿,蹈地安隱。二者足下相輪,千輻成就,光光相照。三者手足網縵,猶如鵝王。四者手足柔軟,猶如天衣。五者手足指纖,長無能及者。六者足跟充滿,觀視無厭。七者鹿膊腸,上下𦟛直。八者鈎鎻骨,骨節相鈎,猶如鎻連。九者陰馬藏。十者平立垂手過膝。十一、一一[毛]孔一毛生,其毛右旋,紺琉璃色。十二、毛生右旋,紺色仰靡。十三、身黃金色。十四、皮膚細軟,不受塵穢。十五、兩肩齊亭,充滿圓好。十六、胸有萬字。十七、身長倍人。十八、七處平滿。十九、身長廣等,如尼拘{盧}[類]樹。二十、頰車如師子。二十一、胸膺方整如師子。二十二、口四十齒。二十三、方整齊平。二十四、齒密無間。二十五、齒白鮮明。二十六、咽喉清淨,所食眾味,無不稱適。二十七、廣長舌,左右舐耳。二十八、梵音清徹。二十九、眼紺青色。三十、眼如牛王,眼上下俱眴。三十一、眉間白毫柔軟細澤,引長一尋,放則右旋螺如真珠。三十二、頂有肉髻,是為三十二相。』」即說頌曰:
  「善住柔軟足,不蹈地跡現,千輻相莊嚴,光色靡不具。
   如尼{俱}[拘]類樹,縱廣正平等,如來未曾有,祕密{馬陰}[陰馬]藏。
   金寶莊嚴身,眾相互相暎,雖順俗流行,塵土亦不汙。
   天色極柔軟,天蓋自然覆,梵音身紫金,如華始出池。
   王以問相師,相師敬報王,稱讚菩薩相,舉身光明具。
   手足諸支節,中外靡不現,食味盡具足,身正不傾斜。
   足下輪相現,其音如哀鸞,𦟛䏶形相具,宿業之所成。
   臂肘圓滿好,眉目甚端嚴,人中師子尊,威力最第一。
   其頰車方整,臥脇如師子,齒方整四十,齊密中無間。
   梵音未曾有,遠近隨緣到,平立不傾身,二手摩捫膝。
   {手}[毛?]齊整柔軟,人尊美相具,一孔一毛生,手足網縵相。
   肉髻、目紺青,眼上下俱眴,兩肩圓充滿,三十二相具。
   足跟無高下,鹿膊腸纖𦟛,天中天來此,如象絕{䩭靽}[羈絆],
   解脫眾生苦,處生老病死,以慈悲心故,為說四真諦,開演法句義,令眾奉至尊。」
  佛告比丘:
  「毗婆尸菩薩生時,諸天在上,於虛空中手執白蓋寶扇,以障寒暑、風雨、塵土。」
  佛時頌曰:
  「人中未曾有,生於二足尊,諸天懷敬養,奉寶蓋寶扇。
  爾時,父王給四乳母:一者乳哺,二者澡浴,三者塗香,四者娛樂。歡喜養育,無有懈倦。」
  於是頌曰:
  「乳母有慈愛,子生即付養,一乳哺一浴,二塗香娛樂,世間最妙香,以塗人中尊。
  為童子時,舉國士女視無厭足。」
  於是頌曰:
  「多人所敬愛,如金像始成,男女共諦觀,視之無厭足。
  為童子時,舉國士女眾共懷抱,如觀寶華。」
  於是頌曰:
  「二足尊生時,多人所敬愛,展轉共懷抱,如觀寶花香。
  菩薩生時,其目不眴,如忉利天,以不眴故,名毗婆尸。」
  於是頌曰:
  「天中天不眴,猶如忉利天,見色而正觀,故號毗婆尸。
  菩薩生時,其聲清徹,柔軟和雅,如迦羅頻伽鳥聲。」
  於是頌曰:
  「猶如雪山鳥,飲華汁而鳴,其彼二足尊,聲清徹亦然。
  菩薩生時,眼能徹視見一由旬。」
  於是頌曰:
  「清淨業行報,受天妙光明,菩薩目所見,周遍一由旬。
  菩薩生時,年漸長大,在天正堂,以道開化,恩及庶民,名德遠聞。」
  於是頌曰:
  「童幼處正堂,以道化天下,決斷眾事務,故號毗婆尸。
   清淨智廣博,甚深猶大海,悅可於群生,使智慧增廣。
  於時,菩薩欲出遊觀,告勅御者嚴駕寶車,詣彼園林,巡行遊觀。御者即便嚴駕訖已,還白:『今正是時。』太子即乘寶車詣彼園觀。於其中路見一老人,頭白齒落,面皺身僂,拄杖羸步,喘息而行。太子顧問侍者:『此為何人?』答曰:『此是老人。』又問:『何如為老?』答曰:『夫老者生壽向盡,餘命無幾,故謂之老。』太子又問:『吾亦當爾,不免此患耶?』答曰:『然,生必有老,無有豪賤。』於是,太子悵然不悅,即告侍者迴駕還宮,靜默思惟:『念此老苦,吾亦當有。』」
  佛於是頌曰:
  「見老命將盡,拄杖而羸步,菩薩自思惟,吾未免此難。
  爾時,父王問彼侍者:『太子出遊,歡樂不耶?』答曰:『不樂。』又問其故,答曰:『道逢老人,是以不樂。』爾時,父王默自思念:『昔日相師占相太子,言當出家,今者不悅,得無爾乎?當設方便,使處深宮,五欲娛樂,以悅其心,令不出家。』即便嚴飾宮館,簡擇婇女以娛樂之。」
  佛於是頌曰:
  「父王聞此言,方便嚴宮館,增益以五欲,欲使不出家。
  又於後時,太子復命御者嚴駕出遊。於其中路逢一病人,身羸腹大,面目黧黑,獨臥糞{除}[穢],無人瞻視,病甚苦毒,口不能言。顧問御者:『此為何人?』答曰:『此是病人。』問曰:『何如為病?』答曰:『病者,眾痛迫切,存亡無期,故曰病也。』又曰:『吾亦當爾,未免此患耶?』答曰:『然,生則有病,無有貴賤。』於是,太子悵然不悅,即告御者迴車還宮。靜默思惟:『念此病苦,吾亦當爾。』」
  佛於是頌曰:
  「見彼久病人,顏色為衰損,靜默自思惟,吾未免此患。
  爾時,父王復問御者:『太子出遊,歡樂不耶?』答曰:『不樂。』又問其故,答曰:『道逢病人,是以不樂。』於是父王默然思惟:『昔日相師占相太子,言當出家,今日不悅,得無爾乎?吾當更設方便,增諸伎樂,以悅其心,使不出家。』即復嚴飾宮館,簡擇婇女以娛樂之。」
  佛於是頌曰:
  「色聲香味觸,微妙可悅樂,菩薩福所致,故娛樂其中。
  又於異時,太子復勅御者嚴駕出遊。於其中路逢一死人,雜色繒幡前後導引,宗族親里悲號哭泣,送之出城。太子復問:『此為何人?』答曰:『此是死人。』問曰:『何如為死?』答曰:『死者,盡也。風先火次,諸根壞敗,存亡異趣,室家離別,故謂之死。』太子又問御者:『吾亦當爾,不免此患耶?』答曰:『然,生必有死,無有貴賤。』於是,太子悵然不悅,即告御者迴車還宮,靜默思惟:『念此死苦,吾亦當然。』」
  佛時頌曰:
  「始見有人死,知其復更生,靜默自思惟,吾未免此患。
  爾時,父王復問御者:『太子出遊,歡樂不耶?』答曰:『不樂。』又問其故,答曰:『道逢死人,是故,不樂。』於是父王默自思念:『昔日相師占相太子,言當出家,今日不悅,得無爾乎?吾當更設方便,增諸伎樂以悅其心,使不出家。』即復嚴飾宮館,簡擇婇女以娛樂之。」
  佛於是頌曰:
  「童子有名稱,婇女眾圍遶,五欲以自娛,如彼天帝釋。
  又於異時,復勑御者嚴駕出遊,於其中路逢一沙門,法服持鉢,視地而行。即問御者:『此為何人?』御者答曰:『此是沙門。』又問:『何謂沙門?』答曰:『沙門者,捨離恩愛,出家修道,攝御諸根,不染外欲,慈心一切,無所傷害,逢苦不慼,遇樂不欣,能忍如地,故號沙門。』太子曰:『善哉!此道真正永絕塵累,微妙清虛,{惟}[唯]是為快。』即勑御者迴車就之。
  爾時,太子問沙門曰:『剃除鬚髮,法服持鉢,何所志求?』沙門答曰:『夫出家者,欲調伏心意,永離塵垢,慈育群生,無所侵嬈,虛心靜寞,唯道是務。』太子曰:『善哉!此道最真。』尋勑御者:『賷(齎)吾寶衣并及乘轝,還白大王,我即於此剃除鬚髮,服三法衣,出家修道,所以然者?欲調伏心意,捨離塵垢,清淨自居,以求道術。』於是,御者即以太子所乘寶車及與衣服還歸父王。太子於後即剃除鬚髮,服三法衣,出家修道。」
  佛告比丘:
  「太子見老、病人,知世苦惱,又見死人,戀世情滅,及見沙門,廓然大悟。下寶車時,步步中間轉遠縛著,是真出家,是真遠離。時,彼國人聞太子剃除鬚髮,法服持鉢,出家修道,咸相謂言:『此道必真,乃令太子捨國榮位,捐棄所重。』于時,國中八萬四千人往就太子,求為弟子,出家修道。」
  佛時頌曰:
  「撰擇深妙法,彼聞隨出家,離於恩愛獄,無有眾結縛。
  于時,太子即便納受,與之遊行,在在教化,從村至村,從國至國,所至之處,無不恭敬四事供養。菩薩念言:『吾與大眾遊行諸國,人間憒閙,此非我宜,何時當得離此群眾,閑靜之處以求{道真}[真道],尋獲志願,於閑靜處專精修道?』復作是念:『眾生可愍,常處闇冥,受身危脆,有生、有老、有病、有死,眾苦所集,死此生彼,從彼生此,緣此苦陰,流轉無窮,我當何時曉了苦陰,滅生、老、死?』
  復作是念:『生死何從?何緣而有?』即以智慧觀察所由,從生有老死,生是老死,生從有起,有是生緣,有從取起,取是有緣,取從愛起,愛是取緣,愛從受起,受是愛緣,受從觸起,觸是受緣,觸從六入起,六入是觸緣,六入從名色起,名色是六入緣,名色從識起,識是名色緣,識從行起,行是識緣,行從癡起,癡是行緣,是為:緣癡有行,緣行有識,緣識有名色,緣名色有六入,緣六入有觸,緣觸有受,緣受有愛,緣愛有取,緣取有有,緣有有生,緣生有老、病、死、憂、悲、苦、,此苦盛陰,緣生而有,是為苦集。菩薩思惟{苦集陰}[苦陰集]時,生智、生眼、生覺、生明、生通、生慧、生證
  於時,菩薩復自思惟:『何等無故老死無?何等滅故老死滅?』即以智慧觀察所由,生無故老死無,生滅故老死滅,有無故生無,有滅故生滅,取無故有無,取滅故有滅,愛無故取無,愛滅故取滅,受無故愛無,受滅故愛滅,觸無故受無,觸滅故受滅,六入無故觸無,六入滅故觸滅,名色無故六入無,名色滅故六入滅,識無故名色無,識滅故名色滅,行無故識無,行滅故識滅,癡無故行無,癡滅故行滅,是為:癡滅故行滅,行滅故識滅,識滅故名色滅,名色滅故六入滅,六入滅故觸滅,觸滅故受滅,受滅故愛滅,愛滅故取滅,取滅故有滅,有滅故生滅,生滅故老、死、憂、悲、苦惱滅。菩薩思惟苦陰滅時,生智、生眼、生覺、生明、生通、生慧、生證。
  爾時,菩薩逆順觀十二因緣,如實知,如實見已,即於座上成阿耨多羅三藐三菩提。」
  佛時頌曰:
  「此言眾中說,汝等當善聽,過去菩薩觀,本所未聞法。
   老死從何緣?因何等而有?如是正觀已,知其本由生。
   生本由何緣?因何事而有?如是思惟已,知生從有起。
   取彼取彼已,展轉更增有,是故如來說,取是有因緣。
   如眾穢惡聚,風吹惡流演,如是取相因,因愛而廣普。
   愛由於受生,起苦羅網本,以染著因緣,苦樂共相應。
   受本由何緣?因何而有受?{以}[如]是思惟已,知受由觸生。
   觸本由何緣?因何而有觸?如是思惟已,觸由六入生。
   六入本何緣?因何有六入?如是思惟已,六入名色生。
   名色本何緣?因何有名色?如是思惟已,名色從識生。
   識本由何緣?因何而有識?如是思惟已,知識從行生。
   行本由何緣?因何而有行?如是思惟已,知行從癡生。
   如是因緣者,名為實義因,智慧方便觀,能見因緣根。
   苦非賢聖造,亦非無緣有,是故變易苦,智者所斷除。
   若無明滅盡,是時則無行,若無有行者,則亦無有識。
   若識永滅者,亦無有名色,名色既已滅,即無有諸入。
   若諸入永滅,則亦無有觸,若觸永滅者,則亦無有受。
   若受永滅者,則亦無有愛,若愛永滅者,則亦無有取。
   若取永滅者,則亦無有有,若有永滅者,則亦無有生。
   若生永滅者,無老病苦陰,一切都永盡,智者之所說。
   十二緣甚深,難見難識知,唯佛能善覺,因是有是無。
   若能自觀察,則無有諸入,深見因緣者,更不外求師。
   能於陰界入,離欲無染者,堪受一切施,淨報施者恩。
   若得四辯才,獲得決定證,能解眾結縛,斷除無放逸。
   色受想行識,猶如朽故車,能諦觀此法,則成等正覺。
   如鳥遊虛空,東西隨風遊,菩薩斷眾結,如風靡輕衣。
   毗婆尸閑靜,觀察於諸法,老死何緣有?從何而得滅?
   彼作是觀已,生清淨智慧,知老死由生,生滅老死滅。
  毗婆尸佛初成道時,多修二觀,一曰安隱觀,二曰出離觀。」
  佛於是頌曰:
  「如來無等等,多修於二觀,安隱及出離,仙人度彼岸。
   其心得自在,斷除眾結使,登山觀四方,故號毘婆尸。
   大智光除冥,如以鏡自照,為世除憂惱,盡生老死苦。
  毗婆尸佛於閑靜處復作是念:『我今已得此無上法,甚深微妙,難解、難見,息滅、清淨,智者所知,非是凡愚所能及也,斯由眾生異忍異見、異受、異學,依彼異見各樂所求,各務所習,是故,於此甚深因緣不能解了,然愛盡涅槃倍復難知,我若為說,彼必不解,更生觸擾。』作是念已,即便默然不復說法。
  時,梵天王知毗婆尸如來所念,即自思惟:『念此世間便為敗壞,甚可哀愍,毗婆尸佛乃得知此深妙之法,而不欲說。』譬如力士屈伸臂頃,從梵天宮忽然來下,立於佛前,頭面禮足,却住一面。時,梵天王右膝著地,叉手合掌白佛言:『唯願世尊以時說法!今此眾生塵垢微薄,諸根猛利,有恭敬心,易可開化,畏怖後世無救之罪,能滅惡法,出生善道。』
  佛告梵王:『如是!如是!如汝所言,但我於閑靜處默自思念:所得正法甚深微妙,若為彼說,彼必不解,更生觸擾,故我默然不欲說法。我從無數阿僧祇劫勤苦不懈,修無上行,今始獲此難得之法,若為婬、怒、癡眾生說者,必不承用,徒自勞疲。此法微妙,與世相反,眾生染欲,愚冥所覆,不能信解。梵王!我觀如此,是以默然不欲說法。』
  時,梵天王復重勸請,慇懃懇惻,至于再三:『世尊!若不說法,今此世間便為壞敗,甚可哀愍。唯願世尊以時敷演,勿使眾生墜落餘趣。』爾時,世尊三聞梵王慇懃勸請,即以佛眼觀視世界,眾生垢有厚薄,根有利鈍,教有難易。易受教者畏後世罪,能滅惡法,出生善道,譬如優鉢羅花、鉢頭摩華、鳩勿頭華、分陀利華,或有始出汙泥未至水者,或有已出與水平者,或有出水未敷開者,然皆不為水所染著,易可開敷,世界眾生,亦復如是。
  爾時,世尊告梵王曰:『吾愍汝等,今當開演甘露法門,是法深妙,難可解知,今為信受樂聽者說,不為觸擾無益者說。』
  爾時,梵王知佛受請,歡喜踊躍,遶佛三匝,頭面禮足,忽然不現。
  其去未久,是時,如來靜默自思:『我今先當為誰說法?』即自念言:『當入槃頭城內,先為王子提舍、大臣子騫茶開甘露法門。』於是,世尊如力士屈伸臂頃,於道樹忽然不現,至槃頭城槃頭王鹿野苑中,敷座而坐。」
   佛於是頌曰:
  「如師子在林,自恣而遊行,彼佛亦如是,遊行無罣礙。
  毘婆尸佛告守苑人曰:『汝可入城,語王子提舍、大臣子騫茶:「寧欲知不?毘婆尸佛今在鹿野苑中,欲見卿等,宜知是時。」』時,彼守苑人受教而行,至彼二人所,具宣佛教。二人聞已,即至佛所,頭面禮足,却坐一面。佛漸為說法,示、教、利、喜:施論、戒論、生天之論,欲惡不淨,上漏為患,讚歎出離為最微妙清淨第一。爾時,世尊見此二人心意柔輭,歡喜信樂,堪受正法,於是即為說苦聖諦,敷演開解,分布宣釋苦集聖諦、苦滅聖諦、苦出要諦。
  爾時,王子提舍、大臣子騫茶,即於座上遠塵、離垢得法眼淨,猶若素質易為受染。是時,地神即唱斯言:『毗婆尸如來於槃頭城鹿野苑中轉無上法輪,沙門、婆羅門、諸天、魔、梵及餘世人所不能轉。』如是展轉,聲徹四天王,乃至他化自在天,須臾之頃,聲至梵天。」
  佛時頌曰:
  「歡喜心踊躍,稱讚於如來,毘婆尸成佛,轉無上法輪。
   初從樹王起,往詣槃頭城,為騫茶提舍,轉四諦法輪。
   時騫茶提舍,受佛教化已,於淨法輪中,梵行無有上。
   彼忉利天眾,及以天帝釋,歡喜轉相告,諸天無不聞。
   佛出於世間,轉無上法輪,增益諸天眾,減損阿須倫。
   昇仙名普聞,善智離世邊,於諸法自在,智慧轉法輪。
   觀{眾}[察?]平等法,息心無垢穢,以離生死{扼}[厄],智慧轉法輪。
   滅苦離諸惡,出欲得自在,離於恩愛獄,智慧轉法輪。
   正覺人中尊,二足尊調御,一切縛得解,智慧轉法輪。
   教化善導師,能降伏魔怨,彼離於諸惡,智慧轉法輪。
   無漏力降魔,諸根定不懈,盡漏離魔縛,智慧轉法輪。
   若學決定法,知諸法無我,此為法中上,智慧轉法輪。
   不以利養故,亦不求名譽,愍彼眾生故,智慧轉法輪。
   見眾生苦厄,老病死逼迫,為此三惡趣,智慧轉法輪。
   斷貪瞋恚癡,拔愛之根{原}[源],不動而解脫,智慧轉法輪。
   難勝我已勝,勝已自降伏,已勝難勝魔,智慧轉法輪。
   此無上法輪,唯佛乃能轉,諸天魔釋梵,無有能轉者。
   親近轉法輪,饒益天人眾,此等天人師,得度于彼岸。
  是時,王子提舍、大臣子騫茶,見法得果,真實無欺,成就無畏,即白毘婆尸佛言:『我等欲於如來法中淨修梵行。』佛言:『善來!比丘!吾法清淨自在,修行以盡苦際。』爾時,二人即得具戒。具戒未久,如來又以三事示現:一曰神足,二曰觀他心,三曰教誡,即得無心解脫、生死無疑智。
  爾時,槃頭城內眾多人民聞二人出家學道,法服持鉢,淨修梵行,皆相謂曰:『其道必真,乃使此等捨世榮位,捐棄所重。』時,城內八萬四千人往詣鹿野苑中毘婆尸佛所,頭面禮足,却坐一面。佛漸為說法,示、教、利、喜:施論、戒論、生天之論,欲惡不淨,上漏為患,讚歎出離為最微妙清淨第一。爾時,世尊見此大眾心意柔輭,歡喜信樂,堪受正法,於是即為說苦聖諦,敷演開解,分布宣釋苦集聖諦、苦滅聖諦、苦出要[聖]諦。
  時,八萬四千人即於座上遠塵、離垢得法眼淨,猶如素質易為受色,見法得果,真實無欺,成就無畏,即白佛言:『我等欲於如來法中淨修梵行。』佛言:『善來!比丘!吾法清淨自在,修行以盡苦際。』時,八萬四千人即得具戒。具戒未久,世尊以三事教化:一曰神足,二曰觀他心,三曰教誡,即得無漏心解脫、生死無疑智現前。
  八萬四千人聞佛於鹿野苑中轉無上法輪,沙門、婆羅門、諸天、魔、梵及餘世人所不能轉,即詣槃頭城毘婆尸佛所,頭面禮足,却坐一面。」
  佛時頌曰:
  「如人救頭燃,速疾求滅處,彼人亦如是,速詣於如來。
  時,佛為說法亦復如是。爾時,槃頭城有十六萬八千大比丘眾,提舍比丘、騫茶比丘於大眾中上昇虛空,身出水火,現諸神變,而為大眾說微妙法。爾時,如來默自念言:『今此城內乃有十六萬八千大比丘眾,宜遣遊行,各{二}[一一?]人俱在在處處,至於六年,還來城內說具足戒。』
  時,首陀會天知如來心,譬如力士屈伸臂頃,從彼天沒,忽然至此,於世尊前,頭面禮足,却住一面,須臾白佛言:『如是,世尊!此槃頭城內比丘眾多,宜各分布,處處遊行,至於六年,乃還此城,說具足戒,我當擁護,令無伺求得其便者。』爾時,如來聞此天語,默然可之。
  時,首陀會天見佛默然許可,即禮佛足,忽然不現,還至天上。其去未久,佛告諸比丘:『今此城內,比丘眾多,宜各分布,遊行教化,至六年已,還集說戒。』時,諸比丘受佛教已,執持衣鉢,禮佛而去。」
  佛時頌曰:
  「佛悉無亂眾,無欲無戀著,威如金翅鳥,如鶴捨空池。
  時,首陀會天於一年後告諸比丘:『汝等遊行已過一年,餘有五年,汝等當知:訖六年已,還城說戒。』如是,至于六年,天復告言:『六年已滿,當還說戒。』時,諸比丘聞天語已,攝持衣鉢,還槃頭城,至鹿野苑毘婆尸佛所,頭面禮足,却坐一面。」
  佛時頌曰:
  「如象善調,隨意所之,大眾如是,隨教而還。」
  爾時,如來於大眾前上昇虛空,結加(跏)趺坐,講說戒經:
  「忍辱為第一,佛說涅槃最,不以除鬚髮,害他為沙門。」[AA.48.2]
  時,首陀會天去佛不遠,以偈頌曰:
  「如來大智,微妙獨尊,止觀具足,成最正覺。
   愍群生故,在世成道,以四真諦,為聲聞說。
   苦與苦因,滅苦之諦,賢聖八道,到安隱處。
   毘婆尸佛,出現于世,在大眾中,如日光曜。」
  說此偈已,忽然不現。
  爾時,世尊告諸比丘:
  「我自思念:『昔一時於羅閱城耆闍崛山,時,生是念:「我所生處,無所不遍,唯除首陀會天,設生彼天,則不還此。」』我時,比丘!復生是念:『我欲至無造天上。』時,我如壯士屈伸臂頃,於此間沒,現於彼天。時,彼諸天見我至彼,頭面作禮,於一面立,而白我言:『我等皆是毘婆尸如來弟子,從彼佛化,故來生此。』具說彼佛因緣本末。又尸棄佛……毘{沙}[舍]婆佛……拘樓孫佛……拘那含佛……迦葉佛……『釋迦牟尼佛皆是我師,我從受化,故來生此。』亦說諸佛因緣本末。至生阿迦尼吒諸天,亦復如是。」
  佛時頌曰:
  「譬如力士,屈伸臂頃,我以神足,至無造天。
   第七大仙,降伏二魔,無熱無見,叉手敬禮。
   如晝度樹,釋師遠聞,相好具足,到善見天。
   猶如蓮華,水所不著,世尊無染,至大善見。
   如日初出,淨無塵翳,明若秋月,詣一究竟。
   此五居處,眾生{所}[行]淨,心淨故來,詣無煩惱。
   淨心而來,為佛弟子,捨離染取,樂於無取。
   見法決定,毘婆尸子,淨心善來!詣大仙人,
   尸棄佛子,無垢無為,以淨心來,詣離有尊。
   毘沙婆子,諸根具足,淨心詣我,如日照空。
   拘樓孫子,捨離諸欲,淨心詣我,妙光焰盛。
   拘那含子,無垢無為,淨心詣我,光如月滿。
   迦葉弟子,諸根具足,淨心詣我,如北天念,
   不亂大仙,神足第一,以堅固心,為佛弟子。
   淨心而來,為佛弟子,禮敬如來,具啟人尊。
   所生成道,名姓種族,知見深法,成無上道。
   比丘靜處,離于塵垢,精勤不懈,斷諸有結。
   此是諸佛,本末因緣,釋迦如來,之所演說。」
  佛說此大因緣經已,諸比丘聞佛所說,歡喜奉行。

長部14經/譬喻大經(大品[第二])(莊春江譯)
與前世住處有關的談說
  我聽到這樣
  有一次世尊住在舍衛城祇樹林給孤獨園的花林小屋群中。
  那時,當眾多比丘食畢,從施食處返回時,在花林圓形帳蓬集會共坐,與前世住處有關的法談出現:
  「像這樣,這是前世住處,像這樣,這也是前世住處。」(1)
  世尊以清淨、超越人的天耳界聽見那些比丘的這些對話。那時,世尊起座去花林圓形帳蓬,抵達後,世尊在已設置好的座位坐下,坐好後,世尊召喚比丘們:
  「比丘們!現在,在這裡共坐談論的是什麼呢?你們談論中被中斷的是什麼呢?」
  當這麼說時,那些比丘對世尊這麼說:
  「大德!這裡,我們食畢,從施食處返回,在花林圓形帳蓬集會共坐,與前世住處有關的法談出現:『像這樣,這是前世住處,像這樣,這也是前世住處。』大德!這是我們談論中被中斷的,然後世尊抵達。」(2)
  「比丘們!你們想聽與前世住處有關的法談嗎?」
  「世尊!這正是時候,善逝!這正是時候,願世尊教導與前世住處有關的法談,聽聞世尊的[教說]後,比丘們將會憶持的。」
  「那樣的話,比丘們!你們要聽!你們要好好作意!我要說了。」
  「是的,大德!」那些比丘回答世尊。(3)
  世尊這麼說:
  「比丘們!在九十一劫前,毘婆尸世尊、阿羅漢遍正覺者出現於世間,比丘們!在三十一劫前,尸棄世尊、阿羅漢、遍正覺者出現於世間,比丘們!就在那[相同的]三十一劫前,毘舍浮世尊、阿羅漢、遍正覺者出現於世間,比丘們!就在這賢劫,拘留孫世尊、阿羅漢、遍正覺者出現於世間,比丘們!就在這賢劫,拘那含牟尼世尊、阿羅漢、遍正覺者出現於世間,比丘們!就在這賢劫,迦葉世尊、阿羅漢、遍正覺者出現於世間,比丘們!就在這賢劫,我現在阿羅漢、遍正覺者出現於世間。(4)
  比丘們!毘婆尸世尊、阿羅漢、遍正覺者是剎帝利血統,生於剎帝利家中,比丘們!尸棄世尊、阿羅漢、遍正覺者是剎帝利血統,生於剎帝利家中,比丘們!毘舍浮世尊、阿羅漢、遍正覺者是剎帝利血統,生於剎帝利家中,比丘們!拘留孫世尊、阿羅漢、遍正覺者是婆羅門血統,生於婆羅門家中,比丘們!拘那含牟尼世尊、阿羅漢、遍正覺者是婆羅門血統,生於婆羅門家中,比丘們!迦葉世尊、阿羅漢、遍正覺者是婆羅門血統,生於婆羅門家中,比丘們!我現在阿羅漢、遍正覺者是剎帝利血統,生於剎帝利家中。(5)
  比丘們!毘婆尸世尊、阿羅漢、遍正覺者姓憍陳如,比丘們!尸棄世尊、阿羅漢、遍正覺者姓憍陳如,比丘們!毘舍浮世尊、阿羅漢、遍正覺者姓憍陳如,比丘們!拘留孫世尊、阿羅漢、遍正覺者姓迦葉,比丘們!拘那含牟尼世尊、阿羅漢、遍正覺者姓迦葉,比丘們!迦葉世尊、阿羅漢、遍正覺者姓迦葉,比丘們!我現在阿羅漢、遍正覺者姓喬達摩。(6)
  比丘們!毘婆尸世尊、阿羅漢、遍正覺者的壽命量是八萬年,比丘們!尸棄世尊、阿羅漢、遍正覺者的壽命量是七萬年,比丘們!毘舍浮世尊、阿羅漢、遍正覺者的壽命量是六萬年,比丘們!拘留孫世尊、阿羅漢、遍正覺者的壽命量是四萬年,比丘們!拘那含牟尼世尊、阿羅漢、遍正覺者的壽命量是三萬年,比丘們!迦葉世尊、阿羅漢、遍正覺者的壽命量是二萬年,比丘們!我現在的壽命量少、微、短,活得長者[才]百歲或多些。(7)
  比丘們!毘婆尸世尊、阿羅漢、遍正覺者在波吒梨樹下現正覺,比丘們!尸棄世尊、阿羅漢、遍正覺者在分陀利樹下現正覺,比丘們!毘舍浮世尊、阿羅漢、遍正覺者在沙羅樹下現正覺,比丘們!拘留孫世尊、阿羅漢、遍正覺者在金合歡樹下現正覺,比丘們!拘那含牟尼世尊、阿羅漢、遍正覺者在優曇鉢果樹下現正覺,比丘們!迦葉世尊、阿羅漢、遍正覺者在尼拘律樹下現正覺,比丘們!我現在阿羅漢、遍正覺者在菩提樹下現正覺。(8)
  比丘們!毘婆尸世尊、阿羅漢、遍正覺者的雙賢是名叫騫茶與低舍的最上雙弟子,比丘們!尸棄世尊、阿羅漢、遍正覺者的雙賢是名叫阿毘浮與三巴哇的最上雙弟子,比丘們!毘舍浮世尊、阿羅漢、遍正覺者的雙賢是名叫首那與鬱多羅的最上雙弟子,比丘們!拘留孫世尊、阿羅漢、遍正覺者的雙賢是名叫毘樓與薩尼的最上雙弟子,比丘們!拘那含牟尼世尊、阿羅漢、遍正覺者的雙賢是名叫畢佑沙與鬱多羅的最上雙弟子,比丘們!迦葉世尊、阿羅漢、遍正覺者的雙賢是名叫低舍與婆羅墮若的最上雙弟子,比丘們!我現在阿羅漢、遍正覺者的雙賢是名叫舍利弗與目揵連的最上雙弟子。(9)
  比丘們!毘婆尸世尊、阿羅漢、遍正覺者有三次與會弟子:一次與會弟子有六百八十萬比丘,一次與會弟子有十萬比丘,一次與會弟子有八萬比丘,比丘們!毘婆尸世尊、阿羅漢、遍正覺者的這三次與會弟子全都是煩惱已盡者。
  比丘們!尸棄世尊、阿羅漢、遍正覺者有三次與會弟子:一次與會弟子有十萬比丘,一次與會弟子有八萬比丘,一次與會弟子有七萬比丘,比丘們!尸棄世尊、阿羅漢、遍正覺者的這三次與會弟子全都是煩惱已盡者。
  比丘們!毘舍浮世尊、阿羅漢、遍正覺者有三次與會弟子:一次與會弟子有八萬比丘,一次與會弟子有七萬比丘,一次與會弟子有六萬比丘,比丘們!毘舍浮世尊、阿羅漢、遍正覺者的這三次與會弟子全都是煩惱已盡者。
  比丘們!拘留孫世尊、阿羅漢、遍正覺者有一次與會弟子:四萬比丘,比丘們!拘留孫世尊、阿羅漢、遍正覺者的這一次與會弟子全都是煩惱已盡者。
  比丘們!拘那含牟尼世尊、阿羅漢、遍正覺者有一次與會弟子:三萬比丘,比丘們!拘那含牟尼世尊、阿羅漢、遍正覺者的這一次與會弟子全都是煩惱已盡者。
  比丘們!迦葉世尊、阿羅漢、遍正覺者有一次與會弟子:二萬比丘,比丘們!迦葉世尊、阿羅漢、遍正覺者的這一次與會弟子全都是煩惱已盡者。
  比丘們!我現在有一次與會弟子:一千二百五十比丘,我的這一次與會弟子全都是煩惱已盡者。(10)
  比丘們!毘婆尸世尊、阿羅漢、遍正覺者的最上隨侍是名叫無憂的隨侍比丘,比丘們!尸棄世尊、阿羅漢、遍正覺者的最上隨侍是名叫安穩作的隨侍比丘,比丘們!毘舍浮世尊、阿羅漢、遍正覺者的最上隨侍是名叫寂靜的隨侍比丘,比丘們!拘留孫世尊、阿羅漢、遍正覺者的最上隨侍是名叫覺生的隨侍比丘,比丘們!拘那含牟尼世尊、阿羅漢、遍正覺者的最上隨侍是名叫平安生的隨侍比丘,比丘們!迦葉世尊、阿羅漢、遍正覺者的最上隨侍是名叫一切友的隨侍比丘,比丘們!我現在的最上隨侍是名叫阿難的隨侍比丘。(11)
  比丘們!毘婆尸世尊、阿羅漢、遍正覺者的父親是名叫邦都馬的國王,生母是名叫邦都馬低的皇后,邦都馬國王的王都是名叫邦都馬低的城市。
  比丘們!尸棄世尊、阿羅漢、遍正覺者的父親是名叫明相的國王,生母是名叫有光明的皇后,明相國王的王都是名叫有明相的城市。
  比丘們!毘舍浮世尊、阿羅漢、遍正覺者的父親是名善降落的國王,生母是名叫有雨的皇后,善降落國王的王都是名叫優勝的城市。
  比丘們!拘留孫世尊、阿羅漢、遍正覺者的父親是名叫火施的婆羅門,生母是名叫枝條的婆羅門女,比丘們!那時的國王名叫安穩(差摩),安穩國王的王都是名叫有安穩的城市。
  比丘們!拘那含牟尼世尊、阿羅漢、遍正覺者的父親是名叫犧牲施的婆羅門,生母是名叫鬱多羅的婆羅門女,比丘們!那時的國王名叫淨潔,淨潔國王的王都是名叫有潔淨的城市。
  比丘們!迦葉世尊、阿羅漢、遍正覺者的父親是名叫梵施的婆羅門,生母是名叫有財的婆羅門女,比丘們!那時的國王名叫居居,居居國王的王都是名叫波羅奈的城市。
  比丘們!我現在的父親是名叫淨飯的國王,生母是名叫摩耶的皇后,王都是名叫迦毘羅衛的城市。
  這就是世尊所說,說了這個後,善逝就起座進入住處。(12)
  那時,當世尊離去不久,那些比丘出現這樣的談論:
  「不可思議啊!學友們!未曾有啊!學友們!如來的大神通力狀態、大威力狀態,確實因為如來記得關於過去已般涅槃、已切斷虛妄已切斷路徑、已終結輪迴、已超越一切苦諸佛的血統、名字、家系、壽命量、雙弟子、與會弟子:『那些世尊是這樣的出生。』這樣的名字……這樣的姓氏……這樣的戒……這樣的法……這樣的慧……這樣的住處者……『那些世尊是這樣的解脫者。』
  學友們!如來已善通達那法界,以該法界已善通達狀態而如來能記得關於過去已般涅槃、已切斷虛妄、已切斷路徑、已終結輪迴、已超越一切苦諸佛的血統、名字、家系、壽命量、雙弟子、與會弟子:『那些世尊是這樣的出生。』這樣的名字……這樣的姓氏……這樣的戒……這樣的法……這樣的慧……這樣的住處者……『那些世尊是這樣的解脫者。』呢?或者天神告知如來這道理而使如來記得關於過去已般涅槃、已切斷虛妄、已切斷路徑、已終結輪迴、已超越一切苦諸佛的血統、名字、家系、壽命量、雙弟子、與會弟子:『那些世尊是這樣的出生。』這樣的名字……這樣的姓氏……這樣的戒……這樣的法……這樣的慧……這樣的住處者……『那些世尊是這樣的解脫者。』呢?」但,在這裡,那些比丘們之間的這個談論被中斷。(13)
  那時,世尊在傍晚時,從獨坐中出來,去花林圓形帳蓬。抵達後,世尊在已設置好的座位坐下,坐好後,世尊召喚比丘們:
  「比丘們!現在,在這裡共坐談論的是什麼呢?你們談論中被中斷的是什麼呢?」
  當這麼說時,那些比丘對世尊這麼說:
  「大德!這裡,當世尊離去不久,我們出現這樣的談論:『不可思議啊!學友們!未曾有啊!學友們!如來的大神通力狀態、大威力狀態,確實因為如來記得關於過去已般涅槃、已切斷虛妄、已切斷路徑、已終結輪迴、已超越一切苦諸佛的血統、名字、家系、壽命量、雙弟子、與會弟子:「那些世尊是這樣的出生。」這樣的名字……這樣的姓氏……這樣的戒……這樣的法……這樣的慧……這樣的住處者……「那些世尊是這樣的解脫者。」學友們!如來已善通達那法界,以該法界已善通達狀態而如來記得關於過去已般涅槃、已切斷虛妄、已切斷路徑、已終結輪迴、已超越一切苦諸佛的血統、名字、家系、壽命量、雙弟子、與會弟子:「那些世尊是這樣的出生。」這樣的名字……這樣的姓氏……這樣的戒……這樣的法……這樣的慧……這樣的住處者……「那些世尊是這樣的解脫者。」呢?或者天神告知如來這道理而使如來記得關於過去已般涅槃、已切斷虛妄、已切斷路徑、已終結輪迴、已超越一切苦諸佛的血統、名字、家系、壽命量、雙弟子、與會弟子:「那些世尊是這樣的出生。」這樣的名字……這樣的姓氏……這樣的戒……這樣的法……這樣的慧……這樣的住處者……「那些世尊是這樣的解脫者。」呢?』大德!這是我們談論中被中斷的,然後世尊抵達。」(14)
  「比丘們!如來已善通達那法界,以該法界已善通達狀態而如來記得關於過去已般涅槃、已切斷虛妄、已切斷路徑、已終結輪迴、已超越一切苦諸佛的血統、名字、家系、壽命量、雙弟子、與會弟子:『那些世尊是這樣的出生。』這樣的名字……這樣的姓氏……這樣的戒……這樣的法……這樣的慧……這樣的住處者……『那些世尊是這樣的解脫者。』天神也告知如來這道理而使如來記得關於過去已般涅槃、已切斷虛妄、已切斷路徑、已終結輪迴、已超越一切苦諸佛的血統、名字、家系、壽命量、雙弟子、與會弟子:『那些世尊是這樣的出生。』這樣的名字……這樣的姓氏……這樣的戒……這樣的法……這樣的慧……這樣的住處者……『那些世尊是這樣的解脫者。』
  比丘們!你們想更進一步聽與前世住處有關的法談嗎?」
  「世尊!這正是時候,善逝!這正是時候,願世尊更進一步教導與前世住處有關的法談,聽聞世尊的[教說]後,比丘們將會憶持的。」
  「那樣的話,比丘們!你們要聽!你們要好好作意!我要說了。」
  「是的,大德!」那些比丘回答世尊。(15)
  世尊這麼說:
  「比丘們!在九十一劫前,毘婆尸世尊、阿羅漢、遍正覺者出現於世間;比丘們!毘婆尸世尊、阿羅漢、遍正覺者是剎帝利血統,生於剎帝利家中;比丘們!毘婆尸世尊、阿羅漢、遍正覺者姓憍陳如;比丘們!毘婆尸世尊、阿羅漢、遍正覺者的壽命量是八萬年;比丘們!毘婆尸世尊、阿羅漢、遍正覺者在波吒梨樹下現正覺;比丘們!毘婆尸世尊、阿羅漢、遍正覺者的雙賢是名叫騫茶與低舍的最上雙弟子;比丘們!毘婆尸世尊、阿羅漢、遍正覺者有三次與會弟子:一次與會弟子有六百八十萬比丘,一次與會弟子有十萬比丘,一次與會弟子有八萬比丘,比丘們!毘婆尸世尊、阿羅漢、遍正覺者的這三次與會弟子全都是煩惱已盡者;比丘們!毘婆尸世尊、阿羅漢、遍正覺者的最上隨侍是名叫無憂的隨侍比丘;比丘們!毘婆尸世尊、阿羅漢、遍正覺者的父親是名叫邦都馬的國王,生母是名叫邦都馬低的皇后,邦都馬國王的王都是名叫邦都馬低的城市。(16)
菩薩常法
  比丘們!那時,毘婆尸菩薩從兜率天死去後,具念、正知地入母胎,在這裡,這是常法。(17)
  比丘們!這是常法:當菩薩從兜率天死去後,具念、正知地入母胎。那時,包括天、魔、梵的世間;包括沙門婆羅門、天、人的世代中,無量偉大的光明出現[於世間],勝過了諸天眾的天威,即使在那些世界中間空無防護的、暗黑的、黑暗的黑夜的,以日月這麼大神通力、這麼大威力而光明不領納處,也有無量偉大的光明出現於世間,勝過了諸天眾的天威,往生那裡的眾生以那光明相互認知:『先生!往生這裡的其他眾生確實存在。』而這十千世界震動、搖動、顫動,無量神聖的光明出現於世間,勝過了諸天眾的天威,在這裡,這是常法。(18)
  比丘們!這是常法:當菩薩入母胎時,四位天子來守護四方,不讓人或非人或任何東西加害那位菩薩或菩薩的母親,在這裡,這是常法。(19)
  比丘們!這是常法:當菩薩入母胎時,菩薩的母親成為持戒者:離殺生,離未給予而取,離邪淫,離妄語,離榖酒、果酒、酒放逸處,在這裡,這是常法。(20)
  比丘們!這是常法:當菩薩入母胎時,菩薩的母親不對男子生起伴隨欲類的心意,並且,菩薩的母親不能被任何男子以染心征服,在這裡,這是常法。(21)
  比丘們!這是常法:當菩薩入母胎時,菩薩的母親是得到五種欲者,她具備、具足五種欲自娛,在這裡,這是常法。(22)
  比丘們!這是常法:當菩薩入母胎時,菩薩的母親不生任何病,菩薩的母親是身不疲倦的快樂者,菩薩的母親透過胎看見菩薩全部肢體與肢節,不缺諸根,比丘們!猶如美麗的、出色的、八個切割面的、作工細緻的琉璃寶珠,具備放光、明淨、不濁全部行相,在那裡,被藍或黃或紅或白或淡黃線綁住,有眼男子拿它在手掌上後能觀察:『這美麗的、出色的、八個切割面的、作工細緻的琉璃寶珠,具備放光、明淨、不濁全部行相,在那裡,被藍或黃或紅或白或淡黃線綁住。』同樣的,比丘們!當菩薩入母胎時,菩薩的母親不生任何病,菩薩的母親是身不疲倦的快樂者,菩薩的母親透過胎看見菩薩全部肢體與肢節,不缺諸根,在這裡,這是常法。(23)
  比丘們!這是常法:當菩薩出生七天,菩薩的母親死了,往生兜率天,在這裡,這是常法。(24)
  比丘們!這是常法:不像其他女子懷胎九或十個月後生產,菩薩的母親生菩薩不是這樣,菩薩的母親懷胎滿十個月後生菩薩,在這裡,這是常法。(25)
  比丘們!這是常法:不像其他女子坐著或躺著生產,菩薩的母親生菩薩不是這樣,菩薩的母親就站著生菩薩,在這裡,這是常法。(26)
  比丘們!這是常法:當菩薩出母胎時,第一位接他的是天子,人們在後,在這裡,這是常法。(27)
  比丘們!這是常法:當菩薩出母胎時,菩薩未著地前,四位天子接他後,安置在母親前:『請你喜悅,皇后!你具大威力的兒子出生了。』在這裡,這是常法。(28)
  比丘們!這是常法:當菩薩出母胎時,明淨地出:不被水沾污,不被粘液沾污,不被血液沾污,不被任何不淨的沾污,明淨的、清淨的,比丘們!猶如珠寶放置在迦尸出產的布上,珠寶既不弄髒迦尸出產的布,迦尸出產的布也不弄髒珠寶,那是什麼原因呢?兩者都是清淨的狀態。同樣的,比丘們!當菩薩出母胎時,明淨地出:不被水沾污,不被粘液沾污,不被血液沾污,不被任何不淨的沾污,明淨的、清淨的,在這裡,這是常法。(29)
  比丘們!這是常法:當菩薩出母胎時,兩道水流從空中出現:一冷一熱,對菩薩與母親作水洗,在這裡,這是常法。(30)
  比丘們!這是常法:當菩薩剛剛出生時,他平均地以兩腳站在地上,在白色傘跟隨下,面朝北交互走七步,環顧四方,如公牛之語說:『我是世間最高的,我是世間最勝的,我是世間最上的,這是最後生,現在,沒有再有了。』在這裡,這是常法。(31)
  比丘們!這是常法:當菩薩出母胎時,那時,包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中,無量偉大的光明出現[於世間],勝過了諸天眾的天威,即使在那些世界中間空無防護的、暗黑的、黑暗的黑夜的,以日月這麼大神通力、這麼大威力而光明不領納處,也有無量偉大的光明出現於世間,勝過了諸天眾的天威,往生那裡的眾生以那光明相互認知:「先生!往生這裡的其他眾生確實存在。」而這十千世界震動、搖動、顫動,無量神聖的光明,出現於世間,勝過了諸天眾的天威,在這裡,這是常法。(32)
三十二大丈夫相
  比丘們!當毘婆尸童子出生時,他們告知邦都馬國王:『陛下!男孩出生了,請陛下看他。』比丘們!邦都馬國王看毘婆尸童子,看了後,令人召喚占相婆羅門們,然後這麼說:『占相婆羅門尊師們!請你們看童子。』比丘們!占相婆羅門們看毘婆尸童子,看了後,對邦都馬國王這麼說:『陛下!請你悅意,你所生的男孩有大力量,大王!這是你的獲得,大王!這是你的好獲得:你家中有這樣容色的男孩出生,陛下!因為這童子具備三十二大丈夫相,具備這些的大丈夫只有二個趣處而無其它的:如果他住於俗家,他是轉輪王,如法的法王,征服四方,達成國土安定,具備七寶。他有這七寶,即:輪寶、象寶、馬寶、珠寶、女寶、屋主寶、第七主兵臣寶,他有超過千位勇敢的、英勇姿態的、碎破敵對者的兒子,他不以刀杖而以法征服這土地直到海邊後而居住;但,如果從在家出家,成為非家生活,他成為阿羅漢、遍正覺者,掀開世間的面紗者。(33)
  陛下,這童子具備哪三十二大丈夫相,具備這些的大丈夫只有二個趣處而無其它的:如果他住於俗家,他是轉輪王,如法的法王,征服四方,達成國土安定,具備七寶。他有這七寶,即:輪寶、象寶、馬寶、珠寶、女寶、屋主寶、第七主兵臣寶,他有超過千位勇敢的、英勇姿態的、碎破敵對者的兒子,他不以刀杖而以法征服這土地直到海邊後而居住;但,如果從在家出家,成為非家生活,他成為阿羅漢、遍正覺者,掀開世間的面紗者呢?(34)
  陛下!這童子有扁平足,陛下!凡這童子有扁平足者,陛下!這是大丈夫的大丈夫相。
  陛下!在這童子的足掌中生有輪子,具有一千個輻條,有輪框,有輪軸圓心,全部完整的相貌,陛下!凡在這童子的足掌中生有輪子[相],具有一千個輻條,有輪框,有輪軸圓心,全部完整的相貌者,陛下!這是大丈夫的大丈夫相。
  陛下!這童子有廣長的腳後跟……。
  陛下!這童子有長手指……。
  陛下!這童子有柔嫩的手腳……。
  陛下!這童子有網狀相的手腳……。
  陛下!這童子有高腳踝……。
  陛下!這童子有如鹿的小腿……。
  陛下!這童子站立不彎下,兩手掌觸摸與摩擦到膝……。
  陛下!這童子有隱藏入鞘的陰部……。
  陛下!這童子有黃金的容色,如黃金的皮膚……。
  陛下!這童子有細滑的皮膚,由於細滑的皮膚,身上不沾染塵垢……。
  陛下!這童子有單獨的體毛,在一個毛孔生一根體毛……。
  陛下!這童子有持續豎立的體毛,持續豎立生長的體毛是藍黑色的,環狀旋轉,向右旋轉生長……。
  陛下!這童子有如梵天直立的身體……。
  陛下!這童子有七處隆滿……。
  陛下!這童子有如獅子的上半身……。
  陛下!這童子兩肩之間是飽滿的……。
  陛下!這童子有如榕樹般[擴展]的圓:兩手伸展的長度同身高;身高同兩手伸展的長度……。
  陛下!這童子有一樣圓滿的兩肩……。
  陛下!這童子有最好的味覺……。
  陛下!這童子有如獅子隆滿面頰的雙頰……。
  陛下!這童子有四十顆牙齒……。
  陛下!這童子有均勻的牙齒……。
  陛下!這童子有無縫隙的牙齒……。
  陛下!這童子有雪白的牙齒……。
  陛下!這童子有廣長舌……。
  陛下!這童子有如梵天的聲音,有如美聲鳥的美聲……。
  陛下!這童子有紺碧色眼睛……。
  陛下!這童子有如公牛的眼睫毛……。
  陛下!這童子眉毛中間生有白色的、如綿花般柔軟的毫毛,陛下!凡這童子的眉毛中間生有白色的、如綿花般柔軟的毫毛者,陛下!這是大丈夫的大丈夫相。
  陛下!這童子頭上有肉髻,陛下!凡這童子頭上有肉髻者,陛下!這是大丈夫的大丈夫相。(35)
  陛下!這些是這童子的三十二大丈夫相,具備這些的大丈夫只有二個趣處而無其它的:如果他住於俗家,他是轉輪王,如法的法王,征服四方,達成國土安定,具備七寶。他有這七寶,即:輪寶、象寶、馬寶、珠寶、女寶、屋主寶、第七主兵臣寶,他有超過千位勇敢的、英勇姿態的、碎破敵對者的兒子,他不以刀杖而以法征服這土地直到海邊後而居住;但,如果從在家出家,成為非家生活,他成為阿羅漢、遍正覺者,掀開世間的面紗者。(36)
毘婆尸的稱呼
  比丘們!那時,邦都馬國王以新衣服使占相婆羅門們裹覆後,並滿足其所有愛欲。比丘們!那時,邦都馬國王任命毘婆尸童子的乳母,一些人使餵他乳,另一些人為他洗澡,另一些人照顧他,另一些人在膝上寵愛他。又,比丘們!他們對出生後的毘婆尸童子日夜撐著白傘:『不要讓寒、熱、草、塵、露傷害他。』又,比丘們!出生後的毘婆尸童子對許多人來說是可愛的、合意的,比丘們,猶如青蓮,或紅蓮,或白蓮對許多人來說是可愛的、合意的,同樣的,比丘們!毘婆尸童子對許多人來說是可愛的、合意的,他就在一雙雙膝上[輪流]被寵愛。(37)
  比丘們!出生後的毘婆尸童子有美妙的聲音、可愛的聲音、如蜜的聲音、情愛的聲音,比丘們!猶如在大雪山中出生的鳥,名叫美聲鳥,牠有美妙的聲音、可愛的聲音、如蜜的聲音、情愛的聲音,同樣的,比丘們!毘婆尸童子有美妙的聲音、可愛的聲音、如蜜的聲音、情愛的聲音。(38)
  比丘們!出生後的毘婆尸童子的業力果報生的天眼顯現,依此而日夜看見一由旬的一切。(39)
  比丘們!出生後的毘婆尸童子不眨眼地觀察,猶如三十三天的天神。『不眨眼觀察的童子。』比丘們!毘婆尸童子的『毘婆尸、毘婆尸』稱呼生起。(40)
  比丘們!那時,當裁判某事時,邦都馬國王讓毘婆尸童子坐在膝上後訓誡裁判,比丘們!在那裡,毘婆尸童子坐在父親的膝上考察再考察後,以正理評斷裁判,『毘婆尸童子考察再考察後,以正理評斷裁判。』比丘們!毘婆尸童子的『毘婆尸、毘婆尸』稱呼更加生起。(41)
  比丘們!那時,邦都馬國王為毘婆尸童子建三棟高樓:一棟是雨季的、一棟是夏天的、一棟是冬天的,伺候五種欲,比丘們!毘婆尸童子在雨季高樓中四個月,以只有女性與樂器侍奉著,不下高樓的下面。(42)
  初誦品[終了]。
老年人
  比丘們!那時,經過好幾年、好幾百年、好幾千年,毘婆尸童子召喚御車手:『親愛的御車手!請你令一輛輛吉祥車上軛,我們去遊樂園看美景!』『是的,殿下!』比丘們!御車手回答毘婆尸童子後,令一輛輛吉祥車上軛,然後告知毘婆尸童子:『殿下!那一輛輛吉祥車已上軛了,現在,你考量適當的時間[出發]吧。』比丘們!那時,毘婆尸童子登上一輛吉祥車後,以吉祥車向遊樂園出發。(43)
  比丘們!當向遊樂園出發時,毘婆尸童子看見男子:年老的、像椽木那樣彎曲的、彎曲的、依靠拐杖、顫抖著而行、病苦、青春已逝,看見後,召喚御車手:『親愛的御車手!這位男子怎麼了?頭髮不如同其他人的,身體也不如同其他人的。』『殿下!這名叫年老者。』『但,親愛的御車手!為何這名叫年老者呢?』『殿下!這名叫年老者,現在應該將活不久了。』『但,親愛的御車手!我也有老法,未跨越老嗎?』『殿下!你與我全都有老法,未跨越老。』『那樣的話,親愛的御車手!今天、現在屬於遊樂園的已足夠了,讓我們就從這裡回內宮吧。』『是的,殿下!』比丘們!御車手回答毘婆尸童子後,就從那裡回內宮。比丘們!在那裡,內宮的毘婆尸童子來到痛苦的、不快樂的,他悲愁:『先生!出生確實令人厭煩,確實是因為出生者的老必將被了知。』(44)
  那時,邦都馬國王召喚御車手後,這麼說:『親愛的御車手!童子在遊樂園是否歡樂呢?親愛的御車手!童子在遊樂園是否為悅意的呢?』『陛下!童子在遊樂園不歡樂,陛下!童子在遊樂園是不悅意的』『親愛的御車手!當被引導到遊樂園時,童子看見了什麼呢?』『陛下!當被引導到遊樂園時,童子看見男子:年老的、像椽木那樣彎曲的、彎曲的、依靠拐杖、顫抖著而行、病苦、青春已逝。看見後,對我這麼說:「親愛的御車手!這位男子怎麼了?頭髮不如同其他人的,身體也不如同其他人的。」「殿下!這名叫年老者。」「但,親愛的御車手!為何這名叫年老者呢?」「殿下!這名叫年老者,現在應該將活不久了。」「但,親愛的御車手!我也有老法,未跨越老嗎?」「殿下!你與我全都有老法,未跨越老。」「那樣的話,親愛的御車手!今天、現在屬於遊樂園的已足夠了,讓我們就從這裡回內宮吧。」「是的,殿下!」陛下!我回答童子後,就從那裡回內宮。陛下!在那裡,內宮的毘婆尸童子來到痛苦的、不快樂的,他悲愁:「先生!出生確實令人厭煩,確實是因為出生者的老必將被了知。」』(45)
病人
  那時,邦都馬國王這麼想:『不要讓毘婆尸童子不作國王!毘婆尸童子不要從在家出家,成為非家生活,占相婆羅門的真實語不要成真。』比丘們,那時,邦都馬國王更加伺候毘婆尸童子五種欲:『願毘婆尸童子作國王,願毘婆尸童子不要從在家出家,成為非家生活,願占相婆羅門的真實語不要成真。』
  比丘們!在那裡,毘婆尸童子具備、具足天的五種欲自娛。比丘們!那時,經過好幾年、好幾百年、好幾千年,毘婆尸童子……(中略)。(46)
  比丘們!當被引導到遊樂園時,毘婆尸童子看見男子:生病、痛苦、重病、跌臥在自己的糞尿中、被他人扶著起來、被他人扶著躺下,看見後,召喚御車手:『親愛的御車手!這位男子怎麼了?眼睛不如同其他人的,聲音也不如同其他人的。』『殿下!這名叫生病者。』『但,親愛的御車手!為何這名叫生病者呢?』『殿下!這名叫生病者,恐怕[難]從那個病復原。』『但,親愛的御車手!我也有病法,未跨越病嗎?』『殿下!你與我全都有病法,未跨越病。』『那樣的話,親愛的御車手!今天、現在屬於遊樂園的已足夠了,讓我們就從這裡回內宮吧。』『是的,殿下!』比丘們!御車手回答毘婆尸童子後,就從那裡回內宮。比丘們!在那裡,內宮的毘婆尸童子來到痛苦的、不快樂的,他悲愁:『先生!出生確實令人厭煩,確實是因為出生者的老必將被了知;病必將被了知。』(47)
  那時,邦都馬國王召喚御車手後,這麼說:『親愛的御車手!童子在遊樂園是否歡樂呢?親愛的御車手!童子在遊樂園是否為悅意的呢?』『陛下!童子在遊樂園不歡樂,陛下!童子在遊樂園是不悅意的』『親愛的御車手!當被引導到遊樂園時,童子看見了什麼呢?』『陛下!當被引導到遊樂園時,童子看見男子:生病、痛苦、重病、跌臥在自己的糞尿中、被他人扶著起來、被他人扶著躺下。看見後,對我這麼說:「親愛的御車手!這位男子怎麼了?眼睛不如同其他人的,聲音也不如同其他人的。」「殿下!這名叫生病者。」「但,親愛的御車手!為何這名叫生病者呢?」「殿下!這名叫生病者,恐怕[難]從那個病復原。」「但,親愛的御車手!我也有病法,未跨越病嗎?」「殿下!你與我全都有病法,未跨越病。」「那樣的話,親愛的御車手!今天、現在屬於遊樂園的已足夠了,讓我們就從這裡回內宮吧。」「是的,殿下!」陛下!我回答童子後,就從那裡回內宮。陛下!在那裡,內宮的毘婆尸童子來到痛苦的、不快樂的,他悲愁:「先生!出生確實令人厭煩,確實是因為出生者的老必將被了知;病必將被了知。」』(48)
死人
  那時,邦都馬國王這麼想:『不要讓毘婆尸童子不作國王!毘婆尸童子不要從在家出家,成為非家生活,占相婆羅門的真實語不要成真。』比丘們,那時,邦都馬國王更加伺候毘婆尸童子五種欲:『願毘婆尸童子作國王,願毘婆尸童子不要從在家出家,成為非家生活,願占相婆羅門的真實語不要成真。』
  比丘們!在那裡,毘婆尸童子具備、具足天的五種欲自娛。比丘們!那時,經過好幾年、好幾百年、好幾千年,毘婆尸童子……(中略)。(49)
  比丘們!當被引導到遊樂園時,毘婆尸童子看見大群眾被集合,[穿]種種色的衣服,棺架被抬著,看見後,召喚御車手:『親愛的御車手!為什麼大群眾被集合,[穿]種種色的衣服,棺架被抬著呢?』『殿下!這名叫死者。』『那樣的話,親愛的御車手!請將車子開往死者所在之處。』『是的,殿下!』比丘們!御車手回答毘婆尸童子後,將車子開往死者所在之處。比丘們!毘婆尸童子看見亡者、死者。『但,親愛的御車手!為何這名叫死者呢?』『殿下!這名叫死者,現在,父母或其他親族、親屬看不到他了,他也將看不見父母或其他親族、親屬了。』『但,親愛的御車手!我也有死法,未跨越死,陛下或皇后或其他親族、親屬看不到我,我也將看不到陛下或皇后或其他親族、親屬嗎?』『殿下!你與我全都有死法,未跨越死,陛下或皇后或其他親族、親屬看不到你,你也將看不到陛下或皇后或其他親族、親屬。』『那樣的話,親愛的御車手!今天、現在屬於遊樂園的已足夠了,讓我們就從這裡回內宮吧。』『是的,殿下!』比丘們!御車手回答毘婆尸童子後,就從那裡回內宮。比丘們!在那裡,內宮的毘婆尸童子來到痛苦的、不快樂的,他悲愁:『先生!出生確實令人厭煩,確實是因為出生者的老必將被了知;病必將被了知;死必將被了知。』(50)
  那時,邦都馬國王召喚御車手後,這麼說:『親愛的御車手!童子在遊樂園是否歡樂呢?親愛的御車手!童子在遊樂園是否為悅意的呢?』『陛下!童子在遊樂園不歡樂,陛下!童子在遊樂園是不悅意的』『親愛的御車手!當被引導到遊樂園時,童子看見了什麼呢?』『陛下!當被引導到遊樂園時,童子看見大群眾被集合,[穿]種種色的衣服,棺架被抬著,看見後,對我這麼說:「親愛的御車手!為什麼大群眾被集合,[穿]種種色的衣服,棺架被抬著呢?」「殿下!這名叫死者。」「那樣的話,親愛的御車手!請將車子開往死者所在之處。」「是的,殿下!」陛下!我回答毘婆尸童子後,將車子開往死者所在之處。陛下!毘婆尸童子看見亡者、死者,看見後,對我這麼說:「但,親愛的御車手!為何這名叫死者呢?」「殿下!這名叫死者,現在,父母或其他親族、親屬看不到他了,他也將看不見父母或其他親族、親屬了。」「但,親愛的御車手!我也有死法,未跨越死,陛下或皇后或其他親族、親屬看不到我,我也將看不到陛下或皇后或其他親族、親屬嗎?」「殿下!你與我全都有死法,未跨越死,陛下或皇后或其他親族、親屬看不到你,你也將看不到陛下或皇后或其他親族、親屬。」「那樣的話,親愛的御車手!今天、現在屬於遊樂園的已足夠了,讓我們就從這裡回內宮吧。」「是的,殿下!」陛下!我回答童子後,就從那裡回內宮。陛下!在那裡,內宮的毘婆尸童子來到痛苦的、不快樂的,他悲愁:「先生!出生確實令人厭煩,確實是因為出生者的老必將被了知;病必將被了知;死必將被了知。」』(51)
出家
  那時,邦都馬國王這麼想:『不要讓毘婆尸童子不作國王!毘婆尸童子不要從在家出家,成為非家生活,占相婆羅門的真實語不要成真。』比丘們,那時,邦都馬國王更加伺候毘婆尸童子五種欲:『願毘婆尸童子作國王,願毘婆尸童子不要從在家出家,成為非家生活,願占相婆羅門的真實語不要成真。』
  比丘們!在那裡,毘婆尸童子具備、具足天的五種欲自娛。比丘們!那時,經過好幾年、好幾百年、好幾千年,毘婆尸童子召喚御車手:『親愛的御車手!請你令一輛輛吉祥車上軛,我們去遊樂園看美景!』『是的,殿下!』比丘們!御車手回答毘婆尸童子後,令一輛輛吉祥車上軛,然後告知毘婆尸童子:『殿下!那一輛輛吉祥車已上軛了,現在,你考量適當的時間[出發]吧。』比丘們!那時,毘婆尸童子登上一輛吉祥車後,以吉祥車向遊樂園出發。(52)
  比丘們!當向遊樂園出發時,毘婆尸童子看見男子:剃光頭、出家、[穿]袈裟衣。看見後,召喚御車手:『親愛的御車手!這位男子怎麼了?頭不如同其他人的,衣服也不如同其他人的。』『殿下!這位名叫出家者。』『但,親愛的御車手!為何這位名叫出家者呢?』『殿下!這位名叫出家者,有好的法行、好的正行、好的善行、好的福行、好的不害、好的憐愍生類。』『親愛的御車手!名叫出家者,!有好的法行、好的正行、好的善行、好的福行、好的不害、好的憐愍生類。那樣的話,親愛的御車手!請將車子開往出家者所在之處。』『是的,殿下!』比丘們!御車手回答毘婆尸童子後,將車子開往出家者所在之處。比丘們!那時,毘婆尸童子對那位出家者這麼說:『親愛的!你怎麼了?頭不如同其他人的,衣服也不如同其他人的。』『殿下!我是出家者,有好的法行、好的正行、好的善行、好的福行、好的不害、好的憐愍生類。』『親愛的!你是出家者,好!有好的法行、好的正行、好的善行、好的福行、好的不害、好的憐愍生類。』(53)
菩薩出家
  比丘們!那時,毘婆尸童子召喚御車手:『那樣的話,親愛的御車手!請你取車子從這裡回內宮吧,而我就在這裡剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。』『是的,殿下!』比丘們!御車手回答毘婆尸童子後,取車子從這裡回內宮,而毘婆尸童子就在那裡剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。(54)
大群眾跟隨出家
  比丘們!那時,在邦都馬低王都中八萬四千生類聽聞:『毘婆尸童子剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。』聽聞後,他們這麼想:『那必定不是低劣的法、律;那必定不是低劣的出家:毘婆尸童子剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活之處,如果毘婆尸童子都剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活,更何況我們呢!』
  比丘們!那時,八萬四千生類的大群眾剃除髮鬚、裹上袈裟衣後,跟隨毘婆尸菩薩從在家出家,成為非家生活而出家。毘婆尸菩薩被那群群眾圍繞著,在村落、城鎮、地方、王都中進行遊行。(55)
  比丘們!那時,當毘婆尸菩薩獨處、獨坐時,心中生起了這樣的深思:『那對我不適當:我住於雜亂的,讓我住於遠離群眾的一個人。』比丘們!那時,毘婆尸菩薩過些時候住於遠離群眾的一個人,那八萬四千出家者走一條路,毘婆尸菩薩[走]另外的。(56)
菩薩-上安住
  比丘們!那時,當毘婆尸菩薩進入住處獨處、獨坐時,心中生起了這樣的深思:『唉!陷入了苦難的這個世間被生,老去,死去;去世,再生,但對這老、死苦的出離不了知,什麼時候對這老、死苦的出離才將被了知呢?』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼存在了,則有老死?以什麼為緣而有老死呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當生存在了,則有老死;以生為緣而有老死。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼存在了,則有生呢?以什麼為緣而有生呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當有存在了,則有生;以有為緣而有生。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼存在了,則有有呢?以什麼為緣而有有呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當取存在了,則有有;以取為緣而有有。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼存在了,則有取呢?以什麼為緣而有取呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當渴愛存在了,則有取;以渴愛為緣而有取。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼存在了,則有渴愛呢?以什麼為緣而有渴愛呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當受存在了,則有渴愛;以受為緣而有渴愛。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼存在了,則有受呢?以什麼為緣而有受呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當觸存在了,則有受;以觸為緣而有受。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼存在了,則有觸呢?以什麼為緣而有觸呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當六處存在了,則有觸;以六處為緣而有觸。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼存在了,則有六處呢?以什麼為緣而有六處呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當名色存在了,則有六處;以名色為緣而有六處。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼存在了,則有名色呢?以什麼為緣而有名色呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當識存在了,則有名色;以識為緣而有名色。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼存在了,則有識呢?以什麼為緣而有識呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當名色存在了,則有識;以名色為緣而有識。』(57)
  比丘們!那時,毘婆尸菩薩這麼想:『這識轉回,往前不超越名色,就這個範圍,可能被生、老去、死去;可能去世、再生,即:以名色為緣而有識;以識為緣而有名色;以名色為緣而有六處;以六處為緣而有觸;以觸為緣而有受;以受為緣而有渴愛;以渴愛為緣而有取;以取為緣而有有;以有為緣而有生;以生為緣而老、死、愁、悲、苦、憂、絕望生起,這樣是這整個苦蘊。(58)
  『!集!』比丘們!在以前所不曾聽過的法上,毘婆尸菩薩的眼生起,智生起,慧生起,明生起,光生起。(59)
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼不存在了,則沒有老死?以什麼滅而有老死滅呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當生不存在了,則沒有老死;以生滅而有老死滅。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼不存在了,則沒有生?以什麼滅而有生滅呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當有不存在了,則沒有生;以有滅而有生滅。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼不存在了,則沒有有?以什麼滅而有有滅呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當取不存在了,則沒有有;以取滅而有有滅。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼不存在了,則沒有取?以什麼滅而有取滅呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當渴愛不存在了,則沒有取;以渴愛滅而有取滅。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼不存在了,則沒有渴愛?以什麼滅而有渴愛滅呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當受不存在了,則沒有渴愛;以受滅而有渴愛滅。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼不存在了,則沒有受?以什麼滅而有受滅呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當觸不存在了,則沒有受;以觸滅而有受滅。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼不存在了,則沒有觸?以什麼滅而有觸滅呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當六處不存在了,則沒有觸;以六處滅而有觸滅。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼不存在了,則沒有六處?以什麼滅而有六處滅呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當名色不存在了,則沒有六處;以名色滅而有六處滅。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼不存在了,則沒有名色?以什麼滅而有名色滅呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當識不存在了,則沒有名色;以識滅而有名色滅。』
  比丘們!那時,毘婆尸菩薩這麼想:『當什麼不存在了,則沒有識?以什麼滅而有識滅呢?』比丘們!那時,從如理作意,毘婆尸菩薩有以慧之現觀:『當名色不存在了,則沒有識;以名色滅而有識滅。』(60)
  比丘們!那時,毘婆尸菩薩這麼想:『我已經證得這通往正覺的道路,即:以名色滅而有識滅;以識滅而有名色滅;以名色滅而有六處滅;以六處滅而有觸滅;以觸滅而有受滅;以受滅而有渴愛滅;以渴愛滅而有取滅;以取滅而有有滅;以有滅而有生滅;以生滅而老、死、愁、悲、苦、憂、絕望被滅,這樣是這整個苦蘊的。』(61)
  『滅!滅!』比丘們!在以前所不曾聽過的法上,毘婆尸菩薩的眼生起,智生起,慧生起,明生起,光生起。(62)
  比丘們!那時,毘婆尸菩薩過些時候在五取蘊上住於生滅觀察:『像這樣是色,像這樣是色的集,像這樣是色的滅沒;像這樣是受,像這樣是受的集,像這樣是受的滅沒;像這樣是想,像這樣是想的集,像這樣是想的滅沒;像這樣是行,像這樣是行的集,像這樣是行的滅沒;像這樣是識,像這樣是識的集,這樣是識的滅沒。』當在五取蘊上住於生滅觀察時,不久,他的心以不執取而從諸煩惱解脫了。(63)
  第二誦品[終了]。
梵天勸請的談說
  比丘們!那時,毘婆尸世尊、阿羅漢、遍正覺者這麼想:『讓我教導法,如何?』比丘們!那時,毘婆尸世尊、阿羅漢、遍正覺者這麼想:『被我證得的這個法是甚深的、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。然而,這世代在阿賴耶中歡樂,在阿賴耶中得歡樂,在阿賴耶中得喜悅;又,對在阿賴耶中歡樂,在阿賴耶中得歡樂,在阿賴耶中得喜悅的世代來說,此處是難見的,即:特定條件性緣起;此處也是難見的,即:一切行的止,一切依著斷念,渴愛的滅盡、離貪、涅槃。如果我教導法,如果對方不了解我,那對我是疲勞,那對我是傷害。』(64)
  於是,這以前未曾聽聞,不可思議偈頌出現在毘婆尸世尊、阿羅漢、遍正覺者的心中:
  「被我困難證得的,現在沒有被知道的必要,
   此法不易被貪與瞋征服者善正覺。
   逆流而行的、微妙的,甚深的、難見的、微細的[法],
   被貪所染者、被大黑暗覆蓋者看不見。」
  當世尊像這樣深慮時,心傾向於不活動,不教導法。(65)
  那時,某位大梵王以心思量毘婆尸世尊、阿羅漢、遍正覺者心中的深思後,這麼想:『先生!世界[要]滅亡了,先生!世界[要]消失了,確實是因為毘婆尸世尊、阿羅漢、遍正覺者的心傾向於不活動,不教導法。』比丘們!那時,那位大梵王猶如有力氣的男子能伸直彎曲的手臂,或彎曲伸直的手臂那樣[快]地在梵天世界消失,出現在毘婆尸世尊、阿羅漢、遍正覺者面前。比丘們!那時,那位大梵王整理上衣到一邊肩膀後,右膝跪地,然後向毘婆尸世尊、阿羅漢、遍正覺者合掌鞠躬後,對毘婆尸世尊、阿羅漢、遍正覺者這麼說:『大德!請世尊教導法!請善逝教導法!有少塵垢之類的眾生由[該]法的未聽聞而退失,他們將會是法的了知者。』(66)
  比丘們!當這麼說時,毘婆尸世尊、阿羅漢、遍正覺者對那位大梵王這麼說:『梵王!我這麼想:「讓我教導法,如何?」梵王!我這麼想:「被我證得的這個法是甚深的、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。然而,這世代在阿賴耶中歡樂,在阿賴耶中得歡樂,在阿賴耶中得喜悅;又,對在阿賴耶中歡樂,在阿賴耶中得歡樂,在阿賴耶中得喜悅的世代來說,此處是難見的,即:特定條件性、緣起;此處也是難見的,即:一切行的止,一切依著的斷念,渴愛的滅盡、離貪、滅、涅槃。如果我教導法,如果對方不了解我,那對我是疲勞,那對我是傷害。」梵王!於是,這以前未曾聽聞,不可思議的偈頌出現在我的心中:
  「被我困難證得的,現在沒有被知道的必要,
   此法不易被貪與瞋征服者善正覺。
   逆流而行的、微妙的,甚深的、難見的、微細的[法],
   被貪所染者、被大黑暗覆蓋者看不見。」
  梵王!當我像這樣深慮時,心傾向於不活動,不教導法。』(67)
  比丘們!第二次,那位梵王……(中略)第三次,那位梵王對毘婆尸世尊、阿羅漢、遍正覺者這麼說:『大德!請世尊教導法!請善逝教導法!有少塵垢之類的眾生由[該]法的未聽聞而退失,他們將會是法的了知者。』(68)
  比丘們!那時,毘婆尸世尊、阿羅漢、遍正覺者知道梵天勸請後,緣於對眾生的悲愍,以佛眼觀察世間。比丘們!那時,當毘婆尸世尊、阿羅漢、遍正覺者以佛眼觀察世間時,看見少塵垢的、多塵垢的;利根的、弱根的;善相的、惡相的;易受教的、難受教的;一些住於看見在其他世界的罪過與恐怖的、另一些不住於看見在其他世界的罪過與恐怖的眾生,猶如在青蓮池、紅蓮池、白蓮池中,一些青蓮、紅蓮、白蓮生在水中,長在水中,依止於水面下,沈在水下生長;一些青蓮、紅蓮、白蓮生在水中,長在水中,與水面同高而住立;一些青蓮、紅蓮、白蓮生在水中,長在水中,升出水面而住立,不被水染著。同樣的,比丘們!當毘婆尸世尊、阿羅漢、遍正覺者以佛眼觀察世間時,看見少塵垢的、多塵垢的;利根的、弱根的;善相的、惡相的;易受教的、難受教的;一些住於看見在其他世界的罪過與恐怖的、另一些不住於看見在其他世界的罪過與恐怖的眾生。(69)
  比丘們!那時,那位大梵王以心思量毘婆尸世尊、阿羅漢、遍正覺者心中的深思後,以偈頌對毘婆尸世尊、阿羅漢、遍正覺者說:
  『如站在岩山山頂,能看見全部的人,
   同樣的,善慧者、一切眼者登上法所成高樓,
   已離愁者,看著陷入愁、被生與老征服的人們。
   請起來吧!英雄!戰場上的勝利者!商隊領導者、無負債者行於世間,
   世尊!請教導法吧!將(會)有了知者的。』(70)
  比丘們!那時,毘婆尸世尊、阿羅漢、遍正覺者以偈頌對那位梵王說:
  『不死之門已對他們開啟,讓那些有耳者捨[邪]信,
   惱害想的熟知者,梵天!我不在人間說勝妙法。』
  比丘們!那時,那位大梵王[心想]:『對教導法,毘婆尸世尊、阿羅漢、遍正覺者已給了機會。』向毘婆尸世尊、阿羅漢、遍正覺者問訊,然後作右繞,接著就在那裡消失了。(71)
最上雙弟子
  比丘們!那時,毘婆尸世尊、阿羅漢、遍正覺者這麼想:『我應該第一個教導誰法呢?誰將迅速地了知此法呢?』比丘們!那時,毘婆尸世尊、阿羅漢、遍正覺者這麼想:『這國王的兒子騫茶與司祭的兒子低舍是賢智者、聰明者、有智慧者、長時間少塵垢之類者,讓我第一個教導國王的兒子騫茶與司祭的兒子低舍法,他們將迅速地了知此法。』(72)
  比丘們!那時,毘婆尸世尊、阿羅漢、遍正覺者猶如有力氣的男子能伸直彎曲的手臂,或彎曲伸直的手臂那樣[快]地在波吒梨樹下消失,出現在邦都馬低王都的安穩(差摩)鹿野苑中。比丘們!那時,毘婆尸世尊、阿羅漢、遍正覺者召喚守林者:『來!親愛的守林者!請你進入邦都馬低王都後,對國王的兒子騫茶與司祭的兒子低舍這麼說:「大德!毘婆尸世尊、阿羅漢、遍正覺者已抵達邦都馬低王都的安穩鹿野苑中,他想見你們。」』『是的,大德!』比丘們!守林者回答毘婆尸世尊、阿羅漢、遍正覺者後,進入邦都馬低王都,對國王的兒子騫茶與司祭的兒子低舍這麼說:『大德!毘婆尸世尊、阿羅漢、遍正覺者已抵達邦都馬低王都的安穩鹿野苑中,他想見你們。』(73)
  比丘們!那時,國王的兒子騫茶與司祭的兒子低舍令一輛輛吉祥車上軛後,登上吉祥車,以吉祥車從邦都馬低王都出發,向安穩鹿野苑前進,以車輛一直到車輛能通行之處,然後下車步行去見毘婆尸世尊、阿羅漢、遍正覺者。抵達後,向毘婆尸世尊、阿羅漢、遍正覺者問訊,接著在一旁坐下。(74)
  毘婆尸世尊、阿羅漢、遍正覺者對他們說次第說,即:布施說、戒說、天界說;說明欲的過患、卑下、雜染,離欲的效益。當世尊了知他們有順從心、柔軟心、離蓋心、高揚心、淨信心,那時,他說明諸佛最勝的說法:苦、,猶如清淨、已離污染的衣服完全領受染色。同樣的,就在那座位上國王的兒子騫茶與司祭的兒子低舍的遠塵、離垢之法眼生起:『凡任何集法都是滅法。』(75)
  他們已見法、已獲得法、已知法、已深入法,對毘婆尸世尊、阿羅漢、遍正覺者這麼說:『太偉大了,大德!太偉大了,大德!大德!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被世尊以種種法門說明,大德!我們歸依世尊、法,大德!願我們得在世尊面前出家,願我們得受具足戒。 』(76)
  比丘們!國王的兒子騫茶與司祭的兒子低舍得在毘婆尸世尊、阿羅漢、遍正覺者面前出家,得受具足戒。毘婆尸世尊、阿羅漢、遍正覺者以法說開示、勸導、鼓勵他們,使之歡喜,當他們被毘婆尸世尊、阿羅漢、遍正覺者以法說開示、勸導、鼓勵,使之歡喜時,不久,以不執取而心從諸煩惱解脫。(77)
大群眾的出家
  比丘們!在邦都馬低王都的八萬四千大群眾聽聞:『毘婆尸世尊、阿羅漢、遍正覺者已抵達邦都馬低王都,住在安穩鹿野苑中,國王的兒子騫茶與司祭的兒子低舍在毘婆尸世尊、阿羅漢、遍正覺者面前剃除髮鬚後,裹上袈裟衣,然後從在家出家,成為非家生活。』聽聞後,他們這麼想:『那必定不是低劣的法、律;那必定不是低劣的出家:國王的兒子騫茶與司祭的兒子低舍剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活之處,如果國王的兒子騫茶與司祭的兒子低舍都剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活,更何況我們呢!』比丘們!那時,那八萬四千大群眾從邦都馬低王都離開後,前往安穩鹿野苑去見毘婆尸世尊、阿羅漢、遍正覺者。抵達後,向毘婆尸世尊、阿羅漢、遍正覺者問訊,接著在一旁坐下。(78)
  毘婆尸世尊、阿羅漢、遍正覺者對他們說次第說,即:布施說、戒說、天界說;說明欲的過患、卑下、雜染,離欲的效益。當世尊了知他們有順從心、柔軟心、離蓋心、高揚心、淨信心,那時,他說明諸佛最勝的說法:苦、集、滅、道,猶如清淨、已離污染的衣服完全領受染色。同樣的,就在那座位上那八萬四千大群眾的遠塵、離垢之法眼生起:『凡任何集法都是滅法。』(79)
  他們已見法、已獲得法、已知法、已深入法,對毘婆尸世尊、阿羅漢、遍正覺者這麼說:『太偉大了,大德!太偉大了,大德!大德!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被世尊以種種法門說明,大德!我們歸依世尊、法、比丘僧團,大德!願我們得在世尊面前出家,願我們得受具足戒。 』(80)
  比丘們!那八萬四千大群眾得在毘婆尸世尊、阿羅漢、遍正覺者面前出家,得受具足戒。毘婆尸世尊、阿羅漢、遍正覺者以法說開示、勸導、鼓勵他們,使之歡喜,當他們被毘婆尸世尊、阿羅漢、遍正覺者以法說開示、勸導、鼓勵,使之歡喜時,不久,以不執取而心從諸煩惱解脫。(81)
最初出家者的現觀
  比丘們!那八萬四千最初出家者聽聞:『毘婆尸世尊、阿羅漢、遍正覺者已抵達邦都馬低王都,住在安穩鹿野苑中教導法。』比丘們!那時,那八萬四千最初出家者前往安穩鹿野苑去見毘婆尸世尊、阿羅漢、遍正覺者。抵達後,向毘婆尸世尊、阿羅漢、遍正覺者問訊,接著在一旁坐下。(82)
  毘婆尸世尊、阿羅漢、遍正覺者對他們說次第說,即:布施說、戒說、天界說;說明欲的過患、卑下、雜染,離欲的效益。當世尊了知他們有順從心、柔軟心、離蓋心、高揚心、淨信心,那時,他說明諸佛最勝的說法:苦、集、滅、道,猶如清淨、已離污染的衣服完全領受染色。同樣的,就在那座位上那八萬四千出家者的遠塵、離垢之法眼生起:『凡任何集法都是滅法。』(83)
  他們已見法、已獲得法、已知法、已深入法,對毘婆尸世尊、阿羅漢、遍正覺者這麼說:『太偉大了,大德!太偉大了,大德!大德!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,法被世尊以種種法門說明,大德!我們歸依世尊、法、比丘僧團,大德!願我們得在世尊面前出家,願我們得受具足戒。 』(84)
  比丘們!那八萬四千出家者得在毘婆尸世尊、阿羅漢、遍正覺者面前出家,得受具足戒。毘婆尸世尊、阿羅漢、遍正覺者以法說開示、勸導、鼓勵他們,使之歡喜,當他們被毘婆尸世尊、阿羅漢、遍正覺者以法說開示、勸導、鼓勵,使之歡喜時,不久,以不執取而心從諸煩惱解脫。(85)
允許遊行
  比丘們!當時,十六萬八千人的大比丘僧團居住在邦都馬低王都。比丘們!那時,當世尊獨處、獨坐時,心中生起了這樣的深思:『現在,十六萬八千人的大比丘僧團居住在邦都馬低王都,讓我允許比丘們:「比丘們!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,你們要進行遊行,不要兩個[人]走一條路。比丘們!你們要教導開頭是善、中間是善、完結是善;意義正確辭句正確的法,你們要說明唯獨圓滿、遍清淨的梵行,有少塵垢之類的眾生由法的未聽聞而退失,他們將會是法的了知者,但,經過每六年為了波羅提木叉的誦說應該前往邦都馬低王都。』(86)
  那時,某位大梵王以心思量毘婆尸世尊、阿羅漢、遍正覺者心中的深思後,猶如有力氣的男子能伸直彎曲的手臂,或彎曲伸直的手臂那樣[快]地在梵天世界消失,出現在毘婆尸世尊、阿羅漢、遍正覺者面前。比丘們!那時,那位大梵王整理上衣到一邊肩膀後,向毘婆尸世尊、阿羅漢、遍正覺者合掌鞠躬,然後對毘婆尸世尊、阿羅漢、遍正覺者這麼說:『正是這樣,世尊!正是這樣,善逝!大德!現在,十六萬八千人的大比丘僧團居住在邦都馬低王都,大德!請世尊允許比丘們:「比丘們!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,你們要進行遊行,不要兩個[人]走一條路。比丘們!你們要教導開頭是善、中間是善、完結是善;意義正確、辭句正確的法,你們要說明唯獨圓滿、遍清淨的梵行,有少塵垢之類的眾生由法的未聽聞而退失,他們將會是法的了知者。」而我們也將如比丘們那樣,經過每六年應該前往邦都馬低王都誦波羅提木叉。』比丘們!這就是那位大梵王所說。說了這個後,那位大梵王向世尊問訊,然後作右繞,接著就在那裡消失了。(87)
  比丘們!那時,毘婆尸世尊、阿羅漢、遍正覺者在傍晚時,從獨坐中出來,召喚比丘們:『比丘們!這裡,當我獨處、獨坐時,心中生起了這樣的深思:「現在,十六萬八千人的大比丘僧團居住在邦都馬低王都,讓我允許比丘們:『比丘們!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,你們要進行遊行,不要兩個[人]走一條路。比丘們!你們要教導開頭是善、中間是善、完結是善;意義正確、辭句正確的法,你們要說明唯獨圓滿、遍清淨的梵行,有少塵垢之類的眾生由法的未聽聞而退失,他們將會是法的了知者,但,經過每六年為了波羅提木叉的誦說應該前往邦都馬低王都。』」比丘們!那時,某位大梵王以心思量我心中的深思後,猶如有力氣的男子能伸直彎曲的手臂,或彎曲伸直的手臂那樣[快]地在梵天世界消失,出現在我面前。比丘們!那時,那位大梵王整理上衣到一邊肩膀後,向我合掌鞠躬,然後對我這麼說:『正是這樣,世尊!正是這樣,善逝!大德!現在,十六萬八千人的大比丘僧團居住在邦都馬低王都,大德!請世尊允許比丘們:「比丘們!為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,你們要進行遊行,不要兩個[人]走一條路。比丘們!你們要教導開頭是善、中間是善、完結是善;意義正確、辭句正確的法,你們要說明唯獨圓滿、遍清淨的梵行,有少塵垢之類的眾生由法的未聽聞而退失,他們將會是法的了知者。」而我們也將如比丘們那樣,經過每六年為了波羅提木叉的誦說應該前往邦都馬低王都。』比丘們!這就是那位大梵王所說。說了這個後,那位大梵王向我問訊,然後作右繞,接著就在那裡消失了。比丘們!我允許:為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂,你們要進行遊行,不要兩個[人]走一條路。比丘們!你們要教導開頭是善、中間是善、完結是善;意義正確、辭句正確的法,你們要說明唯獨圓滿、遍清淨的梵行,有少塵垢之類的眾生由法的未聽聞而退失,他們將會是法的了知者,但,經過每六年為了波羅提木叉的誦說應該前往邦都馬低王都。』比丘們!那時,大多數的比丘們就一個人向鄉下(地方)出發遊行。(88)
  當時,在閻浮洲有八萬四千個[比丘]住所,在一年結束時,天神發聲道:『親愛的先生!一年結束了,現在[還]有五年的剩餘,經過五年,為了波羅提木叉的誦說應該前往邦都馬低王都。』在二年結束時,……(中略)在三年結束時,……(中略)在四年結束時,……(中略)在五年結束時,天神發聲道:『親愛的先生!五年結束了,現在[還]有一年的剩餘,經過一年,為了波羅提木叉的誦說應該前往邦都馬低王都。』在六年結束時,天神發聲道:『親愛的先生!六年結束了,現在,為了波羅提木叉的誦說應該前往邦都馬低王都。』比丘們!那時,比丘們一些以自己的神通威力,另一些以天神的神通威力,就一天[中]為了波羅提木叉的誦說前往邦都馬低王都。』(89)
  比丘們!在那裡,毘婆尸世尊、阿羅漢、遍正覺者對比丘僧團這麼誦說波羅提木叉:
  『忍辱、忍耐是最高的苦行,諸佛說涅槃是最高的,
   「惱害他人者」不是出家者,傷害他人者不是沙門。
   一切惡的不作,善的具足,
   自心的淨化,這是諸佛的教說。
   不非難、不惱害[他人],在波羅提木叉中自制
   在食物上知量,以及邊地住處
   在增上心上努力,這是諸佛的教說。』(90)
天神的告示
  比丘們!有一次,我住在[名叫]善高貴[地方]的幸運林,國王的沙羅樹下。比丘們!當我獨處、獨坐時,心中生起了這樣的深思:『經這長途[輪迴],除了淨居天外,以前沒被我居住過的眾生住處不容易得到,讓我前往淨居天。』比丘們!那時,我猶如有力氣的男子能伸直彎曲的手臂,或彎曲伸直的手臂那樣[快]地在[名叫]善高貴[地方]的幸運林,國王的沙羅樹下消失,出現在無煩天中。比丘們!在那些天眾中,好幾千位、好幾萬位天神來見我。抵達後,向我問訊,接著在一旁站立。比丘們!在一旁站好後,那些天神對我這麼說:『親愛的先生!在九十一劫前,毘婆尸世尊、阿羅漢、遍正覺者出現於世間;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者是剎帝利血統,生於剎帝利家中;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者姓憍陳如;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者的壽命量是八萬年;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者在波吒梨樹下現正覺;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者的雙賢是名叫騫茶與低舍的最上雙弟子;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者有三次與會弟子:一次與會弟子有六百八十萬比丘,一次與會弟子有十萬比丘,一次與會弟子有八萬比丘,親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者的這三次與會弟子全都是煩惱已盡者;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者的最上隨侍是名叫無憂的隨侍比丘;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者的父親是名叫邦都馬的國王,生母是名叫邦都馬低的皇后,邦都馬國王的王都是名叫邦都馬低的城市;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者這樣放棄,這樣出家,這樣精勤,這樣現正覺,這樣轉法輪;親愛的先生!我們在毘婆尸世尊處行梵行,在欲上離欲的意欲之染而往生這裡。』……(中略)
  比丘們!在那些天眾中,好幾千位、好幾萬位天神來見我。抵達後,向我問訊,接著在一旁站立。比丘們!在一旁站好後,那些天神對我這麼說:『親愛的先生!就在這賢劫,現在世尊、阿羅漢、遍正覺者出現於世間;親愛的先生!世尊是剎帝利血統,生於剎帝利家中;親愛的先生!世尊姓喬達摩;親愛的先生!世尊的壽命量少、微、短,活得長者[才]百歲或多些;親愛的先生!世尊在菩提樹下現正覺;親愛的先生!世尊的雙賢是名叫舍利弗與目揵連的最上雙弟子;親愛的先生!世尊有一次與會弟子:一千二百五十比丘,親愛的先生!世尊的這一次與會弟子全都是煩惱已盡者;親愛的先生!世尊的最上隨侍是名叫阿難的隨侍比丘;親愛的先生!世尊的父親是名淨飯的國王,生母是名叫摩耶的皇后,王都是名叫迦毘羅衛的城市;親愛的先生!世尊這樣放棄,這樣出家,這樣精勤,這樣現正覺,這樣轉法輪;親愛的先生!我們在世尊處行梵行,在欲上離欲的意欲之染而往生這裡。』(91)
  比丘們!那時,我與無煩天[的天神]一起前往無熱天……(中略)比丘們!那時,我與無煩天、無熱天[的天神]一起前往善現天……(中略)比丘們!那時,我與無煩天、無熱天、善現天[的天神]一起前往善見天……(中略)比丘們!那時,我與無煩天、無熱天、善現天、善見天[的天神]一起前往阿迦膩吒天,比丘們!在那些天眾中,好幾千位、好幾萬位天神來見我。抵達後,向我問訊,接著在一旁站立。
  比丘們!在一旁站好後,那些天神對我這麼說:『親愛的先生!在九十一劫前,毘婆尸世尊、阿羅漢、遍正覺者出現於世間;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者是剎帝利血統,生於剎帝利家中;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者姓憍陳如;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者的壽命量是八萬年;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者在波吒梨樹下現正覺;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者的雙賢是名叫騫茶與低舍的最上雙弟子;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者有三次與會弟子:一次與會弟子有六百八十萬比丘,一次與會弟子有十萬比丘,一次與會弟子有八萬比丘,親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者的這三次與會弟子全都是煩惱已盡者;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者的最上隨侍是名叫無憂的隨侍比丘;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者的父親是名叫邦都馬的國王,生母是名叫邦都馬低的皇后,邦都馬國王的王都是名叫邦都馬低的城市;親愛的先生!毘婆尸世尊、阿羅漢、遍正覺者這樣放棄,這樣出家,這樣精勤,這樣現正覺,這樣轉法輪;親愛的先生!我們在毘婆尸世尊處行梵行,在欲上離欲的意欲之染而往生這裡。』比丘們!在那些天眾中,好幾千位、好幾萬位天神來見我。抵達後,向我問訊,接著在一旁站立。比丘們!在一旁站好後,那些天神對我這麼說:『親愛的先生!在三十一劫前,尸棄世尊……(中略)親愛的先生!我們在尸棄世尊處行梵行,在欲上離欲的意欲之染而往生這裡。親愛的先生!就在那[相同的]三十一劫前,毘舍浮世尊……(中略)親愛的先生!我們在毘舍浮世尊處行梵行,在欲上離欲的意欲之染而往生這裡。親愛的先生!就在這賢劫,拘留孫、拘那含牟尼、迦葉世尊……(中略)親愛的先生!我們在拘留孫、拘那含牟尼、迦葉世尊處行梵行,在欲上離欲的意欲之染而往生這裡。』(92)
  比丘們!在那些天眾中,好幾千位、好幾萬位天神來見我。抵達後,向我問訊,接著在一旁站立。比丘們!在一旁站好後,那些天神對我這麼說:『親愛的先生!就在這賢劫,現在世尊、阿羅漢、遍正覺者出現於世間;親愛的先生!世尊是剎帝利血統,生於剎帝利家中;親愛的先生!世尊姓喬達摩;親愛的先生!世尊的壽命量少、微、短,活得長者[才]百歲或多些;親愛的先生!世尊在菩提樹下現正覺;親愛的先生!世尊的雙賢是名叫舍利弗與目揵連的最上雙弟子;親愛的先生!世尊有一次與會弟子:一千二百五十比丘,親愛的先生!世尊的這一次與會弟子全都是煩惱已盡者;親愛的先生!世尊的最上隨侍是名叫阿難的隨侍比丘;親愛的先生!世尊的父親是名淨飯的國王,生母是名叫摩耶的皇后,王都是名叫迦毘羅衛的城市;親愛的先生!世尊這樣放棄,這樣出家,這樣精勤,這樣現正覺,這樣轉法輪;親愛的先生!我們在世尊處行梵行,在欲上離欲的意欲之染而往生這裡。』(93)
  比丘們!像這樣,因為如來已善通達那法界,以該法界已善通達狀態而如來記得關於過去已般涅槃、已切斷虛妄、已切斷路徑、已終結輪迴、已超越一切苦諸佛的血統、名字、家系、壽命量、雙弟子、與會弟子:『那些世尊是這樣的出生。』這樣的名字……這樣的姓氏……這樣的戒……這樣的法……這樣的慧……這樣的住處者……『那些世尊是這樣的解脫者。』
  天神也告知如來這道理而使如來記得關於過去已般涅槃、已切斷虛妄、已切斷路徑、已終結輪迴、已超越一切苦諸佛的血統、名字、家系、壽命量、雙弟子、與會弟子:『那些世尊是這樣的出生。』這樣的名字……這樣的姓氏……這樣的戒……這樣的法……這樣的慧……這樣的住處者……『那些世尊是這樣的解脫者。』」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。(94)
  譬喻大經第一終了。
Namo tassa bhagavato arahato sammāsambuddhassa.
Dīghanikāyo
二、Mahāvaggapāḷi
DN.14/(1) Mahāpadānasuttaṃ
Pubbenivāsapaṭisaṃyuttakathā
   1. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme karerikuṭikāyaṃ. Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ karerimaṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ pubbenivāsapaṭisaṃyuttā dhammī kathā udapādi– “itipi pubbenivāso, itipi pubbenivāso”ti.
   2. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṃ bhikkhūnaṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā uṭṭhāyāsanā yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā bhikkhū āmantesi– “kāyanuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?
   Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ– “idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ karerimaṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ pubbenivāsapaṭisaṃyuttā dhammī kathā udapādi– ‘itipi pubbenivāso itipi pubbenivāso’ti. Ayaṃ kho no, bhante, antarākathā vippakatā. Atha bhagavā anuppatto”ti.
   3. “Iccheyyātha no tumhe, bhikkhave, pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ sotun”ti? “Etassa, bhagavā, kālo; etassa, sugata, kālo; yaṃ bhagavā pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇāthasādhukaṃ manasi karotha bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   4. “Ito so, bhikkhave, ekanavutikappe yaṃ vipassī bhagavā arahaṃ sammāsambuddho loke udapādi. Ito so, bhikkhave, ekatiṃse kappe yaṃ sikhī bhagavā arahaṃ sammāsambuddho loke udapādi. Tasmiññeva kho, bhikkhave, ekatiṃse kappe vessabhū bhagavā arahaṃ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe kakusandho bhagavā arahaṃ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe koṇāgamano bhagavā arahaṃ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe kassapo bhagavā arahaṃ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe ahaṃ etarahi arahaṃ sammāsambuddho loke uppanno.
   5. “Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Sikhī, bhikkhave, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vessabhū, bhikkhave, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Kakusandho, bhikkhave, bhagavā arahaṃ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Koṇāgamano, bhikkhave, bhagavā arahaṃ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Kassapo, bhikkhave, bhagavā arahaṃ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Ahaṃ, bhikkhave, etarahi arahaṃ sammāsambuddho khattiyo jātiyā ahosiṃ, khattiyakule uppanno.
   6. “Vipassī bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Sikhī, bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Vessabhū, bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Kakusandho, bhikkhave, bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi. Koṇāgamano, bhikkhave, bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi. Kassapo, bhikkhave, bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi. Ahaṃ, bhikkhave, etarahi arahaṃ sammāsambuddho gotamo gottena ahosiṃ.
   7. “Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṃ ahosi. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa sattativassasahassāni āyuppamāṇaṃ ahosi. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa saṭṭhivassasahassāni āyuppamāṇaṃ ahosi. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa cattālīsavassasahassāni āyuppamāṇaṃ ahosi. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa tiṃsavassasahassāni āyuppamāṇaṃ ahosi. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa vīsativassasahassāni āyuppamāṇaṃ ahosi. Mayhaṃ, bhikkhave, etarahi appakaṃ āyuppamāṇaṃ parittaṃ lahukaṃ; yo ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo.
   8. “Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho pāṭaliyā mūle abhisambuddho. Sikhī, bhikkhave, bhagavā arahaṃ sammāsambuddho puṇḍarīkassa mūle abhisambuddho. Vessabhū, bhikkhave, bhagavā arahaṃ sammāsambuddho sālassa mūle abhisambuddho. Kakusandho, bhikkhave, bhagavā arahaṃ sammāsambuddho sirīsassa mūle abhisambuddho. Koṇāgamano, bhikkhave, bhagavā arahaṃ sammāsambuddho udumbarassa mūle abhisambuddho. Kassapo, bhikkhave, bhagavā arahaṃ sammāsambuddho nigrodhassa mūle abhisambuddho. Ahaṃ, bhikkhave, etarahi arahaṃ sammāsambuddho assatthassa mūle abhisambuddho.
   9. “Vipassissa bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa soṇuttaraṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Mayhaṃ, bhikkhave, etarahi sāriputtamoggallānaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.
   10. “Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ.
   “Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṃ sannipāto ahosi sattatibhikkhusahassāni. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ.
   “Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṃ sannipāto ahosi sattatibhikkhusahassāni, eko sāvakānaṃ sannipāto ahosi saṭṭhibhikkhusahassāni. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ.
   “Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṃ sannipāto ahosi cattālīsabhikkhusahassāni. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ.
   “Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṃ sannipāto ahosi tiṃsabhikkhusahassāni. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ.
   “Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṃ sannipāto ahosi vīsatibhikkhusahassāni. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ.
   “Mayhaṃ, bhikkhave, etarahi eko sāvakānaṃ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Mayhaṃ, bhikkhave, ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ.
   11. “Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa khemaṅkaro nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa upasanto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa buddhijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa sotthijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa sabbamitto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Mayhaṃ, bhikkhave, etarahi ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.
   12. “Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṃ rājadhānī ahosi.
   “Sikhissa bhikkhave, bhagavato arahato sammāsambuddhassa aruṇo nāma rājā pitā ahosi. Pabhāvatī nāma devī mātā ahosi janetti. Aruṇassa rañño aruṇavatī nāma nagaraṃ rājadhānī ahosi.
   “Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa suppatito nāma rājā pitā ahosi. Vassavatī nāma devī mātā ahosi janetti. Suppatitassa rañño anomaṃ nāma nagaraṃ rājadhānī ahosi.
   “Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa aggidatto nāma brāhmaṇo pitā ahosi. Visākhā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena khemo nāma rājā ahosi. Khemassa rañño khemavatī nāma nagaraṃ rājadhānī ahosi.
   “Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa yaññadatto nāma brāhmaṇo pitā ahosi. Uttarā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena sobho nāma rājā ahosi. Sobhassa rañño sobhavatī nāma nagaraṃ rājadhānī ahosi.
   “Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa brahmadatto nāma brāhmaṇo pitā ahosi. Dhanavatī nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena kikī nāma rājā ahosi. Kikissa rañño bārāṇasī nāma nagaraṃ rājadhānī ahosi.
   “Mayhaṃ, bhikkhave, etarahi suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṃ rājadhānī ahosī”ti. Idamavoca bhagavā, idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.
   13. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato ayamantarākathā udapādi– “acchariyaṃ, āvuso, abbhutaṃ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati– ‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti.
   “Kiṃ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati– ‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’ti, udāhu devatā tathāgatassa etamatthaṃ ārocesuṃ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati– ‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti. Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti.
   14. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi– “kāyanuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?
   Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ– “idha, bhante, amhākaṃ acirapakkantassa bhagavato ayaṃ antarākathā udapādi– ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati– “evaṃjaccā te bhagavanto ahesuṃ itipi evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī”ti. Kiṃ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati– “evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī”ti. Udāhu devatā tathāgatassa etamatthaṃ ārocesuṃ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati– ‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’ti? Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
   15. “Tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati– ‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’ti. Devatāpi tathāgatassa etamatthaṃ ārocesuṃ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati– ‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’ti.
   “Iccheyyātha no tumhe, bhikkhave, bhiyyosomattāya pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ sotun”ti? “Etassa, bhagavā, kālo; etassa, sugata, kālo; yaṃ bhagavā bhiyyosomattāya pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   16. “Ito so, bhikkhave, ekanavutikappe yaṃ vipassī bhagavā arahaṃ sammāsambuddho loke udapādi. Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṃ ahosi. Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, bhikkhave bhagavato arahato sammāsambuddhassa khaṇḍatissaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṃ rājadhānī ahosi.
Bodhisattadhammatā
   17. “Atha kho, bhikkhave, vipassī bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkami. Ayamettha dhammatā.
   18. “Dhammatā, esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamati. Atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yattha pime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṃ sañjānanti– ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati. Appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Ayamettha dhammatā.
   19. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, cattāro naṃ devaputtā catuddisaṃ rakkhāya upagacchanti– ‘mā naṃ bodhisattaṃ vā bodhisattamātaraṃ vā manusso vā amanusso vā koci vā viheṭhesī’ti. Ayamettha dhammatā.
   20. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti, viratā pāṇātipātā, viratā adinnādānā, viratā kāmesumicchācārā viratā musāvādā, viratā surāmerayamajjappamādaṭṭhānā. Ayamettha dhammatā.
   21. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu purisesu mānasaṃ uppajjati kāmaguṇūpasaṃhitaṃ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittena. Ayamettha dhammatā.
   22. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṃ kāmaguṇānaṃ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāreti. Ayamettha dhammatā.
   23. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati. Sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati, sukhinī bodhisattamātā hoti akilantakāyā bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Ayamettha dhammatā.
   24. “Dhammatā esā, bhikkhave, sattāhajāte bodhisatte bodhisattamātā kālaṅkaroti tusitaṃ kāyaṃ upapajjati. Ayamettha dhammatā.
   25. “Dhammatā esā, bhikkhave, yathā aññā itthikā nava vā dasa vā māse gabbhaṃ kucchinā pariharitvā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṃ bodhisattamātā kucchinā pariharitvā vijāyati. Ayamettha dhammatā.
   26. “Dhammatā esā, bhikkhave, yathā aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṃ bodhisattamātā vijāyati. Ayamettha dhammatā.
   27. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, devā paṭhamaṃ paṭiggaṇhanti, pacchā manussā. Ayamettha dhammatā.
   28. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṃ hoti, cattāro naṃ devaputtā paṭiggahetvā mātu purato ṭhapenti– ‘attamanā, devi, hohi; mahesakkho te putto uppanno’ti. Ayamettha dhammatā.
   29. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. Seyyathāpi, bhikkhave, maṇiratanaṃ kāsike vatthe nikkhittaṃ neva maṇiratanaṃ kāsikaṃ vatthaṃ makkheti, nāpi kāsikaṃ vatthaṃ maṇiratanaṃ makkheti. Taṃ kissa hetu? Ubhinnaṃ suddhattā. Evameva kho, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito, udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. Ayamettha dhammatā.
   30. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti– ekā sītassa ekā uṇhassa yena bodhisattassa udakakiccaṃ karonti mātu ca. Ayamettha dhammatā.
   31. “Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṃ vācaṃ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthidāni punabbhavo’ti. Ayamettha dhammatā.
   32. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā, yattha pime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṃ sañjānanti– ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Ayamettha dhammatā.
Dvattiṃsamahāpurisalakkhaṇā
   33. “Jāte kho pana, bhikkhave, vipassimhi kumāre bandhumato rañño paṭivedesuṃ– ‘putto te, deva, jāto, taṃ devo passatū’ti. Addasā kho, bhikkhave, bandhumā rājā vipassiṃ kumāraṃ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca– ‘passantu bhonto nemittā brāhmaṇā kumāran’ti. Addasaṃsu kho, bhikkhave, nemittā brāhmaṇā vipassiṃ kumāraṃ, disvā bandhumantaṃ rājānaṃ etadavocuṃ– ‘attamano, deva, hohi, mahesakkho te putto uppanno, lābhā te, mahārāja, suladdhaṃ te, mahārāja, yassa te kule evarūpo putto uppanno. Ayañhi, deva, kumāro dvattiṃsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṃ– cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭacchado.
   34. ‘Katamehi cāyaṃ, deva, kumāro dvattiṃsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāpī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti Seyyathidaṃ– cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭacchado.
   35. ‘Ayañhi, deva, kumāro suppatiṭṭhitapādo. Yaṃ pāyaṃ, deva, kumāro suppatiṭṭhitapādo. Idampissa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.
   ‘Imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi, imassa deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampissa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.
   ‘Ayañhi deva, kumāro āyatapaṇhī …pe…
   ‘Ayañhi, deva, kumāro dīghaṅgulī…
   ‘Ayañhi, deva, kumāro mudutalunahatthapādo…
   ‘Ayañhi, deva kumāro jālahatthapādo…
   ‘Ayañhi, deva, kumāro ussaṅkhapādo…
   ‘Ayañhi, deva, kumāro eṇijaṅgho…
   ‘Ayañhi, deva, kumāro ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati…
   ‘Ayañhi deva, kumāro kosohitavatthaguyho…
   ‘Ayañhi, deva, kumāro suvaṇṇavaṇṇo kañcanasannibhattaco…
   ‘Ayañhi, deva, kumāro sukhumacchavī; sukhumattā chaviyā rajojallaṃ kāye na upalimpati…
   ‘Ayañhi, deva, kumāro ekekalomo; ekekāni lomāni lomakūpesu jātāni…
   ‘Ayañhi, deva, kumāro uddhaggalomo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni…
   ‘Ayañhi, deva, kumāro brahmujugatto…
   ‘Ayañhi, deva, kumāro sattussado…
   ‘Ayañhi deva, kumāro sīhapubbaddhakāyo…
   ‘Ayañhi, deva, kumāro citantaraṃso…
   ‘Ayañhi, deva, kumāro nigrodhaparimaṇḍalo yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo, tāvatakvassa kāyo…
   ‘Ayañhi, deva, kumāro samavaṭṭakkhandho…
   ‘Ayañhi, deva, kumāro rasaggasaggī…
   ‘Ayañhi, deva, kumāro sīhahanu…
   ‘Ayañhi, deva, kumāro cattālīsadanto…
   ‘Ayañhi, deva, kumāro samadanto…
   ‘Ayañhi, deva, kumāro aviraḷadanto…
   ‘Ayañhi, deva, kumāro susukkadāṭho…
   ‘Ayañhi, deva, kumāro pahūtajivho…
   ‘Ayañhi, deva, kumāro brahmassaro karavīkabhāṇī…
   ‘Ayañhi, deva, kumāro abhinīlanetto…
   ‘Ayañhi, deva, kumāro gopakhumo…
   Imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā. Yampi imassa deva kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā, idampimassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.
   ‘Ayañhi deva, kumāro uṇhīsasīso. Yaṃ pāyaṃ, deva, kumāro uṇhīsasīso, idampissa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.
   36. ‘Imehi kho ayaṃ, deva, kumāro dvattiṃsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṃ– cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭacchado’ti.
Vipassīsamaññā
   37. “Atha kho, bhikkhave, bandhumā rājā nemitte brāhmaṇe ahatehi vatthehi acchādāpetvā sabbakāmehi santappesi. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa dhātiyo upaṭṭhāpesi. Aññā khīraṃ pāyenti, aññā nhāpenti, aññā dhārenti, aññā aṅkena pariharanti. Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṃ dhārayittha divā ceva rattiñca– ‘mā naṃ sītaṃ vā uṇhaṃ vā tiṇaṃ vā rajo vā ussāvo vā bādhayitthā’ti. Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Seyyathāpi, bhikkhave, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā bahuno janassa piyaṃ manāpaṃ; evameva kho, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Svāssudaṃ aṅkeneva aṅkaṃ parihariyati.
   38. “Jāto kho pana, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca. Seyyathāpi, bhikkhave, himavante pabbate karavīkā nāma sakuṇajāti mañjussarā ca vaggussarā ca madhurassarā ca pemaniyassarā ca; evameva kho, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.
   39. “Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṃ dibbacakkhu pāturahosi yena sudaṃ samantā yojanaṃ passati divā ceva rattiñca.
   40. “Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṃsā. ‘Animisanto kumāro pekkhatī’ti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’ tveva samaññā udapādi.
   41. “Atha kho, bhikkhave, bandhumā rājā atthakaraṇe nisinno vipassiṃ kumāraṃ aṅke nisīdāpetvā atthe anusāsati Tatra sudaṃ, bhikkhave, vipassī kumāro pitu-aṅke nisinno viceyya viceyya atthe panāyati ñāyena. Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyosomattāya ‘vipassī vipassī’ tveva samaññā udapādi.
   42. “Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṃ vassikaṃ ekaṃ hemantikaṃ ekaṃ gimhikaṃ; pañca kāmaguṇāni upaṭṭhāpesi. Tatra sudaṃ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohatī”ti.
   Paṭhamabhāṇavāro.
Jiṇṇapuriso
   43. “Atha kho, bhikkhave, vipassī kumāro bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena sārathiṃ āmantesi– ‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni uyyānabhūmiṃ gacchāma subhūmidassanāyā’ti. ‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi– ‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassa dāni kālaṃ maññasī’ti Atha kho, bhikkhave, vipassī kumāro bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṃ niyyāsi.
   44. “Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṃ niyyanto purisaṃ jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ. Disvā sārathiṃ āmantesi– ‘ayaṃ pana, samma sārathi, puriso kiṃkato? Kesāpissa na yathā aññesaṃ, kāyopissa na yathā aññesan’ti. ‘Eso kho, deva, jiṇṇo nāmā’ti. ‘Kiṃ paneso, samma sārathi, jiṇṇo nāmā’ti? ‘Eso kho, deva, jiṇṇo nāma. Na dāni tena ciraṃ jīvitabbaṃ bhavissatī’ti. ‘Kiṃ pana, samma sārathi, ahampi jarādhammo, jaraṃ anatīto’ti? ‘Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṃ anatītā’ti. ‘Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā. Itova antepuraṃ paccaniyyāhī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsi. Tatra sudaṃ, bhikkhave, vipassī kumāro antepuraṃ gato dukkhī dummano pajjhāyati– ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’ti!
   45. “Atha kho, bhikkhave, bandhumā rājā sārathiṃ āmantāpetvā etadavoca– ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha? Kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti? ‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti. ‘Kiṃ pana, samma sārathi, addasa kumāro uyyānabhūmiṃ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṃ niyyanto purisaṃ jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ. Disvā maṃ etadavoca– “ayaṃ pana, samma sārathi, puriso kiṃkato, kesāpissa na yathā aññesaṃ, kāyopissa na yathā aññesan”ti? “Eso kho, deva, jiṇṇo nāmā”ti. “Kiṃ paneso, samma sārathi, jiṇṇo nāmā”ti? “Eso kho, deva, jiṇṇo nāma na dāni tena ciraṃ jīvitabbaṃ bhavissatī”ti. “Kiṃ pana, samma sārathi, ahampi jarādhammo, jaraṃ anatīto”ti? “Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṃ anatītā”ti.
   “‘Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā, itova antepuraṃ paccaniyyāhī’”ti. “Evaṃ, devā”ti kho ahaṃ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsiṃ. So kho, deva, kumāro antepuraṃ gato dukkhī dummano pajjhāyati– “dhiratthu kira bho jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’”ti.
Byādhitapuriso
   46. “Atha kho, bhikkhave, bandhumassa rañño etadahosi–
   ‘Mā heva kho vipassī kumāro na rajjaṃ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṃ pabbaji, mā heva nemittānaṃ brāhmaṇānaṃ saccaṃ assa vacanan’ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyosomattāya pañca kāmaguṇāni upaṭṭhāpesi– ‘yathā vipassī kumāro rajjaṃ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṃ pabbajeyya, yathā nemittānaṃ brāhmaṇānaṃ micchā assa vacanan’ti.
   “Tatra sudaṃ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Atha kho, bhikkhave, vipassī kumāro bahūnaṃ vassānaṃ …pe…
   47. “Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṃ niyyanto purisaṃ ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ sake muttakarīse palipannaṃ semānaṃ aññehi vuṭṭhāpiyamānaṃ aññehi saṃvesiyamānaṃ. Disvā sārathiṃ āmantesi– ‘ayaṃ pana, samma sārathi, puriso kiṃkato? Akkhīnipissa na yathā aññesaṃ, saropissa na yathā aññesan’ti? ‘Eso kho, deva, byādhito nāmā’ti. ‘Kiṃ paneso, samma sārathi, byādhito nāmā’ti? ‘Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā’ti. ‘Kiṃ pana, samma sārathi, ahampi byādhidhammo, byādhiṃ anatīto’ti? ‘Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṃ anatītā’ti. ‘Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā, itova antepuraṃ paccaniyyāhī’ti. ‘Evaṃ devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsi. Tatra sudaṃ, bhikkhave, vipassī kumāro antepuraṃ gato dukkhī dummano pajjhāyati– ‘dhiratthu kira bho jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’ti.
   48. “Atha kho, bhikkhave, bandhumā rājā sārathiṃ āmantāpetvā etadavoca– ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti? ‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti. ‘Kiṃ pana, samma sārathi, addasa kumāro uyyānabhūmiṃ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṃ niyyanto purisaṃ ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ sake muttakarīse Palipannaṃ semānaṃ aññehi vuṭṭhāpiyamānaṃ aññehi saṃvesiyamānaṃ. Disvā maṃ etadavoca– “ayaṃ pana, samma sārathi, puriso kiṃkato, akkhīnipissa na yathā aññesaṃ, saropissa na yathā aññesan”ti? “Eso kho, deva, byādhito nāmā”ti. “Kiṃ paneso, samma sārathi, byādhito nāmā”ti? “Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā”ti. “Kiṃ pana, samma sārathi, ahampi byādhidhammo, byādhiṃ anatīto”ti? “Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṃ anatītā”ti. “Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā, itova antepuraṃ paccaniyyāhī”ti. “Evaṃ, devā”ti kho ahaṃ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsiṃ. So kho, deva, kumāro antepuraṃ gato dukkhī dummano pajjhāyati– “‘dhiratthu kira bho jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’”ti.
Kālaṅkatapuriso
   49. “Atha kho, bhikkhave, bandhumassa rañño etadahosi– ‘mā heva kho vipassī kumāro na rajjaṃ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṃ pabbaji, mā heva nemittānaṃ brāhmaṇānaṃ saccaṃ assa vacanan’ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyosomattāya pañca kāmaguṇāni upaṭṭhāpesi– ‘yathā vipassī kumāro rajjaṃ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṃ pabbajeyya, yathā nemittānaṃ brāhmaṇānaṃ micchā assa vacanan’ti.
   “Tatra sudaṃ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Atha kho, bhikkhave, vipassī kumāro bahūnaṃ vassānaṃ …pe…
   50. “Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṃ niyyanto mahājanakāyaṃ sannipatitaṃ nānārattānañca dussānaṃ vilātaṃ kayiramānaṃ. Disvā sārathiṃ āmantesi– ‘kiṃ nu kho, so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṃ vilātaṃ kayiratī’ti? ‘Eso kho, deva, kālaṅkato nāmā’ti. ‘Tena hi, samma sārathi, yena so kālaṅkato tena rathaṃ pesehī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṃ pesesi. Addasā kho, bhikkhave, vipassī kumāro petaṃ kālaṅkataṃ, disvā sārathiṃ āmantesi– ‘kiṃ panāyaṃ, samma sārathi, kālaṅkato nāmā’ti? ‘Eso kho, deva, kālaṅkato nāma. Na dāni taṃ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṃ vā pitaraṃ vā aññe vā ñātisālohite’ti. ‘Kiṃ pana, samma sārathi, ahampi maraṇadhammo maraṇaṃ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṃ vā deviṃ vā aññe vā ñātisālohite’ti? ‘Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṃ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; tvampi na dakkhissasi devaṃ vā deviṃ vā aññe vā ñātisālohite’ti. ‘Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā, itova antepuraṃ paccaniyyāhī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsi. Tatra sudaṃ, bhikkhave, vipassī kumāro antepuraṃ gato dukkhī dummano pajjhāyati– ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṃ paññāyissatī’ti.
   51. “Atha kho, bhikkhave, bandhumā rājā sārathiṃ āmantāpetvā etadavoca– ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti? ‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti. ‘Kiṃ pana, samma sārathi, addasa kumāro uyyānabhūmiṃ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṃ niyyanto mahājanakāyaṃ sannipatitaṃ nānārattānañca dussānaṃ vilātaṃ kayiramānaṃ. Disvā maṃ etadavoca– “kiṃ nu kho, so samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṃ vilātaṃ kayiratī”ti? “Eso kho, deva, kālaṅkato nāmā”ti. “Tena hi, samma sārathi, yena so kālaṅkato tena rathaṃ pesehī”ti. “Evaṃ devā”ti kho ahaṃ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṃ pesesiṃ. Addasā kho, deva, kumāro petaṃ kālaṅkataṃ, disvā maṃ etadavoca– “kiṃ panāyaṃ, samma sārathi, kālaṅkato nāmā”ti “Eso kho, deva, kālaṅkato nāma. Na dāni taṃ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṃ vā pitaraṃ vā aññe vā ñātisālohite”ti. “Kiṃ pana, samma sārathi, ahampi maraṇadhammo maraṇaṃ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṃ vā deviṃ vā aññe vā ñātisālohite”ti? “Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṃ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā, tvampi na dakkhissasi devaṃ vā deviṃ vā aññe vā ñātisālohite”ti. “Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā, itova antepuraṃ paccaniyyāhī’ti. “‘Evaṃ, devā”ti kho ahaṃ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsiṃ. So kho, deva, kumāro antepuraṃ gato dukkhī dummano pajjhāyati– “dhiratthu kira bho jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṃ paññāyissatī’”ti.
Pabbajito
   52. “Atha kho, bhikkhave, bandhumassa rañño etadahosi– ‘mā heva kho vipassī kumāro na rajjaṃ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṃ pabbaji, mā heva nemittānaṃ brāhmaṇānaṃ saccaṃ assa vacanan’ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyosomattāya pañca kāmaguṇāni upaṭṭhāpesi– ‘yathā vipassī kumāro rajjaṃ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṃ pabbajeyya, yathā nemittānaṃ brāhmaṇānaṃ micchā assa vacanan’ti.
   “Tatra sudaṃ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Atha kho, bhikkhave, vipassī kumāro bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena sārathiṃ āmantesi– ‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni, uyyānabhūmiṃ gacchāma subhūmidassanāyā’ti. ‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi– ‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassa dāni kālaṃ maññasī’ti. Atha kho, bhikkhave, vipassī kumāro bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṃ niyyāsi.
   53. “Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṃ niyyanto purisaṃ bhaṇḍuṃ pabbajitaṃ kāsāyavasanaṃ. Disvā sārathiṃ āmantesi– ‘ayaṃ pana, samma sārathi, puriso kiṃkato? Sīsaṃpissa na yathā aññesaṃ, vatthānipissa na yathā aññesan’ti? ‘Eso kho, deva, pabbajito nāmā’ti. ‘Kiṃ paneso, samma sārathi, pabbajito nāmā’ti? ‘Eso kho, deva, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṃsā sādhu bhūtānukampā’ti. ‘Sādhu kho so, samma sārathi, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṃsā sādhu bhūtānukampā. Tena hi, samma sārathi, yena so pabbajito tena rathaṃ pesehī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so pabbajito tena rathaṃ pesesi. Atha kho, bhikkhave, vipassī kumāro taṃ pabbajitaṃ etadavoca– ‘tvaṃ pana, samma, kiṃkato, sīsampi te na yathā aññesaṃ, vatthānipi te na yathā aññesan’ti? ‘Ahaṃ kho, deva, pabbajito nāmā’ti. ‘Kiṃ pana tvaṃ, samma, pabbajito nāmā’ti? ‘Ahaṃ kho, deva, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṃsā sādhu bhūtānukampā’ti. ‘Sādhu kho tvaṃ, samma, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṃsā sādhu bhūtānukampā’ti.
Bodhisattapabbajjā
   54. “Atha kho, bhikkhave, vipassī kumāro sārathiṃ āmantesi– ‘tena hi, samma sārathi, rathaṃ ādāya itova antepuraṃ paccaniyyāhi. Ahaṃ pana idheva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā rathaṃ ādāya tatova antepuraṃ paccaniyyāsi. Vipassī pana kumāro tattheva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji.
Mahājanakāya-anupabbajjā
   55. “Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsīti pāṇasahassāni– ‘vipassī kira kumāro kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito’ti. Sutvāna tesaṃ etadahosi– ‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha vipassī kumāro kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. Vipassīpi nāma kumāro kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissati, kimaṅgaṃ pana mayan’ti.
   “Atha kho, so bhikkhave, mahājanakāyo caturāsīti pāṇasahassāni kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā vipassiṃ bodhisattaṃ agārasmā anagāriyaṃ pabbajitaṃ anupabbajiṃsu. Tāya sudaṃ, bhikkhave, parisāya parivuto vipassī bodhisatto gāmanigamajanapadarājadhānīsu cārikaṃ carati.
   56. “Atha kho, bhikkhave, vipassissa bodhisattassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– ‘na kho metaṃ patirūpaṃ yohaṃ ākiṇṇo viharāmi, yaṃnūnāhaṃ eko gaṇamhā vūpakaṭṭho vihareyyan’ti. Atha kho, bhikkhave, vipassī bodhisatto aparena samayena eko gaṇamhā vūpakaṭṭho vihāsi aññeneva tāni caturāsīti pabbajitasahassāni agamaṃsu, aññena maggena vipassī bodhisatto.
Bodhisatta-abhiniveso
   57. “Atha kho, bhikkhave, vipassissa bodhisattassa vāsūpagatassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– ‘kicchaṃ vatāyaṃ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa, kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti?
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati jāti hoti, kiṃpaccayā jātī’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati bhavo hoti, kiṃpaccayā bhavo’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati upādānaṃ hoti, kiṃpaccayā upādānan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘taṇhāya kho sati upādānaṃ hoti, taṇhāpaccayā upādānan’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati taṇhā hoti, kiṃpaccayā taṇhā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati vedanā hoti, kiṃpaccayā vedanā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati phasso hoti, kiṃpaccayā phasso’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati saḷāyatanaṃ hoti, kiṃpaccayā saḷāyatanan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘nāmarūpe kho sati saḷāyatanaṃ hoti, nāmarūpapaccayā saḷāyatanan’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati nāmarūpaṃ hoti, kiṃpaccayā nāmarūpan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘viññāṇe kho sati nāmarūpaṃ hoti, viññāṇapaccayā nāmarūpan’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘nāmarūpe kho sati viññāṇaṃ hoti, nāmarūpapaccayā viññāṇan’ti.
   58. “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘paccudāvattati kho idaṃ viññāṇaṃ nāmarūpamhā, nāparaṃ gacchati. Ettāvatā jāyetha vā jiyyetha vā miyyetha vā cavetha vā upapajjetha vā, yadidaṃ nāmarūpapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti’.
   59. “‘Samudayo samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
   60. “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo ‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati upādānaṃ na hoti, kissa nirodhā upādānanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘taṇhāya kho asati upādānaṃ na hoti, taṇhānirodhā upādānanirodho’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo ‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati saḷāyatanaṃ na hoti, kissa nirodhā saḷāyatananirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘nāmarūpe kho asati saḷāyatanaṃ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati nāmarūpaṃ na hoti, kissa nirodhā nāmarūpanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘viññāṇe kho asati nāmarūpaṃ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.
   “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati viññāṇaṃ na hoti, kissa nirodhā viññāṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo– ‘nāmarūpe kho asati viññāṇaṃ na hoti, nāmarūpanirodhā viññāṇanirodho’ti.
   61. “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi– ‘adhigato kho myāyaṃ maggo sambodhāya yadidaṃ– nāmarūpanirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti’.
   62. “‘Nirodho nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
   63. “Atha kho, bhikkhave, vipassī bodhisatto aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī vihāsi – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti, tassa pañcasu upādānakkhandhesu udayabbayānupassino viharato na cirasseva anupādāya āsavehi cittaṃ vimuccī”ti.
   Dutiyabhāṇavāro.
Brahmayācanakathā
   64. “Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi– ‘yaṃnūnāhaṃ dhammaṃ deseyyan’ti. Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi– ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ; so mamassa kilamatho, sā mamassa vihesā’ti.
   65. “Apissu, bhikkhave, vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā–
   ‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;
   Rāgadosaparetehi, nāyaṃ dhammo susambudho.
   ‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;
   Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ti.
   “Itiha bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa paṭisañcikkhato appossukkatāya cittaṃ nami, no dhammadesanāya.
   66. “Atha kho, bhikkhave, aññatarassa mahābrahmuno vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya etadahosi ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma vipassissa bhagavato arahato sammāsambuddhassa appossukkatāya cittaṃ namati, no dhammadesanāyā’ti. Atha kho so, bhikkhave, mahābrahmā seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. Atha kho so, bhikkhave, mahābrahmā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena vipassī bhagavā arahaṃ sammāsambuddho tenañjaliṃ paṇāmetvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca– ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ, santi sattā apparajakkhajātikā; assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti.
   67. “Evaṃ vutte, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho taṃ mahābrahmānaṃ etadavoca– ‘mayhampi kho, brahme, etadahosi– “yaṃnūnāhaṃ dhammaṃ deseyyan”ti. Tassa mayhaṃ, brahme, etadahosi– “adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ; so mamassa kilamatho, sā mamassa vihesā”ti. Apissu maṃ, brahme imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā–
   “Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;
   Rāgadosaparetehi, nāyaṃ dhammo susambudho.
   “Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;
   Rāgarattā na dakkhanti, tamokhandhena āvuṭā”ti.
   ‘Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṃ nami, no dhammadesanāyā’ti.
   68. “Dutiyampi kho, bhikkhave, so mahābrahmā …pe… tatiyampi kho, bhikkhave, so mahābrahmā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca– ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ, santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti.
   69. “Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesi. Addasā kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena. Evameva kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
   70. “Atha kho so, bhikkhave, mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ gāthāhi ajjhabhāsi–
   ‘Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato.
   Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu.
   ‘Sokāvatiṇṇaṃ janatamapetasoko, avekkhassu jātijarābhibhūtaṃ.
   Uṭṭhehi vīra vijitasaṅgāma, satthavāha aṇaṇa vicara loke.
   Desassu bhagavā dhammaṃ, aññātāro bhavissantī’ti.
   71. “Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho taṃ mahābrahmānaṃ gāthāya ajjhabhāsi–
   ‘Apārutā tesaṃ amatassa dvārā, ye sotavanto pamuñcantu saddhaṃ.
   Vihiṃsasaññī paguṇaṃ na bhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme’ti.
   “Atha kho so, bhikkhave, mahābrahmā ‘katāvakāso khomhi vipassinā bhagavatā arahatā sammāsambuddhena dhammadesanāyā’ti vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā padakkhiṇaṃ katvā tattheva antaradhāyi.
Aggasāvakayugaṃ
   72. “Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ, ko imaṃ dhammaṃ khippameva ājānissatī’ti? Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi– ‘ayaṃ kho khaṇḍo ca rājaputto tisso ca purohitaputto bandhumatiyā rājadhāniyā paṭivasanti paṇḍitā viyattā medhāvino dīgharattaṃ apparajakkhajātikā. Yaṃnūnāhaṃ khaṇḍassa ca rājaputtassa, tissassa ca purohitaputtassa paṭhamaṃ dhammaṃ deseyyaṃ te imaṃ dhammaṃ khippameva ājānissantī’ti.
   73. “Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva bodhirukkhamūle antarahito bandhumatiyā rājadhāniyā kheme migadāye pāturahosi. Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho dāyapālaṃ āmantesi– ‘ehi tvaṃ, samma dāyapāla, bandhumatiṃ rājadhāniṃ pavisitvā khaṇḍañca rājaputtaṃ tissañca purohitaputtaṃ evaṃ vadehi– vipassī, bhante, bhagavā arahaṃ sammāsambuddho bandhumatiṃ rājadhāniṃ anuppatto kheme migadāye viharati, so tumhākaṃ dassanakāmo’ti. ‘Evaṃ, bhante’ti kho, bhikkhave, dāyapālo vipassissa bhagavato arahato sammāsambuddhassa paṭissutvā bandhumatiṃ rājadhāniṃ pavisitvā khaṇḍañca rājaputtaṃ tissañca purohitaputtaṃ etadavoca– ‘vipassī, bhante, bhagavā arahaṃ sammāsambuddho bandhumatiṃ rājadhāniṃ anuppatto kheme migadāye viharati; so tumhākaṃ dassanakāmo’ti.
   74. “Atha kho, bhikkhave, khaṇḍo ca rājaputto tisso ca purohitaputto bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi bandhumatiyā rājadhāniyā niyyiṃsu. Yena khemo migadāyo tena pāyiṃsu. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena vipassī bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu. Upasaṅkamitvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
   75. “Tesaṃ vipassī bhagavā arahaṃ sammāsambuddho anupubbiṃ kathaṃ kathesi, seyyathidaṃ– dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi– dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva khaṇḍassa ca rājaputtassa tissassa ca purohitaputtassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi– ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman’ti.
   76. “Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavocuṃ– ‘abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya “cakkhumanto rūpāni dakkhantī”ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca. Labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampadan’ti.
   77. “Alatthuṃ kho bhikkhave, khaṇḍo ca rājaputto, tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ alatthuṃ upasampadaṃ. Te vipassī bhagavā arahaṃ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi; saṅkhārānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nibbāne ānisaṃsaṃ pakāsesi. Tesaṃ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṃ samādapiyamānānaṃ samuttejiyamānānaṃ sampahaṃsiyamānānaṃ nacirasseva anupādāya āsavehi cittāni vimucciṃsu.
Mahājanakāyapabbajjā
   78. “Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni– ‘vipassī kira bhagavā arahaṃ sammāsambuddho bandhumatiṃ rājadhāniṃ anuppatto kheme migadāye viharati. Khaṇḍo ca kira rājaputto tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitā’ti. Sutvāna nesaṃ etadahosi– ‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitā. Khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissanti, kimaṅgaṃ pana mayan’ti. Atha kho so, bhikkhave, mahājanakāyo caturāsītipāṇasahassāni bandhumatiyā rājadhāniyā nikkhamitvā yena khemo migadāyo yena vipassī bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
   79. “Tesaṃ vipassī bhagavā arahaṃ sammāsambuddho anupubbiṃ kathaṃ kathesi. Seyyathidaṃ– dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi– dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ caturāsītipāṇasahassānaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi– ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman’ti.
   80. “Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavocuṃ– ‘abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya “cakkhumanto rūpāni dakkhantī”ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ labheyyāma upasampadan”ti.
   81. “Alatthuṃ kho, bhikkhave, tāni caturāsītipāṇasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alatthuṃ upasampadaṃ. Te vipassī bhagavā arahaṃ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi; saṅkhārānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nibbāne ānisaṃsaṃ pakāsesi. Tesaṃ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṃ samādapiyamānānaṃ samuttejiyamānānaṃ sampahaṃsiyamānānaṃ nacirasseva anupādāya āsavehi cittāni vimucciṃsu.
Purimapabbajitānaṃ dhammābhisamayo
   82. “Assosuṃ kho, bhikkhave, tāni purimāni caturāsītipabbajitasahassāni– ‘vipassī kira bhagavā arahaṃ sammāsambuddho bandhumatiṃ rājadhāniṃ anuppatto kheme migadāye viharati, dhammañca kira desetī’ti. Atha kho, bhikkhave, tāni caturāsītipabbajitasahassāni yena bandhumatī rājadhānī yena khemo migadāyo yena vipassī bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
   83. “Tesaṃ vipassī bhagavā arahaṃ sammāsambuddho anupubbiṃ kathaṃ kathesi. Seyyathidaṃ– dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi– dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ caturāsītipabbajitasahassānaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi– ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman’ti.
   84. “Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavocuṃ– ‘abhikkantaṃ bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya “cakkhumanto rūpāni dakkhantī”ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ labheyyāma upasampadan”ti.
   85. “Alatthuṃ kho, bhikkhave, tāni caturāsītipabbajitasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ alatthuṃ upasampadaṃ. Te vipassī bhagavā arahaṃ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi; saṅkhārānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nibbāne ānisaṃsaṃ pakāsesi. Tesaṃ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṃ samādapiyamānānaṃ samuttejiyamānānaṃ sampahaṃsiyamānānaṃ nacirasseva anupādāya āsavehi cittāni vimucciṃsu.
Cārikā-anujānanaṃ
   86. “Tena kho pana, bhikkhave, samayena bandhumatiyā rājadhāniyā mahābhikkhusaṅgho paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ. Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– ‘mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ, yaṃnūnāhaṃ bhikkhū anujāneyyaṃ– ‘caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ; mā ekena dve agamittha; desetha, bhikkhave dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca channaṃ channaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’”ti.
   87. “Atha kho, bhikkhave, aññataro mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya. Evameva brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. Atha kho so, bhikkhave, mahābrahmā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena vipassī bhagavā arahaṃ sammāsambuddho tenañjaliṃ paṇāmetvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca– ‘evametaṃ, bhagavā, evametaṃ, sugata. Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ, anujānātu, bhante, bhagavā bhikkhū– “caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”ti. Api ca, bhante, mayaṃ tathā karissāma yathā bhikkhū channaṃ channaṃ vassānaṃ accayena bandhumatiṃ rājadhāniṃ upasaṅkamissanti pātimokkhuddesāyā’ti. Idamavoca, bhikkhave, so mahābrahmā, idaṃ vatvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā padakkhiṇaṃ katvā tattheva antaradhāyi.
   88. “Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi– ‘idha mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ Yaṃnūnāhaṃ bhikkhū anujāneyyaṃ– ‘caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca, channaṃ channaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyāti.
   “‘Atha kho, bhikkhave, aññataro mahābrahmā mama cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva brahmaloke antarahito mama purato pāturahosi. Atha kho so, bhikkhave, mahābrahmā ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca– “evametaṃ, bhagavā, evametaṃ, sugata. Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ. Anujānātu, bhante, bhagavā bhikkhū– ‘caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṃ …pe… santi sattā apparajakkhajātikā assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti. Api ca, bhante, mayaṃ tathā karissāma, yathā bhikkhū channaṃ channaṃ vassānaṃ accayena bandhumatiṃ rājadhāniṃ upasaṅkamissanti pātimokkhuddesāyā”ti. Idamavoca, bhikkhave, so mahābrahmā, idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tattheva antaradhāyi’.
   “‘Anujānāmi, bhikkhave, caratha cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca, bhikkhave, channaṃ channaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti. Atha kho, bhikkhave, bhikkhū yebhuyyena ekāheneva janapadacārikaṃ pakkamiṃsu.
   89. “Tena kho pana samayena jambudīpe caturāsīti āvāsasahassāni honti. Ekamhi hi vasse nikkhante devatā saddamanussāvesuṃ– ‘nikkhantaṃ kho, mārisā, ekaṃ vassaṃ; pañca dāni vassāni sesāni pañcannaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti. Dvīsu vassesu nikkhantesu… tīsu vassesu nikkhantesu… catūsu vassesu nikkhantesu… pañcasu vassesu nikkhantesu devatā saddamanussāvesuṃ – ‘nikkhantāni kho mārisā, pañcavassāni; ekaṃ dāni vassaṃ sesaṃ; ekassa vassassa accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti. Chasu vassesu nikkhantesu devatā saddamanussāvesuṃ– ‘nikkhantāni kho, mārisā, chabbassāni, samayo dāni bandhumatiṃ rājadhāniṃ upasaṅkamituṃ pātimokkhuddesāyā’ti. Atha kho te, bhikkhave, bhikkhū appekacce sakena iddhānubhāvena appekacce devatānaṃ iddhānubhāvena ekāheneva bandhumatiṃ rājadhāniṃ upasaṅkamiṃsu pātimokkhuddesāyāti.
   90. “Tatra sudaṃ, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho bhikkhusaṅghe evaṃ pātimokkhaṃ uddisati–
   ‘Khantī paramaṃ tapo titikkhā,
   Nibbānaṃ paramaṃ vadanti buddhā.
   Na hi pabbajito parūpaghātī,
   Na samaṇo hoti paraṃ viheṭhayanto.
   ‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;
   Sacittapariyodapanaṃ, etaṃ buddhānasāsanaṃ.
   ‘Anūpavādo anūpaghāto, pātimokkhe ca saṃvaro;
   Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ.
   Adhicitte ca āyogo, etaṃ buddhānasāsanan’ti.
Devatārocanaṃ
   91. “Ekamidāhaṃ, bhikkhave, samayaṃ ukkaṭṭhāyaṃ viharāmi subhagavane sālarājamūle. Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– ‘na kho so sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehi. Yaṃnūnāhaṃ yena suddhāvāsā devā tenupasaṅkameyyan’ti. Atha khvāhaṃ, bhikkhave, seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva ukkaṭṭhāyaṃ subhagavane sālarājamūle antarahito avihesu devesu pāturahosiṃ Tasmiṃ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ– ‘ito so, mārisā, ekanavutikappe yaṃ vipassī bhagavā arahaṃ sammāsambuddho loke udapādi. Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṃ ahosi. Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṃ. Eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ. Eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, mārisa, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṃ rājadhānī ahosi. Vipassissa, mārisā bhagavato arahato sammāsambuddhassa evaṃ abhinikkhamanaṃ ahosi evaṃ pabbajjā evaṃ padhānaṃ evaṃ abhisambodhi evaṃ dhammacakkappavattanaṃ. Te mayaṃ, mārisā, vipassimhi bhagavati brahmacariyaṃ caritvā kāmesu kāmacchandaṃ virājetvā idhūpapannā’ti …pe…
   “Tasmiṃyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ– ‘imasmiṃyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṃ sammāsambuddho loke uppanno. Bhagavā, mārisā, khattiyo jātiyā khattiyakule uppanno. Bhagavā, mārisā, gotamo gottena. Bhagavato, mārisā, appakaṃ āyuppamāṇaṃ parittaṃ lahukaṃ yo ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo. Bhagavā, mārisā, assatthassa mūle abhisambuddho. Bhagavato, mārisā, sāriputtamoggallānaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ Bhagavato, mārisā, eko sāvakānaṃ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ. Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṃ rājadhānī ahosi. Bhagavato, mārisā, evaṃ abhinikkhamanaṃ ahosi evaṃ pabbajjā evaṃ padhānaṃ evaṃ abhisambodhi evaṃ dhammacakkappavattanaṃ. Te mayaṃ, mārisā, bhagavati brahmacariyaṃ caritvā kāmesu kāmacchandaṃ virājetvā idhūpapannā’ti.
   92. “Atha khvāhaṃ, bhikkhave, avihehi devehi saddhiṃ yena atappā devā tenupasaṅkamiṃ …pe… atha khvāhaṃ, bhikkhave, avihehi ca devehi atappehi ca devehi saddhiṃ yena sudassā devā tenupasaṅkamiṃ. Atha khvāhaṃ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi saddhiṃ yena sudassī devā tenupasaṅkamiṃ. Atha khvāhaṃ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi sudassīhi ca devehi saddhiṃ yena akaniṭṭhā devā tenupasaṅkamiṃ. Tasmiṃ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṃ tenupasaṅkamiṃsu, upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu
   “Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ– ‘ito so, mārisā, ekanavutikappe yaṃ vipassī bhagavā arahaṃ sammāsambuddho loke udapādi. Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi. Khattiyakule udapādi. Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṃ ahosi. Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṃ. Eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ. Eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṃ rājadhānī ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṃ abhinikkhamanaṃ ahosi evaṃ pabbajjā evaṃ padhānaṃ evaṃ abhisambodhi, evaṃ dhammacakkappavattanaṃ. Te mayaṃ, mārisā, vipassimhi bhagavati brahmacariyaṃ caritvā kāmesu kāmacchandaṃ virājetvā idhūpapannā’ti. Tasmiṃyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ– ‘ito so, mārisā, ekatiṃse kappe yaṃ sikhī bhagavā …pe… te mayaṃ, mārisā, sikhimhi bhagavati tasmiññeva kho mārisā, ekatiṃse kappe yaṃ vessabhū bhagavā …pe… te mayaṃ, mārisā, vessabhumhi bhagavati …pe… imasmiṃyeva kho, mārisā, bhaddakappe kakusandho koṇāgamano kassapo bhagavā …pe… te mayaṃ, mārisā, kakusandhamhi koṇāgamanamhi kassapamhi bhagavati brahmacariyaṃ caritvā kāmesu kāmacchandaṃ virājetvā idhūpapannā’ti.
   93. “Tasmiṃyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ– ‘imasmiṃyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṃ sammāsambuddho loke uppanno. Bhagavā, mārisā, khattiyo jātiyā, khattiyakule uppanno. Bhagavā, mārisā, gotamo gottena. Bhagavato, mārisā, appakaṃ āyuppamāṇaṃ parittaṃ lahukaṃ yo ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo. Bhagavā, mārisā, assatthassa mūle abhisambuddho. Bhagavato, mārisā, sāriputtamoggallānaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Bhagavato mārisā, eko sāvakānaṃ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ. Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko aggupaṭṭhāko ahosi. Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṃ rājadhānī ahosi. Bhagavato, mārisā, evaṃ abhinikkhamanaṃ ahosi, evaṃ pabbajjā, evaṃ padhānaṃ, evaṃ abhisambodhi, evaṃ dhammacakkappavattanaṃ. Te mayaṃ, mārisā, bhagavati brahmacariyaṃ caritvā kāmesu kāmacchandaṃ virājetvā idhūpapannā’ti.
   94. “Iti kho, bhikkhave, tathāgatassevesā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṃjaccā te bhagavanto ahesuṃ’ itipi. ‘Evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ’ itipīti.
   “Devatāpi tathāgatassa etamatthaṃ ārocesuṃ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṃjaccā te bhagavanto ahesuṃ’ itipi. ‘Evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ’ itipī”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Mahāpadānasuttaṃ niṭṭhitaṃ paṭhamaṃ.
漢巴經文比對(莊春江作):
  「波波羅樹下(DA.1)」,南傳作「在波吒梨樹下」(pāṭaliyā mūle),Maurice Walshe先生英譯為「在喇叭花樹下」(trumpet-flower tree)。
  「各{二}[一一?]人(DA.1)」,南傳作「不要兩個[人]走一條路」(mā ekena dve agamittha),Maurice Walshe先生英譯為「不要走在一起」(Do not go two together)。按:《雜阿含1096經》亦作「不須伴行,一一而去」。
  「首陀會天(DA.1)」,南傳作「淨居天」(suddhāvāsehi devehi, suddhāvāsā devā),Maurice Walshe先生英譯為「純潔住所」(Pure Abodes)。按:「首陀會」顯然是「淨居」的音譯,此即證阿那含果(不還果)的聖者往生的五個不還天。
  「住處是這樣的」(evaṃvihārī,直譯為「這樣的住處」),Maurice Walshe先生英譯沒譯,智髻比丘長老英譯為「他們的[入定]住處是這樣的」(their abiding [in attainments] was thus, MN.123)。
  「評斷裁判」(atthe panāyati, aṭṭe panāyati),Maurice Walshe先生英譯沒譯。按:《吉祥悅意》以「在裁判上知道、看見,引導或使之轉起」解說,菩提比丘長老回函解說,此字必然是「判斷(法律案件);對(法律案件)做出決定」:當大臣們審判案件時,童子就坐在父親的腿上,只要審判有不公正的決定,童子就發出不悅的聲音,他的父親(邦都馬國王)就會要求該案重新審理。
  「棺架」(vilātaṃ),Maurice Walshe先生英譯為「棺架」(a bier)。按:《吉祥悅意》以「轎;擔架(sivikaṃ)」解說,今準此,並依前後文意而譯。