北傳:長阿含17經 南傳:長部29經 關涉主題:事蹟/耆那教的分裂 (更新)
長阿含17經/清淨經(第二分)(莊春江標點)
  如是我聞
  一時在迦維羅衛國緬祇優婆塞林中,與大比丘[?]千二百五十人俱。
  時,有沙彌周那在波波國夏安居已,執持衣鉢,漸詣迦維羅衛緬祇園中,至阿難所,頭面禮足,於一面立,白阿難言:
  「波波城內有尼乾子命終未久,其諸弟子分為二分,各共諍訟,面相毀罵,無復上下,迭相求短,競其知見:『我能知是,汝不能知,我行真正,汝為邪見:以前著後,以後著前,顛倒錯亂,無有法則,我所為妙,汝所言非,汝有所疑,當諮問我。』大德阿難!時,彼國人民事尼乾者,聞諍訟已,生厭患心。」
  阿難語周那沙彌曰:
  「我等有言欲啟世尊,今共汝往,宣啟此事,若世尊有所戒勅,當共奉行。」
  爾時,沙彌周那聞阿難語已,即共詣世尊,頭面禮足,在一面立。爾時,阿難白世尊曰:
  「此沙彌周那在波波國夏安居已,執持衣鉢,漸來至此,禮我足,語我言:『波波國有尼乾子命終未久,其諸弟子分為二分,各共諍訟,面相毀罵,無復上下,迭相求短,競其知見:「我能知是,汝不能知,我行真正,汝為邪見:以前著後,以後著前,顛倒錯亂,無有法則,我所言是,汝所言非,汝有所疑,當諮問我。」時,彼國人民事尼乾者,聞諍訟已,生厭患心。』」
  世尊告周那沙彌曰:
  「如是,周那!彼非法中不足聽聞,此非三耶三佛所說,猶如朽塔難可汙色,彼雖有師,盡懷邪見,雖復有法,盡不真正,不足聽採,不能出要,非是三耶三佛所說,猶如故塔不可汙也。彼諸弟子有不順其法,捨彼異見,行於正見,周那!若有人來語彼弟子:『諸賢!汝師法正,當於中行,何以捨離?』其彼弟子信其言者,則二俱失道,獲無量罪,所以者何?彼雖有法,然,不真正故。周那!若師不邪見,其法真正,善可聽採,能得出要,三耶三佛所說,譬如新塔易可汙色,然,諸弟子於此法中,不能勤修,不能成就,捨平等道,入於邪見,若有人來語彼弟子:『諸賢!汝師法正,當於中行,何以捨離,入於邪見?』其彼弟子信其言者,則二俱見真正,獲無量福,所以者何?其法真正。」
  佛告周那:
  「彼雖有師,然,懷邪見,雖復有法,盡不真正,不足聽採,不能出要,非三耶三佛所說,猶如朽塔不可汙色,彼諸弟子法法成就隨順其行,起諸邪見。周那!若有人來語其弟子言:『汝師法正,汝所行是,今所修行勤苦如是,應於現法成就道果。』彼諸弟子信受其言者,則二俱失道,獲無量罪,所以者何?以法不真正故。周那!若師不邪見,其法真正,善可聽採,能得出要,三耶三佛所說,譬如新塔易為汙色,又,其弟子法法成就,隨順修行而生正見,若有人來語其弟子言:『汝師法正,汝所行是,今所修行勤苦如是,應於現法成就道果。』彼諸弟子信受其言,二俱正見,獲無量福,所以者何?法真正故。
  周那!或有導師出世,使弟子生憂,或有導師出世,使弟子無憂。云何導師出世,使弟子生憂?周那!導師新出世間,成道未久,其法具足,梵行清淨,如實真要而不布現,然,彼導師速取滅度,其諸弟子不得修行,皆愁憂言:『師初出世,成道未久,其法清淨,梵行具足,如實真要,竟不布現,而今導師便速滅度,我等弟子不得修行。』是為導師出世,弟子愁憂。云何導師出世,弟子{不}[無]憂?謂導師出世,其法清淨,梵行具足,如實真要而廣流布,然後導師方取滅度,其諸弟子皆得修行,不懷憂言:『師初出世,成道未久,其法清淨,梵行具足,如實真要而{不}[廣]布現,{而今}[然後]導師{便速}[方取]滅度,使我弟子{不}[皆]得修行。』如是,周那!導師出世,弟子無憂。」
  佛告周那:
  「此支成就梵行,謂:導師出世,出家未久,名聞未廣,是謂梵行支不具足。周那!導師出世,出家既久,名聞廣遠,是謂梵行支具足滿。周那!導師出世,出家既久,名聞亦廣,而諸弟子未受訓誨,未具梵行,未至安處,未獲己利,未能受法分布演說,有異論起,不能如法而往滅之,未能變化成神通證,是為梵行支不具足。周那!導師出世,出家既久,名聞亦廣,而諸弟子盡受教訓,梵行具足,至安隱處,已獲己利,又能受法分別演說,有異論起,能如法滅,變化具足成神通證,是為梵行支具足滿。
  周那!導師出世,出家亦久,名聞亦廣,諸比丘尼未受訓誨,未至安處,未獲己利,未能受法分布演說,有異論起,不能以法如實除滅,未能變化成神通證,是為梵行支未具足。周那!導師出世,出家亦久,名聞亦廣,諸比丘尼盡受教訓,梵行具足,至安隱處,已獲己利,復能受法分別演說,有異論起,能如法滅,變化具足成神通證,是為梵行支具足滿。周那!諸優婆塞優婆夷廣修梵行,乃至變化具足成神通證,亦復如是。
  周那!若導師不在世,無有名聞,利養損減,則梵行支不具足滿。若導師在世,名聞利養,皆悉具足,無有損減,則梵行支為具足滿。若導師在世,名聞利養,皆悉具足,而諸比丘名聞利養,不能具足,是為梵行支不具足。若導師在世,名聞利養,具足無損,諸比丘眾亦復具足,則梵行支為具足滿,比丘尼眾亦復如是。
  周那!我出家久,名聞廣遠,我諸比丘已受教誡,到安隱處,自獲己利,復能受法為人說法,有異論起,能如法滅,變化具足成神通證,諸比丘、比丘尼、優婆塞、優婆夷皆亦如是。周那!我以廣流布梵行,……乃至變化具足成神通證。周那!一切世間所有導師,不見有得名聞利養如我如來至真等正覺者也。周那!諸世間所有徒眾,不見有名聞利養如我眾也。
  周那!若欲正說者,當言:見不可見,云何見不可見?一切梵行清淨具足,宣示布現,是名見不可見。」
  爾時,世尊告諸比丘:
  「欝頭藍子在大眾中而作是說:『有見不見,云何名見不見?如刀可見,刃不可見。』諸比丘!彼子乃引凡夫無識之言以為譬喻,如是,周那!若欲正說者,當言見不見,云何見不見?汝當正{欲}說言:『一切梵行清淨具足,宣示流布,是不可見。』周那!彼相續法不具足而可得,不相續法具足而不可得。周那!諸法中梵行,酪酥中醍醐。」
  爾時,世尊告諸比丘:
  「我於是法躬自作證,謂四念處四神足四意斷、四禪、五根、五力、七覺意賢聖八道,汝等盡共和合,勿生諍訟,同一師受,同一水乳,於如來正法,當自熾然,快得安樂。得安樂已,若有比丘說法中有作是言:『彼所說句不正,義理不正。』比丘聞已,不可言是,不可言非,當語彼比丘言:『云何?諸賢!我句如是,汝句如是,我義如是,汝義如是,何者為勝?何者為負?』若彼比丘報言:『我句如是,我義如是,汝句如是,汝義如是,汝句亦勝,汝義亦勝。』彼比丘說此,亦不得非,亦不得是,當諫彼比丘,當呵、當止,當共推求,如是盡共和合,勿生諍訟,同一[師]受,{同一師}同一[水]乳,於如來正法,當自熾然,快得安樂。
  得安樂已,若有比丘說法,中有比丘作是言:『彼所說句不正,義正。』比丘聞已,不可言是,不可言非,當語彼比丘言:『云何?比丘!我句如是,汝句如是,何者為是?何者為非?』若彼比丘報言:『我句如是,汝句如是,汝句亦勝。』彼比丘說此,亦不得言是,不得言非,當諫彼比丘,當呵、當止,當共推求,如是盡共和合,勿生諍訟,同一師受,同一水乳,於如來正法,當自熾然,快得安樂。
  得安樂已,若有比丘說法,中有比丘作是言:『彼所說句正,義不正。』比丘聞已,不可言是,不可言非,當語彼比丘言:『云何?比丘!我義如是,汝義如是,何者為是?何者為非?』若彼報言:『我義如是,汝義如是,汝義亦勝。』彼比丘說此已,亦不得言是,亦不得言非,當諫彼比丘,當呵、當止,當共推求,如是比丘盡共和合,勿生諍訟,同一師受,同一水乳,於如來正法,當自熾然,快得安樂。
  得安樂已,若有比丘說法,中有比丘作如是言:『彼所說句正,義正。』比丘聞已,不得言非,當稱讚彼言:『汝所言是,汝所言是。』是故,比丘!於十二部經自身作證,當廣流布,一曰貫經,二曰祇夜經,三曰受記經,四曰偈經,五曰法句經,六曰相應經,七曰本緣經,八曰天本經,九曰廣經,十曰未曾有經,十一曰譬喻經,十二曰大教經,當善受持,稱量觀察,廣演分布。
  諸比丘!我所制衣,若塚間衣,若長者衣、麤賤衣,此衣足障寒暑、蚊虻,足蔽四體。諸比丘!我所制食,若乞食,若居士食,此食自足,若身苦惱,眾患切已,恐遂至死,故聽此食,知足而已。諸比丘!我所制住處,若在樹下,若在露地,若在房內,若樓閣上,若在窟內,若在種種住處,此處自足,為障寒暑、風雨、蚊虻,下至閑靜懈息之處。諸比丘!我所制藥,若大小便,酥油蜜、黑石蜜,此藥自足,若身生苦惱,眾患切已,恐遂至死,故聽此藥。」
  佛言:
  「或有外道梵志來作是語:『沙門釋子以眾樂自娛。』若有此言,當如是報:『汝等莫作此言,謂:沙門釋子以眾樂自娛,所以者何?有樂自娛,如來呵責,有樂自娛,如來稱譽。』若外道梵志問言:『何樂自娛,瞿曇呵責?』設有此語,汝等當報:『五欲功德,可愛可樂,人所貪著,云何為五?眼知色,可愛可樂,人所貪著,耳聞聲、鼻知香、舌知味、身知,可愛可樂,人所貪著,諸賢!猶是五欲緣生喜樂,此是如來、至真、等正覺之所呵責也。猶如有人故殺眾生,自以為樂,此是如來、至真、等正覺之所呵責。猶如有人私竊偷盜,自以為樂,此為如來之所呵責。猶如有人犯於梵行,自以為樂,此是如來之所呵責。猶如有人故作妄語,自以為樂,此是如來之所呵責。猶如有人放蕩自恣,此是如來之所呵責。猶如有人行外苦行,非是如來所說正行,自以為樂,此是如來之所呵責。』
  諸比丘!呵責五欲功德,人所貪著,云何為五?眼知色,可愛可樂,人所貪著,耳聞聲、鼻知香、舌知味、身知觸,可愛可樂,人所貪著,如此諸樂,沙門釋子無如此樂。猶如有人故殺眾生,以此為樂,沙門釋子無如此樂。猶如有人公為盜賊,自以為樂,沙門釋子無如是樂。猶如有人犯於梵行,自以為樂,沙門釋子無如是樂。猶如有人故作妄語,自以為樂,沙門釋子無如是樂。猶如有人放蕩自恣,自以為樂,沙門釋子無如是樂。猶如有人行外苦行,自以為樂,沙門釋子無如是樂。
  若外道梵志作如是問:『何樂自娛,沙門瞿曇之所稱譽?』諸比丘!彼若有此言,汝等當答彼言:『諸賢!有五欲功德,可愛可樂,人所貪著。云何為五?眼知色,……乃至身知觸,可愛可樂,人所貪著。諸賢!五欲因緣生樂,當速除滅。猶如有人故殺眾生,自以為樂,有如此樂,應速除滅。猶如有人公為盜賊,自以為樂,有如此樂,應速除滅。猶如有人犯於梵行,自以為樂,有如此樂,應速除滅。猶如有人故為妄語,自以為樂,有如此樂,應速除滅。猶如有人放蕩自恣,自以為樂,有如此樂,應速除滅。猶如有人行外苦行,自以為樂,有如是樂,應速除滅。猶如有人去離貪欲,無復惡法,有覺、有觀離生喜、樂,入初禪,如是樂者,佛所稱譽。猶如有人滅於覺、觀,內喜、一心,無覺、無觀,定生喜、樂,入第二禪,如是樂者,佛所稱譽。猶如有人除喜入捨,自知身樂,賢聖所求,護念、一心,入第三禪,如是樂者,佛所稱譽。樂盡苦盡,憂、喜先滅,不苦不樂,護念清淨,入第四禪,如是樂者,佛所稱譽。』
  若有外道梵志作如是問:『汝等於此樂中求幾果功德?』應答彼言:『此樂當有七果功德。云何為七?於現法中,得成道證,正使不成,臨命終時,當成道證,若臨命終復不成者,當盡五下結中間般涅槃生彼般涅槃行般涅槃無行般涅槃上流阿迦尼吒般涅槃。諸賢!是為此樂有七功德。諸賢!若比丘在學地欲上[求],求安隱處,未除五蓋,云何為五?貪欲蓋、瞋恚蓋、睡眠蓋、掉戱蓋、疑蓋,彼學比丘方欲上求,求安隱處,未滅五蓋,於四念處不能精勤,於七覺意不能勤修,欲得上人法、賢聖智慧增{盛}[上],求欲知欲見者,無有是處。諸賢!學地比丘欲上求,求安隱處,能滅五蓋:貪欲蓋、瞋恚蓋、睡眠蓋、掉戱蓋、疑蓋。於四{意}[念]處又能精勤,於七覺意如實修行,欲得上人法、賢聖智慧增上,求欲知欲見者,則有是處。諸賢!若有比丘阿羅漢所作已辦,捨於重擔,自獲己利盡諸有結使正智解脫,不為九事。云何為九?一者不殺,二者不盜,三者不婬,四者不妄語,五者不捨道,六者不隨欲,七者不隨恚,八者不隨怖,九者不隨癡。諸賢!是為漏盡阿羅漢所作已辦,捨於重擔,自獲己利,盡諸有結,正智{得解}[解脫],遠離九事。』
  或有外道梵志作是說言:『沙門釋子有不住法。』應報彼言:『諸賢!莫作是說:沙門釋子有不住法,所以者何?沙門釋子其法常住,不可動轉,譬如門閫常住不動,沙門釋子亦復如是,其法常住,無有移動。』或有外道梵志作是說言:『沙門瞿曇盡知過去世事,不知未來事。』『彼比丘、彼異學梵志智異,智觀亦異,所言虛妄,如來於彼過去事若在目前,無不知見,於未來世生於道智。過去世事虛妄不實,不足喜樂,無所利益,佛則不記,或過去事有實,無可喜樂,無所利益,佛亦不記,若過去事有實、可樂,而無利益,佛亦不記,若過去事有實、可樂,有所利益,如來盡知然後記之,未來、現在,亦復如是。如來於過去、未來、現在,應時語、實語、義語、利語、法語、律語,無有虛也。佛於初夜成最正覺,及末後夜,於其中間有所言說盡皆如實,故名如來。復次,如來所說如事,事如所說,故名如來。以何等義,名等正覺?佛所知見、所滅、所覺,佛盡覺知,故名等正覺。』
  或有外道梵志作如是說:『世間常存,唯此為實,餘者虛妄。』或復說言:『此世無常,唯此為實,餘者虛妄。』或復有言:『世間有常無常,唯此為實,餘者虛妄。』或復有言:『此世間非有常非無常,唯此為實,餘者虛妄。』或復有言:『此世間有邊,唯此為實,餘者{為}虛妄。』或復有言:『世間無邊,唯此為實,餘者虛妄。』或復有言:『世間有邊無邊,唯此為實,餘者虛妄。』或復有言:『世間非有邊非無邊,唯此為實,餘者虛妄。』或復有言:『是命是身,此實餘虛。』或復有言:『非命非身,此實餘虛。』或復有言:『命異身異,此實餘虛。』或復有言:『非異命非異身,此實餘虛。』或復有言:『如來有終,此實餘虛。』或復有言:『如來不終,此實餘虛。』或復有言:『如來終不終,此實餘虛。』或復有言:『如來非終非不終,此實餘虛。』諸有此見,名本生本見,今為汝記,謂:『此世常存,……乃至如來非終非不終,唯此為實,餘者虛妄,是為本見本生。』為汝記之。
  所謂未見未生者,我亦記之。何者未見未生我所記者?色是我,從想有終,此實餘虛;無色是我,從想有終;亦有色亦無色是我,從想有終;非有色非無色是我,從想有終。我有邊、我無邊、我有邊無邊、我非有邊非無邊,從想有終。我有樂,從想有終;我無樂,從想有終;我有苦樂,從想有終;我無苦樂,從想有終。一想是我,從想有終;種種想是我,從想有終;少想是我,從想有終;無量想是我,從想有終,此實餘虛。是為邪見本見本生,我之所記。
  或有沙門、婆羅門有如是論、有如是見:『此世常存,此實餘虛,……乃至無量想是我,此實餘虛。』彼沙門、婆羅門復作如是說、如是見:『此實,餘者虛妄。』當報彼言:『汝實作此論,云何此世常存?此實餘虛耶?如此語者,佛所不許,所以者何?此諸見中各有結使,我以理推,諸沙門、婆羅門中無與我等者,況欲出過?此諸邪見但有言耳,不中共論,……乃至無量想是我,亦復如是。』
  或有沙門、婆羅門作是說:『此世間自造。』復有沙門、婆羅門言:『此世間他造。』或復有言:『自造他造。』或復有言:『非自造非他造,忽然而有。』彼沙門、婆羅門言世間自造者,是沙門、婆羅門皆因觸因緣,若離觸因而能說者,無有是處,所以者何?由六入身故生觸,由觸故生受,由受故生愛,由愛故生取,由取故生有,由有故生生,由生故有老、死、憂、悲、苦、大患。若無六入則無觸,無觸則無受,無受則無愛,無愛則無取,無取則無有,無有則無生,無生則無老、死、憂、悲、苦惱,大患陰集。又言:此世間他造……。又言:此世間自造他造……。又言:此世間非自造非他造,忽然而有亦復如是,因觸而有,無觸則無。」
  佛告諸比丘:
  「若欲滅此諸邪惡見者,於四念處當修三行,云何比丘滅此諸惡,於四念處當修三行?比丘謂內身身觀,精勤不懈,憶念不忘,除世貪憂,外身身觀,精勤不懈,憶念不忘,除世貪憂,內外身身觀,憶念不忘,除世貪憂,受、意、法觀亦復如是,是為滅眾惡法,於四念處,三種修行。
  有八解脫,云何為八?色觀色,初解脫。內{有}[無?]色想外觀色,二解脫。淨解脫,三解脫。度色想,滅有對想,住空處,四解脫。捨空處,住識處,五解脫。捨識處,住不用處,六解脫。捨不用處,住有想無想處,七解脫。滅盡定,八解脫。」
  爾時,阿難在世尊後執扇扇佛,即偏露右肩,右膝著地,叉手白佛言:
  「甚奇!世尊!此法清淨,微妙第一,當云何名?云何奉持?」
  佛告阿難:
  「此經名為清淨,汝當清淨持之。」
  爾時,阿難聞佛所說,歡喜奉行。

長部29經/清淨經(波梨品[第三])(莊春江譯)
  我聽到這樣
  有一次世尊住釋迦族人中,名叫偉達嶺釋迦族人的芒果園中。
尼乾陀若提子之死
  當時,尼乾陀若提子剛死在波婆城。因他的死,尼乾陀破裂為二,成為生起爭論的、生起爭吵的、掉入爭辯的,他門住於以舌鋒互刺的
  「你不了知這法、律,我了知這法、律;你了知這法、律什麼!你是邪行者,我是正行者;我的是一致的,你的是不一致的;應該先說的而後說,應該後說的而先說;你所長時間熟練的是顛倒的;你的理論已被論破,去救理論;你已被折伏,請你拆解,如果你能。」
  在尼乾陀若提子中似乎只存在打殺,尼乾陀若提子的白衣在家人弟子對尼乾陀若提子厭惡、冷淡、失望,一如對那惡說、惡教導、不出離、不導向寂靜、不被遍正覺者教導、壞掉的塔、無歸依所的法、律。(164)
  那時,在波婆城過雨季的沙彌純陀到沙麼村去見尊者阿難。抵達後,向尊者阿難問訊,接著在一旁坐下。在一旁坐好後,沙彌純陀對尊者阿難這麼說:
  「大德!尼乾陀若提子剛死在波婆城。他的死,尼乾陀破裂為二,……(中略)壞掉的塔、無歸依所的法、律。」
  當這麼說時,尊者阿難對沙彌純陀這麼說:
  「純陀學友!這是一個應該去見世尊的談論主題,來!純陀學友!讓我們去見世尊。抵達後,告訴世尊這件事。」
  「是的,大德!」純陀沙彌回答尊者阿難。
  那時,尊者阿難與純陀沙彌去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者阿難對世尊這麼說:
  「大德!這位純陀沙彌對我這麼說:『大德!尼乾陀若提子剛死在波婆城。他的死,尼乾陀破裂為二,……(中略)壞掉的塔、無歸依所的法、律。』」(165)
不被遍正覺者教導的法律
  「純陀!這惡說、惡教導、不出離、不導向寂靜、不被遍正覺者教導的法、律正是這樣,純陀!這裡,大師是非遍正覺者,並且法是惡說、惡教導、不出離、不導向寂靜、不被遍正覺者教導的,而弟子在那個法中住於不法、隨法行的,不如法而行的,不隨法行的,從該法脫離後轉起,他能被這麼說:『朋友!那是你的獲得,那是你的好獲得,你的大師是非遍正覺者,並且法是惡說、惡教導、不出離、不導向寂靜、不被遍正覺者教導的,而你在那個法中住於不法、隨法行,不如法而行的,不隨法行的,從那個法脫離後轉起。』像這樣,在這裡,大師是應該被呵責的,在這裡,法也是應該被呵責的,但,在這裡,弟子是應該被這麼讚賞的,純陀!如果有人對像這樣的弟子這麼說:『尊者!請你如這位大師教導、安立的法實行。』則凡勸導者、受勸導者、被勸導而像那樣實行者,他們全都招致許多非福德,那是什麼原因呢?純陀!這惡說、惡教導、不出離、不導向寂靜、不被遍正覺者教導的法、律正是這樣。(166)
  又,純陀!這裡,大師是非遍正覺者,並且法是惡說、惡教導、不出離、不導向寂靜、不被遍正覺者教導的,而弟子在那個法中住於法、隨法行,如法而行的,隨法行的,受持該法後轉起,他能被這麼說:『朋友!那不是你的獲得,那是你的惡得,你的大師是非遍正覺者,並且法是惡說、惡教導、不出離、不導向寂靜、不被遍正覺者教導的,而你在那個法中住於法、隨法行,如法而行的,隨法行的,受持該法後轉起。』像這樣,在這裡,大師是應該被呵責的,在這裡,法也是應該被呵責的,在這裡,弟子也是應該被呵責的,純陀!如果有人對像這樣的弟子這麼說:『尊者!趣向真理的行者必定將到達真理。』則凡稱讚者、受稱讚者、被稱讚而發動更多活力者,他們全都招致許多非福德,那是什麼原因呢?純陀!這惡說、惡教導、不出離、不導向寂靜、不被遍正覺者教導的法、律正是這樣。(167)
被遍正覺者教導的法律
  但,純陀!這裡,大師是遍正覺者,並且法是善說、善教導、出離、導向寂靜、被遍正覺者教導的,而弟子在那個法中住於不法、隨法行,不如法而行的,不隨法行的,從該法脫離後轉起,他能被這麼說:『朋友!那不是你的獲得,那是你的惡獲得,你的大師是遍正覺者,並且法是善說、善教導、出離、導向寂靜、被遍正覺者教導的,而你在那個法中住於不法、隨法行,不如法而行的,不隨法行的,從該法脫離後轉起。』像這樣,在這裡,大師是應該被讚賞的,在這裡,法也是應該被讚賞的,但,在這裡,弟子是應該被呵責的,純陀!如果有人對像這樣的弟子這麼說:『尊者!請你如這位大師教導、安立的法實行。』則凡勸導者、受勸導者、被勸導而像那樣實行者,他們全都招致許多福德,那是什麼原因呢?純陀!這善說、善教導、出離、導向寂靜、被遍正覺者教導的法、律正是這樣。(168)
  又,純陀!這裡,大師是遍正覺者,並且法是善說、善教導、出離、導向寂靜、被遍正覺者教導的,而弟子在那個法中住於法、隨法行,如法而行的,隨法行的,受持該法後轉起,他能被這麼說:『朋友!那是你的獲得,那是你的好獲得,你的大師是遍正覺者,並且法是善說、善教導、出離、導向寂靜、被遍正覺者教導的,而你在那個法中住於法、隨法行,如法而行的,隨法行的,受持該法後轉起。』像這樣,在這裡,大師是應該被讚賞的,在這裡,法也是應該被讚賞的,在這裡,弟子是應該被讚賞的,純陀!如果有人對像這樣的弟子這麼說:『尊者!趣向真理的行者必定將到達真理。』則凡稱讚者、受稱讚者、被稱讚而發動更多活力者,他們全都招致許多福德,那是什麼原因呢?純陀!這善說、善教導、出離、導向寂靜、被遍正覺者教導的法、律正是這樣。(169)
大師的後悔弟子
  又,純陀!這裡,大師、阿羅漢遍正覺者出現於世間,並且法是善說、善教導、出離、導向寂靜、被遍正覺者教導的,而弟子們是對正法的不知者,對他們來說,唯獨圓滿的梵行未被明瞭,相應正理的一切已作結集之句子未被澄清直到被天、人善知道,那時,其大師滅沒,純陀!像這樣,當大師死時,則有弟子的後悔,那是什麼原因呢?『我們的大師、阿羅漢、遍正覺者出現於世間,並且法是善說、善教導、出離、導向寂靜、被遍正覺者教導的,而我們是對正法的不知者,對我們來說,唯獨圓滿的梵行未被明瞭,相應正理的一切已作結集之句子未被澄清直到被天、人善知道,那時,我們的大師滅沒。』純陀!像這樣,當大師死時,則有弟子的後悔。(170)
大師的不後悔弟子
  又,純陀!這裡,大師、阿羅漢、遍正覺者出現於世間,並且法是善說、善教導、出離、導向寂靜、被遍正覺者教導的,而弟子們是對正法的知者,對他們來說,唯獨圓滿的梵行已被明瞭,相應正理的一切已作結集之句子已被澄清直到被天、人善知道,那時,其大師滅沒,純陀!像這樣,當大師死時,則沒有弟子的後悔,那是什麼原因呢?『我們的大師、阿羅漢、遍正覺者出現於世間,並且法是善說、善教導、出離、導向寂靜、被遍正覺者教導的,而我們是對正法的知者,對我們來說,唯獨圓滿的梵行已被明瞭,相應正理的一切已作結集的句子已被澄清直到被天、人善知道,那時,我們的大師滅沒。』純陀!像這樣,當大師死時,則沒有弟子的後悔。(171)
梵行未完成等談說
  又,純陀!如果梵行具備這些部分:沒有有經驗且已長久出家的上座,年邁,已到了老人期的大師,這樣,以這部分,那梵行是不完全的。
  但,純陀!因為梵行具備這些部分:有有經驗且已長久出家的上座,年邁,已到了老人期的大師,這樣,以這部分,那梵行是完全的。(172)
  又,純陀!如果梵行具備這些部分:有有經驗且已長久出家的上座,年邁,已到了老人期的大師,但沒有聰明、已被教導、有自信、已得離軛安穩上座比丘弟子們足以正確宣說正法,足以對已生起的異論以如法善折伏,折伏後教導有神變的法,這樣,以這部分,那梵行是不完全的。
  但,純陀!因為梵行具備這些部分:有有經驗且已長久出家的上座,年邁,已到了老人期的大師,而且有聰明、已被教導、有自信、已得離軛安穩的上座比丘弟子們足以正確宣說正法,足以對已生起的異論以如法善折伏,折伏後教導有神變的法,這樣,以這部分,那梵行是完全的。(173)
  又,純陀!如果梵行具備這些部分:有有經驗且已長久出家的上座,年邁,已到了老人期的大師,而且有聰明、已被教導、有自信、已得離軛安穩的上座比丘弟子們足以正確宣說正法,足以對已生起的異論以如法善折伏,折伏後教導有神變的法,但沒有中臘比丘弟子們……(中略)而且有中臘比丘弟子們……(中略)但沒有新比丘弟子們……(中略)而且有新比丘弟子們……(中略)但沒有上座比丘尼女弟子們……(中略)而且有上座比丘尼女弟子們……(中略)但沒有中臘比丘尼女弟子們……(中略)而且有中臘比丘尼女弟子們……(中略)但沒有新比丘尼女弟子們……(中略)而且有新比丘尼女弟子們……(中略)但沒有梵行的在家白衣優婆塞弟子們……(中略)而且有梵行的在家白衣優婆塞弟子們……(中略)但沒有受用欲的在家白衣優婆塞弟子們……(中略)而且有受用欲的在家白衣優婆塞弟子們……(中略)但沒有梵行的在家白衣優婆夷女弟子們……(中略)而且有梵行的在家白衣優婆夷女弟子們……(中略)但沒有受用欲的在家白衣優婆夷女弟子們……(中略)而且有受用欲的在家白衣優婆夷女弟子們……(中略)但沒有成功的、繁榮的、廣大流傳的、人多的、廣大的,直到被天、人善知道的梵行……(中略)而且有成功的、繁榮的、廣大流傳的、人多的、廣大的,直到被天、人善知道的梵行,但沒到達最高利養、最高稱譽,這樣,以這部分,那梵行是不完全的。
  但,純陀!因為梵行具備這些部分:有有經驗且已長久出家的上座,年邁,已到了老人期的大師,而且有聰明、已被教導、有自信、已得離軛安穩的上座比丘弟子們足以正確宣說正法,足以對已生起的異論以如法善折伏,折伏後教導有神變的法,而且有中臘比丘弟子們……(中略)而且有新比丘弟子們……(中略)而且有上座比丘尼女弟子們……(中略)而且有中臘比丘尼女弟子們……(中略)而且有新比丘尼女弟子們……(中略)而且有梵行的在家白衣優婆塞弟子們……(中略)而且有受用欲的在家白衣優婆塞弟子們……(中略)而且有梵行的在家白衣優婆夷女弟子們……(中略)而且有受用欲的在家白衣優婆夷女弟子們……(中略)而且有成功的、繁榮的、廣大流傳的、人多的、廣大的,直到被天、人善知道的梵行,到達最高利養、最高稱譽,這樣,以這部分,那梵行是完全的。(174)
  又,純陀!現在,我是大師、阿羅漢、遍正覺者出現於世間,並且法是善說、善教導、出離、導向寂靜、被遍正覺者教導的,而弟子們是對正法的知者,對他們來說,唯獨圓滿的梵行已被明瞭,相應正理的一切已作結集之句子已被澄清直到被天、人善知道,又,純陀!現在,我是有經驗且已長久出家的上座,年邁,已到了老人期的大師,又,純陀!現在,有我有聰明、已被教導、有自信、已得離軛安穩的上座比丘弟子們足以正確宣說正法,足以對已生起的異論以如法善折伏,折伏後教導有神變的法,又,純陀!現在,有我中臘比丘弟子們……(中略)又,純陀!現在,有我新比丘弟子們……(中略)又,純陀!現在,有我上座比丘尼女弟子們……(中略)又,純陀!現在,有我中臘比丘尼女弟子們……(中略)又,純陀!現在,有我新比丘尼女弟子們……(中略)又,純陀!現在,有我梵行的在家白衣優婆塞弟子們……(中略)又,純陀!現在,有我受用欲的在家白衣優婆塞弟子們……(中略)又,純陀!現在,有我梵行的在家白衣優婆夷女弟子們……(中略)又,純陀!現在,有我受用欲的在家白衣優婆夷女弟子們……(中略)又,純陀!現在,有我成功的、繁榮的、廣大流傳的、人多的、廣大的,直到被天、人善知道的梵行。(175)
  又,純陀!現在,所有已出現於世間的大師,純陀!我不見其他一位大師像我這樣到達最高利養、最高稱譽的,又,純陀!現在,所有已出現於世間的僧團或團體,純陀!我不見其他一個僧團,純陀!像這個比丘僧團這樣到達最高利養、最高稱譽的,純陀!當正確地說時,他能說:『全部行相具足、全部行相完成、不缺、不多、唯獨圓滿的梵行被善說、被善知道。』就是這個他能說:『全部行相具足、……(中略)被善知道。』
  純陀!巫大葛-辣麼之子說這樣的話:『當看見時,他沒看見。』什麼是『當看見時,他沒看見。』呢?他看見剃刀很利之面,但沒看見刀鋒,這被稱為:『當看見時,他沒看見。』純陀!凡這被巫大葛-辣麼之子所說關於剃刀者,是下劣的、粗俗的、一般人的、非聖的、不具利益的,純陀!當正確地說時,他能說:『當看見時,他沒看見。』就是這個他能說:『當看見時,他沒看見。』什麼是『當看見時,他沒看見。』呢?這麼全部行相具足、全部行相完成、不缺、不多、唯獨圓滿的梵行被善說、被善知道,像這樣,他看見這個,他想:『在這裡,這個應該被去掉,這樣,那會更清淨。』像這樣,他沒看見這個,他想:『在這裡,這個應該被加入,這樣,那會是完全的。』像這樣,他沒看見這個,純陀!這被稱為:『當看見時,他沒看見。』純陀!當正確地說時,他能說:『全部行相具足、……(中略)被善知道。』就是這個他能說:『全部行相具足、全部行相完成、不缺、不多、唯獨圓滿的梵行被善說、被善知道。』(176)
應該被結集的法
  純陀!因此,在這裡,凡被我證知後教導你們的法,在這裡,全部會合、聚會後,道理與道理、字句與字句應該結集,不應該爭論,以便這梵行會是長時間、長久住立的,那會是為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂。純陀!什麼是那些法被我證知後教導你們的法,在那裡,全部會合、聚會後,道理與道理、字句與字句應該結集,不應該爭論,以便這梵行會是長時間、長久住立的,那會是為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂呢?即:四念住四正勤四神足、五根、五力、七覺支八支聖道,純陀!這些是那些法被我證知後教導你們的法,在那裡,全部會合、聚會後,道理與道理、字句與字句應該結集,不應該爭論,以便這梵行會是長時間、長久住立的,那會是為了眾人有利益,為了眾人安樂,為了世間的憐愍,為了天與人有利益、有利、安樂。(177)
應該教導的方法
  純陀!你們應該學那些和合、喜悅的、無諍的:如果某位同梵行者在僧團中說法,在那裡,如果你們這麼想:『這位尊者錯誤地把握道理,錯誤地說字句。』對他既不應該歡喜,也不應該斥責,不歡喜、不斥責後,他應該被這麼說:『學友!對這個道理,這些字句或那些字句哪一個是比較適當的呢?對這些字句,這個道理或那個道理哪一個是比較適當的呢?』如果他這麼說:『學友!對這個道理,這些字句比起那些是較適當的,對這些字句,這個道理比起那個是較適當的。』他既不應該被稱揚,也不應該被貶低,不稱揚、不貶低後,對那個道理與那些字句,他應該被用心地徹底教導。(178)
  另外,純陀!如果同梵行者在僧團中說法,在那裡,如果你們這麼想:『這位尊者錯誤地把握道理,正確地說字句。』對他既不應該歡喜,也不應該斥責,不歡喜、不斥責後,他應該被這麼說:『學友!對這些字句,這個道理或那個道理哪一個是比較適當的呢?』如果他這麼說:『學友!對這些字句,這個道理比起那個是較適當的。』他既不應該被稱揚,也不應該被貶低,不稱揚、不貶低後,對那個道理,他應該被用心地徹底教導。(179)
  另外,純陀!如果同梵行者在僧團中說法,在那裡,如果你們這麼想:『這位尊者正確地把握道理,錯誤地說字句。』對他既不應該歡喜,也不應該斥責,不歡喜、不斥責後,他應該被這麼說:『學友!對這個道理,這些字句或那些字句哪一個是比較適當的呢?』如果他這麼說:『學友!對這個道理,這些字句比起那些是較適當的。』他既不應該被稱揚,也不應該被貶低,不稱揚、不貶低後,對那些字句,他應該被用心地徹底教導。(180)
  另外,純陀!如果同梵行者在僧團中說法,在那裡,如果你們這麼想:『這位尊者正確地把握道理,正確地說字句。』應該歡喜,應該隨喜地對他說:『!』歡喜、隨喜地對他說:『好!』後,他應該被這麼說:『學友!是我們的獲得,學友!是我們的好獲得,我們看見像那樣的同梵行尊者這麼具備道理、具備字句。』(181)
允許的條件與原因
  純陀!我非只為你們當生煩惱自制而教導法,又,純陀!非只為來世無煩惱的防衛而教導法,純陀!我為當生無煩惱的自制,也為來世無煩惱的防衛而教導法,純陀!因此,在這裡,凡你們被我允許的衣服,對你們來說,這是適合的:只為了寒冷的防禦,暑熱的防禦,虻蚊風烈日蛇接觸的防禦,只為了陰部的覆藏。凡你們被我允許的施食,對你們來說,這是適合的:只為了這個身體的存續、生存,為了止息傷害,為了資助梵行:這樣,我將擊退之前的感受,不激起新的感受,將有我的存續、無過失,安樂住。凡你們被我允許的住處,對你們來說,這是適合的:只為了寒冷的防禦,暑熱的防禦,虻蚊風烈日蛇接觸的防禦,只為了氣候危難的除去、獨坐的快樂。凡你們被我允許的受用病人的需要物、醫藥必需品,對你們來說,這是適合的:只為了已生起惱害感受的防禦,最多為了不瞋心。(182)
快樂的實行
  純陀!這是可能的:其他外道遊行者會這麼說:『屬於釋迦人之子的沙門們住於從事快樂的實行。』純陀!這麼說的其他外道遊行者應該能被這麼回答:『道友們!什麼是那快樂的實行?快樂的實行有許多種種不同種類。』
  純陀!有這四種快樂的實行是下劣的、粗俗的、一般人的、非聖者的、無益的,不導向離貪、寂靜、證智正覺、涅槃,哪四種呢?
  純陀!這裡,某類愚者殺害生類後使自己快樂、喜悅,這是第一種快樂的實行。
  再者,純陀!這裡,某類未給予而取後使自己快樂、喜悅,這是第二種快樂的實行。
  再者,純陀!這裡,某類說虛妄後使自己快樂、喜悅,這是第三種快樂的實行。
  再者,純陀!這裡,某類具備、具足五種欲自娛,這是第四種快樂的實行。
  純陀!這些是四種快樂的實行是下劣的、粗俗的、一般人的、非聖者的、無益的,不導向厭、離貪、滅、寂靜、證智、正覺、涅槃。
  純陀!這是可能的:其他外道遊行者會這麼說:『屬於釋迦人之子的沙門們住於這四種快樂的實行。』純陀!他們應該被回答:『不!』當他們不正確地說你們時,他們會這麼說,他們會以不實、不存在的誹謗你們。(183)
  純陀!有這四種快樂的實行導向一向涅槃、離貪、滅、寂靜、證智、正覺、涅槃,哪四種呢?
  純陀!這裡,比丘從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,這是第一種快樂的實行。
  再者,純陀!這裡,比丘以尋與伺的平息,……(中略)第二禪,這是第二種快樂的實行。
  再者,純陀!這裡,比丘以褪去……(中略)第三禪,這是第三種快樂的實行。
  再者,純陀!這裡,比丘以樂的捨斷與苦的捨斷,……(中略)第四禪,這是第四種快樂的實行。
  純陀!這些是四種快樂的實行導向一向涅槃、離貪、滅、寂靜、證智、正覺、涅槃。
  純陀!這是可能的:其他外道遊行者會這麼說:『屬於釋迦人之子的沙門們住於這四種快樂的實行。』純陀!他們應該被回答:『是的!』當他們正確地說你們時,他們會這麼說,他們不會以不實、不存在的誹謗你們。(184)
快樂實行的效益
  純陀!這是可能的:其他外道遊行者會這麼說:『道友們!住於這四種快樂的實行之實踐者,有多少果、多少效益應該可以被預期呢?』純陀!這麼說的其他外道遊行者應該能被這麼回答:『道友們!住於這四種快樂的實行之實踐者,有四果、四效益應該可以被預期,哪四種呢?道友們!這裡,比丘以三結的滅盡,為入流者,不墮惡趣法、決定以正覺為彼岸,這是第一果、第一效益。再者,道友們!這裡,比丘以三結的滅盡,以貪、瞋、癡薄,為一來者,只來此世一回後,得到苦的結束,這是第二果、第二效益。再者,道友們!這裡,比丘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,這是第三果、第三效益。再者,道友們!這裡,比丘以諸煩惱的滅盡,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,這是第四果、第四效益。道友們!住於這四種快樂的實行之實踐者,有這四果、四效益應該可以被預期。』(185)
煩惱已盡的不可能處
  純陀!這是可能的:其他外道遊行者會這麼說:『屬於釋迦人之子的沙門們住於不住立法。』純陀!這麼說的其他外道遊行者應該能被這麼回答:『道友們!有被那有知、有見的世尊、阿羅漢、遍正覺者對弟子們教導、宣說有生之年不應該逾越的法,猶如因陀羅柱或鐵柱是有深基礎的、被善埋的、不動的、不被震動的,同樣的,道友們!有被那有知、有見的世尊、阿羅漢、遍正覺者對弟子們教導、宣說有生之年不應該逾越的法。道友們!凡煩惱已盡、已完成、應該作的已作、負擔已卸、自己的利益已達成有之結已被滅盡、以究竟智解脫的阿羅漢比丘,有九處他不可能犯:道友們!煩惱已盡的比丘不可能故意奪取生類的生命;道友們!煩惱已盡的比丘不可能未給予而取而被稱為偷盜;道友們!煩惱已盡的比丘不可能從事婬欲法;道友們!煩惱已盡的比丘不可能有故意虛妄的言說;道友們!煩惱已盡的比丘不可能在欲上受用貯藏物猶如以前在家時一樣;道友們!煩惱已盡的比丘不可能到欲的不應該行處;道友們!煩惱已盡的比丘不可能到瞋的不應該行處;道友們!煩惱已盡的比丘不可能到癡的不應該行處;道友們!煩惱已盡的比丘不可能到恐怖的不應該行處,道友們!凡煩惱已盡、已完成、應該作的已作、負擔已卸、自己的利益已達成、有之結已被滅盡、以究竟智解脫的阿羅漢比丘,有這九處他不可能犯。』(186)
問題的解答
  純陀!這是可能的:其他外道遊行者會這麼說:『沙門喬達摩安立關於過去世的無涯智見,而不安立關於未來世的無涯智見:這是什麼?這是如何的?』那些正如愚者、不聰明的其他外道遊行者想:其它被整理的智見應該被其它[另一個]被整理的智見安立,純陀!關於過去世,如來有憶念隨行智,他[能]如其希望所及地回憶,關於未來世,如來生起覺生智:『這是我最後一次的生,現在,沒有再有了。』純陀!如果過去是不真實的、不如實的、不具利益的,如來不解答它,純陀!如果過去是真實的、如實的、不具利益的,如來不解答它,純陀!如果過去是真實的、如實的、具利益的,在那裡,對他的問題之解答,如來是識時機者;純陀!如果未來是不真實的、不如實的、不具利益的,如來不解答它,……(中略)對他的問題之解答,如來是識時機者;純陀!如果現在是不真實的、不如實的、不具利益的,如來不解答它,純陀!如果現在是真實的、如實的、不具利益的,如來不解答它,純陀!如果現在是真實的、如實的、具利益的,在那裡,對他的問題之解答,如來是識時機者。(187)
  純陀!像這樣,在過去、未來、現在法上,如來是適當時機之說者、事實之說者、有益處之說者,如法之說者、如律之說者,因此被稱為『如來』;純陀!包括有諸天、魔、梵的世間;包括有諸沙門、婆羅門、天、人的世代中,凡其所見、所聞、所覺、所識、所得、所求、被意所隨行,一切都已被如來現正覺,因此被稱為『如來』;純陀!凡在這如來現正覺無上遍正覺之夜,到般涅槃於無餘涅槃界之夜中間,他說、談、表明,那一切都如實不異,因此被稱為『如來』;純陀!如來是行如其言者;言如其行者,像這樣行如其言者;言如其行者,因此被稱為『如來』;純陀!包括有諸天、魔、梵的世間;包括有諸沙門、婆羅門、天、人的世代中,如來是征服者、不被征服者、全見者自在者,因此被稱為『如來』。(188) (188)
不被記說處
  純陀!這是可能的:其他外道遊行者會這麼說:『道友!死後如來存在,這才是真實的,其它都是空虛的嗎?』純陀!這麼說的其他外道遊行者應該能被這麼回答:『道友們!這不被世尊記說:「死後如來存在,這才是真實的,其它都是空虛的。」』
  純陀!這是可能的:其他外道遊行者會這麼說:『道友!死後如來不存在,這才是真實的,其它都是空虛的嗎?』純陀!這麼說的其他外道遊行者應該能被這麼回答:『道友們!這也不被世尊記說:「死後如來不存在,這才是真實的,其它都是空虛的。」』
  純陀!這是可能的:其他外道遊行者會這麼說:『道友!死後如來存在且不存在,這才是真實的,其它都是空虛的嗎?』純陀!這麼說的其他外道遊行者應該能被這麼回答:『道友們!這不被世尊記說:「死後如來存在且不存在,這才是真實的,其它都是空虛的。」』
  純陀!這是可能的:其他外道遊行者會這麼說:『道友!死後如來既非存在也非不存在,這才是真實的,其它都是空虛的嗎?』純陀!這麼說的其他外道遊行者應該能被這麼回答:『道友們!這也不被世尊記說:「死後如來既非存在也非不存在,這才是真實的,其它都是空虛的。」』
  純陀!這是可能的:其他外道遊行者會這麼說:『道友!為何這不被世尊記說呢?』純陀!這麼說的其他外道遊行者應該能被這麼回答:『道友們!因為這不具利益、不具法,不是梵行的基礎,不導向厭、離貪、滅、寂靜、證智、正覺、涅槃,因此,這不被世尊記說。』(189)
被記說處
  純陀!這是可能的:其他外道遊行者會這麼說:『道友!什麼被沙門喬達摩記說呢?』純陀!這麼說的其他外道遊行者應該能被這麼回答:『道友們!「這是苦」被世尊記說;道友們!「這是苦」被世尊記說;道友們!「這是苦」被世尊記說;道友們!「這是導向苦滅道跡」被世尊記說。』
  純陀!這是可能的:其他外道遊行者會這麼說:『道友!為何這被沙門喬達摩記說呢?』純陀!這麼說的其他外道遊行者應該能被這麼回答:『道友們!因為這具利益,這具法,這是梵行的基礎,這導向厭、離貪、滅、寂靜、證智、正覺、涅槃,因此這被世尊記說。』(190)
前際俱行的見之依止
  純陀!凡被我記說之前際俱行的見之依止,那些應該被記說,而那些不應該被記說的,我將(會)為你們記說嗎?純陀!凡被我記說之後際俱行的見之依止,那些應該被記說,而那些不應該被記說的,我將(會)為你們記說嗎?純陀!什麼是被我記說之前際俱行的見之依止呢?純陀!有一些沙門、婆羅門是這麼說、這麼見者:『真我與世界是常恆的,這才是真實的,其它都是空虛的。』純陀!有一些沙門、婆羅門是這麼說、這麼見者:『真我與世界是非常恆的,……(中略)真我與世界是常恆的且非常恆的,……真我與世界是既非常恆的也非非常恆的,……真我與世界是被自己所作的,……真我與世界是被其他所作的,……真我與世界是被自己與其他所作的,……真我與世界是既非被自己所作的也非被其他所作;自然生的,這才是真實的,其它都是空虛的。』『苦、樂是常恆的,……苦、樂是非常恆的,……苦、樂是常恆的且非常恆的,……苦、樂是既非常恆的也非非常恆的,……苦、樂是被自己所作的,……苦、樂是被其他所作的,……苦、樂是被自己與其他所作的,……苦、樂是既非被自己所作的也非被其他所作;自然生的,這才是真實的,其它都是空虛的。』(191)
  純陀!在這裡,凡那些這麼說、這麼見的沙門、婆羅門:『真我與世界是常恆的,這才是真實的,其它都是空虛的。』我去見他後,這麼說:『道友!這被說:「真我與世界是常恆的,這才是真實的,其它都是空虛的。」嗎?』他們這麼說:『這才是真實的,其它都是空虛的。』我不同意他們的那個[觀點],那是什麼原因呢?純陀!因為,在這裡,有一類其他不同想的眾生,純陀!我不認為這安立與我相等,從哪裡而更好呢?而在這裡,我有更好的增上安立。(192)
  純陀!在這裡,凡那些這麼說、這麼見的沙門、婆羅門:『真我與世界是非常恆的,……真我與世界是常恆的且非常恆的,……我與世界是既非常恆的也非非常恆的,……我與世界是被自己所作的,……我與世界是被其他所作的,……我與世界是被自己與其他所作的,……我與世界是既非被自己所作的也非被其他所作;自然生的,苦、樂是常恆的,……苦、樂是非常恆的,……苦、樂是常恆的且非常恆的,……苦、樂是既非常恆的也非非常恆的,……苦、樂是被自己所作的,……苦、樂是被其他所作的,……苦、樂是被自己與其他所作的,……苦、樂是既非被自己所作的也非被其他所作;自然生的,這才是真實的,其它都是空虛的。』我去見他後,這麼說:『道友!這被說:「苦、樂是既非被自己所作的也非被其他所作;自然生的。」嗎?』他們這麼說:『這才是真實的,其它都是空虛的。』我不同意他們的那個[觀點],那是什麼原因呢?純陀!因為,在這裡,有一類其他不同想的眾生,純陀!我不認為這安立與我相等,從哪裡而更好呢?而在這裡,我有更好的增上安立。純陀!這些是被我記說之前際俱行的見之依止,那些應該被記說,而那些不應該被記說的,我將(會)為你們記說嗎?(193)
後際俱行的見之依止
  純陀!什麼是被我記說之後際俱行的見之依止呢?純陀!有一些沙門、婆羅門是這麼說、這麼見者:『真我是有色的,死後無病,這才是真實的,其它都是空虛的。』純陀!有一些沙門、婆羅門是這麼說、這麼見者:『真我是無色的,……(中略)真我是有色的且無色的,……真我是既非有色的也非無色的,……,真我是有想的,……真我是無想的,……真我是有想的且無想的,……真我是既非有想的也非無想的,……我被斷滅、消失;死後就不存在,這才是真實的,其它都是空虛的。』
  純陀!在這裡,凡那些這麼說、這麼見的沙門、婆羅門:『真我是有色的,死後無病,這才是真實的,其它都是空虛的。』我去見他後,這麼說:『道友!這被說:「真我是有色的,死後無病,這才是真實的,其它都是空虛的。」嗎?』他們這麼說:『這才是真實的,其它都是空虛的。』我不同意他們的那個[觀點],那是什麼原因呢?純陀!因為,在這裡,有一類其他不同想的眾生,純陀!我不認為這安立與我相等,從哪裡而更好呢?而在這裡,我有更好的增上安立。(194)
  純陀!在這裡,凡那些這麼說、這麼見的沙門、婆羅門:『真我是無色的,……真我是有色的且無色的,……真我是既非有色的也非無色的,……,真我是有想的,……真我是無想的,……真我是有想的且無想的,……真我是既非有想的也非無想的,……我被斷滅、消失;死後就不存在,這才是真實的,其它都是空虛的。』我去見他後,這麼說:『道友!這被說:「我被斷滅、消失;死後就不存在,這才是真實的,其它都是空虛的。」嗎?』他們這麼說:『這才是真實的,其它都是空虛的。』我不同意他們的那個[觀點],那是什麼原因呢?純陀!因為,在這裡,有一類其他不同想的眾生,純陀!我不認為這安立與我相等,從哪裡而更好呢?而在這裡,我有更好的增上安立。純陀!這些是被我記說之後際俱行的見之依止,那些應該被記說,而那些不應該被記說的,我將(會)為你們記說嗎?(195)
  純陀!為了捨斷、超越這些前際俱行的見之依止與這些後際俱行的見之依止,這樣,四念住被我教導、安立,哪四個呢?純陀!這裡,比丘住於在身上隨觀身,熱心、正知、有念,能調伏對於世間的貪婪、憂;住於在受上隨觀受,……(中略)住於在心上隨觀心,……住於在法上隨觀法,熱心、正知、有念,能調伏對於世間的貪婪、憂,純陀!為了捨斷、超越這些前際俱行的見之依止與這些後際俱行的見之依止,這樣,這些四念住被我教導、安立。」(196)
  當時,尊者優波哇那站在世尊背後為世尊搧著風,那時,尊者優波哇那對世尊這麼說:
  「不可思議啊,大德!未曾有啊,大德!大德!這個法的教說確實是清淨的,大德!這個法的教說確實是善清淨的,大德!這個法的教說的名稱是什麼呢?」
  「優波哇那!因此,在這裡,這個法的教說,請你憶持它為『清淨的』。」
  這就是世尊所說,悅意的尊者優波哇那歡喜世尊所說。(197)
  清淨經第六終了。

 
巴利語經文(台灣嘉義法雨道場流通的word版本)
DN.29/(6) Pāsādikasuttaṃ
   164. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṃ ambavane pāsāde.
Nigaṇṭhanāṭaputtakālaṅkiriyā
   Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti– “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
   165. Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca– “nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe”ti.
   Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca– “atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā”ti. “Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
   Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “ayaṃ, bhante, cundo samaṇuddeso evamāha, ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā …pe… bhinnathūpe appaṭisaraṇe’”ti.
Asammāsambuddhappaveditadhammavinayo
   166. “Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo– ‘tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṃ pāsaṃso. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya– ‘etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto’ti. Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.
   167. “Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. So evamassa vacanīyo– ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te asammāsambuddho dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṃ gārayho. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya– ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.
Sammāsambuddhappaveditadhammavinayo
   168. “Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo– ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvako ca tattha evaṃ gārayho. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya– ‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto’ti. Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.
   169. “Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. So evamassa vacanīyo– ‘tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te sammāsambuddho dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti. Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvakopi tattha evaṃ pāsaṃso. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya– ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.
Sāvakānutappasatthu
   170. “Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṃ kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha nesaṃ satthuno antaradhānaṃ hoti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti. Taṃ kissa hetu? Satthā ca no loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha no satthuno antaradhānaṃ hotīti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti.
Sāvakānanutappasatthu
   171. “Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha nesaṃ satthuno antaradhānaṃ hoti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti Taṃ kissa hetu? Satthā ca no loke udapādi arahaṃ sammāsam-buddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā camha saddhamme, kevalañca no paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ Atha no satthuno antara-dhānaṃ hotīti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti.
Brahmacariya-aparipūrādikathā
   172. “Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayo-anuppatto. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.
   “Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayo-anuppatto. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.
   173. “Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayo-anuppatto no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.
   “Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayo-anuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.
   174. “Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayo-anuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. No ca khvassa majjhimā bhikkhū sāvakā honti …pe… majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti …pe… navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti …pe… therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti …pe… majjhimā cassa bhikkhuniyo sāvikā honti no ca khvassa navā bhikkhuniyo sāvikā honti …pe… navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino …pe… upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino …pe… upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo …pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṃ hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ …pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, no ca kho lābhaggayasaggappattaṃ. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.
   “Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayo-anuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Majjhimā cassa bhikkhū sāvakā honti …pe… navā cassa bhikkhū sāvakā honti …pe… therā cassa bhikkhuniyo sāvikā honti …pe… majjhimā cassa bhikkhuniyo sāvikā honti …pe… navā cassa bhikkhuniyo sāvikā honti …pe… upāsakā cassa sāvakā honti …pe… gihī odātavasanā brahmacārino Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino …pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo …pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, lābhaggappattañca yasaggappattañca. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.
   175. “Ahaṃ kho pana, cunda, etarahi satthā loke uppanno arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Ahaṃ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayo-anuppatto.
   “Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Santi kho pana me, cunda etarahi majjhimā bhikkhū sāvakā …pe… santi kho pana me, cunda, etarahi navā bhikkhū sāvakā …pe… santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā …pe… santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā …pe… santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā …pe… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino …pe… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino …pe… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo …pe… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo …pe… etarahi kho pana me, cunda, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ.
   176. “Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṃ, cunda, aññaṃ ekasatthārampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāhaṃ. Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno; nāhaṃ, cunda, aññaṃ ekaṃ saṃghampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya– ‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitan’ti. Idameva taṃ sammā vadamāno vadeyya– ‘sabbākārasampannaṃ …pe… suppakāsitan’ti.
   “Udako sudaṃ, cunda, rāmaputto evaṃ vācaṃ bhāsati– ‘passaṃ na passatī’ti. Kiñca passaṃ na passatīti? Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati. Idaṃ vuccati– ‘passaṃ na passatī’ti. Yaṃ kho panetaṃ, cunda, udakena rāmaputtena bhāsitaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ khurameva sandhāya. Yañca taṃ, cunda, sammā vadamāno vadeyya– ‘passaṃ na passatī’ti, idameva taṃ sammā vadamāno vadeyya– ‘passaṃ na passatī’ti. Kiñca passaṃ na passatīti? Evaṃ sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitanti, iti hetaṃ passati. Idamettha apakaḍḍheyya, evaṃ taṃ parisuddhataraṃ assāti, iti hetaṃ na passati. Idamettha upakaḍḍheyya, evaṃ taṃ paripūraṃ assāti, iti hetaṃ na passati. Idaṃ vuccati cunda– ‘passaṃ na passatī’ti. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya– ‘sabbākārasampannaṃ …pe… brahmacariyaṃ suppakāsitan’ti. Idameva taṃ sammā vadamāno vadeyya– ‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitan’ti.
Saṅgāyitabbadhammo
   177. Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame ca te, cunda dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ? Seyyathidaṃ– cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo. Ime kho te, cunda, dhammā mayā abhiññā desitā. Yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.
Saññāpetabbavidhi
   178. “Tesañca vo, cunda, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññataro sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa– ‘ayaṃ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo– ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti So ce evaṃ vadeyya– ‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṃ ayameva attho opāyikataro, yā ceva eso’ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tassa ca atthassa tesañca byañjanānaṃ nisantiyā.
   179. “Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa– ‘ayaṃ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo– ‘imesaṃ nu kho, āvuso, byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti? So ce evaṃ vadeyya– ‘imesaṃ kho, āvuso, byañjanānaṃ ayameva attho opāyikataro, yā ceva eso’ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tasseva atthassa nisantiyā.
   180. “Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa– ‘ayaṃ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo– ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti? So ce evaṃ vadeyya– ‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yāni ceva etānī’ti So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tesaññeva byañjanānaṃ nisantiyā.
   181. “Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa– ‘ayaṃ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti. Tassa ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ; tassa ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā so evamassa vacanīyo– ‘lābhā no āvuso, suladdhaṃ no āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma evaṃ atthupetaṃ byañjanupetan’ti.
Paccayānuññātakāraṇaṃ
   182. “Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemi. Na panāhaṃ, cunda, samparāyikānaṃyeva āsavānaṃ paṭighātāya dhammaṃ desemi. Diṭṭhadhammikānaṃ cevāhaṃ, cunda, āsavānaṃ saṃvarāya dhammaṃ desemi; samparāyikānañca āsavānaṃ paṭighātāya. Tasmātiha, cunda, yaṃ vo mayā cīvaraṃ anuññātaṃ, alaṃ vo taṃ– yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapa samphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ. Yo vo mayā piṇḍapāto anuññāto, alaṃ vo so yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca. Yaṃ vo mayā senāsanaṃ anuññātaṃ, alaṃ vo taṃ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapa-sarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodana paṭisallānārām-atthaṃ. Yo vo mayā gilānapaccayabhesajja parikkhāro anuññāto, alaṃ vo so yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya abyāpajjaparamatāya.
Sukhallikānuyogo
   183. “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti. Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘katamo so āvuso, sukhallikānuyogo? Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti.
   “Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. Katame cattāro?
   “Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṃ sukheti pīṇeti. Ayaṃ paṭhamo sukhallikānuyogo.
   “Puna caparaṃ, cunda, idhekacco adinnaṃ ādiyitvā ādiyitvā attānaṃ sukheti pīṇeti. Ayaṃ dutiyo sukhallikānuyogo.
   “Puna caparaṃ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṃ sukheti pīṇeti. Ayaṃ tatiyo sukhallikānuyogo.
   “Puna caparaṃ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Ayaṃ catuttho sukhallikānuyogo.
   “Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– “ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo ‘māhevaṃ’ tissu vacanīyā. Na te vo sammā vadamānā vadeyyuṃ, abbhācikkheyyuṃ asatā abhūtena.
   184. “Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Katame cattāro?
   “Idha cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ paṭhamo sukhallikānuyogo.
   “Puna caparaṃ, cunda, bhikkhu vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ dutiyo sukhallikānuyogo.
   “Puna caparaṃ, cunda, bhikkhu pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ tatiyo sukhallikānuyogo.
   “Puna caparaṃ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ catuttho sukhallikānuyogo.
   “Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– “ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo ‘evaṃ’ tissu vacanīyā. Sammā te vo vadamānā vadeyyuṃ, na te vo abbhācikkheyyuṃ asatā abhūtena.
Sukhallikānuyogānisaṃso
   185. “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ kati phalāni katānisaṃsā pāṭikaṅkhā’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ cattāri phalāni cattāro ānisaṃsā pāṭikaṅkhā. Katame cattāro? Idhāvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Idaṃ paṭhamaṃ phalaṃ, paṭhamo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Idaṃ dutiyaṃ phalaṃ, dutiyo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Idaṃ tatiyaṃ phalaṃ, tatiyo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ catutthaṃ phalaṃ catuttho ānisaṃso. Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ imāni cattāri phalāni, cattāro ānisaṃsā pāṭikaṅkhā”ti.
Khīṇāsava-abhabbaṭhānaṃ
   186. “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti. Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī. Evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so nava ṭhānāni ajjhācarituṃ. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ; abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ; abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun”ti.
Pañhābyākaraṇaṃ
   187. “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘atītaṃ kho addhānaṃ ārabbha samaṇo gotamo atīrakaṃ ñāṇadassanaṃ paññapeti, no ca kho anāgataṃ addhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññapeti, tayidaṃ kiṃsu tayidaṃ kathaṃsū’ti? Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṃ ñāṇadassanaṃ paññapetabbaṃ maññanti yathariva bālā abyattā. Atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāri ñāṇaṃ hoti; so yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. Anāgatañca kho addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati– ‘ayamantimā jāti, natthidāni punabbhavo’ti. ‘Atītaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Atītaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Atītaṃ cepi cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Anāgataṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti …pe… tassa pañhassa veyyākaraṇāya. Paccuppannaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.
   188. “Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati. Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ tathāgatena abhisambuddhaṃ, tasmā ‘tathāgato’ti vuccati. Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati. Sabbaṃ taṃ tatheva hoti no aññathā, tasmā ‘tathāgato’ti vuccati. Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati. Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati.
Abyākataṭṭhānaṃ
   189. “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘abyākataṃ kho, āvuso, bhagavatā “hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘etampi kho, āvuso, bhagavatā abyākataṃ– “na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘kiṃ panāvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘abyākataṃ kho etaṃ, āvuso, bhagavatā– “hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘etampi kho, āvuso, bhagavatā abyākataṃ– “neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘kasmā panetaṃ, āvuso, samaṇena gotamena abyākatan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘na hetaṃ, āvuso, atthasaṃhitaṃ na dhammasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā taṃ bhagavatā abyākatan’ti.
Byākataṭṭhānaṃ
   190. “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘kiṃ panāvuso, samaṇena gotamena byākatan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘idaṃ dukkhanti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhasamudayoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākatan’ti.
   “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ– ‘kasmā panetaṃ, āvuso, samaṇena gotamena byākatan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā– ‘etañhi, āvuso, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ bhagavatā byākatan’ti.
Pubbantasahagatadiṭṭhinissayā
   191. “Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi)? Santi kho, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘asassato attā ca loko ca …pe… sassato ca asassato ca attā ca loko ca… neva sassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamaññan’ti. Sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamaññan’ti.
   192. “Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘atthi nu kho idaṃ, āvuso, vuccati– “sassato attā ca loko cā”ti? Yañca kho te evamāhaṃsu– ‘idameva saccaṃ moghamaññan’ti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.
   193. “Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘asassato attā ca loko ca …pe… sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca… sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamaññan’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘atthi nu kho idaṃ, āvuso, vuccati– “asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhan’”ti? Yañca kho te evamāhaṃsu– ‘idameva saccaṃ moghamaññan’ti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti ?
Aparantasahagatadiṭṭhinissayā
   194. “Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmī)? Santi, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘arūpī attā hoti …pe… rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘atthi nu kho idaṃ, āvuso, vuccati– “rūpī attā hoti arogo paraṃ maraṇā’”ti? Yañca kho te evamāhaṃsu– ‘idameva saccaṃ moghamaññan’ti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.
   195. “Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘arūpī attā hoti …pe… rūpī ca arūpī ca attā hoti… nevarūpīnārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘atthi nu kho idaṃ, āvuso, vuccati– “attā ucchijjati vinassati na hoti paraṃ maraṇā’”ti? Yañca kho te, cunda, evamāhaṃsu– ‘idameva saccaṃ moghamaññan’ti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti?
   196. “Imesañca, cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya evaṃ mayā cattāro satipaṭṭhānā desitā paññattā. Katame cattāro? Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī …pe… citte cittānupassī… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesañca cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya. Evaṃ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti.
   197. Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā upavāṇo bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante! Pāsādiko vatāyaṃ, bhante, dhammapariyāyo; supāsādiko vatāyaṃ bhante, dhammapariyāyo, ko nāmāyaṃ bhante dhammapariyāyo”ti? “Tasmātiha tvaṃ, upavāṇa, imaṃ dhammapariyāyaṃ ‘pāsādiko’ tveva naṃ dhārehī”ti. Idamavoca bhagavā. Attamano āyasmā upavāṇo bhagavato bhāsitaṃ abhinandīti.
   Pāsādikasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
南北傳經文比對(莊春江作):
  「不住法」,南傳作「不住立法」(aṭṭhitadhammā,另譯為「不堅定的法」),Maurice Walshe先生英譯為「教義沒有好基礎」(The doctrines…are not well-founded)。按:《吉祥悅意》以「不住立自性」(naṭṭhitasabhāvā)解說,即「法」指「自性;性質;實相」。
  「道智」,南傳作「覺生智」(bodhijaṃ ñāṇaṃ),Maurice Walshe先生英譯為「這開化所生的理解」(this knowledge, born of enlightenment)。按:《吉祥悅意》以「在菩提樹下所生起的」解說「覺生」。
  「本生本見」,南傳作「前際俱行的見之依止」(pubbantasahagatā diṭṭhinissayā),Maurice Walshe先生英譯為「關於事情開端的理論基礎」(bases of speculation about the beginnings of things)。「見之依止」(diṭṭhinissayā),智髻比丘長老英譯為「那個觀點的支持」(a support that view, MN.22),《破斥猶豫》以「以有身見為首的六十二(邪)見」(sakkāyadiṭṭhipamukhā dvāsaṭṭhi diṭṭhiyo)解說,《吉祥悅意》則以「(邪)見的依止者、惡見者(diṭṭhigatikāti)」解說。
  「未見未生」,南傳作「後際俱行的見之依止」(aparantasahagatā diṭṭhinissayā),Maurice Walshe先生英譯為「關於未來事情的理論基礎」(bases of speculation about the future of things)。
  「理推」,南傳作「增上安立」(adhipaññatti),Maurice Walshe先生英譯為「更高的解說」(the higher exposition)。按:「安立」(paññatti),另譯為「施設;制定;宣說;告知;使知」,《吉祥悅意》以「見的安立」(diṭṭhipaññattiyā)解說。
  「無涯」(atīrakaṃ,直譯為「無岸」),Maurice Walshe先生英譯為「無窮的;蒼茫的」(boundless)。按:《吉祥悅意》以「無岸(atīraṃ)、無限界(aparicchedaṃ)、大的(mahantaṃ)」解說。
  「其它被整理的智見」(aññavihitakaṃ ñāṇadassanaṃ),Maurice Walshe先生英譯為「關於一件事的理解與見解」(knowledge and insight about one thing)。按:《吉祥悅意》以「其它相關轉起(aññaṃ ārabbha pavattamānaṃ),他認為應該被結集、安立的智見」解說。
  「都如實不異」(tatheva hoti, no aññathā),Maurice Walshe先生英譯為「是這樣而非其它的」(is so and not otherwise),菩提比丘長老英譯為「就是這樣而非其它的」(is just so and not otherwise, AN.4.23)。