北傳:長阿含15經 南傳:長部24經 關涉主題:(略) (更新)
長阿含15經/阿㝹([少/兔])夷經(第二分)(莊春江標點)
  如是我聞
  一時在冥寧國阿㝹夷土,與大比丘千二百五十人俱。
  爾時,世尊著衣持鉢,入阿㝹夷城乞食
  爾時,世尊默自念言:
  「我今乞食,於時如早,今宜往詣房伽婆梵志園觀,比丘須時至,然後乞食。」
  爾時,世尊即詣彼園。
  時,彼梵志遙見佛來,即起奉迎,共相問訊,言:
  「善來瞿曇!不面來久,今以何緣乃能屈顧?唯願瞿曇就此處坐!」
  爾時,世尊即就其{坐}[座]。
  時,彼梵志於一面坐,白世尊言:
  「先夜隸車子善宿比丘來至我所,語我言:『大師!我不於佛所修梵行也,所以然者?佛疎外我。』彼人見向說瞿曇過,雖有此言,我亦不受。」
  佛告梵志:
  「彼善宿所言,知汝不受耳。昔,我一時在毗舍離獼猴池側集法堂上。時,此善宿來至我所,語我言:『如來外我,我不於如來所修梵行也。』我時告曰:『汝何故言:我不於如來所修梵行,如來外我耶?』善宿報我言:『如來不為我現神足變化。』時,我語言:『吾可請汝於我法中淨修梵行,當為汝現神足耶?』復當語我:『如來當為我現神足變化,然後我當修梵行耶?』時,善宿報我言:『不也,世尊!』佛告善宿:『我亦不語汝言:汝於我法中淨修梵行,當為汝現神足變化,汝亦不言:為我現神足者,當修梵行。云何?善宿!如汝意者,謂如來能現神足、為不能現耶?我所說法,彼法能得出要盡苦際不耶?』善宿白佛言:『如是,世尊!如來能現神足,非為不能,所可說法能得出要,盡諸苦際,非為不盡。』『是故,善宿!我所說法修梵行者,能現神足,非為不能,出要離苦,非不能離,汝於此法欲何所求?』
  善宿言:『世尊!不能隨時教我,我父祕術世尊盡知,悋不教我。』佛言:『善宿!我頗曾言:汝於我法中修梵行者,教汝父術耶?汝頗復言:教我父術者,當於佛所修梵行耶?』答曰:『不也。』『是故,善宿!我先無此言,汝亦無言,今者何故作此語耶?云何?善宿!汝謂如來能說汝父祕術?為不能說耶?所可說法能得出要,盡苦際不耶?』善宿報言:『如來能說父之祕術,非為不能,說法出要,能盡苦際,非為不能。』佛告善宿:『若我能說汝父祕術,亦能說法出要離苦,汝於我法中復欲何求?』又告善宿:『汝先於毗舍離跋闍土地,無數方便稱歎如來,稱歎正法,稱歎眾僧。譬如:有人八種稱歎彼清涼池,使人好樂:一冷,二輕,三柔,四清,五甘,六無垢,七飲無饜,八便身,汝亦如是,於毘舍離跋闍土,稱歎如來,稱歎正法,稱歎眾僧,使人信樂。善宿!當知今汝退者。世間當復有言:善宿比丘多有知識,又是世尊所親,亦是世尊弟子,不能盡形淨修梵行,捨戒就俗處,卑陋行。』梵志!當知我時備語,不順我教,捨戒就俗。
  梵志!一時,我在獼猴池側法講堂上,時,有尼乾子,字伽羅樓,在彼處止,人所宗敬,名稱遠聞,多有知識,利養備具。時,善宿比丘著衣持鉢,入毗舍離城乞食,漸漸轉到尼乾子所。爾時,善宿以深遠義問尼乾子,彼不能答,便生瞋恚。善宿自念:『我觸嬈此人,將無長夜有苦惱報耶?』梵志!當知:時,善宿比丘於乞食後,執持衣鉢,來至我所,頭面禮足,在一面坐,善宿爾時亦不以此緣告我,我語之曰:『愚人!汝寧可自稱為沙門釋子耶?』善宿尋報我言:『世尊!何故稱我為愚?不應自稱為釋子耶?』我告之曰:『愚人!汝曾往至尼乾子所問深遠義,彼不能報,便生瞋恚。汝時自念:我今觸此尼乾,將無長夜有苦惱報耶?汝有是念不?』善宿白佛言:『彼是羅漢,何緣乃有此嫉恚心?』我時答曰:『愚人!羅漢何緣有嫉恚心?非我羅漢有嫉恚心,汝今自謂彼是羅漢。彼有七苦行,長夜執持,何謂七?一盡形壽不著衣裳、二盡形壽不飲酒食肉而不食飯及與麨麵、三盡形壽不犯梵行、四盡形壽毗舍離有四石塔:東名憂園塔、南名象塔、西名多子塔、北名七聚塔,盡形不離四塔為四苦行,而彼後當犯此七苦行已,於毗舍離城外命終,譬如野干疥癩衰病,死丘塚間,彼尼乾子亦復如是,自為禁法,後盡犯之,本自誓言:盡形不著衣服,後還著衣。本自誓言:盡形壽不飲酒噉肉,不食飯及麨麵,而後盡食。本自誓言:不犯梵行,而後亦犯。本言:不越四塔:東憂園塔、南象塔、西多子塔、北七聚塔,今盡{遠}[違?]離不復親近。彼人自違此七誓已,出毘舍離城,塚間命終。』佛告善宿曰:『愚人!汝不信我言,汝自往觀,自當知耳。』」
  佛告梵志:
  「一時,比丘善宿著衣持鉢,入城乞食,乞食已,還出城,於空塚間見尼乾子於彼命終。見已,來至我所,頭面禮足,在一面坐,不以此事而語我言。梵志!當知我爾時語善宿曰:『云何?善宿!我先所記尼乾子如我語不?』對曰:『如是,如世尊言。』梵志!當知:我與善宿現神通證,而彼言:『世尊不為我現。』
  又,一時,我在冥寧國白土之邑。時,有尼乾子,名究羅帝,在白土住,人所宗敬,名稱遠聞,多得利養。時,我著衣持鉢,入城乞食。時,善宿比丘隨我後行,見究羅帝尼乾子在糞堆上伏舐糠糟。梵志!當知:時,善宿比丘見此尼乾子在糞堆上伏舐糠糟已,作是念言:『世間諸有阿羅漢、向阿羅漢道者無有及此,此尼乾子其道最勝,所以者何?此人苦行乃能如是,除捨憍慢,於糞堆上伏舐糠糟。』梵志!時,我右旋告善宿曰:『汝意愚人!寧可自稱為釋子耶?』善宿白佛言:『世尊!何故稱我為愚?不應自稱為釋子耶?』佛告善宿言:『汝愚人!觀此究羅帝蹲糞堆上伏食糠糟,汝見已,作是念:「諸世間阿羅漢及向羅漢者,此究羅帝最為尊上,所以者何?今此究羅帝乃能苦行,除捨憍慢,蹲糞堆上伏舐糠糟。」汝有是念不?』答我言:『實爾。』善宿又言:『何故?世尊!於阿羅漢所生嫉妬心。』佛告愚人:『我不於羅漢所生{妬嫉}[嫉妬?]心,何為於羅漢所生{妬嫉}[嫉妬?]心?汝今愚人!謂:究羅帝真阿羅漢,此人却後七日當腹脹命終,生起屍餓鬼中,常苦飢餓,其命終後,以葦索繫抴於塚間。汝若不信者,可先往語之。』
  時,善宿即往詣究羅帝所,說言:『彼沙門瞿曇汝:却後七日當腹脹命終,生起屍餓鬼中,死已以葦索繫抴於塚間。』善宿復白:『汝當省食,勿使彼言當也。』梵志!當知:時,究羅帝至滿七日腹脹而死,即生起屍餓鬼中,死{屍}[已]以葦索繫抴於塚間。爾時,善宿聞佛語已,屈指計日,至七日已,時,善宿比丘即往至裸形村中,到已,問其村人曰:『諸賢!究羅帝今何所在?』報曰:『已取命終。』問曰:『何患命終耶?』答曰:『腹脹。』問曰:『云何殯送?』答曰:『以葦索繫抴於塚間。』梵志!時,善宿聞此語已,即往塚間,欲至未至,時,彼死屍竝動膝脚,忽爾而蹲。時,彼善宿故前到死屍所,語言:『究羅帝!汝命終耶?』死屍答言:『我已命終。』問曰:『汝以何患命終?』死屍答言:『瞿曇記我,七日後腹脹命終,我如其言,至滿七日,腹脹命終。』善宿復問:『汝生何處?』屍即報言:『彼瞿曇所記,當生起屍餓鬼中,我今日生起屍餓鬼中。』善宿問曰:『汝命終時,云何殯送?』屍答曰:『瞿曇所記,以葦索繫抴於塚間,實如彼言,以葦索繫抴於塚間。』時,死屍語善宿曰:『汝雖出家,不得善利,瞿曇沙門說如此事,汝常不信。』作是語已,死屍還臥。
  梵志!時,善宿比丘來至我所,頭面禮足,在一面坐,不以此緣語我,我尋語曰:『如我所記,究羅帝者實爾以不?』答曰:『實爾,如世尊言。』梵志!我如是數數為善宿比丘現神通證,而彼猶言:『世尊不為我現神通。』」
  佛告梵志:
  「我於一時在獼猴池法講堂上。時,有梵志名曰波梨子,在彼處止,人所宗敬,名稱遠聞,多有利養,於毘舍離大眾之中作如是說:『沙門瞿曇自稱智慧,我亦智慧,沙門瞿曇自稱神足,我亦有神足,沙門瞿曇得超越道,我亦得超越道,我當與彼共現神足,沙門現一,我當現二;沙門現二,我當現四;沙門現八,我現十六;沙門現十六,我現三十二;沙門現三十二,我現六十四,隨彼沙門所現多少,我盡當倍。』
  梵志!時,善宿比丘著衣持鉢,入城乞食,見波梨梵志於大眾中作如是說:『沙門瞿曇自稱智慧,我亦智慧,沙門瞿曇自稱神足,我亦有神足,沙門瞿曇得超越道,我亦得超越道,我當與彼共現神足,沙門現一,我當現二……沙門現四,我當現八……乃至隨沙門所現多少,我盡能倍。』時,善宿比丘乞食已,來至我所,頭面禮,一面坐,語我言:『我於晨朝著衣持鉢,入城乞食,時,聞毘舍離波梨子於大眾中作是說言:「沙門瞿曇有大智慧,我亦有大智慧,沙門瞿曇有神足,我亦有神足,瞿曇現一,我當現二……乃至隨瞿曇所現多少,我盡能倍。」』具以此事而來告我,我語善宿言:『彼波梨子於大眾中不捨此語,不捨此見,不捨此慢來至我所者,終無是處。若彼作是念:「我不捨此語,不捨此見,不捨此慢而至沙門瞿曇所。」者,彼頭即當破為七分。欲使彼人不捨此語,不捨見慢而能來者,無有是處。』善宿言:『世尊護口,如來護口。』佛告善宿:『汝何故言:世尊護口,如來護口?』善宿言:『彼波梨子有大威神,有大德力,脫當來者,將無{現}[見]世尊虛耶?』佛告善宿:『如來所言頗有二耶?』對曰:『無也。』又告善宿:『若無二者,汝何故言:世尊護口,如來護口?』善宿白佛言:『世尊為自知見彼波梨子?為諸天來語?』佛言:『我亦自知,亦諸天來語故知:此毘舍離阿由[陀]大將身壞命終生忉利天,彼{如?}來語我言:「波梨梵志子不知羞慚,犯戒妄語,在毘舍離於大眾中作如是誹謗言:『阿由陀大將身壞命終生起屍鬼中。』然,我實身壞命終生忉利天。」波梨子我先自知,亦諸天來語故知。』佛告愚人善宿:『汝不信我言者,入毘舍離,隨汝唱之,我食後當往詣波梨梵志子所。』」
  佛告梵志:
  「時,彼善宿過其夜已,著衣持鉢,入城乞食。時,彼善宿向毘舍離城中眾多婆羅門、沙門、梵志,具說此言:『波梨梵志子於大眾中說如此言:「沙門瞿曇有大智慧,我亦有大智慧,沙門瞿曇有大威力,我亦有大威力,沙門瞿曇有大神足,我亦有大神足,沙門現一,我當現二……乃至沙門隨所現多少,我盡當倍。」而今沙門瞿曇欲詣彼波梨子所,汝等眾人盡可詣彼。』時,波梨梵志在道而行,善宿見已,速詣其所,語言:『汝於毘舍離大眾中作如是言:「沙門瞿曇有大智慧,我亦有大智慧,……乃至沙門瞿曇,隨所現神足多少,我盡當倍。」瞿曇聞此言,今欲來至汝所,汝可速歸。』報言:『我當歸耳,我當歸耳。』作此語已,尋自惶懼,衣毛為竪,不還本處,乃詣道頭波梨梵志林中,坐繩床上,愁悶迷亂。」
  佛告梵志:
  「我於食後與眾多隸車、沙門、婆羅門、梵志、居士詣波梨子住處,就座而坐。於彼眾中有梵志名曰遮羅。時,眾人喚彼遮羅而告之曰:『汝詣道頭林中語波梨子言:「今眾多隸車、沙門、婆羅門、梵志、居士盡集汝林,眾共議言:『梵志波梨於大眾中自唱此言:「沙門瞿曇有大智慧,我亦有大智慧,……乃至瞿曇隨現神足多少,我盡能倍。」沙門瞿曇故來至汝林中,汝可來看。』」』於是,遮羅聞眾人語已,即詣道頭林語波梨子言:『彼眾多隸車、沙門、婆羅門、梵志、居士盡集在汝林,眾共議言:「梵志波梨子於大眾中自唱此言:『沙門瞿曇有大智慧,我亦有大智慧,乃至沙門瞿曇現神足,隨現多少,我盡能倍。』瞿曇今在彼林中,波梨今者寧可還也。」』爾時,波梨梵志即報遮羅曰:『當歸,當歸。』作是語已,於繩床上轉側不安。爾時,繩床復著其足,彼乃不能得離繩床,況能行步至世尊所?
  時,遮羅語波梨言:『汝自無智,但有空聲為言:「當歸,當歸。」尚自不能離此繩床,何由能得至大眾所?』呵責波梨子已,即還詣大眾所,報言:『我以持眾人聲,往語波梨子,彼報我言:「當歸,當歸。」即於繩床上動轉其身,床即著足不能得離,彼尚不能離其繩床,何由能得來到此眾?』
  爾時,有一頭摩隸車子在眾中坐,即從座起,偏露右臂,長跪叉手,白彼眾言:『大眾小待,我今自往將彼人來。』」
  佛言:
  「我爾時語頭摩隸車子言:『彼人作如是語,懷如是見,起如是慢,欲使此人來至佛所,無有是處。頭摩子!正使汝以革繩重繫,群牛共挽至彼身碎,彼終不能捨如是語、如是見、如是慢來至我所。若不信我言,汝往自知。』爾時,頭摩隷車子故往至波梨子所,語波梨子言:『眾多隸車、沙門、婆羅門、梵志、居士盡集汝林,眾共議言:「梵志波梨子於大眾中口自唱言:『沙門瞿曇有大智慧,我亦有大智慧乃至沙門瞿曇現其神足,隨所現多少,我盡能倍。』瞿曇沙門今在彼林,汝可還歸。」』爾時,波梨子即報言:『當歸,當歸。』作是語已,於繩床上動轉其身,爾時繩床復著其足,彼乃不能自離繩床,況復行步至世尊所?時,頭摩語波梨子言:『汝自無智,但有空聲為言:「當歸,當歸。」尚自不能離此繩床,何由能得至大眾所?』頭摩復語波梨子曰:『諸有智者,以譬喻得解,乃往久遠有一師子獸王在深林中住,師子清旦初出窟時,四向顧望,奮迅三吼,然後遊行,擇肉而食。波梨子!彼師子獸王食已還林,常有一野干隨後食殘,氣力充足,便自言:「彼林[中]師子竟是何獸?能勝我耶?[我]今寧可獨擅一林,清旦出窟,四向顧望,奮迅三吼,然後遊行,擇肉而食耶!」彼尋獨處一林,清旦出窟,奮迅三吼,然後遊行,欲[學]師子吼[而]作野干鳴。波梨子!汝今亦爾,蒙佛威恩,存生於世,得人供養,而今更與如來共競。』
  時,頭摩子以偈責數曰:
  『野干稱師子,自謂為獸王,欲作師子吼,還出野干聲。
   獨處於空林,自謂為獸王,欲作師子吼,還出野干聲。
   跪地求穴鼠,穿塚覓死屍,欲作師子吼,還出野干聲。』
  頭摩子告曰:『汝亦如是,蒙佛恩力,存生於世,得人供養,而今更與如來共競。』時,彼頭摩子以四種喻面呵責已,還詣大眾,報言:『我以持眾人聲喚波梨子,彼報我言:「當歸,當歸。」即於繩床上動轉其身,床即著足不能得離,彼尚不能自離繩床何由能得來到此眾?』爾時,世尊告頭摩子言:『我先語汝,欲使此人來至佛所,無有是處,正使汝以革繩重繫,群牛共挽,至身碎壞,彼終不肯捨如是語、如是見、慢來至我所。』
  梵志!時,我即與彼大眾種種說法,示、教、利、喜,於彼眾中三師子吼,身昇虛空,還詣本處。」
  佛告梵志:
  「或有沙門、婆羅門言:『一切世間,梵自在天所造。』我問彼言:『一切世間實梵自在天所造耶?』彼不能報,還問我言:『瞿曇!此事云何?』我報彼言:『或有此世間初壞敗時,有餘眾生命盡行盡,從光音天命終,乃更生餘空梵處,於彼起愛,生樂著心,復欲使餘眾生來生此處,其餘眾生命盡行盡,復生彼處。時,彼眾生自作是念:「我今是大梵王,忽然而有,無作我者,我能盡達諸義所趣,於千世界最得自在,能作能化,微妙第一,為人父母,我先至此,獨一無侶,由我力故,有此眾生,我作此眾生。」彼餘眾生亦復順從,稱為梵王,忽然而有,盡達諸義,於千世界最得自在,能作能化,微妙第一,為人父母,先有是一,後有我等,此大梵王化作我等。此諸眾生隨彼壽終來生此間,其漸長大,剃除鬚髮,服三法衣,出家為道。彼入定意三昧,隨三昧心憶本所生,彼作是語:「此大梵天忽然而有,無有作者,盡達諸義,於千世界最得自在,能作能化,微妙第一,為人父母,彼大梵天常住不移,無變易法,我等梵天所化,是以無常,不得久住,為變易法。」』如是,梵志!彼沙門、婆羅門以此緣故,各言彼梵自在天造此世界。梵志!造此世界者,非彼所及,唯佛能知。又過此事,佛亦盡知,雖知不著,苦、出要如實知之,以平等觀無餘解脫,名曰如來。」
  佛告梵志:
  「或有沙門、婆羅門作是言:『戱笑懈怠是眾生始。』我語彼言:『云何?汝等實言:「戱笑懈怠是眾生始。」耶?』彼不能報,逆問我言:『瞿曇!此事云何?』時我報言:『或有光音眾生喜戱笑懈怠,身壞命終來生此間,漸漸長大,剃除鬚髮,服三法衣,出家修道,便入心定三昧,以三昧力識本所生,便作是言:「彼餘眾生不喜戱笑,常在彼處,永住不變,由我等數喜戱笑,致此無常,為變易法。」』如是,梵志!彼沙門、婆羅門以是緣故,言戱笑是眾生始,如是,佛盡知之,過是亦知,知而不著,已不著苦、集、滅、味、過、出要,如實知之,已平等觀無餘解脫,名曰如來。」
  佛告梵志:
  「或有沙門、婆羅門言:『失意是眾生始。』我語彼言:『汝等實言:「失意是眾生始。」耶?』彼不知報,還問我言:『瞿曇!此事云何?』我語彼言:『或有眾生展轉相看已,便失意,由是命終,來生此間,漸漸長大,剃除鬚髮,服三法衣,出家修道,便入心定三昧,以三昧力識本所生,便作是言:「如彼眾生以不展轉相看,不失意故,常住不變,我等於彼數數相看已,便失意,致此無常,為變易法。」』如是,梵志!彼沙門、婆羅門以是緣故,言失意是眾生始,如此唯佛知之,過是亦知,知已不著苦、集、滅、味、過、出要,如實知之{知},已平等觀無餘解脫,故名如來。」
  佛告梵志:
  「或有沙門、婆羅門言:『我無因而出。』我語彼言:『汝等實言:「本無因出。」耶?』彼不能報,逆來問我,我時報曰:『或有眾生無想無知,若彼眾生起想,則便命終來生此間,漸漸長大,剃除鬚髮,服三法衣,出家修道,便入心定三昧,以三昧力識本所生,便作是言:「我本無有,今忽然有;此世間本無,今有,此實餘虛。」』如是,梵志!沙門、婆羅門以此緣故,言無因出,唯佛知之,過是亦知,知已不著苦、集、滅、味、過、出要,如實知之,已平等觀無餘解脫,故名如來。」
  佛告梵志:
  「我所說如是,或有沙門、婆羅門於屏處誹謗我言:『沙門瞿曇自稱弟子入淨解脫,成就淨行,彼知清淨,不遍知淨。』然,我不作是說:『我弟子入淨解脫,成就淨行,彼知清淨,不遍知淨。』梵志!我自言:『我弟子入淨解脫,成就淨行,彼知清淨,一切遍淨。』」
  是時,梵志白佛言:
  「彼不得善利,毀謗沙門瞿曇言:『沙門自言:「我弟子入淨解脫,成就淨行,彼知清淨,不遍知淨。」』然,世尊不作是語,世尊自言:『我弟子入淨解脫,成就淨行,彼知清淨,一切遍淨。』」
  又白佛言:
  「我亦當入此淨解脫,成就淨行,一切遍知。」
  佛告梵志:
  「汝欲入者,甚為難也,汝見異忍異行異,欲依餘見入淨解脫者,難可得也,但使汝好樂佛,心不斷絕者,則於長夜常得安樂。」
  爾時,房伽婆梵志聞佛所說,歡喜奉行。

長部24經/波梨經(波梨品[第三])(莊春江譯)
善星的事
  我聽到這樣
  有一次世尊住在末羅,一個名叫阿奴逼亞的末羅市鎮。
  那時,世尊在午前時穿好衣服後,取衣鉢,為了托鉢進入阿奴逼亞。
  那時,世尊這麼想:
  「這時在阿奴逼亞為了托鉢而行還太早,讓我到遊行者瑞祥氏的園林去見遊行者瑞祥氏。」(1)
  那時,世尊到遊行者瑞祥氏的園林去見遊行者瑞祥姓氏。
  那時,遊行者瑞祥氏對世尊這麼說:
  「大德!請世尊來!大德!歡迎世尊,大德!世尊離上次來這裡已很久了,大德!世尊請坐,這個座位已設置好了。」
  世尊在已設置好的座位坐下,遊行者瑞祥氏也取某個低矮坐具後,在一旁坐下。在一旁坐好後,遊行者瑞祥氏對世尊這麼說:
  「大德!前幾天,離車人之子善星來見我,抵達後,對我這麼說:『瑞祥!現在,世尊被我捨棄了,現在,我不跟世尊住了。』大德!離車人之子善星說的是否為真實的呢?」
  「瑞祥!離車人之子善星說的是真實的。(2)
  瑞祥!前幾天,離車人之子善星來見我,抵達後,在一旁坐下。瑞祥!在一旁坐好後,離車人之子善星對我這麼說:『大德!現在,我要捨棄世尊,現在,我不跟世尊住了。』瑞祥!當這麼說時,我對離車人之子善星這麼說:『善星!我是否這麼說:「善星!請你來跟我住。」呢?』『不,大德!』『或者,你對我這麼說:「大德!我將要跟世尊住。」呢?』『不,大德!』『像這樣,我既沒對你說:「善星!請你來跟我住。」你也沒對我說:「大德!我將要跟世尊住。」愚鈍男子!當存在這樣時,你是誰?你捨棄了什麼呢?愚鈍男子!看!你的這過失多大啊!』(3)
  『大德!然而,世尊沒為我作過人法神通神變。』『善星!我是否這麼說:「善星!請你來跟我住,我將為你作過人法的神通神變。」呢?』『不,大德!』『或者,你對我這麼說:「大德!我將要跟世尊住,世尊將為我作過人法的神通神變。」呢?』『不,大德!』『像這樣,我既沒對你說:「善星!請你來跟我住,我將為你作過人法的神通神變。」你也沒對我說:「大德!我將要跟世尊住,世尊將為我作過人法的神通神變。」愚鈍男子!當存在這樣時,你是誰?你捨棄了什麼呢?善星!你怎麼想:當過人法的神通神變被作了或沒被作時,被我教導的法,它都會引導其作者到苦的完全滅盡的目的嗎?』『大德!當過人法的神通神變被作了或沒被作時,被世尊教導的法,它都會引導其作者到苦的完全滅盡的目的。』『善星!當過人法的神通神變被作了或沒被作時,被我教導的法,它都會引導其作者到苦的完全滅盡的目的。善星!在那裡,過人法的神通神變被作了將作什麼[用處]?愚鈍男子!看!你的這過失多大啊!』(4)
  『大德!然而,世尊沒為我安立世界開端。』『善星!我是否這麼說:「善星!請你來跟我住,我將為你安立世界開端。」呢?』『不,大德!』『或者,你對我這麼說:「大德!我將要跟世尊住,世尊將為我安立世界開端。」呢?』『不,大德!』『像這樣,我既沒對你說:「善星!請你來跟我住,我將為你安立世界開端。」你也沒對我說:「大德!我將要跟世尊住,世尊將為我安立世界開端。」愚鈍男子!當存在這樣時,你是誰?你捨棄了什麼呢?善星!你怎麼想:當世界開端被安立了或沒被安立時,被我教導的法,它都會引導其作者到苦的完全滅盡的目的嗎?』『大德!當世界開端被安立了或沒被安立時,被世尊教導的法,它都會引導其作者到苦的完全滅盡的目的。』『善星!當世界開端被安立了或沒被安立時,被我教導的法,它都會引導其作者到苦的完全滅盡的目的。善星!在那裡,世界開端被安立了將作什麼[用處]?愚鈍男子!看!你的這過失多大啊!(5)
  善星!你以各種法門在跋耆村中稱讚我:「像這樣,那位世尊是阿羅漢遍正覺者明與行具足者善逝世間知者應該被調御人的無上調御者人天之師佛陀世尊。」善星!像這樣,你以各種法門在跋耆村中稱讚我。
  善星!你以各種法門在跋耆村中稱讚法:「法是被世尊善說的、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。」善星!像這樣,你以各種法門在跋耆村中稱讚法。
  善星!你以各種法門在跋耆村中稱讚僧團:「世尊的弟子僧團是依善而行者,世尊的弟子僧團是依正直而行者,世尊的弟子僧團是依真理而行者,世尊的弟子僧團是如法而行者,即:四雙之人、八輩之士,這世尊的弟子僧團應該被奉獻、應該被供奉、應該被供養、應該被合掌,為世間的無上福田。」善星!像這樣,你以各種法門在跋耆村中稱讚僧團。
  善星!我告訴你;善星!我讓你知道,善星!他們將會說你:「離車人之子善星不能在沙門喬達摩下行梵行,當不能時,他放棄學而後還俗了。」他們將會像這樣說你。』
  瑞祥!離車人之子善星被我這麼說時,[仍]離開這法、律,如那惡趣者、墮地獄者。(6)
鉤樂柯低亞的事
  瑞祥!這裡,有一次,我住在突路,一個名叫屋大勒葛的突路市鎮。瑞祥!那時,我在午前時穿好衣服後,取衣鉢,以離車人之子善星為隨從沙門,為了托鉢進入屋大勒葛。當時,裸行者鉤樂柯低亞是守狗戒者:四肢落地,只以口嚼、只以口食被撒在地上的食物,瑞祥!離車人之子善星看見守狗戒:四肢落地,只以口嚼、只以口食被撒在地上食物的裸行者鉤樂柯低亞,看見後,這麼想:『先生!確實是好形相啊!這位沙門四肢落地,只以口嚼、只以口食被撒在地上的食物。』
  瑞祥!那時,我以心思量離車人之子善星心中的深思後,對離車人之子善星這麼說:『愚鈍男子!你竟然自稱屬於釋迦人之子的沙門!』『大德!世尊為什麼這麼說我:「愚鈍男子!你竟然自稱屬於釋迦人之子的沙門!」呢?』『善星!看見這位四肢落地、只以口嚼食被撒在地上食物的裸行者鉤樂柯低亞後,你這麼想:「先生!確實是好形相啊!這位沙門四肢落地,只以口嚼、只以口食被撒在地上的食物。」不是嗎?』『是的,大德!但,大德!世尊慳吝[外道的]阿羅漢境界嗎?』『愚鈍男子!我不慳吝[外道的]阿羅漢境界,但這只是你生起的邪惡惡見,捨斷它!不要成為你長久的不利與苦。善星!這位你認為「好形相的沙門」的裸行者鉤樂柯低亞,七天後將以消化不良而死,死時,他將往生到最卑賤的阿修羅眾中,[成為]名叫黑酸粥的阿修羅,死時,人們將丟棄他到香草叢墓地中,善星!如果你希望,你去見裸行者鉤樂柯低亞,可以問:「鉤樂柯低亞道友!你知道自己的趣處嗎?」善星!這是可能的,裸行者鉤樂柯低亞會回答你:「善星道友!我知道自己的趣處,死時,我將往生到最卑賤的阿修羅眾中,[成為]名叫黑酸粥的阿修羅。」』
  瑞祥!那時,離車人之子善星去見裸行者鉤樂柯低亞,抵達後,對裸行者鉤樂柯低亞這麼說:『鉤樂柯低亞道友!你被沙門喬達摩記說:「裸行者鉤樂柯低亞七天後將以消化不良而死,死時,他將往生到最卑賤的阿修羅眾中,[成為]名叫黑酸粥的阿修羅,死時,人們將丟棄他到香草叢墓地中。」鉤樂柯低亞道友!因此,你應該適度地吃,應該適度地喝飲,則沙門喬達摩的話會是錯誤的。』(7)
  瑞祥!那時,如對如來的不相信,離車人之子善星一、二、七日夜地計算。瑞祥!那時,裸行者鉤樂柯低亞第七天以消化不良而死,死時,他往生到最卑賤的阿修羅眾中,[成為]名叫黑酸粥的阿修羅,死時,人們丟棄他到香草叢墓地中。(8)
  瑞祥!那時,離車人之子善星聽聞:『聽說裸行者鉤樂柯低亞以消化不良而死,人們丟棄他到香草叢墓地中。』瑞祥!那時,離車人之子善星去香草叢墓地中見裸行者鉤樂柯低亞,抵達後,以拳敲擊裸行者鉤樂柯低亞三次[說]:『鉤樂柯低亞道友!你知道自己的趣處嗎?』瑞祥!那時,裸行者鉤樂柯低亞以手擦拭著背部、坐起來[說]:『善星道友!我知道自己的趣處,我被往生到最卑賤的阿修羅眾中,[成為]名叫黑酸粥的阿修羅。』說了後,就在那裡朝上倒下。(9)
  瑞祥!那時,離車人之子善星來見我,抵達後,向我問訊,接著在一旁坐下。瑞祥!在一旁坐好後,我對離車人之子善星這麼說:『善星!你怎麼想:我為你記說關於裸行者鉤樂柯低亞的果報,有差異嗎?』『大德!你為我記說關於裸行者鉤樂柯低亞的果報,沒有差異。』『善星!你怎麼想:當存在這樣時,有過人法的神通神變被作了或沒被作?』『大德!確實,當存在這樣時,有過人法的神通神變被作了,非沒被作。』『愚鈍男子!這樣,當作了過人法的神通神變時,你這麼說我:「大德!然而,世尊沒為我作過人法的神通神變。」愚鈍男子!看!你的這過失多大啊!』瑞祥!離車人之子善星被我這麼說時,[仍]離開這法、律,如那惡趣者、墮地獄者。(10)
裸行者葛拉勒麼得葛的事
  瑞祥!這裡,有一次,我住在毘舍離大林重閣講堂。當時,裸行者葛拉勒麼得葛住在毘舍離,在跋耆村落中是最高利得的獲得者與最高名聲的獲得者,他的七項完全受持禁戒是:會是終生裸行者,不會穿衣服、會是終生梵行者,不會從事婬欲法、會終生以酒肉維生,不會食飯粥、東不會越過毘舍離名叫屋跌的塔廟、南不會越過毘舍離名叫喬答摩葛的塔廟、西不會越過毘舍離名叫七芒果樹的塔廟、北不會越過毘舍離名叫多子的塔廟,他因受持這七項禁戒而在跋耆村落中是最高利得的獲得者與最高名聲的獲得者。(11)
  瑞祥!那時,離車人之子善星去見裸行者葛拉勒麼得葛,抵達後,問裸行者葛拉勒麼得葛問題,當那個問題被詢問時,裸行者葛拉勒麼得葛不能夠解答,當不能夠解答時,他顯露憤怒、瞋恚、不滿。瑞祥!那時,離車人之子善星這麼想:『先生!確實是好形相啊!我們可能攻擊了阿羅漢沙門,確實不要成為我們長久的不利與苦。』(12)
  瑞祥!那時,離車人之子善星來見我,抵達後,向我問訊,接著在一旁坐下。瑞祥!在一旁坐好後,我對離車人之子善星這麼說:『愚鈍男子!你竟然自稱屬於釋迦人之子的沙門!』『大德!世尊為什麼這麼說我:「愚鈍男子!你竟然自稱為屬於釋迦人之子的沙門!」呢?』『善星!你去見裸行者葛拉勒麼得葛,抵達後,問裸行者葛拉勒麼得葛問題,當那個問題被你詢問時,裸行者葛拉勒麼得葛不能夠解答,當不能夠解答時,他顯露憤怒、瞋恚、不滿,你這麼想:「先生!確實是好形相啊!我們可能攻擊了阿羅漢沙門,確實不要成為我們長久的不利與苦。」不是嗎?』『是的,大德!但,大德!世尊慳吝[外道的]阿羅漢境界嗎?』『愚鈍男子!我不慳吝[外道的]阿羅漢境界,但這只是你生起的邪惡惡見,捨斷它!不要成為你長久的不利與苦。善星!這位你認為「好形相的沙門」的裸行者葛拉勒麼得葛不久[將]穿上[衣服],有隨行者,食飯粥,散步時越過毘舍離所有的塔廟後,將卑賤地死去。』瑞祥!那時,裸行者葛拉勒麼得葛不久穿上[衣服],有隨行者,食飯粥,散步時越過毘舍離所有的塔廟後,卑賤地死去。(13)
  瑞祥!那時,離車人之子善星聽聞:『聽說裸行者葛拉勒麼得葛不久穿上[衣服],有隨行者,食飯粥,散步時越過毘舍離所有的塔廟後,卑賤地死去。』瑞祥!那時,離車人之子善星來見我,抵達後,向我問訊,接著在一旁坐下。瑞祥!在一旁坐好後,我對離車人之子善星這麼說:『善星!你怎麼想:我為你記說關於裸行者葛拉勒麼得葛的果報,有差異嗎?』『大德!你為我記說關於裸行者葛拉勒麼得葛的果報,沒有差異。』『善星!你怎麼想:當存在這樣時,有過人法的神通神變被作了或沒被作?』『大德!確實,當存在這樣時,有過人法的神通神變被作了,非沒被作。』『愚鈍男子!這樣,當作了過人法的神通神變時,你這麼說我:「大德!然而,世尊沒為我作過人法的神通神變。」愚鈍男子!看!你的這過失多大啊!』瑞祥!離車人之子善星被我這麼說時,[仍]離開這法、律,如那惡趣者、墮地獄者。(14)
裸行者波梨之子的事
  瑞祥!這裡,有一次,就同一處,我住在毘舍離大林重閣講堂。當時,裸行者波梨之子住在毘舍離,在跋耆村落中是最高利得的獲得者與最高名聲的獲得者,他在毘舍離的集會處說這樣的話:『沙門喬達摩是智論者,我也是智論者,而智論者值得對智論者展現過人法的神通神變,如果沙門喬達摩來到半路,我也會去到半路,在那裡,我們兩者都能作那些過人法的神通神變。如果沙門喬達摩作一個過人法的神通神變,我將作二個;如果沙門喬達摩作二個過人法的神通神變,我將作四個;如果沙門喬達摩作四個過人法的神通神變,我將作八個,像這樣,沙門喬達摩作多少個過人法的神通神變,我將多作兩倍。』(15)
  瑞祥!那時,離車人之子善星來見我,抵達後,向我問訊,接著在一旁坐下。瑞祥!在一旁坐好後,離車人之子善星對我這麼說:『大德!裸行者波梨之子住在毘舍離,在跋耆村落中是最高利得的獲得者與最高名聲的獲得者,他在毘舍離的集會處說這樣的話:「沙門喬達摩是智論者,我也是智論者,而智論者值得對智論者展現過人法的神通神變,如果沙門喬達摩來到半路,我也會去到半路,在那裡,我們兩者都能作那些過人法的神通神變。如果沙門喬達摩作一個過人法的神通神變,我將作二個;如果沙門喬達摩作二個過人法的神通神變,我將作四個;如果沙門喬達摩作四個過人法的神通神變,我將作八個,像這樣,只要沙門喬達摩作多少個過人法的神通神變,我將多作兩倍。」』
  瑞祥!當這麼說時,我對離車人之子善星這麼說:『善星!裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對我是不可能的。如果他這麼想:「我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。」他的頭會破裂。』(16)
  『大德!請世尊守護這話,請善逝守護這話。』『善星!你為什麼這麼說我:「大德!請世尊守護這話,請善逝守護這話。」呢?』『大德!如果世尊是這話一向的教誡者:「裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對我是不可能的。如果他這麼想:『我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。』他的頭會破裂。」大德!裸行者波梨之子會以異樣的形色來面對世尊,則會有世尊的虛妄。』(17)
  『善星!但,如來會說模稜兩可的話嗎?』『大德!世尊以心熟知心後,知道裸行者波梨之子:「裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對我是不可能的。如果他這麼想:『我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。』他的頭會破裂。」嗎?或者,天神告訴世尊這件事:「大德!裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對世尊是不可能的。如果他這麼想:『我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。』他的頭會破裂。」呢?』(18)
  『善星!我以心熟知心後,知道裸行者波梨之子:「裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對我是不可能的。如果他這麼想:『我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。』他的頭會破裂。」天神也告訴我這件事:「大德!裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對世尊是不可能的。如果他這麼想:『我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。』他的頭會破裂。」名叫阿若得的離車人將軍最近死了,已往生三十三天,他來見我後,告訴我:「大德!裸行者波梨之子是無恥者,大德!裸行者波梨之子是妄語者,裸行者波梨之子在跋耆村落中記說我:『離車人將軍阿若得已往生大地獄。』大德!但我未往生大地獄,我已往生三十三天,大德!裸行者波梨之子是無恥者,大德!裸行者波梨之子是妄語者,大德!裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對世尊是不可能的。如果他這麼想:『我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。』他的頭會破裂。」善星!像這樣,我以心熟知心後,知道裸行者波梨之子:「裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對我是不可能的。如果他這麼想:『我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。』他的頭會破裂。」天神也告訴我這件事:「大德!裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對世尊是不可能的。如果他這麼想:『我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。』他的頭會破裂。」善星!我在毘舍離為了托鉢而行後,食畢,從施食處返回,將去裸行者波梨之子的園林作中午的休息,善星!現在,如果你想要,請你告訴他。』(19)
神通神變的事
  瑞祥!那時,我在午前時穿好衣服後,取衣鉢,為了托鉢進入毘舍離。在毘舍離為了托鉢而行後,食畢,從施食處返回,去裸行者波梨之子的園林作中午的休息。瑞祥!那時,離車人之子善星形色匆忙地進入毘舍離去見各個有名的離車人,抵達後,對各個有名的離車人這麼說:『朋友們!這位世尊在毘舍離為了托鉢而行後,食畢,從施食處返回,去裸行者波梨之子的園林作中午的休息,出來吧,尊者們!出來吧,尊者們!將有好形相沙門們的過人法的神通神變。』瑞祥!那時,各個有名的離車人這麼想:『先生!將有好形相沙門們的過人法的神通神變,來吧!先生!讓我們去。』各個有名的大財富婆羅門、富屋主們去見各派的沙門、婆羅門,抵達後,對各個有名的各派沙門、婆羅門這麼說:『朋友們!這位世尊在毘舍離為了托鉢而行後,食畢,從施食處返回,去裸行者波梨之子的園林作中午的休息,出來吧,尊者們!出來吧,尊者們!將有好形相沙門們的過人法的神通神變。』瑞祥!那時,各個有名的各派沙門、婆羅門這麼想:『先生!將有好形相沙門們的過人法的神通神變,來吧!先生!讓我們去。』
  瑞祥!那時,各個有名的離車人、各個有名的大財富婆羅門、富屋主們,各派的沙門、婆羅門去裸行者波梨之子的園林,瑞祥!這是個好幾百、好幾千人的大群眾。(20)
  瑞祥!裸行者波梨之子聽聞:『各個有名的離車人出來了,各個有名的大財富婆羅門、富屋主們,各派的沙門、婆羅門出來了,沙門喬達摩也坐在我的園林作中午的休息。』聽了後,他生起害怕、僵硬、身毛豎立。瑞祥!那時,害怕、驚慌、身毛豎立的裸行者波梨之子去黑烏木殘株的遊行者園林。瑞祥!那群群眾聽聞:『聽說害怕、驚慌、身毛豎立的裸行者波梨之子去黑烏木殘株的遊行者園林。』瑞祥!那時,那群群眾召喚某位男子:『來!男子先生!你去黑烏木殘株的遊行者園林見裸行者波梨之子,抵達後,請你對裸行者波梨之子這麼說:「波梨之子朋友!出來,各個有名的離車人出來了,各個有名的大財富婆羅門、富屋主們,各派的沙門、婆羅門出來了,沙門喬達摩也坐在尊者的園林作中午的休息,又,波梨之子朋友!在毘舍離的集會處這話被你說過:『沙門喬達摩是智論者,我也是智論者,而智論者值得對智論者展現過人法的神通神變,如果沙門喬達摩來到半路,我也會去到半路,在那裡,我們兩者都能作那些過人法的神通神變。如果沙門喬達摩作一個過人法的神通神變,我將作二個;如果沙門喬達摩作二個過人法的神通神變,我將作四個;如果沙門喬達摩作四個過人法的神通神變,我將作八個,像這樣,只要沙門喬達摩作多少個過人法的神通神變,我將多作兩倍。』波梨之子朋友!就為了那個[履行你說的]到半路吧,沙門喬達摩最先地來到後,已坐在尊者的園林作中午的休息。」』(21)
  『是的,先生!』瑞祥!那位男子回答那群群眾後,去黑烏木殘株的遊行者園林見裸行者波梨之子,抵達後,對裸行者波梨之子這麼說:『波梨之子朋友!出來,各個有名的離車人出來了,各個有名的大財富婆羅門、富屋主們,各派的沙門、婆羅門出來了,沙門喬達摩也坐在尊者的園林作中午的休息,又,波梨之子朋友!在毘舍離的集會處這話被你說過:「沙門喬達摩是智論者,我也是智論者,而智論者值得對智論者展現過人法的神通神變,……(中略)我將多作兩倍。」波梨之子朋友!就為了那個[履行你說的]到半路吧,沙門喬達摩最先地來到後,已坐在尊者的園林作中午的休息。』
  瑞祥!當這麼說時,裸行者波梨之子[說]:『朋友!我要來了,朋友!我要來了。』說了後,只在那裡慢慢移動,不能起座。瑞祥!那位男子對裸行者波梨之子這麼說:『波梨之子朋友!怎麼了嗎?你的臀部黏在椅子上嗎?還是椅子黏在臀部上嗎?[說]:「朋友!我要來了,朋友!我要來了。」說了後,只在那裡慢慢移動,不能起座。』瑞祥!當這麼說時,裸行者波梨之子[說]:『朋友!我要來了,朋友!我要來了。』說了後,只在那裡慢慢移動,不能起座。(22)
  瑞祥!當那位男子了知這位裸行者波梨之子已敗了:『[他說]:「朋友!我要來了,朋友!我要來了。」說了後,只在那裡慢慢移動,不能起座。』那時,那位男子回來後,這麼通知:『先生!裸行者波梨之子已敗了:『[他說]:「朋友!我要來了,朋友!我要來了。」說了後,只在那裡慢慢移動,不能起座。』瑞祥!當這麼說時,我對那群群眾這麼說:『朋友們!裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對我是不可能的。如果他這麼想:「我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。」他的頭會破裂。』(23)
  初誦分終了。
  瑞祥!那時,某位離車大臣起座對那群群眾這麼說:『那樣的話,先生!請你們等片刻,讓我去,或許我能引導裸行者波梨之子來這群眾中。』瑞祥!那時,那位離車大臣去黑烏木殘株的遊行者園林見裸行者波梨之子,抵達後,對裸行者波梨之子這麼說:『波梨之子朋友!出來對你比較好,各個有名的離車人出來了,各個有名的大財富婆羅門、富屋主們,各派的沙門、婆羅門出來了,沙門喬達摩也坐在尊者的園林作中午的休息,又,波梨之子朋友!在毘舍離的集會處這話被你說過:「沙門喬達摩是智論者,我也是智論者,而智論者值得對智論者展現過人法的神通神變,……(中略)我將多作兩倍。」波梨之子朋友!就為了那個[履行你說的]到半路吧,沙門喬達摩最先地來到後,已坐在尊者的園林作中午的休息,又,波梨之子朋友!在集會處這話被沙門喬達摩說過:「裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對我是不可能的。如果他這麼想:『我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。』他的頭會破裂。」波梨之子朋友!出來,如果你出來,我們將讓你勝、沙門喬達摩敗。』
  瑞祥!當這麼說時,裸行者波梨之子[說]:『朋友!我要來了,朋友!我要來了。』說了後,只在那裡慢慢移動,不能起座。瑞祥!那位離車大臣對裸行者波梨之子這麼說:『波梨之子朋友!怎麼了嗎?你的臀部黏在椅子上嗎?還是椅子黏在臀部上嗎?[說]:「朋友!我要來了,朋友!我要來了。」說了後,只在那裡慢慢移動,不能起座。』瑞祥!當這麼說時,裸行者波梨之子[說]:『朋友!我要來了,朋友!我要來了。』說了後,只在那裡慢慢移動,不能起座。(24)
  瑞祥!當那位離車大臣了知這位裸行者波梨之子已敗了:『[他說]:「朋友!我要來了,朋友!我要來了。」說了後,只在那裡慢慢移動,不能起座。』那時,那位離車大臣回來後,這麼通知:『先生!裸行者波梨之子已敗了:『[他說]:「朋友!我要來了,朋友!我要來了。」說了後,只在那裡慢慢移動,不能起座。』瑞祥!當這麼說時,我對那群群眾這麼說:『朋友們!裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對我是不可能的。如果他這麼想:「我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。」他的頭會破裂。如果離車的尊者們這麼想:「讓我們以皮繩繫縛後,以牛軛拉裸行者波梨之子。」那皮繩會被波梨之子切斷,裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對我是不可能的。如果他這麼想:「我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。」他的頭會破裂。』(25)
  瑞祥!那時,木鉢者的徒弟若立亞起座對那群群眾這麼說:『那樣的話,先生!請你們等片刻,讓我去,或許我能引導裸行者波梨之子來這群眾中。』
  瑞祥!那時,木鉢者的徒弟若立亞去黑烏木殘株的遊行者園林見裸行者波梨之子,抵達後,對裸行者波梨之子這麼說:『波梨之子朋友!出來對你比較好,各個有名的離車人出來了,各個有名的大財富婆羅門、富屋主們,各派的沙門、婆羅門出來了,沙門喬達摩也坐在尊者的園林作中午的休息,又,波梨之子朋友!在毘舍離的集會處這話被你說過:「沙門喬達摩是智論者,我也是智論者,而智論者值得對智論者展現過人法的神通神變,……(中略)我將多作兩倍。」波梨之子朋友!就為了那個[履行你說的]到半路吧,沙門喬達摩最先地來到後,已坐在尊者的園林作中午的休息,又,波梨之子朋友!在集會處這話被沙門喬達摩說過:「裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對我是不可能的。如果他這麼想:『我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。』他的頭會破裂;如果離車的尊者們這麼想:『讓我們以皮繩繫縛後,以牛軛拉裸行者波梨之子。』那皮繩會被波梨之子切斷,裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對我是不可能的。如果他這麼想:『我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。』他的頭會破裂。」波梨之子朋友!出來,如果你出來,我們將讓你勝、沙門喬達摩敗。』
  瑞祥!當這麼說時,裸行者波梨之子[說]:『朋友!我要來了,朋友!我要來了。』說了後,只在那裡慢慢移動,不能起座。瑞祥!木鉢者的徒弟若立亞對裸行者波梨之子這麼說:『波梨之子朋友!怎麼了嗎?你的臀部黏在椅子上嗎?還是椅子黏在臀部上嗎?[說]:「朋友!我要來了,朋友!我要來了。」說了後,只在那裡慢慢移動,不能起座。』瑞祥!當這麼說時,裸行者波梨之子[說]:『朋友!我要來了,朋友!我要來了。』說了後,只在那裡慢慢移動,不能起座。(26)
  瑞祥!當木鉢者的徒弟若立亞了知這位裸行者波梨之子已敗了:『[他說]:「朋友!我要來了,朋友!我要來了。」說了後,只在那裡慢慢移動,不能起座。』那時,對他這麼說:『波梨之子朋友!從前,獸王獅子這麼想:「讓我依止某個叢林築棲息處,在那裡築棲息處後,在傍晚時出棲息處;出棲息處後,打哈欠;打哈欠後,環顧整個四週;環顧整個四週後,作三回獅子吼;作三回獅子吼後,出發到獵場,在鹿群中殺那殊勝的後,吃柔軟的肉,然後回抵棲息處。」
  朋友!那時,獸王獅子依止某個叢林築棲息處,在那裡築棲息處後,在傍晚時出棲息處;出棲息處後,打哈欠;打哈欠後,環顧整個四週;環顧整個四週後,作三回獅子吼;作三回獅子吼後,出發到獵場,在鹿群中殺那殊勝的後,吃柔軟的肉,然後回抵棲息處。(27)
  波梨之子朋友!有那隻獸王獅子殘食養大的傲慢與有力老狐狼,朋友!那時,那隻老狐狼這麼想:「我是誰?獸王獅子是誰?讓我也依止某個叢林築棲息處,在那裡築棲息處後,在傍晚時出棲息處;出棲息處後,打哈欠;打哈欠後,環顧整個四週;環顧整個四週後,作三回獅子吼;作三回獅子吼後,出發到獵場,在鹿群中殺那殊勝的後,吃柔軟的肉,然後回抵棲息處。」
  朋友!那時,那隻老狐狼依止某個叢林築棲息處,在那裡築棲息處後,在傍晚時出棲息處;出棲息處後,打哈欠;打哈欠後,環顧整個四週;環顧整個四週後,「我將作三回獅子吼」,只有狐狼的吼聲,只有豺狼的吼聲,什麼是卑微低下的狐狼?而什麼是獅子吼?
  同樣的,波梨之子朋友!你在善逝賦與下生活,吃善逝的殘食,你想如來、阿羅漢、遍正覺者能被接近,什麼是卑微低下的波梨之子?誰對如來、阿羅漢、遍正覺者接近?』(28)
  瑞祥!當木鉢者的徒弟若立亞不能以這個譬喻令裸行者波梨之子從他的座位移動,那時,對他這麼說:
  『觀察自己是「獅子」後,狐狼想:我是獸王,
   就像那樣,那隻狐狼作吼,什麼是卑微低下的狐狼?而什麼是獅子吼?
  同樣的,波梨之子朋友!你在善逝賦與下生活,吃善逝的殘食,你想如來、阿羅漢、遍正覺者能被接近,什麼是卑微低下的波梨之子?誰對如來、阿羅漢、遍正覺者接近?』(29)
  瑞祥!當木鉢者的徒弟若立亞不能以這個譬喻令裸行者波梨之子從他的座位移動,那時,對他這麼說:
  『隨其他人而行,在殘食處觀察自己後,
   看不見自己,狐狼想:「[我是]老虎」,
   就像那樣,那隻狐狼作吼,什麼是卑微低下的狐狼?而什麼是獅子吼?
  同樣的,波梨之子朋友!你在善逝賦與下生活,吃善逝的殘食,你想如來、阿羅漢、遍正覺者能被接近,什麼是卑微低下的波梨之子?誰對如來、阿羅漢、遍正覺者接近?』(30)
  瑞祥!當木鉢者的徒弟若立亞不能以這個譬喻令裸行者波梨之子從他的座位移動,那時,對他這麼說:
  『吃青蛙與打穀場的老鼠,以及在墓場處被捨棄的死屍後,
   在廣大的大森林、空森林中,狐狼想:「我是獸王」,
   就像那樣,那隻狐狼作吼,什麼是卑微低下的狐狼?而什麼是獅子吼?
  同樣的,波梨之子朋友!你在善逝賦與下生活,吃善逝的殘食,你想如來、阿羅漢、遍正覺者能被接近,什麼是卑微低下的波梨之子?誰對如來、阿羅漢、遍正覺者接近?』(31)
  瑞祥!當木鉢者的徒弟若立亞不能以這個譬喻令裸行者波梨之子從他的座位移動,那時,他回來後,這麼通知那群群眾:『先生!裸行者波梨之子已敗了:『[他說]:「朋友!我要來了,朋友!我要來了。」說了後,只在那裡慢慢移動,不能起座。』(32)
  瑞祥!當這麼說時,我對那群群眾這麼說:『朋友們!裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對我是不可能的。如果他這麼想:「我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。」他的頭會破裂。如果離車的尊者們這麼想:「讓我們以皮繩繫縛後,以牛軛拉裸行者波梨之子。」那皮繩會被波梨之子切斷,裸行者波梨之子不捨斷那種話,不捨斷那種心,不捨離那種見,來面對我是不可能的。如果他這麼想:「我不捨斷那種話,不捨斷那種心,不捨離那種見,去面對沙門喬達摩。」他的頭會破裂。』(33)
  瑞祥!我以法說開示、勸導、鼓勵那群群眾,使之歡喜。那時,以法說開示、勸導、鼓勵那群群眾,使之歡喜後,作了從大繫縛的釋放,從大難行處拉出八萬四千生類後,入了火界定,上升到七棵棕櫚樹高度的虛空中,化作另一個七棵棕櫚樹高度的火焰,令其燃燒、冒煙後,再出現於大林重閣講堂。(34)
  瑞祥!那時,離車人之子善星來見我,抵達後,向我問訊,接著在一旁坐下。瑞祥!在一旁坐好後,我對離車人之子善星這麼說:『善星!你怎麼想:我為你記說關於裸行者波梨之子的果報,有差異嗎?』『大德!你為我記說關於裸行者波梨之子的果報,沒有差異。』『善星!你怎麼想:當存在這樣時,有過人法的神通神變被作了或沒被作?』『大德!確實,當存在這樣時,有過人法的神通神變被作了,非沒被作。』『愚鈍男子!這樣,當作了過人法的神通神變時,你這麼說我:「大德!然而,世尊沒為我作過人法的神通神變。」愚鈍男子!看!你的這過失多大啊!』瑞祥!離車人之子善星被我這麼說時,[仍]離開這法、律,如那惡趣者、墮地獄者。(35)
世界開端安立的事
  瑞祥!我了知世界開端,我了知那個,並了知比那個更優勝的,當了知那個時,我不執取,當無執取時,寂滅就被我自己知道,當自證時,如來不來到不幸。(36)
  瑞祥!有一些沙門、婆羅門安立自在天所作、梵天所作為世界開端之教義,我去見他們後,這麼說:『是真的嗎?尊者們!你們安立自在天所作、梵天所作為世界開端之教義。』被我這麼詢問,他們自稱:『是的。』我對他們這麼說:『尊者們!但,你們安立自在天所作、梵天所作為世界開端之教義是如何來的?』被我這麼詢問,他們不能夠回答。當不能夠回答時,他們就反問我,我解答他們的詢問:(37)
  『道友們!有時,在某時或其他時候,經過長時間後,這個世界破滅,當世界破滅時,大部分眾生往生到光音天,在那裡,他們是意所生的、食喜的、自己發光的、於虛空中行走的、處在清淨狀態的,他們長時間住立。
  道友們!有時,在某時或其他時候,經過長時間後,這個世界轉回,當世界轉回時,空的梵天宮殿出現,某個眾生以壽盡或福盡,從光音天身死後往生到空的梵天宮殿,在那裡,他是意所生的、食喜的、自己發光的、於虛空中行走的、處在清淨狀態的,他長時間住立。
  長時間在那裡的那個單獨者生起不居住的情況、不歡喜、戰慄之心而想:「啊!但願其他眾生來此處。」那時,其他眾生以壽盡或福盡,從光音天身死後往生到空的梵天宮殿,成為那個眾生的共住者,在那裡,他們也是意所生的、食喜的、自己發光的、於虛空中行走的、處在清淨狀態的,他們長時間住立。(38)
  道友們!在那裡,第一個往生的眾生這麼想:「我是梵天、大梵天、征服者、不被征服者、全見者自在者主宰者、製造者、化作者、最高創造者、操縱者、已生者與未來生者之父,這些眾生由我所化作,那是什麼原因呢?以前,我這麼想:『啊!但願其他眾生來此處。』像這樣,這是我的心的願求,而這些眾生來到此處。」
  而後來往生的那些眾生也這麼想:「這位尊師是梵天、大梵天、征服者、不被征服者、全見者、自在者、主宰者、製造者、化作者、最高創造者、操縱者、已生者與未來生者之父,我們由這位梵天尊師所化作,那是什麼原因呢?我們看見這位第一個往生這裡,然後我們往生。」(39)
  道友們!在那裡,第一個往生的眾生是比較長壽者,比較美貌者,比較有大力量者,而那些後來往生的眾生是比較短壽者,比較醜者,比較無能者。
  道友們!這是可能的:某位眾生從那個身死後來到此處,當來此處時,從在家出家,成為非家生活,當從在家出家,成為非家生活時,以熱心、勤奮、跟隨實踐、不放逸、跟隨正確作意達到像這樣的心定,當如是心定時,他回憶起前世住處,但沒回憶起在那之前的。
  他這麼說:「那位尊師是梵天、大梵天、征服者、不被征服者、全見者、自在者、主宰者、製造者、化作者、最高創造者、操縱者、已生者與未來生者之父,我們由那位梵天尊師所化作,他是常的、堅固的、常恒的、不變易法,將正如等同常恆那樣存續,而我們是由梵天尊師所化作,我們是無常的、不堅固的、短壽的、死去法而來到此處。」尊者們!你們安立自在天所作、梵天所作為世界開端之教義是這麼來的。』他們這麼說:『喬達摩道友!我們曾聽聞這樣,如尊者喬達摩說的。』瑞祥!我了知世界開端,我了知那個,並了知比那個更優勝的,當了知那個時,我不執取,當無執取時,寂滅就被我自己知道,當自證時,如來不來到不幸。(40)
  瑞祥!有一些沙門、婆羅門安立戲樂過失為世界開端之教義,我去見他們後,這麼說:『是真的嗎?尊者們!你們安立戲樂過失為世界開端之教義。』被我這麼詢問,他們自稱:『是的。』我對他們這麼說:『尊者們!但,你們安立戲樂過失為世界開端之教義是如何來的?』被我這麼詢問,他們不能夠回答。當不能夠回答時,他們就反問我,我解答他們的詢問:(41)
  『道友們!有名叫戲樂過失的天神們,他們住於長時間進入嘻笑娛樂喜樂法,當他們住於長時間進入嘻笑娛樂喜樂法時,忘失[飲食]念,那些天神以念的失念,從那個身死去。
  道友們!這是可能的:某位眾生從那個身死後來到此處,當來此處時,從在家出家,成為非家生活,當從在家出家,成為非家生活時,以熱心、勤奮、跟隨實踐、不放逸、跟隨正確作意達到像這樣的心定,當如是心定時,他回憶起前世住處,但沒回憶起在那之前的。
  他這麼說:「那些無戲樂過失的天神尊師們,他們不住於長時間進入嘻笑娛樂喜樂法,不從那個身死去,當他們不住於長時間進入嘻笑娛樂喜樂法時,不忘失[飲食]念,那些天神以念的不失念,他們是常的、堅固的、常恒的、不變易法,將正如等同常恆那樣存續,而我們是戲樂過失者,我們住於長時間進入嘻笑娛樂喜樂法,當我們住於長時間進入嘻笑娛樂喜樂法時,忘失[飲食]念,我們以念的失念,這樣,從那個身死去,我們是無常的、不堅固的、短壽的、死去法而來到此處。」尊者們!你們安立戲樂過失為世界開端之教義是這麼來的。』他們這麼說:『喬達摩道友!我們曾聽聞這樣,如尊者喬達摩說的。』瑞祥!我了知世界開端,……(中略)當自證時,如來不來到不幸。(42)
  瑞祥!有一些沙門、婆羅門安立心之過失為世界開端之教義,我去見他們後,這麼說:『是真的嗎?尊者們!你們安立心之過失為世界開端之教義。』被我這麼詢問,他們自稱:『是的。』我對他們這麼說:『尊者們!但,你們安立心之過失為世界開端之教義是如何來的?』被我這麼詢問,他們不能夠回答。當不能夠回答時,他們就反問我,我解答他們的詢問:(43)
  『道友們!有名叫心之過失的天神們,他們長時間互相嫉妒,當他們長時間互相嫉妒時,互相污染心,他們互相以心的污穢而有疲倦的身與疲倦的心,那些天神從那個身死去。
  道友們!這是可能的:某位眾生從那個身死後來到此處,當來此處時,從在家出家,成為非家生活,當從在家出家,成為非家生活時,以熱心、勤奮、跟隨實踐、不放逸、跟隨正確作意達到像這樣的心定,當如是心定時,他回憶起前世住處,但沒回憶起在那之前的。
  他這麼說:「那些無心之過失的天神尊師們,他們不長時間互相嫉妒,當他們不長時間互相嫉妒時,不互相污染心,他們不互相以心的污穢而無疲倦的身與疲倦的心,那些天神不從那個身死去,他們是常的、堅固的、常恒的、不變易法,將正如等同常恆那樣存續,而我們是心之過失者,我們長時間互相嫉妒,當我們長時間互相嫉妒時,互相污染心,我們互相以心的污穢而有疲倦的身與疲倦的心,我們從那個身死去,我們是無常的、不堅固的、短壽的、死去法而來到此處。」尊者們!你們安立心之過失為世界開端之教義是這麼來的。』他們這麼說:『喬達摩道友!我們曾聽聞這樣,如尊者喬達摩說的。』瑞祥!我了知世界開端,……(中略)當自證時,如來不來到不幸。(44)
  瑞祥!有一些沙門、婆羅門安立自然生為世界開端之教義,我去見他們後,這麼說:『是真的嗎?尊者們!你們安立自然生為世界開端之教義。』被我這麼詢問,他們自稱:『是的。』我對他們這麼說:『尊者們!但,你們安立自然生為世界開端之教義是如何來的?』被我這麼詢問,他們不能夠回答。當不能夠回答時,他們就反問我,我解答他們的詢問:(45)
  『道友們!有名叫無想眾生的天神們,那些天神以想的生起而從那個身死去。
  道友們!這是可能的:某位眾生從那個身死後來到此處,當來此處時,從在家出家,成為非家生活,當從在家出家,成為非家生活時,以熱心、勤奮、跟隨實踐、不放逸、跟隨正確作意達到像這樣的心定,當如是心定時,他回憶起前世住處,但沒回憶起在那之前的。
  他這麼說:「真我與世界是自然生的,那是什麼原因呢?以前,我不存在,現在,從不存在被變化成存在。」尊者們!你們安立自然生為世界開端之教義是這麼來的。』他們這麼說:『喬達摩道友!我們曾聽聞這樣,如尊者喬達摩說的。』瑞祥!我了知世界開端,我了知那個,並了知比那個更優勝的,當了知那個時,我不執取,當無執取時,寂滅就被我自己知道,當自證時,如來不來到不幸。(46)
  瑞祥![我]這樣主張、這樣講述,一些沙門、婆羅門不存在、虛偽、虛妄、不實地毀謗我:『沙門喬達摩與比丘們是顛倒者,沙門喬達摩這麼說:「每當進入後住於清淨解脫時,那時,他了知一切都是不清淨的。」』瑞祥!但我沒這麼說:『每當進入後住於清淨解脫者,那時,他了知一切都是不清淨的。』瑞祥!我這麼說:『每當進入後住於清淨解脫時,那時,他了知是清淨的。』」
  「大德!凡置世尊與比丘們為顛倒者,他們才是顛倒者。大德!我是這麼淨信世尊者,[我想]世尊能夠教導我像那樣的法,使我能進入後住於清淨解脫。」(47)
  「瑞祥!你以不同的見解不同的信仰不同的喜好不同的修行不同的師承,這是難了知的:進入後住於清淨解脫。來吧!瑞祥!你就隨護這善的狀態:這個你對我的淨信。」
  「大德!如果以不同的見解、不同的信仰、不同的喜好、不同的修行、不同的師承,進入後住於清淨解脫,這對我是難了知的,大德!我就隨護這善的狀態:這個我對世尊的淨信。」
  這就是世尊所說,悅意的遊行者瑞祥氏歡喜世尊所說。(48)
  波梨經第一終了。

 
巴利語經文(台灣嘉義法雨道場流通的word版本)
DN.24/(1) Pāthikasuttaṃ
Sunakkhattavatthu
   1. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā mallesu viharati anupiyaṃ nāma mallānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya anupiyaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi– “atippago kho tāva anupiyāyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyyan”ti.
   2. Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkami. Atha kho bhaggavagotto paribbājako bhagavantaṃ etadavoca– “etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā, idamāsanaṃ paññattan”ti. Nisīdi bhagavā paññatte āsane. Bhaggavagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhaggavagotto paribbājako bhagavantaṃ etadavoca– “purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca– ‘paccakkhāto dāni mayā, bhaggava, bhagavā. Na dānāhaṃ bhagavantaṃ uddissa viharāmī’ti. Kaccetaṃ, bhante, tatheva, yathā sunakkhatto licchaviputto avacā”ti? “Tatheva kho etaṃ, bhaggava, yathā sunakkhatto licchaviputto avaca”.
   3. Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca– ‘paccakkhāmi dānāhaṃ, bhante, bhagavantaṃ. Na dānāhaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti. ‘Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ, ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhīti. Napi kira maṃ tvaṃ vadesi– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmīti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi? Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.
   4. ‘Na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī’ti. ‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te uttarimanussadhammā iddhipāṭihāriyaṃ karissāmī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me uttarimanussadhammā iddhipāṭihāriyaṃ karissatī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te uttarimanussadhammā iddhipāṭihāriyaṃ karissāmī’ti; napi kira maṃ tvaṃ vadesi– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me uttarimanussadhammā iddhipāṭihāriyaṃ karissatī’ti. Evaṃ sante, moghapurisa ko santo kaṃ paccācikkhasi? Taṃ kiṃ maññasi, sunakkhatta, kate vā uttarimanussadhammā iddhipāṭihāriye akate vā uttarimanussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti? ‘Kate vā, bhante, uttarimanussadhammā iddhipāṭihāriye akate vā uttarimanussadhammā iddhipāṭihāriye yassatthāya bhagavatā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta, kate vā uttarimanussadhammā iddhipāṭihāriye, akate vā uttarimanussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṃ uttarimanussadhammā iddhipāṭihāriyaṃ kataṃ karissati? Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.
   5. ‘Na hi pana me, bhante, bhagavā aggaññaṃ paññapetī’ti? ‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ paññapessāmī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ paññapessatī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ paññapessāmīti. Napi kira maṃ tvaṃ vadesi– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ paññapessatī’ti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi? Taṃ kiṃ maññasi, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti? ‘Paññatte vā, bhante, aggaññe, apaññatte vā aggaññe, yassatthāya bhagavatā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṃ aggaññaṃ paññattaṃ karissati? Passa, moghapurisa, yāvañca te idaṃ aparaddhaṃ’.
   6. ‘Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme– itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme.
   ‘Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme– svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Iti kho te, sunakkhatta, anekapariyāyena dhammassa vaṇṇo bhāsito vajjigāme.
   ‘Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme– suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassāti. Iti kho te, sunakkhatta, anekapariyāyena saṅghassa vaṇṇo bhāsito vajjigāme.
   ‘Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta. Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṃ carituṃ, so avisahanto sikkhaṃ paccakkhāya hīnāyāvattoti. Iti kho te, sunakkhatta, bhavissanti vattāro’ti.
   Evaṃ pi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
Korakkhattiyavatthu
   7. “Ekamidāhaṃ, bhaggava, samayaṃ thūlūsu viharāmi uttarakā nāma thūlūnaṃ nigamo. Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṃ piṇḍāya pāvisiṃ. Tena kho pana samayena acelo korakkhattiyo kukkuravatiko catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjati. Addasā kho, bhaggava, sunakkhatto licchaviputto acelaṃ korakkhattiyaṃ kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva bhuñjantaṃ. Disvānassa etadahosi– ‘sādhurūpo vata, bho, ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’ti.
   “Atha khvāhaṃ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti! ‘Kiṃ pana maṃ, bhante, bhagavā evamāha– ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti? ‘Nanu te, sunakkhatta, imaṃ acelaṃ korakkhattiyaṃ kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva bhuñjantaṃ disvāna etadahosi– sādhurūpo vata, bho, ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’ti? ‘Evaṃ, bhante. Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti? ‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi. Api ca, tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha. Mā te ahosi dīgharattaṃ ahitāya dukkhāya. Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ korakkhattiyaṃ– sādhurūpo ayaṃ samaṇoti. So sattamaṃ divasaṃ alasakena kālaṅkarissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessanti. Ākaṅkhamāno ca tvaṃ, sunakkhatta, acelaṃ korakkhattiyaṃ upasaṅkamitvā puccheyyāsi– jānāsi, āvuso korakkhattiya, attano gatinti? Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ te acelo korakkhattiyo byākarissati– jānāmi, āvuso sunakkhatta, attano gatiṃ; kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapannoti.
   “Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ etadavoca ‘byākato khosi, āvuso korakkhattiya, samaṇena gotamena– acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālaṅkarissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo tatra upapajjissati. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessantī’ti. Yena tvaṃ, āvuso korakkhattiya, mattaṃ mattañca bhattaṃ bhuñjeyyāsi, mattaṃ mattañca pānīyaṃ piveyyāsi. Yathā samaṇassa gotamassa micchā assa vacanan’ti.
   8. “Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṃ tathāgatassa asaddahamāno. Atha kho, bhaggava, acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālamakāsi. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍesuṃ.
   9. “Assosi kho, bhaggava, sunakkhatto licchaviputto– ‘acelo kira korakkhattiyo alasakena kālaṅkato bīraṇatthambake susāne chaḍḍito’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yena bīraṇatthambakaṃ susānaṃ, yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ tikkhattuṃ pāṇinā ākoṭesi– ‘jānāsi, āvuso korakkhattiya, attano gatin’ti? Atha kho, bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṃ paripuñchanto vuṭṭhāsi. ‘Jānāmi, āvuso sunakkhatta, attano gatiṃ. Kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti vatvā tattheva uttāno papati.
   10. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ korakkhattiyaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ korakkhattiyaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti. ‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ, akataṃ vāti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi– na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotīti. Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti. “Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
Acelakaḷāramaṭṭakavatthu
   11. “Ekamidāhaṃ, bhaggava, samayaṃ vesāliyaṃ viharāmi mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. Tassa sattavatapadāni samattāni samādinnāni honti – ‘yāvajīvaṃ acelako assaṃ, na vatthaṃ paridaheyyaṃ, yāvajīvaṃ brahmacārī assaṃ, na methunaṃ dhammaṃ paṭiseveyyaṃ, yāvajīvaṃ surāmaṃseneva yāpeyyaṃ, na odanakummāsaṃ bhuñjeyyaṃ. Puratthimena vesāliṃ udenaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, dakkhiṇena vesāliṃ gotamakaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, pacchimena vesāliṃ sattambaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, uttarena vesāliṃ bahuputtaṃ nāma cetiyaṃ taṃ nātikkameyyan’ti. So imesaṃ sattannaṃ vatapadānaṃ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme.
   12. “Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako tenupasaṅkami; upasaṅkamitvā acelaṃ kaḷāramaṭṭakaṃ pañhaṃ apucchi. Tassa acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi– ‘sādhurūpaṃ vata bho arahantaṃ samaṇaṃ āsādimhase. Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti.
   13. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti! ‘Kiṃ pana maṃ, bhante, bhagavā evamāha– tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti? ‘Nanu tvaṃ, sunakkhatta, acelaṃ kaḷāramaṭṭakaṃ upasaṅkamitvā pañhaṃ apucchi. Tassa te acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Tassa te etadahosi– “sādhurūpaṃ vata, bho, arahantaṃ samaṇaṃ āsādimhase. Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti. ‘Evaṃ, bhante. Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti? ‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi, api ca tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha. Mā te ahosi dīgharattaṃ ahitāya dukkhāya. Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ kaḷāramaṭṭakaṃ– sādhurūpo ayaṃ samaṇoti, so nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṃ karissatī’ti.
   “‘Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālamakāsi.
   14. “Assosi kho, bhaggava, sunakkhatto licchaviputto– ‘acelo kira kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṅkato’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti. ‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ akataṃ vā’ti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi– na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī”ti. Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti. “Evam’pi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
Acelapāthikaputtavatthu
   15. “Ekamidāhaṃ, bhaggava, samayaṃ tattheva vesāliyaṃ viharāmi mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena acelo pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati– ‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’ti.
   16. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca– ‘acelo, bhante, pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati– samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī”ti.
   “Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
   17. ‘Rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vācan’ti. ‘Kiṃ pana maṃ tvaṃ, sunakkhatta, evaṃ vadesi– rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vācan’ti? ‘Bhagavatā cassa, bhante, esā vācā ekaṃsena odhāritā – abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṃ āgaccheyya, tadassa bhagavato musā’ti.
   18. ‘Api nu, sunakkhatta, tathāgato taṃ vācaṃ bhāseyya yā sā vācā dvayagāminī’ti? ‘Kiṃ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto paricca vidito– abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti?
   ‘Udāhu devatā bhagavato etamatthaṃ ārocesuṃ– abhabbo, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti?
   19. ‘Cetasā ceto paricca vidito ceva me, sunakkhatta acelo pāthikaputto abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
   ‘Devatāpi me etamatthaṃ ārocesuṃ– abhabbo bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
   ‘Ajitopi nāma licchavīnaṃ senāpati adhunā kālaṅkato tāvatiṃsakāyaṃ upapanno. Sopi maṃ upasaṅkamitvā evamārocesi– alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto. Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme – ajito licchavīnaṃ senāpati mahānirayaṃ upapannoti. Na kho panāhaṃ, bhante, mahānirayaṃ upapanno; tāvatiṃsakāyamhi upapanno. Alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto; abhabbo ca, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
   ‘Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Devatāpi me etamatthaṃ ārocesuṃ– abhabbo, bhante acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
   ‘So kho panāhaṃ, sunakkhatta, vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya. Yassadāni tvaṃ, sunakkhatta, icchasi, tassa ārocehī’ti.
Iddhipāṭihāriyakathā
   20. “Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisiṃ. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃ divāvihārāya. Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo vesāliṃ pavisitvā yena abhiññātā abhiññātā licchavī tenupasaṅkami; upasaṅkamitvā abhiññāte abhiññāte licchavī etadavoca– ‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissatī’ti Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ licchavīnaṃ etadahosi– ‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissati; handa vata, bho, gacchāmā’ti. Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā tenupasaṅkami. Upasaṅkamitvā abhiññāte abhiññāte nānātitthiye samaṇabrāhmaṇe etadavoca– ‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissatī’ti. Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ nānātitthiyānaṃ samaṇabrāhmaṇānaṃ etadahosi– ‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissati; handa vata, bho, gacchāmā’ti.
   “Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃsu. Sā esā, bhaggava, parisā mahā hoti anekasatā anekasahassā.
   21. “Assosi kho, bhaggava, acelo pāthikaputto – ‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo mayhaṃ ārāme divāvihāraṃ nisinno’ti. Sutvānassa bhayaṃ chambhitattaṃ lomahaṃso udapādi. Atha kho, bhaggava, acelo pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkami.
   “Assosi kho, bhaggava, sā parisā– ‘acelo kira pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkanto’ti. Atha kho, bhaggava, sā parisā aññataraṃ purisaṃ āmantesi–
   ‘Ehi tvaṃ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. Upasaṅkamitvā acelaṃ pāthikaputtaṃ evaṃ vadehi– abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno; bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’ti abhikkamasseva kho; āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.
   22. “Evaṃ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca– ‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā– samaṇopi gotamo ñāṇavādo; ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ …pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.
   “Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho so, bhaggava, puriso acelaṃ pāthikaputtaṃ etadavoca – ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati na sakkoti āsanāpi vuṭṭhātuṃ.
   23. “Yadā kho so, bhaggava, puriso aññāsi– ‘parābhūtarūpo ayaṃ acelo pāthikaputto. Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṃ parisaṃ āgantvā evamārocesi– ‘parābhūtarūpo, bho, acelo pāthikaputto. Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ– ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ‘ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyan’ti, muddhāpi tassa vipateyyāti.
  Paṭhamabhāṇavāro niṭṭhito.
   24. “Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṃ parisaṃ etadavoca– ‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi. Appeva nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetun’ti.
   “Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca– ‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā– samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā– abhabbo kho acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa gotamassa parājayan’ti.
   “Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho so, bhaggava, licchavimahāmatto acelaṃ pāthikaputtaṃ etadavoca– ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ.
   25. “Yadā kho so, bhaggava, licchavimahāmatto aññāsi– ‘parābhūtarūpo ayaṃ acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṃ parisaṃ āgantvā evamārocesi– ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ– ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṃ licchavīnaṃ evamassa – mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
   26. “Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṃ parisaṃ etadavoca– ‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi; appeva nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetun”ti.
   “Atha kho, bhaggava, jāliyo dārupattikantevāsī yena tindukakhāṇu-paribbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca– ‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā– samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva, kho āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā– abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṃ licchavīnaṃ evamassa– mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ āgaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa gotamassa parājayan’ti.
   “Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṃ pāthikaputtaṃ etadavoca– ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto “āyāmi āvuso, āyāmi āvuso”ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātunti.
   27. “Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi– ‘parābhūtarūpo ayaṃ acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti, atha naṃ etadavoca–
   ‘Bhūtapubbaṃ, āvuso pāthikaputta, sīhassa migarañño etadahosi – yaṃnūnāhaṃ aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ. So varaṃ varaṃ migasaṃghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyyan’ti.
   ‘Atha kho, āvuso, so sīho migarājā aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadi, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkāmi. So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupesi.
   28. ‘Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṃvaḍḍho jarasiṅgālo ditto ceva balavā ca. Atha kho, āvuso, tassa jarasiṅgālassa etadahosi– ko cāhaṃ, ko sīho migarājā. Yaṃnūnāhampi aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ. So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyyan’ti.
   ‘Atha kho so, āvuso, jarasiṅgālo aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadissāmīti siṅgālakaṃyeva anadi bheraṇḍakaṃyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti.
   ‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
   29. “Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca–
   ‘Sīhoti attānaṃ samekkhiyāna, amaññi kotthu migarājāhamasmi.
   Tatheva so siṅgālakaṃ anadi, ke ca chave siṅgāle ke pana sīhanāde’ti.
   ‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
   30. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca–
   ‘Aññaṃ anucaṅkamanaṃ, attānaṃ vighāse samekkhiya;
   Yāva attānaṃ na passati, kotthu tāva byagghoti maññati.
   Tatheva so siṅgālakaṃ anadi;
   Ke ca chave siṅgāle ke pana sīhanāde’ti.
   ‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
   31. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca–
   ‘Bhutvāna bheke khalamūsikāyo, kaṭasīsu khittāni ca koṇapāni.
   Mahāvane suññavane vivaḍḍho, amaññi kotthu migarājāhamasmi.
   Tatheva so siṅgālakaṃ anadi;
   Ke ca chave siṅgāle ke pana sīhanāde’ti.
   ‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
   32. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha taṃ parisaṃ āgantvā evamārocesi– ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti.
   33. “Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ – ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sacepāyasmantānaṃ licchavīnaṃ evamassa– mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā nāgehi āviñcheyyāmāti Tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
   34. “Atha khvāhaṃ, bhaggava, taṃ parisaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā mahābandhanā mokkhaṃ karitvā caturāsītipāṇasahassāni mahāviduggā uddharitvā tejodhātuṃ samāpajjitvā sattatālaṃ vehāsaṃ abbhuggantvā aññaṃ sattatālampi acciṃ abhinimminitvā pajjalitvā dhūmāyitvā mahāvane kūṭāgārasālāyaṃ paccuṭṭhāsiṃ.
   35. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ pāthikaputtaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ pāthikaputtaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti.
   ‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ, akataṃ vā’ti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi– na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotīti. Passa, moghapurisa, yāvañca te idaṃ aparaddhaṃ’ti.
   “Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
Aggaññapaññattikathā
   36. “Aggaññañcāhaṃ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṃ tathāgato no anayaṃ āpajjati
   37. “Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā, ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi–
   38. ‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.
   ‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati So tattha hoti manomayo pītibhakkho sayaṃpabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.
   ‘Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā uppajjati– aho vata aññepi sattā itthattaṃ āgaccheyyunti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ. Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.
   39. ‘Tatrāvuso, yo so satto paṭhamaṃ upapanno, tassa evaṃ hoti– ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, mayā ime sattā nimmitā. Taṃ kissa hetu? Mamañhi pubbe etadahosi– aho vata aññepi sattā itthattaṃ āgaccheyyunti; iti mama ca manopaṇidhi. Ime ca sattā itthattaṃ āgatāti.
   ‘Yepi te sattā pacchā upapannā, tesampi evaṃ hoti– ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ; iminā mayaṃ bhotā brahmunā nimmitā. Taṃ kissa hetu? Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ; mayaṃ panāmha pacchā upapannāti.
   40. ‘Tatrāvuso yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.
   ‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato paraṃ nānussarati.
   ‘So evamāha– yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā. So nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Evaṃvihitakaṃ no tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethāti. ‘Te evamāhaṃsu– evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.
   41. “Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti, tesāhaṃ puṭṭho byākaromi
   42. ‘Santāvuso, khiḍḍāpadosikā nāma devā. Te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā te devā tamhā kāyā cavanti.
   ‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati, itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati, agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato paraṃ nānussarati.
   ‘So evamāha– ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ nātivelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā khiḍḍāpadosikā te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatāti. Evaṃvihitakaṃ no tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘Te evamāhaṃsu– evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi …pe… yadabhijānaṃ tathāgato no anayaṃ āpajjati.
   43. “Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi–
   44. ‘Santāvuso, manopadosikā nāma devā. Te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.
   ‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.
   ‘So evamāha– ye kho te bhonto devā na manopadosikā te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā. Te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatāti. Evaṃvihitakaṃ no tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘Te evamāhaṃsu– evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi …pe… yadabhijānaṃ tathāgato no anayaṃ āpajjati.
   45. “Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi–
   46. ‘Santāvuso, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti.
   ‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati. Yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ saññuppādaṃ anussarati, tato paraṃ nānussarati.
   ‘So evamāha– adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇatoti. Evaṃvihitakaṃ no tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? ‘Te evamāhaṃsu– evaṃ kho no, āvuso gotama, sutaṃ yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.
   47. “Evaṃvādiṃ kho maṃ, bhaggava, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti– ‘viparīto samaṇo gotamo bhikkhavo ca. Samaṇo gotamo evamāha – yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ tasmiṃ samaye asubhantveva pajānātī’ti. Na kho panāhaṃ, bhaggava, evaṃ vadāmi– ‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ tasmiṃ samaye asubhantveva pajānātī’ti. Evañca khvāhaṃ, bhaggava, vadāmi– ‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, subhantveva tasmiṃ samaye pajānātī’ti.
   “Te ca, bhante, viparītā, ye bhagavantaṃ viparītato dahanti bhikkhavo ca. Evaṃpasanno ahaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ desetuṃ, yathā ahaṃ subhaṃ vimokkhaṃ upasampajja vihareyyan”ti.
   48. “Dukkaraṃ kho etaṃ, bhaggava, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja viharituṃ. Iṅgha tvaṃ, bhaggava, yo ca te ayaṃ mayi pasādo, tameva tvaṃ sādhukamanurakkhā”ti. “Sace taṃ, bhante, mayā dukkaraṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja viharituṃ. Yo ca me ayaṃ, bhante, bhagavati pasādo, tamevāhaṃ sādhukamanurakkhissāmī”ti. Idamavoca bhagavā. Attamano bhaggavagotto paribbājako bhagavato bhāsitaṃ abhinandīti.
   Pāthikasuttaṃ niṭṭhitaṃ paṭhamaṃ.
南北傳經文比對(莊春江作):
  「眾生始」,南傳作「世界開端」(aggaññaṃ),Maurice Walshe先生英譯為「事情的開端」(the beginning of things)。按:《吉祥悅意》以「世界的開端」(lokassa agga, DN.24),或「世界再生起時」(lokuppattisamaye, DN.27)解說,MA.154譯為「第一智」。
  「四肢落地」(catukkuṇḍiko,逐字譯為「四+彎曲的」),Maurice Walshe先生英譯為「四肢著地到處走動」(going round on all fours)。按:《吉祥悅意》說,兩膝蓋與兩手肘(dve jāṇūni dve ca kappare)立地而行。
  「被撒在地上的」(chamānikiṇṇaṃ),Maurice Walshe先生英譯為「在地上爬」(sprawling on the ground)。按:《吉祥悅意》以「被撒、被丟、被留在地上的」(bhūmiyaṃ nikiṇṇaṃ pakkhittaṃ ṭhapitaṃ)解說,今準此譯。
  「以異樣的形色」(virūparūpena),Maurice Walshe先生英譯為「處於一些改變的形狀」(in some altered shape)。按:《吉祥悅意》說,以形色消失的、形色實相消失的,捨斷自己的形色後,以看不到身體的,或會以獅子、老虎等種種形色現前的狀態到來。
  「寂滅就被我自己知道」(me paccattaññeva nibbuti viditā),Maurice Walshe先生英譯為「我由息滅來道知道我自己」(I have come to know for myself that by quenching),T.W. Rhys Davids英譯為「我甚且自己已理解那個平和」(I even of myself have understood that Peace)。按:「自己」(paccattaññeva),另作「各自的,分開的」,《吉祥悅意》以「自己」(attanāyeva)解說,今準此譯。「寂滅」(nibbuti),《吉祥悅意》以「執取污染的寂滅」(parāmāsakilesānaṃ nibbuti, DN.1)、「自己之污染的熄滅」(attani kilesanibbānaṃ, DN.24)解說。
  「教義」(ācariyakaṃ,原意為「阿闍梨的;老師的」),Maurice Walshe先生英譯為「他們的教義」(their doctrine)。按:《吉祥悅意》以「阿闍梨性(ācariyabhāvaṃ)、阿闍梨教義(ācariyavādaṃ)」解說,今準此譯。