北傳:長阿含3經 南傳:長部19經 關涉主題:其它/忉利天會堂的座次 (更新)
長阿含3經/典尊經(第一分)(莊春江標點)
  如是我聞
  一時在羅閱祇耆闍崛山,與大比丘千二百五十人俱。
  爾時,執樂天般遮翼子,於夜靜寂無人之時,放大光明,照耆闍崛山來至佛所,頭面禮佛足已,在一面立。
  時,般遮翼白世尊言:
  「昨梵天王至忉利天與帝釋共議,我親從彼聞,今者寧可向世尊說不?」
  佛言:「汝欲說者,便可說之。」
  般遮翼言:
  「一時,忉利諸天集法講堂,有所講論。時,四天王隨其方面,各當位坐:提帝賴吒天王在東方坐,其面西向,帝釋在前;毘樓勒天王在南方坐,其面北向,帝釋在前;毘樓博叉天王在西方坐,其面東向,帝釋在前;毘沙門天王在北方坐,其面南向,帝釋在前。時,四天王皆先坐已,然後我坐。復有餘大神天,皆先於佛所淨修梵行,於此命終生忉利天,使彼諸天增益五福:一者天壽,二者天色,三者天名稱,四者天樂,五者天威德。時,諸忉利天皆踊躍歡喜言:『增益諸天眾,減損阿須倫眾。』爾時,釋{桓提}[提桓]因知諸天人有歡喜心,即為忉利諸天而作頌曰:
  『忉利諸天人,帝釋相娛樂,禮敬於如來,最上法之王。
   諸天受影福,壽色名樂威,於佛修梵行,故來生此間。
   復有諸天人,光色甚巍巍,佛智慧弟子,生此復殊勝。
   忉利及因提,思惟此自樂,禮敬於如來,最上法之王。』
  爾時,忉利諸天聞此偈已,倍復歡喜,不能自勝,增益諸天眾,減損阿須倫眾。釋提桓因見忉利天歡喜悅豫,即告之曰:『諸賢!汝等頗欲聞如來八無等法不?』時,忉利諸天言:『願樂欲聞。』
  帝釋報言:『諦聽!諦聽!善思念之。諸賢!如來、至真等正覺、……十號具足,不見過去、未來、現在有如來、至真十號具足如佛者也。佛法微妙,善可講說,智者所行,不見過去、未來、現在有微妙法如佛者也。佛由此法而自覺悟,通達無礙,以自娛樂,不見過去、未來、現在能於此法而自覺悟,通達無礙,以自娛樂如佛者也。諸賢!佛以此法自覺悟已,亦能開示涅槃徑路,親近漸至,入於寂滅,譬如恒河水、炎摩水,二水竝流,入於大海,佛亦如是,善能開示涅槃徑路,親近漸至,入于寂滅,不見過去、未來、現在有能開示涅槃徑路如佛者也。諸賢!如來眷屬成就,剎利婆羅門居士沙門、有智慧者,皆是如來成就眷屬,不見過去、未來、現在眷屬成就如佛者也。諸賢!如來大眾成就,所謂比丘、比丘尼、優婆塞優婆夷,不見過去、未來、現在大眾成就如佛者也。諸賢!如來言行相應,所言如行,所行如言,如是,則為法法成就,不見過去、未來、現在言行相應,法法成就如佛者也。諸賢!如來多所饒益,多所安樂,以慈愍心利益天人,不見過去、未來、現在多所饒益,多所安樂如佛者也。諸賢!是為如來八無等法。』
  時,忉利天作是說言:『若使世間有八佛出者,當大增益諸天眾,減損阿須倫眾。』時,忉利天言:『且置八佛,正使七佛、六佛,……乃至二佛出世者,亦大增益諸天眾,減損阿須倫眾,何況八佛?』時,釋提桓因告忉利天言:『我從佛聞,親從佛受:欲使一時二佛出世,無有是處。但使如來久存於世,多所慈愍,多所饒益,天人獲安,則大增益諸天,減損阿須倫眾。』」
  時,般遮翼白佛言:
  「世尊!忉利諸天所以集法講堂上者,共議思惟,稱量觀察,有所教令,然後為四天王。四天王受教已,各當位而坐。其坐未久,有大異光照于四方。時,忉利天見此光已,皆大驚愕:『今此異光,將有何怪?』諸大神天有威德者亦皆驚怖:『今此異光,將有何怪?』時,大梵王即化為童子,頭五角髻,在大眾上虛空中立,顏貌端正,與眾超絕,身紫金色,蔽諸天光。時,忉利天亦不起迎,亦不恭敬,又不請坐。時,梵童子隨所詣坐,坐生欣悅,譬如:剎利水澆頭種登王位時,踊躍歡喜。來坐未久,復自變身,作童子像,頭五角髻,在大眾上虛空中坐,譬如力士坐於安座,嶷然不動而作頌曰:
  『忉利諸天人,帝釋相娛樂,禮敬於如來,最上法之王。
   諸天受影福,壽色名樂威,於佛修梵行,故來生此間。
   復有諸天人,光色甚巍巍,佛智慧弟子,生此復殊勝。
   忉利及因提,思惟此自樂,禮敬於如來,最上法之王。』
  時,諸忉利天語童子曰:『吾等聞天帝釋稱說如來八無等法,歡喜踊躍,不能自勝。』時,梵童子語忉利天言:『何等如來八無等法?吾亦樂聞。』時,天帝釋即為童子說如來八無等法,忉利諸天、童子聞說已,倍復歡喜,不能自勝,增益諸天眾,減損阿須倫眾。是時,童子見天歡喜,復增欣躍,即告忉利天曰:『汝等欲聞一無等法不?』天曰:『善哉!願樂欲聞。』童子告曰:『汝樂聞者,諦聽!諦受!當為汝說。』告諸天曰:『如來往昔為菩薩時,在所生處聰明多智。諸賢!當知:過去久遠時,世有王名曰地主,第一太子名曰慈悲,王有大臣名曰典尊,大臣有子名曰焰鬘,太子慈悲有朋友,其朋亦與六剎利大臣而為朋友。地主大王欲入深宮遊戲娛樂時,即以國事委付典尊大臣,然後入宮作倡伎樂,五欲自娛。時,典尊大臣欲理國事,先問其子,然後決斷,有所處分,亦問其子。
  其後,典尊忽然命終,時,地主王聞其命終,愍念哀傷,撫膺而曰:『咄哉!何辜失國良幹?』太子慈悲默自念言:『王失典尊以為憂苦,今我宜往諫於大王,無以彼喪而生憂苦,所以然者?典尊有子名曰焰鬘,聰明多智,乃過其父,今可徵召以理國事。』時,慈悲太子即詣王所,具以上事白其父王,聞太子語已,即召焰鬘而告之曰:『吾今以汝補卿父處,授汝相印。』彼時,焰鬘受相印已,王欲入宮,復付後事。
  時,相焰鬘明於治理,父先所為,焰鬘亦知,父所不及,焰鬘亦知,其後,名稱流聞海內,天下咸稱為大典尊。時,大典尊後作是念:『今王地主年已朽邁,餘壽未幾,若以太子紹王位者,未為難也,我今寧可先往語彼六剎利大臣:『今,王地主年已朽邁,餘壽未幾,若以太子紹王位者,未為難也,君等亦當別封王土,居位之日,勿相忘也。』
  時,大典尊即往詣六剎利大臣,而告之曰:『諸君!當知:今,王地主年已朽邁,餘壽未幾,若以太子紹王位者,未為難也,汝等可往白太子此意:「我等與尊生小知舊,尊苦我苦,尊樂我樂,今,王衰老,年已朽邁,餘壽未幾,今者,太子紹王位者,未為難也,尊設登位,當與我封。」』時,六剎利大臣聞其語已,即詣太子,說如上事。太子報言:『設吾登位,列土封國,當更與誰?』
  時,王未久忽然而崩,國中大臣尋拜太子補王正位。王居位已,默自思念:『今立宰相,宜准先王。』復自思念:『誰堪此舉?正當即任大典尊位。』時,王慈悲{聞}[即?]告大典尊:『我今使汝即於相位,授以印信,汝當勤憂,綜理國事。』時,大典尊聞王教已,即受印信,王每入宮,輙以後事付大典尊。
  大典尊復自念言:『吾今宜往六剎利所,問其寧憶昔所言不?』即尋往詣語剎利曰:『汝今寧憶昔所言不?今者太子以登王位,隱處深宮,五欲自娛,汝等今者可往問王:「王居天位,五欲自娛,寧復能憶昔所言不?」』時,六剎利聞是語已,即詣王所,白大王言:『王居天位,五欲自娛,寧復能憶昔所言不?列土封邑,誰應居之?』王曰:『不忘昔言,列土封邑,非卿而誰?』王復自念:『此閻浮提地,內廣外狹,誰能分此以為七分?』復自念言:『唯有大典尊乃能分爾。』即告之曰:『汝可分此閻浮提地,使作七分。』
  時,大典尊即尋分之,王所治城,村邑郡國,皆悉部分,六剎利國亦與分部。王自慶言:『我願已果!』時,六剎利復自慶幸:『我願已果,得成此業,大典尊力也。』六剎利王復自思念:『吾國初建,當須宰輔,誰能堪任?如大典尊,即當使之,通領國事。』爾時,六剎利王即命典尊,而告之曰:『吾國須相,卿當為吾通領國事。』於是,六國各授相印。
  時,大典尊受相印已,六王入宮遊觀娛樂,時,皆以國事付大典尊,大典尊理七國事,無不成{辨}[辦?]。時,國內有七大居士,典尊亦為處分家事,又能教授七百梵志諷誦經典,七王敬視大典尊相,猶如神明,國七居士視如大王,七百梵志視如梵天。時,七國王、七大居士、七百梵志皆自念言:『大典尊相常與梵天相見,言語、坐起、親善。』
  時,大典尊默識七王、居士、梵志意,謂:『我常與梵天相見,言語、坐起,然,我實不見梵天,不與言語,不可餐默,虛受此稱。我亦曾聞諸先宿言:「於夏四月閑居靜處,修四無量者,梵天則下,與共相見。」今我寧可修四無量,使梵天下,共相見不?』於是,典尊至七王所而白王言:『唯願大王顧臨國事,我欲於夏四月修四無量。』七王告曰:『宜知是時。』大典尊相又告七居士:『汝等各勤己務,吾欲夏四月修四無量。』居士曰:『諾!宜知是時。』又告七百梵志:『卿等當勤諷誦,轉相教授,我欲於夏四月修四無量。』梵志曰:『諾!今者大師宜知是時。』
  時,大典尊於彼城東造閑靜室,於夏四月即於彼止,修四無量,然,彼梵天猶不來下。典尊自念:『我聞先宿舊言:「於夏四月,修四無量,梵天下現。」今者寂然,聊無髣髴。』時,大典尊以十五日月滿時,出其靜室,於露地坐,坐未久頃,有大光現,典尊默念:『今此異光,將無是梵欲下瑞耶?』
  時,梵天王即化為童子,五角髻,在典尊上虛空中坐,典尊見已,即說頌曰:
  『此是何天像?在於虛空中,光照於四方,如大火𧂐燃』。
  時,梵童子以偈報曰:
  『唯梵世諸天,知我梵童子,其餘人謂我,祀祠於大神。』
  時,大典尊以偈報曰:
  『今我當諮承,奉誨致恭敬,設種種上味,願天知我心。』
  時,梵童子[復?]以偈報曰:
  『典尊汝所修,為欲何志求?今設此供養,當為汝受之。』
  又告大典尊:『汝若有所問,自恣問之,當為汝說。』時,大典尊即自念言:『我今當問現在事耶?問未然事耶?』復自念言:『今世現事,用復問為?當問未然幽冥之事。』即向梵童子以偈問曰:
  『今我問梵童,能決疑無疑,學何住何法,得生於梵天?』
  時,梵童子以偈報曰:
  『當捨我人想,獨處修慈心,除欲無臭穢,乃得生梵天。』
  時,大典尊聞是偈已,即自念言:『梵童子說偈,宜除臭穢,我不解此,今宜更問。』
  時,大典尊即以偈問曰:
  『梵偈言臭穢,願今為我說,誰開世間門,墮惡不生天?』
  時,梵童子以偈報曰:
  『欺妄懷嫉妬,習慢增上慢,貪欲瞋恚癡,自恣藏於心。
   此世間臭穢,今說令汝知,此開世間門,墮惡不生天。』
  時,大典尊聞此偈已,復自念言:『梵童子所說臭穢之義我今已解,但在家者無由得除,今我寧可捨世出家,剃除鬚髮,法服修道耶!』
  時,梵童子知其志念,以偈告曰:
  『汝能有勇猛,此志為勝妙,智者之所為,死必生梵天。』
  於是,梵童子忽然不現。
  時,大典尊還詣七王白言:『大王!唯願垂神善理國事,今我意欲出家離世,法服修道,所以者何?我親於梵童子聞說臭穢,心甚惡之,若在家者,無由得除。』彼時,七王即自念言:『凡婆羅門多貪財寶,我今寧可大開庫藏,恣其所須,使不出家。』時,七國王即命典尊,而告之曰:『設有所須,吾盡相與,不足出家。』時,大典尊尋白王曰:『我今以為蒙王賜已,我亦大有財寶,今者盡留以上大王,願聽出家,遂我志願。』
  時,七國王復作是念:『凡婆羅門多貪美色,今,我寧可出宮婇女,以滿其意,使不出家。』王即命典尊而告之曰:『若須婇女,吾盡與汝,不足出家。』典尊報曰:『我今已為蒙王賜已,家內自有婇女眾多,今盡放遣,求離恩愛,出家修道,所以然者?我親從梵童子聞說臭穢,心甚惡之,若在家者,無由得除。』
  時,大典尊向慈悲王,以偈頌曰:
  『王當聽我言,王為人中尊,賜財寶婇女,此寶非所樂。』
  時,慈悲王以偈報曰:
  『檀特伽陵城,阿婆布和城,阿槃大天城,鴦伽瞻婆城,
   數彌薩羅城,西陀路樓城,婆羅伽尸城,盡汝典尊造,
   五欲有所少,吾盡當相與,宜共理國事,不足出家去。』
  時,大典尊以偈報曰:
  『我五欲不少,自不樂世間,已聞天所語,無心復在家。』
  時,慈悲王以偈報曰:
  『大典尊所言,為從何天聞,捨離於五欲,今問當答我。』
  時,大典尊以偈答曰:
  『昔我於靜處,獨坐自思惟,時梵天王來,普放大光明,我從彼聞已,不樂於世間。』
  時,慈悲王以偈告曰:
  『小住大典尊,共弘善法化,然後俱出家,汝即為我師。
   譬如虛空中,清淨琉璃滿,今我清淨信,充徧佛法中。』
  時,大典尊復作頌曰:
  『諸天及世人,皆應捨五欲,蠲除諸穢污,淨修於梵行。』
  爾時,七國王語大典尊曰:『汝可留住七歲之中,極世五欲,共相娛樂,然後捨國,各付子弟,俱共出家,不亦善耶?如汝所獲,我亦當同。』時,大典尊報七王曰:『世間無常,人命逝速,喘息之間猶亦難保,乃至七歲,不亦遠耶?』七王又言:『七歲遠者,六歲……五歲……乃至一歲,留住靜宮,極世五欲,共相娛樂,然後捨國,各付子弟,俱共出家,不亦善耶?如汝所得,我亦宜同。』時,大典尊復報王曰:『此世間無常,人命逝速,喘息之間猶亦難保,……乃至一歲尚亦久爾,如是,七月……至于一月,猶復不可。』王又語言:『可至七日,留住深宮,極世五欲,共相娛樂,然後捨國,各付子弟,俱共出家,不亦善耶?』大典尊答曰:『七日不遠,自可留爾,唯願大王勿違信誓,過七日已,王若不去,我自出家。』
  時,大典尊又至七居士所語言:『汝等各理己務,吾欲出家,修無為道,所以然者?我親從梵天聞說臭穢,心甚惡之,若在家者,無由得除。』時,七居士報典尊曰:『善哉!斯志!宜知是時,我等亦欲俱共出家,如汝所得,我亦宜同。』
  時,大典尊復詣七百梵志所,而告之曰:『卿等當勤諷誦,廣探道義,轉相教授,吾欲出家修無為道,所以然者?我親從梵天聞說臭穢,心甚惡之,若在家者,無由得除。』時,七百梵志白典尊曰:『大師!勿出家也,夫在家安樂,五欲自娛,多人侍從,心無憂苦,出家之人獨在空野,所欲悉無,無可貪取。』典尊報曰:『吾若以在家為樂,出家為苦,終不出家,吾以在家為苦,出家為樂,故出家爾。』梵志答曰:『大師出家,我亦出家,大師所行,我亦盡當行。』
  時,大典尊至諸妻所,而告之曰:『卿等隨宜:欲住者住,欲歸者歸,吾欲出家,求無為道,具論上事,明出家意。』時,諸婦答曰:『大典尊在,一如我夫,一如我父,設今出家,亦當隨從,典尊所行,我亦宜行。』
  過七日已,時,大典尊即剃除鬚髮,服三法衣,捨家而去。時,七國王、七大居士、七百梵志及四十夫人,如是展轉,有八萬四千人同時出家,從大典尊。時,大典尊與諸大眾遊行諸國,廣弘道化,多所饒益。
  爾時,梵王告諸天眾曰:『時,典尊大臣豈異人乎?莫造斯觀,今釋迦文佛即其身也。世尊爾時過七日已,出家修道,將諸大眾,遊行諸國,廣弘道化,多所饒益。汝等若於我言有餘疑者,世尊今在耆闍崛山,可往問也,如佛所言,當受持之。』」
  般遮翼言:
  「我以是緣,故來詣此。唯然,世尊!彼大典尊即世尊是耶?世尊爾時過七日已,出家修道,與七國王乃至八萬四千人同時出家,遊行諸國,廣弘道化,多所饒益耶?」
  佛告般遮翼曰:
  「爾時大典尊豈異人乎?莫造斯觀,即我身是也。爾時,舉國男女行來舉動,有所破損,皆尋舉聲曰:『南無大典尊七王大相!南無大典尊七王大相!』如是至三。般遮翼!時,大典尊有大德力,然,不能為弟子說究竟道,不能使得究竟梵行,不能使至安隱之處,其所說法,弟子受行,身壞命終得生梵天,其次,行淺者生他化自在天,次生化自在天、兜率陀天、焰天、忉利天、四天王、剎利、婆羅門、居士大家,所欲自在。
  般遮翼!彼大典尊弟子皆無疑出家,有果報,有教誡,然,非究竟道,不能使得究竟梵行,不能使至安隱之處,其道勝者,極至梵天爾。今,我為弟子說法,則能使其得究竟道、究竟梵行、究竟安隱,終歸涅槃,我所說法,弟子受行者,捨有漏成無心解脫慧解脫,於現法中自身作證:生死已盡梵行已立所作已辦更不受有。其次,行淺者斷五下結,即於天上而般涅槃,不復還此。其次,三結盡,薄婬、怒、癡,一來世間而般涅槃,其次,斷三結,得須陀洹,不墮惡道極七往返必得涅槃。般遮翼!我諸弟子不疑出家,有果報,有教誡,究竟道法,究竟梵行,究竟安隱,終歸滅度。」
  爾時,般遮翼聞佛所說,歡喜奉行。

長部19經/大總管經(大品[第二])(莊春江譯)
  我聽到這樣
  有一次世尊住在王舍城耆闍崛山
  那時,當夜已深時,容色絕佳的乾達婆之子五髻使整個王舍城耆闍崛山發光後,去見世尊。抵達後,向世尊問訊,接著在一旁站立。在一旁站好後,乾達婆之子五髻對世尊這麼說:
  「大德!我要告知世尊所有我在三十三天面前所聽聞、所領受的。」
  「告訴我吧!五髻!」(293)
諸天會堂
  「大德!先前,幾天前,在那十五布薩自恣日的滿月夜晚,整個三十三天的天神在善法堂集合共坐:大天眾在周邊坐下,四方四大王坐下:在東方的持國大王面向西坐下而諸天在後、在南方的增長大王面向北坐下而諸天在後、在西方的廣目大王面向東坐下而諸天在後、在北方的毘沙門大王面向南坐下而諸天在後,大德!每當整個三十三天的天神在善法堂集合共坐時,大天眾在周邊坐下,四大王在四方坐下,在座位上,這是他們的,其次,後面是我們的座位。
  大德!凡那些在世尊處行梵行後最近往生三十三天的天神,他們以容色與名聲比其他天神還輝耀,因為那樣,三十三天的天神們成為悅意的、歡悅的、生起與喜悅的[而說]:『天眾充滿,阿修羅減損。』(294)
  大德!那時,天帝釋知道三十三天天神的歡喜後,以這些偈頌隨喜:
  『先生!與帝釋一起的三十三天天神們確實喜悅,
   禮敬著世尊,以及法的善法性。
   當看見新天神們,有美貌的、有名聲的,
   他們在善逝處行梵行後,來到這裡時。
   他們以容色與名聲比其他天神還輝耀,
   廣慧的弟子們,殊勝地到達這裡。
   看到這件事後,他們與帝釋共同歡喜,
   禮敬著世尊,以及法的善法性。』
  大德!因為那樣,三十三天的天神們成為更加悅意的、歡悅的、生起喜與喜悅的[而說]:『天眾充滿,阿修羅減損。』(295)
八種如實稱讚
  大德!那時,天帝釋知道三十三天天神們的歡喜後,召喚三十三天的天神們:『親愛的先生們!你們會想要聽對那位世尊的八種如實稱讚嗎?』『親愛的先生!我們想要聽對那位世尊的八種如實稱讚。』
  大德!那時,天帝釋對三十三天的天神們陳述對世尊的八種如實的稱讚:『三十三天的天神尊師們!你們怎麼想:那位世尊是多麼為了眾人的福利、為了眾人的安樂、為了世間的憐愍、為了天與人的利益、福利、安樂的行者,這樣為了眾人的福利、為了眾人的安樂、為了世間的憐愍、為了天與人的利益、福利、安樂的行者,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。
  法是被那位世尊善說的、直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的,這樣關於教導能引導的法,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。
  「這是善的。」被那位世尊善告知;「這是不善的。」被善告知;「這是有罪過的、這是無罪過的,這是應該實行的、這是不應該實行的,這是下劣的、這是勝妙的,這是黑白有對比。」被善告知,這樣關於告知善的、不善的,有罪過的、無罪過的,應該實行的、不應該實行的,下劣的、勝妙的,黑白有對比,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。
  導向涅槃道跡被那位世尊對弟子們善告知,並且,涅槃與道跡合流了,猶如恒河河水與耶牟那河河水合流、集合,同樣的,導向涅槃道跡被那位世尊對弟子們善告知,並且,涅槃與道跡合流了,這樣關於告知導向涅槃道跡,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。
  我想,所有剎帝利們住於愛慕形色之所及,那位世尊的利養已完成,名譽已完成,但那位世尊離憍慢地吃食物,這樣離憍慢地吃食物,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。
  同伴被那位世尊得到:有學的行者與煩惱已盡、已完成者,世尊不排除他們後,住於實行樂於單獨,這樣實行樂於單獨,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。
  那位世尊是行如其語;語如其行者,像這樣,行如其語;語如其行者,這樣法、隨法行,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。
  那位世尊已脫離疑惑、已離迷惑,已完成意向、志向與梵行的基礎,這樣已脫離疑惑、已離迷惑,已完成意向、志向與梵行的基礎,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。』(296)
  大德!當天帝釋對三十三天的天神們陳述對世尊的八種如實稱讚時,聽聞對世尊的八種如實稱讚後,因為那樣,三十三天的天神們成為更加悅意的、歡悅的、生起喜與喜悅的。大德!在那裡,一些天神這麼說:『啊!親愛的先生!但願有四位遍正覺者出現於世間教導法,正如世尊那樣,那會是為了眾人的福利、為了眾人的安樂、為了世間的憐愍、為了天與人的利益、福利、安樂。』一些天神這麼說:『親愛的先生!請停止[期望]四位遍正覺者,啊!親愛的先生!但願有三位遍正覺者出現於世間教導法,正如世尊那樣,那會是為了眾人的福利、為了眾人的安樂、為了世間的憐愍、為了天與人的利益、福利、安樂。』一些天神這麼說:『親愛的先生!請停止[期望]三位遍正覺者,啊!親愛的先生!但願有二位遍正覺者出現於世間教導法,正如世尊那樣,那會是為了眾人的福利、為了眾人的安樂、為了世間的憐愍、為了天與人的利益、福利、安樂。』(297)
  大德!當這麼說時,天帝釋對三十三天的天神們這麼說:『親愛的先生!這是不可能的、沒機會的:二位阿羅漢、遍正覺者會同時出現在一個世間界中,這是不可能的,親愛的先生!但願那位世尊無病、健康,長時間地住立,那會是為了眾人的福利、為了眾人的安樂、為了世間的憐愍、為了天與人的利益、福利、安樂。』那時,三十三天的天神們思慮、商量在善法堂集合共坐的事後,四大王被說了關於該事之語;四大王被訓誡了關於該事之語,站在各自的座位[旁]不動:
  『那些王被說了[該事]之語,他們接受教誡後,
   明淨地、寂靜地,站在自己的座位[旁]。』(298)
  大德!那時,偉大的光明從北方生起,光明出現,勝過了諸天眾的天威。大德!那時,天帝釋召喚三十三天的天神們:『親愛的先生!如此之相被看見:上妙的光明生起,光明出現,梵天將出現,因為這是梵天出現的前相,即:光明生起,光明出現。』
  『如此之相被看見,梵天將出現,
   因為這是梵天的相,廣大的光明。』(299)
常童子的談說
  大德!那時,三十三天的天神們坐回自己的座位[而說]:『讓我們知道這光明將是什麼結果,作證後,我們將走向它。』四大王坐回自己的座位[而說]:『讓我們知道這光明將是什麼結果,作證後,我們將走向它。』聽聞此後,三十三天的天神們達成一致[而說]:『讓我們知道這光明將是什麼結果,作證後,我們將走向它。』
  大德!當梵王常童子出現在三十三天時,化作粗大的個體後出現,大德!因為,梵天的自然形色應該不能到達那三十三天的天神們的視線範圍。大德!當梵王常童子出現在三十三天時,他以形色與名聲比其他天神還輝耀,大德!猶如黃金造的身體比人的身體還輝耀,同樣的,大德!當梵王常童子出現在三十三天時,他以形色與名聲比其他天神還輝耀;大德!當梵王常童子出現在三十三天時,那群天神沒有任何天神問訊或起立迎接或以座位邀請,全都變成沈默、合掌、盤腿而坐[,心想]:『現在,梵王常童子將[選]想要的任何天神床座,將在那位天神的床座上坐下。』大德!因為,凡梵王常童子在天神的床座上坐下者,那位天神得到廣大的信受之獲得;那位天神得到廣大的喜悅之獲得,大德!猶如以王位剛剛灌頂的剎帝利灌頂王,他得到廣大的信受之獲得;他得到廣大的喜悅之獲得,同樣的,大德!凡梵王常童子在天神的床座上坐下者,那位天神得到廣大的信受之獲得;那位天神得到廣大的喜悅之獲得。大德!那時,梵王常童子知道三十三天天神們的歡喜後,{隱沒而}以這些偈頌隨喜:
  『先生!與帝釋一起的三十三天天神們確實喜悅,
   禮敬著世尊,以及法的善法性。
   當看見新天神們,有美貌的、有名聲的,
   他們在善逝處行梵行後,來到這裡時。
   他們以容色與名聲比其他天神還輝耀,
   廣慧的弟子們,殊勝地到達這裡。
   看到這件事後,他們與帝釋共同歡喜,
   禮敬著世尊,以及法的善法性。』(300)
  大德!梵王常童子說了這件事。大德!當梵王常童子說這件事時,聲音具備八支:明瞭的、能被識知的、美妙的、和雅的、簡潔的、不亂的、深沈的、宏亮的,大德!梵王常童子以聲音使群眾了知,發聲不在群眾之外,大德!這樣,凡聲音具備八支者,被稱為『梵天的聲音』。那時,三十三天的天神們對梵王常童子這麼說:『!大梵天!我們考量這個後喜悅,有對那位世尊的八種如實稱讚被天帝釋說了,而且我們考量那些後喜悅。』(301)
八種如實稱讚
  大德!那時,梵王常童子對天帝釋這麼說:『好!天帝!我們也願聽聞對那位世尊的八種如實稱讚。』『是的,大梵天!』大德!天帝釋對梵王常童子陳述對世尊的八種如實稱讚:
  『大梵天!你怎麼想:那位世尊是多麼為了眾人的福利、為了眾人的安樂、為了世間的憐愍、為了天與人的利益、福利、安樂的行者,這樣為了眾人的福利、為了眾人的安樂、為了世間的憐愍、為了天與人的利益、福利、安樂的行者,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。
  法是被那位世尊善說的、直接可見的、即時的、請你來見的、能引導的、智者應該自己經驗的,這樣關於教導能引導的法,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。
  「這是善的。」被那位世尊善告知;「這是不善的。」被善告知;「這是有罪過的、這是無罪過的,這是應該實行的、這是不應該實行的,這是下劣的、這是勝妙的,這是黑白有對比。」被善告知,這樣關於告知善的、不善的,有罪過的、無罪過的,應該實行的,不應該實行的、下劣的,勝妙的,黑白有對比,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。
  導向涅槃道跡被那位世尊對弟子們善告知,並且,涅槃與道跡合流了,猶如恒河河水與耶牟那河河水合流、集合,同樣的,導向涅槃道跡被那位世尊對弟子們善告知,並且,涅槃與道跡合流了,這樣關於告知導向涅槃道跡,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。
  我想,所有剎帝利們住於愛慕形色之所及,那位世尊的利養已完成,名譽已完成,但那位世尊離憍慢地吃食物,這樣離憍慢地吃食物,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。
  同伴被那位世尊得到:有學的行者與煩惱已盡、已完成者,世尊不排除他們後,住於實行樂於單獨,這樣實行樂於單獨,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。
  那位世尊是行如其語;語如其行者,像這樣,行如其語;語如其行者,這樣法、隨法行,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。
  那位世尊已脫離疑惑、已離迷惑,已完成意向、志向與梵行的基礎,這樣已脫離疑惑、已離迷惑,已完成意向、志向與梵行的基礎,具備這部分的大師,在過去我們沒看見,現在除了世尊以外也沒有。』(302)
  大德!這些是天帝釋對梵王常童子陳述對世尊的八種如實稱讚,大德!梵王常童子聽聞對世尊的八種如實稱讚後,成為悅意的、歡悅的、生起喜與喜悅的。大德!那時,梵王常童子化作粗大的個體後,成為五髻童子形色,然後對三十三天的天神們顯現,他上升到虛空後,在虛空空間中盤腿而坐,大德!猶如有力氣的男子能在被善鋪設的床座上或在平整的土地上盤腿而坐,同樣的,大德!梵王常童子上升到虛空,接著在虛空空間中盤腿而坐後,召喚三十三天的天神們:(303)
總管婆羅門的事
  『三十三天的天神尊師們!你們怎麼想:那位世尊有多長時間是如此的大智慧者呢?先生!從前,有位名叫四方主的國王,四方主國王的輔相是名叫總管的婆羅門,四方主國王的兒子是名叫雷奴的童子,婆羅門總管的兒子是名叫護光的學生婆羅門,像這樣,國王兒子雷奴與學生婆羅門護光以及其他六位剎帝利,這八位是朋友。先生!那時,經過諸日夜,婆羅門總管死了。當婆羅門總管死時,四方主國王悲泣:「先生!當我們[委託]一切應該作的事於婆羅門總管而他完全放棄具備、具足五種欲自娛時,那時,我們的婆羅門總管[卻]死了。」先生!當這麼說時,國王的兒子雷奴對四方主國王這麼說:「陛下!關於婆羅門總管的死,你不要太悲泣,陛下!有婆羅門總管的兒子名叫護光的學生婆羅門,比[他]父親更賢智;比父親更足以看見利益,凡父親管理的事,就是學生婆羅門護光管理的事。」「是嗎?孩子!」「是的!陛下!」(304)
大總管的事
  先生!那時,四方主國王召喚某位男子:「喂!男子!來!你去見名叫護光的學生婆羅門,抵達後,請你對學生婆羅門護光這麼說:『願護光尊師幸福!四方主國王召喚學生婆羅門護光尊師,四方主國王想要見學生婆羅門護光尊師。』」「是的,陛下!」先生!那位男子回答四方主國王後,去見學生婆羅門護光。抵達後,對學生婆羅門護光這麼說:「願護光尊師幸福!四方主國王召喚學生婆羅門護光尊師,四方主國王想要見學生婆羅門護光尊師。」「是的,先生!」先生!學生婆羅門護光回答那位男子後,去見四方主國王。抵達後,與四方主國王互相歡迎。歡迎與寒暄後,在一旁坐下。先生!在一旁坐好後,四方主國王對學生婆羅門護光這麼說:「請護光尊師管理我們的[事],護光尊師不要拒絕管理我們的[事],我將安置你於父親的位置,我將作總管的灌頂儀式。」「是的,先生!」先生!學生婆羅門護光回答四方主國王。先生!那時,四方主國王對學生婆羅門護光作總管的灌頂儀式,安置他於父親的位置。已作總管灌頂、安置於父親位置的學生婆羅門護光管理所有父親管理的事,也管理所有父親不管理的事,完成所有父親完成的工作,也完成所有父親沒完成的工作,人們這麼說他:「先生![這位]婆羅門確實是總管,先生![這位]婆羅門確實是大總管。」先生!以這個理由,學生婆羅門護光總管就生起了大總管的稱呼。(305)
統治權的分享
  先生!那時,婆羅門大總管去見那六位剎帝利。抵達後,對那六位剎帝利這麼說:「先生!四方主國王已衰老、已年老、高齡、年邁、已到了老人期,先生!誰又知道壽命[還有多少]呢?那是可能的:當四方主國王死時,國王推舉者會對國王的兒子雷奴作王位的灌頂儀式,來!尊師們!去見國王的兒子雷奴。抵達後,對國王的兒子雷奴這麼說:『尊師!我們是雷奴可愛的、合意的、不厭逆的朋友,他樂,我們就樂;他苦,我們就苦,四方主國王已衰老、已年老、高齡、年邁、已到了老人期,先生!誰又知道壽命[還有多少]呢?那是可能的:當四方主國王死時,國王推舉者會對國王的兒子雷奴作王位的灌頂儀式,如果雷奴尊師得到王位,請以統治權分享我們。』」「是的,先生!」先生!那六位剎帝利回答婆羅門大總管後,去見國王的兒子雷奴。抵達後,對國王的兒子雷奴這麼說:『尊師!我們是雷奴可愛的、合意的、不厭逆的朋友,他快樂,我們就快樂;他痛苦,我們就痛苦,四方主國王已衰老、已年老、高齡、年邁、已到了老人期,先生!誰又知道壽命[還有多少]呢?那是可能的:當四方主國王死時,國王推舉者會對國王的兒子雷奴作王位的灌頂儀式,如果雷奴尊師得到王位,請以統治權分享我們。』『先生!在王國中,除了你們以外,其他還有誰能讓我快樂的?先生!如果我得到王位,我將以統治權分享你們。』(306)
  先生!那時,經過諸日夜,四方主國王死了。當四方主國王死時,國王推舉者對國王的兒子雷奴作王位的灌頂儀式,已灌頂的雷奴具備、具足王位的五種欲自娛。先生!那時,婆羅門大總管去見那六位剎帝利。抵達後,對那六位剎帝利這麼說:「先生!四方主國王已死,已灌頂的雷奴具備、具足王位的五種欲自娛,被欲所陶醉,誰還知道呢?來!尊師們!去見雷奴國王。抵達後,請你們對雷奴國王這麼說:『先生!四方主國王已死,已作王位灌頂的雷奴尊師記得尊師的話嗎?』」(307)
  「是的,先生!」先生!那六位剎帝利回答婆羅門大總管後,去見雷奴國王。抵達後,對雷奴國王這麼說:「先生!四方主國王已死,已作王位灌頂的雷奴尊師記得尊師那句話嗎?」「先生!我記得那句話,但,誰能夠均分這塊北寬廣南[狹窄如]車的前面之大地為七等分呢?」「先生!除了婆羅門大總管以外,其他還有誰能?」先生!那時,雷奴國王召喚某位男子:「來!某某男子!你去見婆羅門大總管,抵達後,請你這麼說:『大德!雷奴國王召喚你。』」「是的,陛下!」先生!那位男子回答雷奴國王後,去見婆羅門大總管。抵達後,對婆羅門大總管這麼說:「大德!雷奴國王召喚你。」「是的,先生!」先生!婆羅門大總管回答那位男子後,去見雷奴國王。抵達後,與雷奴國王互相歡迎。歡迎與寒暄後,在一旁坐下。先生!在一旁坐好後,雷奴國王對婆羅門大總管這麼說:「來!總管尊師!請你均分這塊北寬廣南[狹窄如]車的前面之大地為七等分。」「是的,陛下!」婆羅門大總管均分這塊北寬廣南[狹窄如]車的前面之大地為七等分,在那裡,雷奴國王的國土是在中央。(308)
  『迦陵伽的象牙城,阿濕伽的波大那,
   阿槃提的大自,酥摩的羅魯葛,
   毘提訶的彌低拉,鴦伽的已建造瞻波,
   迦尸的波羅奈,這些都是總管所建造。』(309)
  先生!那時,那六位剎帝利以自己的利得而成為悅意的、完全滿意的:『凡我們想要的、希望的、意趣的、欲求的,我們得到了。』
  『沙大不與婆羅門達度,毘舍不連同沙哈,
   雷奴與兩個持國,他們是七位負責的[國王]。』(310)
  初誦分終了。
  先生!那時,那六位剎帝利去見婆羅門大總管。抵達後,對婆羅門大總管這麼說:「正如總管尊師是雷奴國王可愛的、合意的、不厭逆的朋友,同樣的,總管尊師是我們可愛的、合意的、不厭逆的朋友,請總管尊師管理我們的[事],總管尊師不要拒絕管理我們的[事]。」「是的,先生!」先生!婆羅門大總管回答那六位剎帝利。那時,婆羅門大總管管理七位剎帝利灌頂王國王的事,並且教導七位富有的婆羅門與七百位淨行者背誦咒語。(311)
  先生!過些時候,婆羅門大總管這樣的好名聲被傳播著:「先生!婆羅門大總管以自己的眼睛看見梵天;婆羅門大總管自己與梵天交談、共語、商量。」先生!那時,婆羅門大總管這麼想:「我這樣的好名聲已被傳播:『先生!婆羅門大總管以自己的眼睛看見梵天;婆羅門大總管自己與梵天交談、共語、商量。』但我沒看見梵天,我沒與梵天交談,我沒與梵天共語,我沒與梵天商量,我曾聽婆羅門的耆宿大老們;老師與老師的老師說:『凡在雨季四個月中獨坐,修悲心禪者,他[能]看見梵天,他[能]與梵天交談,他[能]與梵天共語,他[能]與梵天商量,讓我在雨季四個月中獨坐,修悲心禪。』」(312)
  先生!那時,婆羅門大總管去見雷奴國王。抵達後,對雷奴國王這麼說:「先生!我這樣的好名聲已被傳播:『婆羅門大總管以自己的眼睛看見梵天;婆羅門大總管自己與梵天交談、共語、商量。』先生!但我沒看見梵天,我沒與梵天交談,我沒與梵天共語,我沒與梵天商量,我曾聽婆羅門的耆宿大老們;老師與老師的老師說:『凡在雨季四個月中獨坐,修悲心禪者,他[能]看見梵天,他[能]與梵天交談,他[能]與梵天共語,他[能]與梵天商量,讓我在雨季四個月中獨坐,修悲心禪。』先生!我想要在雨季四個月中獨坐,修悲心禪,除以一人送食物外,不論誰都不應該來見我。」「現在是那個總管尊師考量的時間。」(313)
  先生!那時,婆羅門大總管去見那六位剎帝利。抵達後,對那六位剎帝利這麼說:「先生!我這樣的好名聲已被傳播:『婆羅門大總管以自己的眼睛看見梵天;婆羅門大總管自己與梵天交談、共語、商量。』先生!但我沒看見梵天,我沒與梵天交談,我沒與梵天共語,我沒與梵天商量,我曾聽婆羅門的耆宿大老們;老師與老師的老師說:『凡在雨季四個月中獨坐,修悲心禪者,他[能]看見梵天,他[能]與梵天交談,他[能]與梵天共語,他[能]與梵天商量,讓我在雨季四個月中獨坐,修悲心禪。』先生!我想要在雨季四個月中獨坐,修悲心禪,除以一人送食物外,不論誰都不應該來見我。」「現在是那個總管尊師考量的時間。」(314)
  先生!那時,婆羅門大總管去見那七位富有的婆羅門與七百位淨行者。抵達後,對那七位富有的婆羅門與七百位淨行者這麼說:「先生!我這樣的好名聲已被傳播:『婆羅門大總管以自己的眼睛看見梵天;婆羅門大總管自己與梵天交談、共語、商量。』先生!但我沒看見梵天,我沒與梵天交談,我沒與梵天共語,我沒與梵天商量,我曾聽婆羅門的耆宿大老們;老師與老師的老師說:『凡在雨季四個月中獨坐,修悲心禪者,他[能]看見梵天,他[能]與梵天交談,他[能]與梵天共語,他[能]與梵天商量。』先生!那麼,你們在所聽聞、所學得的咒語上詳細地作研究,互相教導背誦咒語,先生!我想要在雨季四個月中獨坐,修悲心禪,除以一人送食物外,不論誰都不應該來見我。」「現在是那個總管尊師考量的時間。」(315)
  先生!那時,婆羅門大總管去見他那四十位同樣[排名]的妻子。抵達後,對那四十位同樣[排名]的妻子這麼說:「姐妹們!我這樣的好名聲已被傳播:『婆羅門大總管以自己的眼睛看見梵天;婆羅門大總管自己與梵天交談、共語、商量。』姐妹們!但我沒看見梵天,我沒與梵天交談,我沒與梵天共語,我沒與梵天商量,我曾聽婆羅門的耆宿大老們;老師與老師的老師說:『凡在雨季四個月中獨坐,修悲心禪者,他[能]看見梵天,他[能]與梵天交談,他[能]與梵天共語,他[能]與梵天商量。』姐妹們!我想要在雨季四個月中獨坐,修悲心禪,除以一人送食物外,不論誰都不應該來見我。」「現在是那個總管尊師考量的時間。」(316)
  先生!那時,婆羅門大總管在城東令人建了新集會所,在雨季四個月中獨坐,修悲心禪。在那裡,除以一人送食物外,確實不論誰都不往見。先生!那時,經過四個月,只有婆羅門大總管的失望、戰慄:「我曾聽婆羅門的耆宿大老們;老師與老師的老師說:『凡在雨季四個月中獨坐,修悲心禪者,他[能]看見梵天,他[能]與梵天交談,他[能]與梵天共語,他[能]與梵天商量。』但我沒看見梵天,我沒與梵天交談,我沒與梵天共語,我沒與梵天商量。」(317)
梵天的交談
  先生!那時,梵王常童子以心了知婆羅門大總管心之遍尋思後,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,出現在婆羅門大總管面前。先生!那時,當看見以前沒被看過的形色後,就有婆羅門大總管的害怕、僵硬、身毛豎立,先生!那時,恐懼、驚慌、身毛豎立的婆羅門大總管以偈頌對梵王常童子說:
  『美貌的、有名聲的、有吉瑞的,親愛的先生!你是誰?
   不認識者,我們請問你,我們如何知道你?』
  『在梵天世界中,他們知道我:永遠的常童子,
   天神們全都知道我,請總管這麼知道。』
  『[這是]梵天的座位、洗腳水、熟蜜
   關於供物,我們請問尊師,請尊師選我們的供物。』
  『我們接受你的供物,總管!請你說,
   凡為了當生的利益,以及來世的安樂,
   已給了機會,請你問,任何被[你]希求的。』(318)
  先生!那時,婆羅門大總管這麼想:「梵王常童子已給我機會,我應該問梵王常童子當生的利益或來世的安樂呢?」先生!那時,婆羅門大總管這麼想:「我是當生利益的善巧者,其他人還問我當生的利益,就讓我問梵王常童子來世的安樂。」先生!那時,婆羅門大總管以偈頌對梵王常童子說:
  『疑惑的我問無疑惑的梵王常童子,在其他人也應該知道的上,
   在哪裡住立與應該在什麼上面學習,不免一死的人得達不死的梵天世界?』
  『婆羅門!在人間,他捨斷我所執後,成為單獨的、悲心勝解的,
   離臭穢的、在婬欲上已脫離的,在這裡住立與在這裡學習,不免一死的人得達不死的梵天世界。』(319)
  『尊師!「捨斷我所執」我了知,在這裡,某些人捨斷少量的財富聚集或捨斷大量的財富聚集後;捨斷少量的親屬圈或捨斷大量的親屬圈後,剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活,尊師!像這樣,「捨斷我所執」我了知。尊師!「成為單獨的」我了知,在這裡,某些人親近獨居的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆,先生!像這樣,「成為單獨的」我了知。尊師!「悲心勝解的」我了知,在這裡,某些人以與悲俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處、對一切如對自己,以與悲心俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住,尊師!像這樣,「悲心勝解的」我了知。而尊師說的「臭穢的」,我不了知。
   梵天!在人間,誰是臭穢者?賢者!這些無智者在這裡請你講述,
   被什麼覆蓋因而令人們做了,[使之]出生於惡趣而梵天世界被障礙?』
  『憤怒、妄語、詐欺、欺瞞,貪婪極慢、嫉妒,
   欲求、種種欲、惱害他人,貪、瞋恚、憍慢、愚癡,在這些上面被不離臭穢結合,[使之]出生於惡趣而梵天世界被障礙。』
  『尊師說的臭穢,依我了知,在家居住那些是不容易壓制的,先生!我將從在家出家,成為非家生活。』『現在是那個總管尊師考量的時間。』(320)
雷奴國王的宣說
  先生!那時,婆羅門大總管去見雷奴國王。抵達後,對雷奴國王這麼說:『現在,請尊師尋求其他輔相管理國王的事,先生!我想要從在家出家,成為非家生活,依我聽聞梵王說的臭穢,在家居住那些是不容易壓制的,先生!我將從在家出家,成為非家生活。
   雷奴國王!大地之王,我宣說,
   請你[自己]以國王的事了知,我對輔相位是不喜樂的。』
  『如果有你欠缺的愛欲,我令它們完成,
   凡傷害你的,我將防止,我是大地軍隊之主,
   你是父親,我是兒子,請總管不要前往。』
  『我沒有欠缺的愛欲,對我傷害者不存在,
   聽聞非人之語後,因此我對家是不喜樂的。』
  『非人有怎樣的形色,他對你說了什麼利益,
   聽聞後令你捨棄,家與我們全部?』
  『在我入布薩之前,憶念我欲作的犧牲祭,
   火被點燃,吉祥草的葉子被遍散布。
   從那之後(現在),永遠的梵王從梵天世界對我出現,
   他解答我的問題,聽聞那個後,我對家是不喜樂的。』
  『總管尊師!我相信所有你說的,
   聽聞非人之語後,令你無論如何以其他方法轉起。
   我們將隨順你的那個,總管尊師![請成為]我們的大師,
   如寶珠琉璃般,無污的、離垢的、清淨的,
   我們將以這樣的信,在總管的教誡下而行。
  如果總管尊師從在家出家,成為非家生活,我們也將從在家出家,成為非家生活,那時,凡你的去處,也將是我們的去處。』(321)
六位剎帝利的宣說
  先生!那時,婆羅門大總管去見六位剎帝利。抵達後,對六位剎帝利這麼說:『現在,請尊師們尋求其他輔相管理國王的事,先生!我想要從在家出家,成為非家生活,依我聽聞梵王說的臭穢,在家居住那些是不容易壓制的,先生!我將從在家出家,成為非家生活。』先生!那時,六位剎帝利離開到一旁這麼商量:『這些名為婆羅門的都是財物的貪求者,讓我們以財物說服婆羅門大總管。』他們去見婆羅門大總管後,這麼說:『先生!在這七王國中,存在很多財產,從那裡,隨尊師需要拿吧。』『夠了!先生!經由尊師們,我有很多財產,我將全部捨棄後,從在家出家,成為非家生活,依我聽聞梵王說的臭穢,在家居住那些是不容易壓制的,先生!我將從在家出家,成為非家生活。』先生!那時,六位剎帝利離開到一旁這麼商量:『這些名為婆羅門的都是女人的貪求者,讓我們以女人說服婆羅門大總管。』他們去見婆羅門大總管後,這麼說:『先生!在這七王國中,存在很多女人,從那裡,隨尊師需要挑選吧。』『夠了!先生!我有四十位同樣[排名]的妻子,我將全部捨棄後,從在家出家,成為非家生活,依我聽聞梵王說的臭穢,在家居住那些是不容易壓制的,先生!我將從在家出家,成為非家生活。』(322)
  『如果總管尊師從在家出家,成為非家生活,我們也將從在家出家,成為非家生活,那時,凡你的去處,也將是我們的去處。』
  『如果你們捨斷諸欲,在那裡,一般人被黏著,
   請你們成為堅固的努力者,具備耐力者
   這是道;正直之道,這是無上之道,
   是被善守護的正法,為了梵天世界的往生。』
  『那樣的話,總管尊師!請你等七年,七年後我們再從在家出家,成為非家生活,那時,凡你的去處,也將是我們的去處。』『先生!七年過長了,尊師們!我不能等七年,先生!誰又知道壽命[還有多少]呢?必到來世,聰明人應該覺醒,應該作善的、應該修梵行,生者無不死,依我聽聞梵王說的臭穢,在家居住那些是不容易壓制的,先生!我將從在家出家,成為非家生活。』『那樣的話,總管尊師!請你等六年,……(中略)請你等五年,……請你等四年,……請你等三年,……請你等二年,……請你等一年,一年後我們再從在家出家,成為非家生活,那時,凡你的去處,也將是我們的去處。』『先生!一年過長了,尊師們!我不能等一年,先生!誰又知道壽命[還有多少]呢?必到來世,聰明人應該覺醒,應該作善的、應該修梵行,生者無不死,依我聽聞梵王說的臭穢,在家居住那些是不容易壓制的,先生!我將從在家出家,成為非家生活。』
  『那樣的話,總管尊師!請你等七個月,七個月後我們再從在家出家,成為非家生活,那時,凡你的去處,也將是我們的去處。』『先生!七個月過長了,尊師們!我不能等七個月,先生!誰又知道壽命[還有多少]呢?必到來世,聰明人應該覺醒,應該作善的、應該修梵行,生者無不死,依我聽聞梵王說的臭穢,在家居住那些是不容易壓制的,先生!我將從在家出家,成為非家生活。』『那樣的話,總管尊師!請你等六個月,……(中略)請你等五個月,……請你等四個月,……請你等三個月,……請你等二個月,……請你等一個月,……請你等半個月,半個月後我們再從在家出家,成為非家生活,那時,凡你的去處,也將是我們的去處。』『先生!半個月過長了,尊師們!我不能等半個月,先生!誰又知道壽命[還有多少]呢?必到來世,聰明人應該覺醒,應該作善的、應該修梵行,生者無不死,依我聽聞梵王說的臭穢,在家居住那些是不容易壓制的,先生!我將從在家出家,成為非家生活。』
  『那樣的話,總管尊師!請你等七天,我們以王位訓誡自己的兒子或兄弟,七天後我們再從在家出家,成為非家生活,那時,凡你的去處,也將是我們的去處。』『先生!七天不長,尊師們!我將等七天。』(323)
富有的婆羅門等的宣說
  先生!那時,婆羅門大總管去見七位富有的婆羅門與七百位淨行者。抵達後,對七位富有的婆羅門與七百位淨行者這麼說:『現在,請尊師們尋求其他老師教導尊師們背誦咒語,先生!我想要從在家出家,成為非家生活,依我聽聞梵王說的臭穢,在家居住那些是不容易壓制的,先生!我將從在家出家,成為非家生活。』『請總管尊師不要從在家出家,成為非家生活,先生!出家者力微、少得,婆羅門有大力量、大利得。』『尊師們不要這麼說:「出家者力微、少得,婆羅門有大力量、大利得。」先生!其他人誰比我更有大力量、大利得?先生!現在,我對國王來說,如國王;對婆羅們來說,如梵王;對屋主來說,如天神,我將全部捨棄後,從在家出家,成為非家生活,依我聽聞梵王說的臭穢,在家居住那些是不容易壓制的,先生!我將從在家出家,成為非家生活。』『如果總管尊師從在家出家,成為非家生活,我們也將從在家出家,成為非家生活,那時,凡你的去處,也將是我們的去處。』(324)
妻子們的宣說
  先生!那時,婆羅門大總管去見四十位同樣[排名]的妻子。抵達後,對四十位同樣[排名]的妻子這麼說:『凡有姊妹們想要:或請回自己的親戚家,或遍求其他丈夫,姊妹們!我想要從在家出家,成為非家生活,依我聽聞梵王說的臭穢,在家居住那些是不容易壓制的,姊妹們!我將從在家出家,成為非家生活。』『你就是我們的親人;想要的親人,你就是我們的丈夫;想要的丈夫,如果總管尊師從在家出家,成為非家生活,我們也將從在家出家,成為非家生活,那時,凡你的去處,也將是我們的去處。』(325)
大總管的出家
  先生!那時,婆羅門大總管在那七天後剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。當婆羅門大總管出家時,七位剎帝利灌頂王、七位富有的婆羅門、七百位淨行者、四十位同樣[排名]的妻子、好幾千位剎帝利、好幾千位婆羅門、好幾千位屋主、許多後宮婦女也都剃除髮鬚、裹上袈裟衣後,跟隨婆羅門大總管的出家,從在家出家,成為非家生活。婆羅門大總管被那群群眾圍繞著,在村落、城鎮、王都間進行遊行。先生!那時,凡婆羅門大總管前往的村落、城鎮,在那裡,他對國王來說,如國王;對婆羅們來說,如梵王;對屋主來說,如天神。當時,當人們打噴嚏或跌倒時,他們這麼說:『願禮敬婆羅門大總管!願禮敬七[國的]輔相!』(326)
  先生!那時,婆羅門大總管以與慈俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,以與慈俱行之心,以廣大、出眾、無量、無怨恨、無惡意之心遍滿全部世間後而住。以與悲俱行之心……(中略)以與喜悅俱行之心……(中略)以與平靜俱行之心……(中略)無惡意之心遍滿全部世間後而住。他教導弟子們與梵天界共住的道路。(327)
  而,先生!當時,凡婆羅門大總管的弟子完全了知教說者,他們以身體的崩解,死後往生梵天世界善趣,那些不完全了知教說者,他們以身體的崩解,死後一些往生與他化自在天諸天為同伴,一些往生與化樂天諸天為同伴,一些往生與兜率天諸天為同伴,一些往生與焰摩天諸天為同伴,一些往生與忉利天諸天為同伴,一些往生與四大天王天諸天為同伴,那些在低劣身(聚)完成者,他們也全都在乾達婆身完成。先生!像這樣,所有那些善男子的出家是不空虛的、功不唐捐的、有成果的、有果實的。』(328)
  世尊!你記得這個嗎?」
  「五髻!我記得,當時,我是婆羅門大總管,我教導那些弟子與梵天世界共住的道路,而,五髻!我的那個梵行不導向離貪、寂靜、證智正覺、涅槃,只為了梵天世界的往生。
  五髻!我的這個梵行導向一向厭、離貪、滅、寂靜、證智、正覺、涅槃。而,五髻!什麼梵行是導向一向厭、離貪、滅、寂靜、證智、正覺、涅槃呢?就是這八支聖道,即:正見、正志、正語、正業、正命、正方便、正念、正定,五髻!這是那梵行導向一向厭、離貪、滅、寂靜、證智、正覺、涅槃。(329)
  五髻!凡我的弟子完全了知教說者,他們以諸煩惱的滅盡,以證智自作證後,在當生中進入後住於無煩惱的心解脫慧解脫;凡不完全了知教說者,他們以五下分結的滅盡而為化生者,在那裡入了究竟涅槃,為不從彼世轉回者;凡不完全了知教說者,一些以三結的滅盡,以貪、瞋、癡薄,為一來者,只來此世一回後,將得到苦的結束;凡不完全了知教說者,一些以三結的滅盡,為入流者,不墮惡趣法、決定以正覺為彼岸,五髻!像這樣,所有這些善男子的出家是不空虛的、功不唐捐的、有成果的、有果實的。」
  這就是世尊所說,悅意的乾達婆之子五髻歡喜、隨喜世尊所說後,向世尊問訊,然後作右繞,接著就在那裡消失了。(330)
  大總管經第六終了。

巴利語經文(台灣嘉義法雨道場流通的word版本)
DN.19/(6) Mahāgovindasuttaṃ
   293. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho pañcasikho gandhabbaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho gandhabbaputto bhagavantaṃ etadavoca– “yaṃ kho me, bhante, devānaṃ tāvatiṃsānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ, ārocemi taṃ bhagavato”ti. “Ārocehi me tvaṃ, pañcasikhā”ti bhagavā avoca.
Devasabhā
   294. “Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā; mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti; puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā; dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā. Yadā bhante, kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti, idaṃ nesaṃ hoti āsanasmiṃ; atha pacchā amhākaṃ āsanaṃ hoti.
   “Ye te, bhante, devā bhagavati brahmacariyaṃ caritvā adhunūpapannā tāvatiṃsakāyaṃ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. Tena sudaṃ, bhante, devā tāvatiṃsā attamanā honti pamuditā pītisomanassajātā; ‘dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā’ti.
   295. “Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā imāhi gāthāhi anumodi–
   ‘Modanti vata bho devā, tāvatiṃsā sahindakā;
   Tathāgataṃ namassantā, dhammassa ca sudhammataṃ.
   Nave deve ca passantā, vaṇṇavante yasassine;
   Sugatasmiṃ brahmacariyaṃ, caritvāna idhāgate.
   Te aññe atirocanti, vaṇṇena yasasāyunā;
   Sāvakā bhūripaññassa, visesūpagatā idha.
   Idaṃ disvāna nandanti, tāvatiṃsā sahindakā;
   Tathāgataṃ namassantā, dhammassa ca sudhammatan’ti.
   “Tena sudaṃ bhante, devā tāvatiṃsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā; ‘dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā’”ti.
Aṭṭha yathābhuccavaṇṇā
   296. “Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā deve tāvatiṃse āmantesi– ‘iccheyyātha no tumhe, mārisā, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti? ‘Icchāma mayaṃ, mārisa, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti. Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi– ‘taṃ kiṃ maññanti, bhonto devā tāvatiṃsā? Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Evaṃ bahujanahitāya paṭipannaṃ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.
   “Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi. Evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.
   “Idaṃ kusalanti kho pana tena bhagavatā supaññattaṃ, idaṃ akusalanti supaññattaṃ. Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāganti supaññattaṃ. Evaṃ kusalākusalasāvajjānavajjasevitabbāsevitabbahīna-paṇītakaṇhasukkasappaṭibhāgānaṃ dhammānaṃ paññapetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.
   “Supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā, saṃsandati nibbānañca paṭipadā ca. Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti, evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā, saṃsandati nibbānañca paṭipadā ca. Evaṃ nibbānagāminiyā paṭipadāya paññapetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.
   “Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti, vigatamado kho pana so bhagavā āhāraṃ āhāreti. Evaṃ vigatamadaṃ āhāraṃ āharayamānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.
   “Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṃ khīṇāsavānañca vusitavataṃ. Te bhagavā apanujja ekārāmataṃ anuyutto viharati. Evaṃ ekārāmataṃ anuyuttaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.
   “Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī, yathākārī tathāvādī. Evaṃ dhammānudhammappaṭipannaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.
   “Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṃkatho pariyositasaṅkappo ajjhāsayaṃ ādibrahmacariyaṃ. Evaṃ tiṇṇavicikicchaṃ vigatakathaṃkathaṃ pariyositasaṅkappaṃ ajjhāsayaṃ ādibrahmacariyaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti.
   297. “Ime kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Tena sudaṃ, bhante, devā tāvatiṃsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā bhagavato aṭṭha yathābhucce vaṇṇe sutvā. Tatra, bhante, ekacce devā evamāhaṃsu– ‘aho vata, mārisā, cattāro sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Ekacce devā evamāhaṃsu– ‘tiṭṭhantu, mārisā, cattāro sammāsambuddhā, aho vata, mārisā, tayo sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Ekacce devā evamāhaṃsu– ‘tiṭṭhantu, mārisā, tayo sammāsambuddhā, aho vata, mārisā, dve sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
   298. “Evaṃ vutte bhante, sakko devānamindo deve tāvatiṃse etadavoca– ‘aṭṭhānaṃ kho etaṃ, mārisā, anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjati. Aho vata, mārisā, so bhagavā appābādho appātaṅko ciraṃ dīghamaddhānaṃ tiṭṭheyya. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Atha kho, bhante, yenatthena devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, taṃ atthaṃ cintayitvā taṃ atthaṃ mantayitvā vuttavacanāpi taṃ cattāro mahārājāno tasmiṃ atthe honti. Paccānusiṭṭhavacanāpi taṃ cattāro mahārājāno tasmiṃ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā.
   Te vuttavākyā rājāno, paṭiggayhānusāsaniṃ;
   Vippasannamanā santā, aṭṭhaṃsu samhi āsaneti.
   299. “Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṃ devānubhāvaṃ. Atha kho, bhante, sakko devānamindo deve tāvatiṃse āmantesi– ‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati brahmā pātubhavissati; brahmuno hetaṃ pubbanimittaṃ pātubhāvāya, yadidaṃ āloko sañjāyati obhāso pātubhavatīti.
   ‘Yathā nimittā dissanti, brahmā pātubhavissati;
   Brahmuno hetaṃ nimittaṃ, obhāso vipulo mahā’ti.
Sanaṅkumārakathā
   300. “Atha kho, bhante, devā tāvatiṃsā yathāsakesu āsanesu nisīdiṃsu– ‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti. Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṃsu– ‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti. Idaṃ sutvā devā tāvatiṃsā ekaggā samāpajjiṃsu– ‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti.
   “Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, oḷārikaṃ attabhāvaṃ abhinimminitvā pātubhavati. Yo kho pana, bhante, brahmuno pakativaṇṇo, anabhisambhavanīyo so devānaṃ tāvatiṃsānaṃ cakkhupathasmiṃ. Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṃ viggahaṃ atirocati, evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, na tassaṃ parisāyaṃ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti– ‘yassadāni devassa pallaṅkaṃ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī’ti. Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo somanassapaṭilābhaṃ Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṃ so labhati vedapaṭilābhaṃ, uḷāraṃ so labhati somanassapaṭilābhaṃ, evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo somanassapaṭilābhaṃ. Atha, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā antarahito imāhi gāthāhi anumodi–
   ‘Modanti vata bho devā, tāvatiṃsā sahindakā;
   Tathāgataṃ namassantā, dhammassa ca sudhammataṃ.
   ‘Nave deve ca passantā, vaṇṇavante yasassine;
   Sugatasmiṃ brahmacariyaṃ, caritvāna idhāgate.
   ‘Te aññe atirocanti, vaṇṇena yasasāyunā;
   Sāvakā bhūripaññassa, visesūpagatā idha.
   ‘Idaṃ disvāna nandanti, tāvatiṃsā sahindakā;
   Tathāgataṃ namassantā, dhammassa ca sudhammatan’ti.
   301. “Imamatthaṃ, bhante, brahmā sanaṅkumāro abhāsittha. Imamatthaṃ, bhante brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. Yathāparisaṃ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. Yassa kho pana, bhante, evaṃ aṭṭhaṅgasamannāgato saro hoti, so vuccati ‘brahmassaro’ti. Atha kho, bhante, devā tāvatiṃsā brahmānaṃ sanaṅkumāraṃ etadavocuṃ ‘sādhu, mahābrahme, etadeva mayaṃ saṅkhāya modāma; atthi ca sakkena devānamindena tassa bhagavato aṭṭha yathābhuccā vaṇṇā bhāsitā; te ca mayaṃ saṅkhāya modāmā’ti.
Aṭṭha yathābhuccavaṇṇā
   302. “Atha bhante, brahmā sanaṅkumāro sakkaṃ devānamindaṃ etadavoca– ‘sādhu, devānaminda, mayampi tassa bhagavato aṭṭha yathābhucce vaṇṇe suṇeyyāmā’ti. ‘Evaṃ mahābrahme’ti kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi.
   “Taṃ kiṃ maññati, bhavaṃ mahābrahmā? Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Evaṃ bahujanahitāya paṭipannaṃ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.
   “Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi. Evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.
   “Idaṃ kusalan’ti kho pana tena bhagavatā supaññattaṃ, ‘idaṃ akusalan’ti supaññattaṃ, ‘idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāgan’ti supaññattaṃ. Evaṃ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapaṇītakaṇhasukkasappaṭibhāgānaṃ dhammānaṃ paññāpetāraṃ. Imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.
   “Supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca. Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti, evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca. Evaṃ nibbānagāminiyā paṭipadāya paññāpetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.
   “Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti. Vigatamado kho pana so bhagavā āhāraṃ āhāreti. Evaṃ vigatamadaṃ āhāraṃ āharayamānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.
   “Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṃ khīṇāsavānañca vusitavataṃ, te bhagavā apanujja ekārāmataṃ anuyutto viharati. Evaṃ ekārāmataṃ anuyuttaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.
   “Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī; iti yathāvādī tathākārī, yathākārī tathāvādī. Evaṃ dhammānudhammappaṭippannaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.
   “Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṃkatho pariyositasaṅkappo ajjhāsayaṃ ādibrahmacariyaṃ Evaṃ tiṇṇavicikicchaṃ vigatakathaṃkathaṃ pariyositasaṅkappaṃ ajjhāsayaṃ ādibrahmacariyaṃ. Imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti.
   303. “Ime kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Tena sudaṃ, bhante, brahmā sanaṅkumāro attamano hoti pamudito pītisomanassajāto bhagavato aṭṭha yathābhucce vaṇṇe sutvā. Atha, bhante, brahmā sanaṅkumāro oḷārikaṃ attabhāvaṃ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṃ tāvatiṃsānaṃ pāturahosi So vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya, evameva kho, bhante, brahmā sanaṅkumāro vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā deve tāvatiṃse āmantesi–
Govindabrāhmaṇavatthu
   304. “Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva dīgharattaṃ mahāpaññova so bhagavā ahosi. Bhūtapubbaṃ, bho, rājā disampati nāma ahosi. Disampatissa rañño govindo nāma brāhmaṇo purohito ahosi. Disampatissa rañño reṇu nāma kumāro putto ahosi. Govindassa brāhmaṇassa jotipālo nāma māṇavo putto ahosi. Iti reṇu ca rājaputto jotipālo ca māṇavo aññe ca cha khattiyā iccete aṭṭha sahāyā ahesuṃ. Atha kho, bho, ahorattānaṃ accayena govindo brāhmaṇo kālamakāsi. Govinde brāhmaṇe kālaṅkate rājā disampati paridevesi– “yasmiṃ vata, bho, mayaṃ samaye govinde brāhmaṇe sabbakiccāni sammā vossajjitvā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, tasmiṃ no samaye govindo brāhmaṇo kālaṅkato”ti. Evaṃ vutte bho reṇu rājaputto rājānaṃ disampatiṃ etadavoca– “mā kho tvaṃ, deva, govinde brāhmaṇe kālaṅkate atibāḷhaṃ paridevesi. Atthi, deva, govindassa brāhmaṇassa jotipālo nāma māṇavo putto paṇḍitataro ceva pitarā, alamatthadasataro ceva pitarā; yepissa pitā atthe anusāsi, tepi jotipālasseva māṇavassa anusāsaniyā”ti. “Evaṃ kumārā”ti? “Evaṃ devā”ti.
Mahāgovindavatthu
   305. “Atha kho, bho, rājā disampati aññataraṃ purisaṃ āmantesi– “ehi tvaṃ, ambho purisa, yena jotipālo nāma māṇavo tenupasaṅkama; upasaṅkamitvā jotipālaṃ māṇavaṃ evaṃ vadehi– ‘bhavamatthu bhavantaṃ jotipālaṃ, rājā disampati bhavantaṃ jotipālaṃ māṇavaṃ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo’”ti. “Evaṃ, devā”ti kho, bho, so puriso disampatissa rañño paṭissutvā yena jotipālo māṇavo tenupasaṅkami; upasaṅkamitvā jotipālaṃ māṇavaṃ etadavoca– “bhavamatthu bhavantaṃ jotipālaṃ, rājā disampati bhavantaṃ jotipālaṃ māṇavaṃ āmantayati rājā disampati bhoto jotipālassa māṇavassa dassanakāmo”ti. “Evaṃ, bho”ti kho bho jotipālo māṇavo tassa purisassa paṭissutvā yena rājā disampati tenupasaṅkami; upasaṅkamitvā disampatinā raññā saddhiṃ sammodi; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho, bho, jotipālaṃ māṇavaṃ rājā disampati etadavoca– “anusāsatu no bhavaṃ jotipālo, mā no bhavaṃ jotipālo anusāsaniyā paccabyāhāsi. Pettike taṃ ṭhāne ṭhapessāmi, govindiye abhisiñcissāmī”ti. “Evaṃ, bho”ti kho, bho, so jotipālo māṇavo disampatissa rañño paccassosi. Atha kho, bho, rājā disampati jotipālaṃ māṇavaṃ govindiye abhisiñci, taṃ pettike ṭhāne ṭhapesi. Abhisitto jotipālo māṇavo govindiye pettike ṭhāne ṭhapito yepissa pitā atthe anusāsi tepi atthe anusāsati, yepissa pitā atthe nānusāsi, tepi atthe anusāsati; yepissa pitā kammante abhisambhosi, tepi kammante abhisambhoti, yepissa pitā kammante nābhisambhosi, tepi kammante abhisambhoti. Tamenaṃ manussā evamāhaṃsu– “govindo vata, bho, brāhmaṇo, mahāgovindo vata, bho, brāhmaṇo”ti. Iminā kho evaṃ, bho, pariyāyena jotipālassa māṇavassa govindo mahāgovindotveva samaññā udapādi.
Rajjasaṃvibhajanaṃ
   306. “Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca– “disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayo-anuppatto, ko nu kho pana, bho, jānāti jīvitaṃ? Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro reṇuṃ rājaputtaṃ rajje abhisiñceyyuṃ. Āyantu, bhonto, yena reṇu rājaputto tenupasaṅkamatha; upasaṅkamitvā reṇuṃ rājaputtaṃ evaṃ vadetha– “mayaṃ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā, yaṃsukho bhavaṃ taṃsukhā mayaṃ, yaṃdukkho bhavaṃ taṃdukkhā mayaṃ. Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayo-anuppatto, ko nu kho pana, bho, jānāti jīvitaṃ? Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro bhavantaṃ reṇuṃ rajje abhisiñceyyuṃ. Sace bhavaṃ reṇu rajjaṃ labhetha, saṃvibhajetha no rajjenā”ti. “Evaṃ bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājaputto tenupasaṅkamiṃsu; upasaṅkamitvā reṇuṃ rājaputtaṃ etadavocuṃ– “mayaṃ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā yaṃsukho bhavaṃ taṃsukhā mayaṃ, yaṃdukkho bhavaṃ taṃdukkhā mayaṃ. Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayo-anuppatto, ko nu kho pana bho jānāti jīvitaṃ? Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro bhavantaṃ reṇuṃ rajje abhisiñceyyuṃ. Sace bhavaṃ reṇu rajjaṃ labhetha, saṃvibhajetha no rajjenā”ti. “Ko nu kho, bho, añño mama vijite sukho bhavetha, aññatra bhavantebhi? Sacāhaṃ, bho, rajjaṃ labhissāmi, saṃvibhajissāmi vo rajjenā’”ti.
   307. “Atha kho, bho, ahorattānaṃ accayena rājā disampati kālamakāsi. Disampatimhi raññe kālaṅkate rājakattāro reṇuṃ rājaputtaṃ rajje abhisiñciṃsu. Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca “disampati kho, bho, rājā kālaṅkato. Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Ko nu kho pana, bho, jānāti, madanīyā kāmā? Āyantu, bhonto, yena reṇu rājā tenupasaṅkamatha; upasaṅkamitvā reṇuṃ rājānaṃ evaṃ vadetha– disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṃ reṇu rajjena, sarati bhavaṃ taṃ vacanan’”ti?
   308. “‘Evaṃ bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasaṅkamiṃsu; upasaṅkamitvā reṇuṃ rājānaṃ etadavocuṃ– “disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṃ reṇu rajjena, sarati bhavaṃ taṃ vacanan”ti? “Sarāmahaṃ, bho, taṃ vacanaṃ. Ko nu kho, bho, pahoti imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhajitun”ti? “Ko nu kho, bho, añño pahoti, aññatra mahāgovindena brāhmaṇenā”ti? Atha kho, bho, reṇu rājā aññataraṃ purisaṃ āmantesi– “ehi tvaṃ, ambho purisa, yena mahāgovindo brāhmaṇo tenupasaṅkama; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ evaṃ vadehi – ‘rājā taṃ, bhante, reṇu āmantetī’”ti. “Evaṃ devā”ti kho, bho, so puriso reṇussa rañño paṭissutvā yena mahāgovindo brāhmaṇo tenupasaṅkami; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ etadavoca– “rājā taṃ, bhante, reṇu āmantetī”ti. “Evaṃ, bho”ti kho, bho, mahāgovindo brāhmaṇo tassa purisassa paṭissutvā yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇunā raññā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho, bho, mahāgovindaṃ brāhmaṇaṃ reṇu rājā etadavoca– “etu, bhavaṃ govindo, imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhajatū”ti. “Evaṃ, bho”ti kho mahāgovindo brāhmaṇo reṇussa rañño paṭissutvā imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhaji. Sabbāni sakaṭamukhāni paṭṭhapesi. Tatra sudaṃ majjhe reṇussa rañño janapado hoti.
   309. Dantapuraṃ kaliṅgānaṃ, assakānañca potanaṃ.
   Mahesayaṃ avantīnaṃ, sovīrānañca rorukaṃ.
   Mithilā ca videhānaṃ, campā aṅgesu māpitā;
   Bārāṇasī ca kāsīnaṃ, ete govindamāpitāti.
   310. “Atha kho, bho, te cha khattiyā yathāsakena lābhena attamanā ahesuṃ paripuṇṇasaṅkappā– “yaṃ vata no ahosi icchitaṃ, yaṃ ākaṅkhitaṃ, yaṃ adhippetaṃ, yaṃ abhipatthitaṃ, taṃ no laddhan”ti.
   “Sattabhū brahmadatto ca, vessabhū bharato saha;
   Reṇu dve dhataraṭṭhā ca, tadāsuṃ satta bhāradhā’ti.
   Paṭhamabhāṇavāro niṭṭhito.
Kittisadda-abbhuggamanaṃ
   311. “Atha kho, bho, te cha khattiyā yena mahāgovindo brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ etadavocuṃ– “yathā kho bhavaṃ govindo reṇussa rañño sahāyo piyo manāpo appaṭikūlo. Evameva kho bhavaṃ govindo amhākampi sahāyo piyo manāpo appaṭikūlo, anusāsatu no bhavaṃ govindo; mā no bhavaṃ govindo anusāsaniyā paccabyāhāsī”ti. “Evaṃ, bho”ti kho mahāgovindo brāhmaṇo tesaṃ channaṃ khattiyānaṃ paccassosi. Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye muddhāvasitte rajje anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi.
   312. “Atha kho, bho, mahāgovindassa brāhmaṇassa aparena samayena evaṃ kalyāṇo kittisaddo abbhuggacchi – “sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī”ti. Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi– “mayhaṃ kho evaṃ kalyāṇo kittisaddo abbhuggato– ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Yaṃnūnāhaṃ vassike cattāro māse paṭisallīyeyyaṃ, karuṇaṃ jhānaṃ jhāyeyyan”ti.
   313. “Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṃ rājānaṃ etadavoca– “mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato– ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.
   314. “Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca– “mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato– ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ, ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassadāni bhavaṃ govindo kālaṃ maññatī’”ti.
   315. “Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca– “mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato – ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti. Tena hi, bho, yathāsute yathāpariyatte mante vitthārena sajjhāyaṃ karotha, aññamaññañca mante vācetha; icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassa dāni bhavaṃ govindo kālaṃ maññatī”ti.
   316. “Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca– “mayhaṃ kho, bhotī, evaṃ kalyāṇo kittisaddo abbhuggato– ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bhotī, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetīti, icchāmahaṃ, bhotī, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassa dāni bhavaṃ govindo kālaṃ maññatī’”ti.
   317. “Atha kho, bho, mahāgovindo brāhmaṇo puratthimena nagarassa navaṃ sandhāgāraṃ kārāpetvā vassike cattāro māse paṭisallīyi, karuṇaṃ jhānaṃ jhāyi; nāssudha koci upasaṅkamati aññatra ekena bhattābhihārena. Atha kho, bho, mahāgovindassa brāhmaṇassa catunnaṃ māsānaṃ accayena ahudeva ukkaṇṭhanā ahu paritassanā– “sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Na kho panāhaṃ brahmānaṃ passāmi, na brahmunā sākacchemi na brahmunā sallapāmi na brahmunā mantemī’”ti.
Brahmunā sākacchā
   318. “Atha kho, bho, brahmā sanaṅkumāro mahāgovindassa brāhmaṇassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva, brahmaloke antarahito mahāgovindassa brāhmaṇassa sammukhe pāturahosi. Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṃ ahu chambhitattaṃ ahu lomahaṃso yathā taṃ adiṭṭhapubbaṃ rūpaṃ disvā. Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṃviggo lomahaṭṭhajāto brahmānaṃ sanaṅkumāraṃ gāthāya ajjhabhāsi–
   “‘Vaṇṇavā yasavā sirimā, ko nu tvamasi mārisa;
   Ajānantā taṃ pucchāma, kathaṃ jānemu taṃ mayan”ti.
   “Maṃ ve kumāraṃ jānanti, brahmaloke sanantanaṃ;
   Sabbe jānanti maṃ devā, evaṃ govinda jānahi”.
   “‘Āsanaṃ udakaṃ pajjaṃ, madhusākañca brahmuno;
   Agghe bhavantaṃ pucchāma, agghaṃ kurutu no bhavaṃ”.
   “Paṭiggaṇhāma te agghaṃ, yaṃ tvaṃ govinda bhāsasi;
   Diṭṭhadhammahitatthāya, samparāya sukhāya ca.
   Katāvakāso pucchassu, yaṃ kiñci abhipatthitan”ti.
   319. “Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi– “katāvakāso khomhi brahmunā sanaṅkumārena. Kiṃ nu kho ahaṃ brahmānaṃ sanaṅkumāraṃ puccheyyaṃ diṭṭhadhammikaṃ vā atthaṃ samparāyikaṃ vā’ti? Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi– ‘kusalo kho ahaṃ diṭṭhadhammikānaṃ atthānaṃ, aññepi maṃ diṭṭhadhammikaṃ atthaṃ pucchanti. Yaṃnūnāhaṃ brahmānaṃ sanaṅkumāraṃ samparāyikaññeva atthaṃ puccheyyan’ti. Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṃ sanaṅkumāraṃ gāthāya ajjhabhāsi–
   “Pucchāmi brahmānaṃ sanaṅkumāraṃ,
   Kaṅkhī akaṅkhiṃ paravediyesu.
   Katthaṭṭhito kimhi ca sikkhamāno,
   Pappoti macco amataṃ brahmalokan”ti.
   “Hitvā mamattaṃ manujesu brahme,
   Ekodibhūto karuṇedhimutto.
   Nirāmagandho virato methunasmā,
   Etthaṭṭhito ettha ca sikkhamāno.
   Pappoti macco amataṃ brahmalokan”ti.
   320. “Hitvā mamattan’ti ahaṃ bhoto ājānāmi. Idhekacco appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati, ‘iti hitvā mamattan’ti ahaṃ bhoto ājānāmi. ‘Ekodibhūto’ti ahaṃ bhoto ājānāmi. Idhekacco vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ, iti ekodibhūto’ti ahaṃ bhoto ājānāmi. ‘Karuṇedhimutto’ti ahaṃ bhoto ājānāmi. Idhekacco karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadhotiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Iti ‘karuṇedhimutto’ti ahaṃ bhoto ājānāmi. Āmagandhe ca kho ahaṃ bhoto bhāsamānassa na ājānāmi.
   “Ke āmagandhā manujesu brahme, ete avidvā idha brūhi dhīra.
   Kenāvaṭā vāti pajā kurutu, āpāyikā nivutabrahmalokā”ti.
   “Kodho mosavajjaṃ nikati ca dubbho, kadariyatā atimāno usūyā.
   Icchā vivicchā paraheṭhanā ca, lobho ca doso ca mado ca moho.
   Etesu yuttā anirāmagandhā, āpāyikā nivutabrahmalokā”ti.
   “Yathā kho ahaṃ bhoto āmagandhe bhāsamānassa ājānāmi. Te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.
Reṇurāja-āmantanā
   321. “Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṃ rājānaṃ etadavoca– “aññaṃ dāni bhavaṃ purohitaṃ pariyesatu, yo bhoto rajjaṃ anusāsissati. Icchāmahaṃ, bho agārasmā anagāriyaṃ pabbajituṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
   “Āmantayāmi rājānaṃ, reṇuṃ bhūmipatiṃ ahaṃ;
   Tvaṃ pajānassu rajjena, nāhaṃ porohicce rame”.
   “Sace te ūnaṃ kāmehi, ahaṃ paripūrayāmi te;
   Yo taṃ hiṃsati vāremi, bhūmisenāpati ahaṃ.
   Tuvaṃ pitā ahaṃ putto, mā no govinda pājahi”.
   “Namatthi ūnaṃ kāmehi, hiṃsitā me na vijjati;
   Amanussavaco sutvā, tasmāhaṃ na gahe rame”.
   “Amanusso kathaṃvaṇṇo, kiṃ te atthaṃ abhāsatha;
   Yañca sutvā jahāsi no, gehe amhe ca kevalī”.
   “Upavutthassa me pubbe, yiṭṭhukāmassa me sato;
   Aggi pajjalito āsi, kusapattaparitthato”.
   “Tato me brahmā pāturahu, brahmalokā sanantano;
   So me pañhaṃ viyākāsi, taṃ sutvā na gahe rame”.
   “Saddahāmi ahaṃ bhoto, yaṃ tvaṃ govinda bhāsasi;
   Amanussavaco sutvā, kathaṃ vattetha aññathā.
   “Te taṃ anuvattissāma, satthā govinda no bhavaṃ;
   Maṇi yathā veḷuriyo, akāco vimalo subho.
   Evaṃ suddhā carissāma, govindassānusāsane”ti.
   “‘Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma. Atha yā te gati, sā no gati bhavissatī”ti.
Cha khattiya-āmantanā
   322. “Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca– “aññaṃ dāni bhavanto purohitaṃ pariyesantu, yo bhavantānaṃ rajje anusāsissati. Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. Atha kho, bho, te cha khattiyā ekamantaṃ apakkamma evaṃ samacintesuṃ– “ime kho brāhmaṇā nāma dhanaluddhā; yaṃnūna mayaṃ mahāgovindaṃ brāhmaṇaṃ dhanena sikkheyyāmā”ti. Te mahāgovindaṃ brāhmaṇaṃ upasaṅkamitvā evamāhaṃsu– “saṃvijjati kho, bho, imesu sattasu rajjesu pahūtaṃ sāpateyyaṃ, tato bhoto yāvatakena attho, tāvatakaṃ āharīyatan”ti. “Alaṃ, bho, mamapidaṃ pahūtaṃ sāpateyyaṃ bhavantānaṃyeva vāhasā. Tamahaṃ sabbaṃ pahāya agārasmā anagāriyaṃ pabbajissāmi. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. Atha kho, bho, te cha khattiyā ekamantaṃ apakkamma evaṃ samacintesuṃ “ime kho brāhmaṇā nāma itthiluddhā; yaṃnūna mayaṃ mahāgovindaṃ brāhmaṇaṃ itthīhi sikkheyyāmā”ti. Te mahāgovindaṃ brāhmaṇaṃ upasaṅkamitvā evamāhaṃsu– “saṃvijjanti kho, bho, imesu sattasu rajjesu pahūtā itthiyo, tato bhoto yāvatikāhi attho, tāvatikā ānīyatan”ti. “Alaṃ, bho, mamapimā cattārīsā bhariyā sādisiyo. Tāpāhaṃ sabbā pahāya agārasmā anagāriyaṃ pabbajissāmi. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyanti”.
   323. “Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatīti.
   “Sace jahatha kāmāni, yattha satto puthujjano;
   Ārambhavho daḷhā hotha, khantibalasamāhitā.
   “Esa maggo ujumaggo, esa maggo anuttaro;
   Saddhammo sabbhi rakkhito, brahmalokūpapattiyāti.
   “Tena hi bhavaṃ govindo satta vassāni āgametu. Sattannaṃ vassānaṃ accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
   “‘Aticiraṃ kho, bho, satta vassāni, nāhaṃ sakkomi, bhavante, satta vassāni āgametuṃ. Ko nu kho pana, bho, jānāti jīvitānaṃ! Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan’”ti. “Tena hi bhavaṃ govindo chabbassāni āgametu …pe… pañca vassāni āgametu… cattāri vassāni āgametu… tīṇi vassāni āgametu… dve vassāni āgametu… ekaṃ vassaṃ āgametu, ekassa vassassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
   “‘Aticiraṃ kho, bho, ekaṃ vassaṃ, nāhaṃ sakkomi bhavante ekaṃ vassaṃ āgametuṃ. Ko nu kho pana, bho, jānāti jīvitānaṃ! Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Tena hi bhavaṃ govindo satta māsāni āgametu, sattannaṃ māsānaṃ accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
   “‘Aticiraṃ kho, bho, satta māsāni, nāhaṃ sakkomi bhavante satta māsāni āgametuṃ. Ko nu kho pana, bho, jānāti jīvitānaṃ. Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
   “‘Tena hi bhavaṃ govindo cha māsāni āgametu …pe… pañca māsāni āgametu… cattāri māsāni āgametu… tīṇi māsāni āgametu… dve māsāni āgametu… ekaṃ māsaṃ āgametu… addhamāsaṃ āgametu, addhamāsassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
   “‘Aticiraṃ kho, bho, addhamāso, nāhaṃ sakkomi bhavante addhamāsaṃ āgametuṃ. Ko nu kho pana, bho, jānāti jīvitānaṃ! Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Tena hi bhavaṃ govindo sattāhaṃ āgametu, yāva mayaṃ sake puttabhātaro rajjena anusāsissāma, sattāhassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. “Na ciraṃ kho, bho, sattāhaṃ, āgamessāmahaṃ bhavante sattāhan”ti.
Brāhmaṇamahāsālādīnaṃ āmantanā
   324. “Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca– “aññaṃ dāni bhavanto ācariyaṃ pariyesantu, yo bhavantānaṃ mante vācessati. Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa. Te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Mā bhavaṃ govindo agārasmā anagāriyaṃ pabbaji. Pabbajjā, bho, appesakkhā ca appalābhā ca; brahmaññaṃ mahesakkhañca mahālābhañcā”ti. “Mā bhavanto evaṃ avacuttha– “pabbajjā appesakkhā ca appalābhā ca, brahmaññaṃ mahesakkhañca mahālābhañcā”ti. Ko nu kho, bho, aññatra mayā mahesakkhataro vā mahālābhataro vā! Ahañhi, bho, etarahi rājāva raññaṃ brahmāva brāhmaṇānaṃ devatāva gahapatikānaṃ. Tamahaṃ sabbaṃ pahāya agārasmā anagāriyaṃ pabbajissāmi. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
Bhariyānaṃ āmantanā
   325. “Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca– “yā bhotīnaṃ icchati, sakāni vā ñātikulāni gacchatu aññaṃ vā bhattāraṃ pariyesatu. Icchāmahaṃ, bhotī, agārasmā anagāriyaṃ pabbajituṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bhotī, agārasmā anagāriyan”ti. “Tvaññeva no ñāti ñātikāmānaṃ, tvaṃ pana bhattā bhattukāmānaṃ. Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
Mahāgovindapabbajjā
   326. “Atha kho, bho, mahāgovindo brāhmaṇo tassa sattāhassa accayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. Pabbajitaṃ pana mahāgovindaṃ brāhmaṇaṃ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṃ brāhmaṇaṃ agārasmā anagāriyaṃ pabbajitaṃ anupabbajiṃsu. Tāya sudaṃ, bho, parisāya parivuto mahāgovindo brāhmaṇo gāmanigamarājadhānīsu cārikaṃ carati. Yaṃ kho pana, bho, tena samayena mahāgovindo brāhmaṇo gāmaṃ vā nigamaṃ vā upasaṅkamati, tattha rājāva hoti raññaṃ, brahmāva brāhmaṇānaṃ, devatāva gahapatikānaṃ. Tena kho pana samayena manussā khipanti vā upakkhalanti vā te evamāhaṃsu– “namatthu mahāgovindassa brāhmaṇassa, namatthu satta purohitassā’”ti.
   327. “Mahāgovindo, bho, brāhmaṇo mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā …pe… abyāpajjena pharitvā vihāsi sāvakānañca brahmalokasahabyatāya maggaṃ desesi.
   328. “Ye kho pana, bho, tena samayena mahāgovindassa brāhmaṇassa sāvakā sabbena sabbaṃ sāsanaṃ ājāniṃsu. Te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu. Ye na sabbena sabbaṃ sāsanaṃ ājāniṃsu, te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjiṃsu; ye sabbanihīnaṃ kāyaṃ paripūresuṃ te gandhabbakāyaṃ paripūresuṃ. Iti kho, bho, sabbesaṃyeva tesaṃ kulaputtānaṃ amoghā pabbajjā ahosi avañjhā saphalā sa-udrayā’”ti.
   329. “Sarati taṃ bhagavā”ti? “Sarāmahaṃ, pañcasikha. Ahaṃ tena samayena mahāgovindo brāhmaṇo ahosiṃ. Ahaṃ tesaṃ sāvakānaṃ brahmalokasahabyatāya maggaṃ desesiṃ. Taṃ kho pana me, pañcasikha, brahmacariyaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva brahmalokūpapattiyā.
   Idaṃ kho pana me, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamañca taṃ, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ– sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā-ājīvo sammāvāyāmo sammāsati sammāsamādhi. Idaṃ kho taṃ, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
   330. “Ye kho pana me, pañcasikha, sāvakā sabbena sabbaṃ sāsanaṃ ājānanti, te āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti; ye na sabbena sabbaṃ sāsanaṃ ājānanti, te pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā honti tattha parinibbāyino anāvattidhammā tasmā lokā. Ye na sabbena sabbaṃ sāsanaṃ ājānanti, appekacce tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino honti sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Ye na sabbena sabbaṃ sāsanaṃ ājānanti, appekacce tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā honti avinipātadhammā niyatā sambodhiparāyaṇā. Iti kho, pañcasikha, sabbesaṃyeva imesaṃ kulaputtānaṃ amoghā pabbajjā avañjhā saphalā sa-udrayā”ti.
   Idamavoca bhagavā. Attamano pañcasikho gandhabbaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
   Mahāgovindasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
南北傳經文比對(莊春江作):
  「執樂天般遮翼子」,南傳作「乾達婆之子五髻」(pañcasikho gandhabbaputto)。按:「乾達婆」(gandhabba),另譯為「音樂神」,「五髻」(pañcasikha),另譯為「般遮翼;五頂」,所以「執樂天般遮翼子」應為「執樂天之子般遮翼」的意思。
  「國王推舉者」(rājakattāro,逐字譯為「國王+作者」),Maurice Walshe先生英譯為「國王-製造者們」(king-makers)。按:《吉祥悅意》以「國王的大臣」(rājakārakā amaccā)解說。
  「淨行者」(nhātaka),Maurice Walshe先生英譯為「高等的學生」(advanced pupils)。按:《吉祥悅意》說,「白天、日落黃昏(sāyaṃ pāto)沐浴兩次」為「淨行者」。
  「熟蜜」(madhusākañca, madhupākañca),Maurice Walshe先生英譯為「糕餅」(cakes)。
  「(讓我們)說服」(sikkheyyāmāti,原意為「讓我們學得」),Maurice Walshe先生英譯為「說服」(win the… round)。按:《吉祥悅意》以「讓我們說服、攝取」(upalāpeyyāma saṅgaṇheyyāma)解說,今準此譯。
  「挑選」(ānīyatanti,原意為「被引來;被帶來;被叫來」),Maurice Walshe先生英譯為「隨你挑」(Take your pick)。
  「具備耐力者」(khantibalasamāhitā,原意為「等持耐力者」),Maurice Walshe先生英譯為「有毅力地持久」(patiently endure)。按:《吉祥悅意》以「請成為具備耐力者」(khantibalena samannāgatā bhavathāti)解說,今準此譯。