北傳:長阿含27經, 增壹阿含43品7經, 摩訶僧祇律 南傳:長部2經 關涉主題:(略)(更新)
長阿含27經/沙門果經(第三分)(莊春江標點)
  如是我聞
  一時在羅閱祇耆舊童子菴婆園中,與大比丘眾千二百五十人俱。
  爾時,王阿闍世韋提希子以十五日月滿時,命一夫人而告之曰:
  「今夜清明,與晝無異,當何所為作?」
  夫人白王言:
  「今十五日夜月滿時,與晝無異,宜沐髮澡浴,與諸婇女五欲自娛。」
  時,王又命第一太子優耶婆陀而告之曰:
  「今夜月十五日月滿時,與晝無異,當何所施作?」
  太子白王言:
  「今夜十五日月滿時,與晝無異,宜集四兵,與共謀議伐於邊逆,然後還此共相娛樂。」
  時,王又命勇健大將而告之曰:
  「今十五日月滿時,其夜清明,與晝無異,當何所為作?」
  大將白言:
  「今夜清明,與晝無異,宜集四兵,案{所}[行?]天下,知有逆順。」
  時,王又命雨舍婆羅門而告之曰:
  「今十五日月滿時,其夜清明,與晝無異,當詣何等沙門、婆羅門所能開悟我心?」
  時,雨舍白言:
  「今夜清明,與晝無異,有不蘭迦葉於大眾中而為導首,多有知識,名稱遠聞,猶如大海多所容受,眾所供養,大王!宜往詣彼問訊,王若見者,心或開悟。」
  王又命雨舍弟須尼陀而告之曰:
  「今夜清明,與晝無異,宜詣何等沙門、婆羅門所能開悟我心?」
  須尼陀白言:
  「今夜清明,與晝無異,有末伽梨瞿舍利於大眾中而為導首,多有知識,名稱遠聞,猶如大海無不容受,眾所供養,大王!宜往詣彼問訊,王若見者,心或開悟。」
  王又命典作大臣而告之曰:
  「今夜清明,與晝無異,當詣何等沙門、婆羅門所能開悟我心?」
  典作大臣白言:
  「有阿耆多翅舍欽婆羅於大眾中而為導首,多有知識,名稱遠聞,猶如大海無不容受,眾所供養,大王!宜往詣彼問訊,王若見者,心或開悟。」
  王又命伽羅守門將而告之曰:
  「今夜清明,與晝無異,當詣何等沙門、婆羅門所能開悟我心?」
  伽羅守門將白言:
  「有婆浮陀伽旃那於大眾中而為導首,多有知識,名稱遠聞,猶如大海無不容受,眾所供養,大王!宜往詣彼問訊,王若見者,心或開悟。」
  王又命優陀夷漫提子而告之曰:
  「今夜清明,與晝無異,當詣何等沙門、婆羅門所能開悟我心?」
  優陀夷白言:
  「有散若夷毘羅梨沸於大眾中而為導首,多所知識,名稱遠聞,猶如大海無不容受,眾所供養,大王!宜往詣彼問訊,王若見者,心或開悟。」
  王又命弟無畏而告之曰:
  「今夜清明,與晝無異,當詣何{第}[等?]沙門、婆羅門所能開悟我心?」
  弟無畏白言:
  「有尼乾子於大眾中而為導首,多所知識,名稱遠聞,猶如大海無不容受,眾所供養,大王!宜往詣彼問訊,王若見者,心或開悟。」
  王又命壽命童子而告之曰:
  「今夜清明,與晝無異,當詣何等沙門、婆羅門所[能]開悟我心?」
  壽命童子白言:
  「有佛、世尊今在我菴婆園中,大王!宜往詣彼問訊,王若見者,心必開悟。」
  王勑壽命言:
  「嚴我所乘寶象及餘五百白象。」
  耆舊受教,即嚴王象及五百象訖,白王言:
  「嚴駕已備,唯願知時。」
  阿闍世王自乘寶象,使五百夫人乘五百牝象,手各執炬,現王威嚴,出羅閱祇,欲詣佛所。
  小行進路,告壽命曰:
  「汝今誑我,陷固於我,引我大眾欲與冤家。」
  壽命白言:
  「大王!我不敢欺王,不敢陷固,引王大眾以與冤家,王但前進,必獲福慶。」
  時,王小復前進,告壽命言:
  「汝欺誑我,陷固於我,欲引我眾持與冤家。」如是再三。「所以者何?彼有大眾千二百五十人,寂然無聲,將有謀也。」
  壽命復再三白言:
  「大王!我不敢欺誑陷固,引王大眾持與冤家,王但前進,必獲福慶,所以者何?彼沙門法常樂閑靜,是以無聲,王但前進,園林已現。」
  阿闍世王到園門,下象、解劍、退蓋,去五威儀,步入園門,告壽命曰:
  「今佛、世尊為在何所?」
  壽命報言:
  「大王!今佛在高堂上,前有明燈,世尊處師子座,南面而坐,王小前進,自見世尊。」
  爾時,阿闍世王往詣講堂所,於外洗足,然後上堂,默然四顧,生歡喜心,口自發言:
  「今,諸沙門寂然靜默,止觀具足,願使我太子優婆耶亦止觀成就,與此無異。」
  爾時,世尊告阿闍世王曰:
  「汝念子故,口自發言:『願使太子優婆耶亦止觀成就,與此無異。』汝可前坐。」
  時,阿闍世王即前頭面禮佛足,於一面坐,而白佛言:
  「今欲有所問,若有閑暇,乃敢請問。」
  佛言:
  「大王!欲有問者,便可問也。」
  阿闍世王白佛言:
  「世尊!如今人乘象、馬車,習刀、{牟}[矛]、劍、弓矢、兵仗、戰鬪之法,王子、力士、大力士、僮使、皮師、剃髮師、織鬘師、車師、瓦師、竹師、葦師,皆以種種伎術以自存生,自恣娛樂,父母、妻子、奴僕、僮使共相娛樂,如此營生,現有果報,今諸沙門現在所修,現得果報不?」
  佛告王曰:
  「汝頗曾詣諸沙門、婆羅門所問如此義不?」
  王白佛言:
  「我曾詣沙門、婆羅門所問如是義。我念一時至不蘭迦葉所,問言:『如人乘象、馬車,習於兵法,乃至種種營生,現有果報,今此眾現在修道,現得果報不?』彼不蘭迦葉報我言:『王若自作,若教人作{研}[斫?]伐殘害煮{灸}[炙?]切割,惱亂眾生,愁憂啼哭,殺生、偷盜,婬逸妄語踰牆劫奪,放火焚燒,斷道為惡,大王!行如此事,非為惡也。大王!若以利劍臠割一切眾生,以為肉聚,彌滿世間,此非為惡,亦無罪報。於恒水南[岸]臠割眾生,亦無有惡報。於恒水北岸為大施會,施一切眾,利人、等利,亦無福報。』」
  王白佛言:
  「猶如有人問瓜報李,問李報瓜,彼亦如是,我問現得報不?而彼答{彼}[我?]無罪福報,我即自念言:『我是剎利王水澆頭種,無緣殺出家人,繫縛驅遣。』時,我懷忿結心,作此念已,即便捨去。」
  又白佛言:
  「我於一時至末伽梨拘舍梨所,問言:『如今人乘象、馬車,習於兵法,乃至種種營生,皆現有果報,今者此眾現在修道,現得報不?』彼報我言:『大王!無施、無與,無祭祀法,亦無善惡,無善惡報,無有今世,亦無後世,無父、無母,無天、無化、無眾生,世無沙門、婆羅門平等行者,亦無今世、後世,自身作證,布現他人,諸言有者,皆是虛妄。』世尊!猶如有人問瓜報李,問李報瓜。彼亦如是,我問現得報不?彼乃以無義答。我即自念言:『我是剎利王水澆頭種,無緣殺出家人,繫縛驅遣。』時,我懷忿結心,作此念已,即便捨去。」
  又白佛言:
  「我於一時至阿夷陀翅舍欽婆羅所,問言:『大德!如人乘象、馬車,習於兵法,乃至種種營生,皆現有果報,今者此眾現在修道,現得報不?』彼報我言:『受四大人取命終者,地大還歸地,水還歸水,火還歸火,風還歸風,皆悉壞敗,諸根歸空,若人死時,牀輿舉身置於塚間,火燒其骨如鴿色,或變為灰土,若愚、若智取命終者,皆悉壞敗,為斷滅法。』世尊!猶如有人問李瓜報[,問瓜李報],彼亦如是,我問現得報不?而彼答我以斷滅。我即念言:『我是剎利王水澆頭種,無緣殺出家人,繫縛驅遣。』時,我懷忿結心,作此念已,即便捨去。」
  又白佛言:
  「我昔一時至{彼}[波]浮陀伽旃延所,問言:『大德!如人乘象、馬車,習於兵法,乃至種種營生,皆現有果報,今者此眾現在修道,[現]得報不?』彼答我言:『大王!無力、無精進,人無力、無方便,無因無緣眾生染著,無因無緣眾生清淨,一切眾生有命之類皆悉無力,不得自在,無有冤讐,定在數中,於此六生中受諸苦樂。』猶如問李瓜報,問瓜李報,彼亦如是,我問現得報不?彼已無力答我。我即自念言:『我是剎利王水澆頭種,無緣殺出家人,繫縛驅遣。』時,我懷忿結心,作此念已,即便捨去。」
  又白佛言:
  「我昔一時至散若毘羅梨子所,問言:『大德!如人乘象、馬車,習於兵法,乃至種種營生,皆現有果報,今者此眾現在修道,現得報不?』彼答我言:『大王!現有沙門果報,問如是,答此事如是,此事實,此事異,此事非異非不異。大王!現無沙門果報,問如是,答此事如是,此事實,此事異,此事非異非不異。大王!現有無沙門果報,問如是,答此事如是,此事實,此事異,此事非異非不異。大王!現非有非無沙門果報,問如是,答此事如是,此事實,此事異,此事非異非不異。』世尊!猶如人問李瓜報,問瓜李報,彼亦如是,我問現得報不?而彼異論答我。我即自念言:『我是剎利王水澆頭種,無緣殺出家人,繫縛驅遣。』時,我懷忿結心,作是念已,即便捨去。」
  又白佛言:
  「我昔一時至尼乾子所,問言:『大德!猶如人乘象、馬車,乃至種種營生,現有果報,今者此眾現在修道,現得報不?』彼報我言:『大王!我是一切智、一切見人,盡知無餘,若行,若住、坐、臥,覺{悟}[寤]無餘,智常現在前。』世尊!猶如人問李瓜報,問瓜李報,彼亦如是,我問現得報不?而彼答我以一切智。我即自念言:『我是剎利王水澆頭種,無緣殺出家人,繫縛驅遣。』時,我懷忿結心,作此念已,即便捨去。
  是故,世尊!今我來此問如是義,如人乘象、馬車,習於兵法,乃至種種營生,皆現有果報,今者沙門現在修道,現得報不?」
  佛告阿闍世王曰:
  「我今還問王,隨意所答。云何?大王!王家僮使、內外作人,皆見王於十五日月滿時沐髮澡浴,在高殿上與諸婇女共相娛樂,作此念言:『咄哉!行之果報乃至是乎?此王阿闍世以十五日月滿時沐髮澡浴,於高殿上與諸婇女五欲自娛,誰能知此乃是行報者?』彼於後時,剃除鬚髮,服三法衣,出家修道,行平等法。云何?大王!大王遙見此人來,寧復起念言:『是我僕使不耶?』」
  王白佛言:
  「不也。世尊!若見彼來,當起迎請坐。」
  佛言:「此豈非沙門現得報耶?」
  王言:
  「如是,世尊!此是現得沙門報也。」
  「復次,大王!若王界內寄居客人食王廩賜,見王於十五日月滿時,沐髮澡浴,於高殿上與諸婇女五欲自娛,彼作是念:『咄哉!彼行之報乃如是耶?誰能知此乃是行報者?』彼於後時,剃除鬚髮,服三法衣,出家修道,行平等法。云何?大王!大王若遙見此人來,寧復起念言:『是我客民,食我廩賜耶?』」
  王言:
  「不也,若我見其遠來,當起迎禮敬,問訊請坐。」
  「云何?大王!此非沙門現得果報耶?」
  王言:「如是,現得沙門報也。」
  「復次,大王!如來至真等正覺出現於世,入我法者,乃至三明滅諸闇冥,生大智明,所謂漏盡智證,所以者何?斯由精勤,專念不忘,樂獨閑靜,不放逸故,云何?大王!此非沙門現在果報也?」
  王報言:
  「如是,世尊!實是沙門現在果報。」
  爾時,阿闍世王即從{坐}[座]起,頭面禮佛足,白佛言:
  「唯願世尊受我悔過,我為狂愚癡冥無識,我父摩竭瓶沙王以法治化,無有偏枉,而我迷惑五欲,實害父王,唯願世尊加哀慈愍,受我悔過。」
  佛告王曰:
  「汝愚冥無識,但自悔過,汝迷於五欲乃害父王,今於賢聖法中能悔過者,即自饒益,吾愍汝故,受汝悔過。」
  爾時,阿闍世王禮世尊足已,還一面坐,佛為說法,示、教、利、喜。王聞佛教已,即白佛言:
  「我今歸依佛,歸依法,歸依僧,聽我於正法中為優婆塞,自今已後,盡形壽不殺、不盜、不婬、不欺、不飲酒,唯願世尊及諸大眾明受我請。」
  爾時,世尊默然許可。
  時,王見佛默然受請已,即起禮佛,遶三匝而還。
  其去未久,佛告諸比丘言:
  「此阿闍世王過罪損減,已拔重咎。若阿闍世王不殺父者,即當於此{坐}[座]上得法眼淨,而阿闍世王今自悔過,罪咎損減,已拔重咎。」
  時,阿闍世王至於中路,告壽命童子言:
  「善哉!善哉!汝今於我多所饒益,汝先稱說如來,指授開發,然後將我詣世尊所,得蒙開悟,深識汝恩,終不遺忘。」
  時,王還宮辦諸餚饍種種飲食,明日時到,唯聖知時。
  爾時,世尊著衣持鉢,與眾弟子千二百五十人俱往詣王宮,就座而坐。時,王手自斟酌,供佛及僧,食訖去鉢,行澡水畢,禮世尊足,白言:
  「我今再三悔過,我為狂愚癡冥無識,我父摩竭瓶沙王以法治化,無有偏抂,而我迷於五欲,實害父王,唯願世尊加哀慈愍,受我悔過。」
  佛告王曰:
  「汝愚冥無識,迷於五欲乃害父王,今於賢聖法中能悔過者即自饒益,吾今愍汝,受汝悔過。」
  時,王禮佛足已,取一小座於佛前坐,佛為說法,示、教、利、喜。王聞佛教已,又白佛言:
  「我今再三歸依佛,歸依法,歸依僧,唯願聽我於正法中為優婆塞,自今已後,盡形壽不殺、不盜、不婬、不欺、不飲酒。」
  爾時,世尊為阿闍世王說法,示、教、利、喜已,從{坐}[座]起而去。
  爾時,阿闍世王及壽命童子聞佛所說,歡喜奉行。

增壹阿含43品7經[佛光本386經/8法](馬血天子問八政品)(莊春江標點)
  聞如是
  一時在羅閱城耆婆伽梨園中,與千二百五十弟子俱,盡是阿羅漢,諸已盡,六通清徹,唯除一人,阿難比丘也。
  爾時,王阿闍世七月十五日受歲時,夜半明星出現,告月光夫人曰:
  「今十五日月盛滿,極為清明,當應施行何事?」
  夫人報曰:
  「今十五日說戒之日,應當作倡伎樂,五欲自娛樂。」
  時,王聞此語已,不入其懷。王復告優陀耶太子曰:
  「今夜極清明,應作何事?」
  優陀耶太子白王言:
  「如今夜半極清明,應集四種之兵,諸外敵異國不靡伏者,當往攻伐。」
  是時,王阿闍世聞此語已,亦復不入其意。復語無畏太子曰:
  「如今極清明之夜,應何所施行?」
  無畏王子報曰:
  「今不蘭迦葉明諸算數,兼知天文地理,眾人所宗仰,可往至彼問此疑難,彼人當與尊說極妙之理,永無留滯。」
  時,王聞此語已,亦不入其意。復語須尼摩大臣曰:
  「如今之夜極為清明,應何所施行?」
  須尼摩白王言:
  「如今夜半極為清明,然阿夷耑近在不遠,多所曉了,唯願大王往問其宜。」
  王聞此語已,亦復不入其意。復告婆沙婆羅門曰:
  「如今夜半極為清明,應何所施行?」
  婆羅門報曰:
  「如今十五日極為清明,然有瞿耶樓近在不遠,唯願大王往問其義。」
  時,王聞此語已,復不合其意。復語摩特梵志曰:
  「如今夜半極為清明,應作何事?」
  梵志報曰:
  「大王當知,{彼}[波]休迦旃近在不遠,唯願大王往問其情。」
  王聞此語已,復不合其意。復告索摩典兵師曰:
  「如今夜半極為清明,應何所施行?」
  索摩報曰:
  「先畢盧持近在不遠,明諸算術,可往問其義。」
  王聞此言已,亦不合其意。復告最勝大臣曰:
  「如今十五日極為清明,應何所施行?」
  最勝白王言:
  「今有尼揵子,博覽諸經,師中最上,唯願大王往問其義。」
  王聞此語已,不合其意。復作是思惟:
  「此諸人等,斯是愚惑,不別真偽,無有巧便。」
  爾時,耆婆伽王子在王左側,王顧語耆婆伽曰:
  「如今夜半極為清明,應何所施行?」
  是時,耆婆伽即前長跪,而白王言:
  「今如來近在不遠,遊貧聚園中,將千二百五十弟子,唯願大王往問其義,然彼如來為明為光,亦無疑滯,知三世事,靡不貫博,自當與王演說其事,王所有狐疑,㸌然自悟。」
  是時,王阿闍世聞耆婆伽語已,歡喜踊躍,善心生焉,即歎耆婆伽曰:
  「善哉!善哉!王子!快說斯言,所以然者,我今身心極為熾然,又復無故取父王殺,我恒長夜作是念:『誰堪任悟我心意者?』今耆婆伽向所說者,正入我意,甚奇!甚特!聞如來音響,㸌然大悟。」
  時,王向耆婆伽便說此偈:
  「今日極清明,心意不得悟,汝等人人說,應往問誰義。
   不蘭阿夷耑,尼揵梵弟子,斯等不可依,不能有所濟。
   今日極清明,月滿無瑕穢,今問耆婆伽,應往問誰義。」
  是時,耆婆伽復以偈報王曰:
  「聞其柔軟音,得脫摩竭魚,唯願時詣佛,永處無畏境。」
  時,王復以偈報曰:
  「我昔所施行,於佛無益事,害彼真佛子,名曰頻婆娑。
   今極懷羞恥,無顏見世尊,汝今云何說,使吾往見之?」
  是時,耆婆伽復以偈報王曰:
  「諸佛無彼此,諸結永已除,平等無二心,此是佛法義。
   設以栴檀香,以塗右手者,執刀斷左手,心不起增減。
   如愍羅云子,一息更無二,持心向提婆,怨親無有異。
   唯願大王屈,往覲如來顏,當斷其狐疑,勿足有留滯。」
  是時,王阿闍世告耆婆伽王子曰:
  「汝今速嚴駕五百牙象,五百象,然五百燈。」
  耆婆伽對曰:「如是,大王!」
  是時,耆婆伽王子即時嚴駕千象,及然五百燈,前白王言:
  「嚴駕已辦,王知是時。」
  爾時,王阿闍世將諸營從,往詣梨園中,中路便懷恐怖,衣毛皆竪,還顧謂耆婆伽王子曰:
  「吾今將非為汝所誤乎?將非持吾與怨家耶?」
  耆婆伽白王:
  「實無此理,唯願大王小復前進,今如來去此不遠。」
  時,王阿闍世意猶懷恐,重告耆婆伽曰:
  「將非為汝所惑,又聞如來將千二百五十弟子,今不聞其聲?」
  耆婆伽報曰:
  「如來弟子恒入三昧,無有亂想,唯願大王小復前進。」
  阿闍世王即下車,步入門至講堂前,默然而立,觀察諸聖眾,還顧謂耆婆伽曰:「如來今在何處?」
  爾時,一切聖眾盡入炎光三昧,照彼講堂,靡不周遍。
  是時,耆婆伽即時長跪,伸右手指示如來言:
  「此是如來,最在中央,如日披雲。」
  是時,王阿闍世語耆婆伽曰:
  「甚奇!甚特!今此聖眾心定乃爾,復以何緣有此光明?」
  耆婆伽白王:「三昧之力故放光明耳。」
  王復告曰:
  「如我今日觀察聖眾,極為寂然,使我優陀耶太子亦當如是寂然無為。」
  時,王阿闍世叉手,自稱說曰:
  「唯願世尊當見觀察。」
  世尊告曰:「善來!大王!」
  王聞如來音響,極懷歡喜,如來乃見稱說王號。
  時,王阿闍世即至佛所,五體投地,以兩手著如來足上,而自稱說:
  「唯願世尊當見垂愍,受其悔過。父王無罪而取害之,唯願受悔,後更不犯,自改往修來。」
  世尊告曰:
  「今正是時,宜時悔過,無令有失。夫人處世,有過能自改者,斯名上人,於我法中極為廣大,宜時懺悔。」
  是時,王禮如來足已,住一面坐。
  時王白佛言:
  「唯願欲有所問,如來聽者,乃敢問耳。」
  佛告王曰:「有疑難者,宜時問之。」
  王白佛言:
  「於現世造福,得受報不乎?」
  佛告王曰:
  「古昔已來頗以此義,曾問人乎?」
  王白佛言:
  「我昔曾以此義而問他人,[亦問]不蘭迦葉:『云何,不蘭迦葉!現世作福得受現報乎?』不蘭迦葉報我言:『無福、無施,無今世、後世善惡之報,世無阿羅漢等成就者。』當我爾時問此受果之報,彼報曰:『無也。』如有人問以瓜義,報以㮈理,今此迦葉亦復如是。時,我作是念:『此梵志已不解義,豪族王種所問之義,此人方便引餘事報。』時,我,世尊!我即欲斷其頭,即不受其語,尋發遣之。
  時,我復至阿夷耑所而問此義,阿夷耑報我言:『若於江左殺害眾生,作罪無量,亦無有罪,亦無惡果之報。』時我,世尊!復作是念:『我今問現世受報之義,此人乃持殺害報吾,猶如有人問梨之義,以㮈報之。』即捨之去。
  復至瞿耶樓所而問此義,彼人報我曰:『於江右邊造諸功德,不可稱計,於中亦無善之報。』我爾時復作是念:『吾今所問義者,竟不報其理。』復捨之去。
  復往至{彼}[波]休迦栴所而問斯義,彼人報曰:『唯有一人出世,一人死,一人往返受其苦樂。』時,我復作是念:『我今所問現世之報,乃將生死來相答。』復捨之去。
  往問先毘盧持如此之義,彼人報我言:『過去者{以}[已]滅,更不復生,當來未至,亦復不有,現在不住,住者即變易。』時,我復作是念:『我今所問現世之報,乃持三世相酬,此非正理。』即復捨去。
  至尼揵子所而問此義:『云何,尼揵子!頗有現世作福得受現世報也?』彼報我言:『無因無緣眾生結縛,亦無有因、亦無有緣眾生著結縛,無因無緣眾生清淨。』時,我復作是念:『此梵志等斯是愚惑,不別真{為}[偽],猶盲無目,所問之義,竟不相報,如似弄轉輪聖王種。』尋復捨之去。今我,世尊!故問其義,現世作福現受報也?唯願世尊演說其義。」
  爾時,世尊告曰:
  「大王!我今問汝義,隨所樂報之。大王!頗有典酒、厨宰賞護物左右使人乎?」
  王白佛言:「唯然,有之。」
  「設彼使人執勞經久,復當賞遺不乎?」
  王白佛言:「隨功敘用,不令有怨。」
  佛告王曰:
  「以此方便,知現世作福得受現報。云何,大王!既處高位,恤民以禮,當復賞遺不乎?」
  王白佛言:
  「唯然,世尊!食共同甘,并命不恨。」
  佛告王曰:
  「當以此方便,知:昔日出處極卑,漸漸積功,與王同歡,以是之故,現世作福得受現報。」
  佛告王曰:
  「彼有勞之人,經歷年歲,來白王言:『我等功勞已立,王所{朋}[明]知,欲從王求意所願。』王當以與不乎?」
  王白佛言:「隨彼所願而不違之。」
  佛告王曰:
  「彼有勞之人,欲得辭王,剃除鬚髮,著三法衣,出家學道,修清淨行,王聽不乎?」
  王白佛言:「唯然,聽之。」
  佛告王曰:
  「設王見彼剃除鬚髮,出家學道,在我左右,王欲何所施為?」
  王白佛言:「承事供養,隨時禮拜。」
  佛告王曰:
  「以此方便,知現作福得受現報。設彼有勞之人,持戒完具,無有所犯,王欲何所施行?」
  王白佛言:
  「盡其形壽供給衣被、飲食、床敷臥具、病瘦醫藥,不使缺減。」
  佛告王曰:
  「以此方便,知現身作福得受現報。設復彼人已作沙門,盡有,成無漏心解脫智慧解脫,己身作證而自遊化生死已盡梵行已立所作已辦更不復受有,如實知之,王欲何為?」
  王白佛言:
  「我當盡形壽承事供養衣被、飲食,床臥具、病瘦醫藥,不令有乏。」
  佛告王曰:
  「當以此方便,知現世作福得受現報。設復彼人盡其形壽,於無餘涅槃界而般涅槃者,王欲何所施設?」
  王白佛言:
  「當於四道頭起大神寺,兼以香華供養,懸繒、幡、蓋,承事禮敬,所以然者,彼是天身,非為人身。」
  佛告王曰:
  「當以此方便,知現世作福得受現報。」
  王白佛言:
  「我今以此譬喻於中受解,今日世尊重演其義,自今已後信受其義,唯願世尊受為弟子,自歸於佛、法、比丘僧。今復懺悔,如愚、如惑,父王無過而取害之,今以身命自歸,唯願世尊除其罪𠎝(愆),演其妙法,長夜無為,如我自知所作罪報,無有善本。」
  佛告王曰:
  「世有二種人,無罪而命終,如屈伸臂頃得生天上,云何為二?一者不造罪本而修其善,二者為罪改其所造,是謂二人而取命終生於天上,亦無{流}[留]滯。」
  爾時,世尊便說此偈:
  「人作極惡行,悔過轉微薄,日悔無懈息,罪根永已拔。
  是故,大王!當以法治化,莫以非法,夫以法治化者,身壞命終生善處天上,彼{以}[已]命終,名譽遠布,周聞四方,後人共傳:『昔日有王,正法治化,無有阿曲。』人以稱傳彼人所生之處,增壽益算,無有中夭。是故,大王!當發歡喜之心,向三尊,佛、法、聖眾。如是,大王!當作是學。」
  爾時,阿闍世王即從座起,頭面禮佛足,便退而去。
  王去不遠,佛告諸比丘:
  「今此阿闍世王不取父王害者,今日應得初沙門果證,在四雙八輩之中,亦復得賢聖八品道,除去八愛,超越八難,雖爾,今猶獲大幸,得無根之信。是故,比丘!為罪之人當求方便,成無根之信,我優婆塞中得無根信者,所謂阿闍世是也。」
  爾時,諸比丘聞佛所說,歡喜奉行。

摩訶僧祇律(明單提九十二事法之七/第五跋渠)(莊春江標點)
  住王舍城,……廣說如上。
  爾時,韋提希子阿闍世王十五日月盛滿時,洗浴塗身,著新淨衣,與諸群臣在正殿上。
  時,王語一大臣言:
  「今是月盛滿日,我等當詣何處沙門婆羅門,能得長養善根處?」
  大臣答言:
  「不蘭迦葉在王舍城中,是大沙門,亦有大眾,王應往彼,能長養善根。」
  王默然不答。
  復有一臣言:
  「是薩遮尼乾子在王舍城中,是大沙門,可往詣彼,能長養善根。」
  如是,一一大臣是外道弟子者,各各稱讚其師,皆言:「應往詣彼,能長養善根。」
  爾時,耆舊童子在阿闍世王後,執蓋而侍,王告童子:
  「眾人皆語,汝何故默然不言?今月盛滿,應詣何處得長養善根?」
  童子白王:
  「世尊今在我菴婆羅園中,與千二百五十比丘共在彼住,若往彼者,可長養善根。」
  王即可其所言,便告耆舊童子:
  「汝速嚴駕五百牸象,一一象上載一夫人。」
  時,耆舊童子即如教嚴駕。
  嚴駕訖,往白王言:
  「嚴駕已辦,宜知是時。」
  時,阿闍世王與五百夫人夜半時執炬燈明,前後圍繞,出王舍城,詣菴婆羅園。
  欲到園門時,諸比丘皆悉坐禪,王即悚然,顧謂童子:
  「汝云有千二百五十比丘在汝園中,云何如是大眾寂然無聲?汝將無欺誑我耶?」
  童子報言:「實不欺王,但當直前。」
  童子即指示言:
  「此大堂中燃燈明處,世尊當中坐,威德特尊,巍巍無上,猶如牛王在牛群中;如師子王在眾獸中;如雪山六牙白象王在象群中;猶如恒河深淵澄靜無聲,大眾默然亦復如是,又如大海無量水歸,世尊大眾功德無量亦復如是。」
  爾時,阿闍世王小復前行,下乘步進至佛所,遶佛、大眾三匝而住,語童子言:
  「世尊大眾寂然清淨,功德成就,願使我子優陀夷跋陀功德成就,亦得如是。」
  佛告大王:「隨所求願皆當得之。」
  時,王敷座,請佛令坐。
  佛語:「大王自坐,佛自有座。」
  時,王頭面禮佛足,禮佛足已却坐一面,白佛言:
  「世尊!欲有所問,唯願聽許。」
  佛告大王:「恣所欲問,當為汝說。」
  王白佛言:
  「世尊!此中種種工師於佛法中出家,可現世得沙門果不?」
  ……如現法沙門果經中廣說。
  爾時,說法經久,諸夫人著寶瓔珞重故,各各解置座前。
  時,阿闍世王有殺父罪故,心常驚怖,聞城中鼓聲、吹貝聲、象聲、馬聲,王大怖畏,即告諸夫人:「可還入城!可還入城!」
  夫人去速,忘不取瓔珞。
  還宮中已,到明清旦,王大夫人欲著瓔珞,求覓不得。
  著衣人言:「昨來倉卒,恐忘在彼。」
  如是,諸夫人皆云:
  「忘瓔珞如是眾多,若白王者,王或嫌責。」
  爾時,有青衣白王言:
  「諸夫人昨夜還速,多忘瓔珞。」
  時,有外道婆羅門,是王師,共王在坐,即語王言:
  「若忘在彼,諸沙門皆當藏去,假令往求,會不可得。」
  時,王遣可信人試往推求,見佛大眾儼然而坐,及見諸夫人瓔珞悉在本處,日光照曜,光焰赫然,即收持還,具以白王。
  王大歡喜言:
  「佛諸沙門真良福田,無貪、無欲,特可信者,無過是眾,願常在我國中,我當盡形供養。」
  王即告諸夫人:
  「是汝瓔珞各各還取,不得雜亂,競取好者。」
  諸比丘聞王外道師作是語,以是因緣,往白世尊。
  佛告諸比丘:
  「寶悉現在,不取已生人謗,況復取者。從今日後,不聽取寶。」

長部2經/沙門果經(戒蘊品[第一])(莊春江譯)
國王大臣的談論
  我聽到這樣
  有一次世尊與一千二百五十位比丘的大比丘僧團一起住在王舍城養子耆婆的芒果園中。
  當時,在那第四個月的迦刺底迦月滿月日,十五布薩日的滿月夜晚,摩揭陀國阿闍世王韋提希子被大臣們圍繞著,到最高樓上坐下。那時,摩揭陀國阿闍世王韋提希子在布薩日吟出優陀那
  「先生!明月的夜晚確實是愉快的,先生!明月的夜晚確實是殊妙的,先生!明月的夜晚確實是好看的,先生!明月的夜晚確實是清淨的,先生!明月的夜晚確實是祥瑞的,現在,我們應該訪問哪位沙門婆羅門,當親近他們時,我們的心能被淨化呢?」(150)
  當這麼說時,某位大臣對摩揭陀國阿闍世王韋提希子這麼說:
  「陛下!這位富蘭那迦葉是有僧團者,一群人之首,一群人的老師,有名聲的知名開宗祖師,眾人公認的有德行者、有經驗者、長久出家者,年邁,已到了老人期,陛下!請親近那位富蘭那迦葉,或許當親近富蘭那迦葉時,陛下的心能被淨化。」當這麼說時,摩揭陀國阿闍世王韋提希子變成沈默。(151)
  另一位大臣也對摩揭陀國阿闍世王韋提希子這麼說:
  「陛下!這位末迦利瞿舍羅是有僧團者,一群人之首,一群人的老師,有名聲的知名開宗祖師,眾人公認的有德行者、有經驗者、長久出家者,年邁,已到了老人期,陛下!請親近那位末迦利瞿舍羅,或許當親近末迦利瞿舍羅時,陛下的心能被淨化。」當這麼說時,摩揭陀國阿闍世王韋提希子變成沈默。(152)
  另一位大臣也對摩揭陀國阿闍世王韋提希子這麼說:
  「陛下!這位阿夷多翅舍欽婆羅是有僧團者,一群人之首,一群人的老師,有名聲的知名開宗祖師,眾人公認的有德行者、有經驗者、長久出家者,年邁,已到了老人期,陛下!請親近那位阿夷多翅舍欽婆羅,或許當親近阿夷多翅舍欽婆羅時,陛下的心能被淨化。」當這麼說時,摩揭陀國阿闍世王韋提希子變成沈默。(153)
  另一位大臣也對摩揭陀國阿闍世王韋提希子這麼說:
  「陛下!這位浮陀迦旃延是有僧團者,一群人之首,一群人的老師,有名聲的知名開宗祖師,眾人公認的有德行者、有經驗者、長久出家者,年邁,已到了老人期,陛下!請親近那位浮陀迦旃延,或許當親近浮陀迦旃延時,陛下的心能被淨化。」當這麼說時,摩揭陀國阿闍世王韋提希子變成沈默。(154)
  另一位大臣也對摩揭陀國阿闍世王韋提希子這麼說:
  「陛下!這位散惹耶毘羅梨子是有僧團者,一群人之首,一群人的老師,有名聲的知名開宗祖師,眾人公認的有德行者、有經驗者、長久出家者,年邁,已到了老人期,陛下!請親近那位散惹耶毘羅梨子,或許當親近散惹耶毘羅梨子時,陛下的心能被淨化。」當這麼說時,摩揭陀國阿闍世王韋提希子變成沈默。(155)
  另一位大臣也對摩揭陀國阿闍世王韋提希子這麼說:
  「陛下!這位尼乾陀若提子是有僧團者,一群人之首,一群人的老師,有名聲的知名開宗祖師,眾人公認的有德行者、有經驗者、長久出家者,年邁,已到了老人期,陛下!請親近那位尼乾陀若提子,或許當親近尼乾陀若提子時,陛下的心能被淨化。」當這麼說時,摩揭陀國阿闍世王韋提希子變成沈默。(156)
養子耆婆的談論
  當時,養子耆婆在摩揭陀國阿闍世王韋提希子不遠處沉默地坐著。那時,摩揭陀國阿闍世王韋提希子對養子耆婆這麼說:
  「而,親愛的耆婆!你為何沉默?」
  「陛下!這位世尊阿羅漢遍正覺者與一千二百五十位比丘的大比丘僧團一起住在我們的芒果園中。又,世尊有這樣的好名聲被傳播著:『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。』陛下!請親近那位世尊,或許當親近世尊時,陛下的心能被淨化。」(157)
  「那樣的話,親愛的耆婆!請你準備象乘。」
  「是的,陛下!」養子耆婆回答摩揭陀國阿闍世王韋提希子後,準備五百頭母象與國王的坐騎龍象,然後告知摩揭陀國阿闍世王韋提希子:
  「陛下!那些是已準備好的象,現在是那個你考量的時間。」(158)
  那時,摩揭陀國阿闍世王韋提希子在五百頭母象上令每一頭一位女子登上後,[自己]登上龍象坐騎,然後令持著火炬,以國王的威勢盛況從王舍城出發,前往養子耆婆的芒果園。
  那時,摩揭陀國阿闍世王韋提希子在芒果園不遠處變得害怕、僵硬、身毛豎立。那時,害怕、驚慌、身毛豎立的摩揭陀國阿闍世王韋提希子對養子耆婆這麼說:
  「親愛的耆婆!你該沒欺騙我吧?親愛的耆婆!你該沒欺瞞我吧?親愛的耆婆!你該沒把我[出賣]給敵人吧?為什麼一千二百五十位比丘的大比丘僧團既沒有咳嗽聲,也沒清喉嚨聲,也沒喊叫?」
  「大王!不要害怕!大王!不要害怕!陛下!我沒欺騙你,陛下!我沒欺瞞你,陛下!我沒把你[出賣]給敵人,大王!請你前進,大王!請你前進,在圓形帳蓬處這些燈火燃燒[著]。」(159)
沙門果的問題
  那時,摩揭陀國阿闍世王韋提希子以龍象一直到龍象能通行之處,然後下龍象步行,去圓形帳蓬的入口。抵達後,對養子耆婆這麼說:
  「親愛的耆婆!然而,世尊在哪裡?」
  「大王!這位是世尊,大王!靠著中央柱子面向東而坐,在比丘僧團前面的,這位是世尊。」(160)
  那時,摩揭陀國阿闍世王韋提希子去見世尊。抵達後,在一旁站立。在一旁站好後,觀察變成沈默、像清澈湖水的比丘僧團,然後吟出優陀那:
  「願我的男孩生賢具備現在這比丘僧團具備的寂靜。」
  「大王!你想到親情了。」
  「大德!男孩生賢對我來說是可愛的,大德!願我的男孩生賢具備現在這比丘僧團具備的寂靜。」(161)
  那時,摩揭陀國阿闍世王韋提希子向世尊問訊,接著向比丘僧團合掌,然後在一旁坐下。在一旁坐好後,摩揭陀國阿闍世王韋提希子對世尊這麼說:
  「大德!我想問世尊一點[問題],如果世尊允許為我的問題作解答的話。」
  「大王!問你想問的問題。」(162)
  「大德!如這些種種技能之處,即:騎象兵、騎馬兵、戰車兵、弓箭兵、軍旗兵、參謀、伙食兵、尊貴王族戰士、突擊兵、大龍戰士、勇士、穿皮革的戰士、死忠奴隸兵、廚師、理髮師、澡堂師傅、作甜食者、作花環者、洗染匠、編織匠、蘆葦匠、製陶器者、會計師、查驗員,或凡其它像這樣有關種種技能之處,他們在當生中依技能果生活,他們依此使自己快樂、滿足;使父母快樂、滿足;使妻兒快樂、滿足;使朋友與同僚快樂、滿足,對沙門、婆羅門建立目標崇高的、天的、安樂果報的、導向天界的供養,同樣的,大德!你能告知當生直接可見的沙門果嗎?」(163)
  「大王!你自證在其他沙門、婆羅門處問過這些問題嗎?」
  「大德!我自證在其他沙門、婆羅門處問過這些問題。」
  「大王!但,他們怎麼解答呢?如果對你不麻煩的話,請說。」
  「大德!對我不麻煩,當與世尊或像世尊這樣的人同坐時。」
  「那樣的話,大王!請說。」(164)
富蘭那迦葉之論
  「大德!這裡,有一次,我去見富蘭那迦葉。抵達後與富蘭那迦葉互相歡迎,歡迎與寒暄後,在一旁坐下。在一旁坐好後,我對富蘭那迦葉這麼說:『迦葉先生!如這些種種技能之處,即:騎象兵、騎馬兵、戰車兵、弓箭兵、軍旗兵、參謀、伙食兵、尊貴王族戰士、突擊兵、大龍戰士、勇士、穿皮革的戰士、死忠奴隸兵、廚師、理髮師、澡堂師傅、作甜食者、作花環者、洗染匠、編織匠、蘆葦匠、製陶器者、會計師、查驗員,或凡其它像這樣有關種種技能之處,他們在當生中依技能果生活,他們依此使自己快樂、滿足;使父母快樂、滿足;使妻兒快樂、滿足;使朋友與同僚快樂、滿足,對沙門、婆羅門建立目標崇高的、天的、安樂果報的、導向天界的供養,同樣的,迦葉先生!你能告知當生直接可見的沙門果嗎?』(165)
  大德!當這麼說時,富蘭那迦葉對我這麼說:『大王!作、使他作,切斷、使他切斷,折磨拷打、使他折磨拷打,悲傷、使他悲傷,疲累、使他疲累,悸動、使他悸動,殺生,未給予而取入侵人家、奪走掠奪物、攔路搶劫,誘拐人妻,說虛妄:無惡被作,如果以剃刀輪周邊使在這大地上的生類成為一肉聚、一肉堆,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的南岸,殺、屠殺,切斷、使他切斷,折磨拷打、使他折磨拷打,從此因緣而無惡,無惡的[後果]傳來;如果走恒河的北岸,布施、使他布施,供養、使他供養,從此因緣而無福德,無福德的[後果]傳來;依布施,依調御,依抑制,依說真實,從此因緣而無福德,無福德的[後果]傳來。』大德!像這樣,當富蘭那迦葉被詢問直接可見的沙門果時,他回答我不作業。大德!猶如被問到芒果,卻解答波羅蜜果,或者,被問到波羅蜜果,卻解答芒果,同樣的,大德!當富蘭那迦葉被詢問直接可見的沙門果時,他回答我不作業。大德!我這麼想:『像我這樣[身分]的人,怎麼能想貶低住在[自己]征服地的沙門、婆羅門呢?』大德!我對那富蘭那迦葉所說既不歡喜,也沒苛責。不歡喜,沒苛責後,不悅意、不發不悅意之語,對他的話不採取、不傾覆,起座離開。(166)
末迦利瞿舍羅之論
  「大德!這裡,有一次,我去見末迦利瞿舍羅。抵達後與末迦利瞿舍羅互相歡迎,歡迎與寒暄後,在一旁坐下。在一旁坐好後,我對末迦利瞿舍羅這麼說:『瞿舍羅先生!如這些種種技能之處,……(中略)同樣的,瞿舍羅先生!你能告知當生直接可見的沙門果嗎?』(167)
  大德!當這麼說時,末迦利瞿舍羅對我這麼說:『大王!對眾生的雜染來說,沒有因沒有緣,無因無緣眾生被污染;對眾生的清淨來說,沒有因沒有緣,無因無緣眾生被淨化,沒有自作者,沒有他作者,沒有力,沒有活力,沒有人的力量,沒有人的努力;一切眾生、一切生物類、一切生存類、一切生命無自在力,無力,無活力,被命運、意外、本性變化在六等級中感受苦樂。而有這一百四十萬最上首之胎,以及六千與六百,有五百種業、五種業、三種業、業、半業,有六十二道、六十二中間劫、六等級、人之八地、四千九百種邪命外道、四千九百種遊行者、四千九百種龍之住所、二千根、三千地獄、三十六塵界、七有想胎、七無想胎、七無結胎、七種天、七種人、七種惡鬼、七座湖、七種結節、七百種結節、七座斷崖又七百座斷崖、七種夢、七百種夢、八百四十萬大劫,不論愚者或賢智者,流轉輪迴後,將得到苦的結束,在那裡,「我將不以這戒德、禁戒、苦行、梵行使未熟之業成熟,或者以體驗再體驗除去成熟之業。」確實不這樣,樂與苦已分配,輪迴的界限已定,不減少或增加,不超前或落後,猶如當線球投出,它逃離就被解開。同樣的,愚者或賢智者流轉輪迴後,將得到苦的結束。』(168)
  大德!像這樣,當末迦利瞿舍羅被詢問直接可見的沙門果時,他回答我輪迴淨化。大德!猶如被問到芒果,卻解答波羅蜜果,或者,被問到波羅蜜果,卻解答芒果,同樣的,大德!當末迦利瞿舍羅被詢問直接可見的沙門果時,他回答我輪迴淨化。大德!我這麼想:『像我這樣[身分]的人,怎麼能想貶低住在[自己]征服地的沙門、婆羅門呢?』大德!我對那末迦利瞿舍羅所說既不歡喜,也沒苛責。不歡喜,沒苛責後,不悅意、不發不悅意之語,對他的話不採取、不傾覆,起座離開。(169)
阿夷多翅舍欽婆羅之論
  「大德!這裡,有一次,我去見阿夷多翅舍欽婆羅。抵達後與阿夷多翅舍欽婆羅互相歡迎,歡迎與寒暄後,在一旁坐下。在一旁坐好後,我對阿夷多翅舍欽婆羅這麼說:『阿夷多先生!如這些種種技能之處,……(中略)同樣的,阿夷多先生!你能告知當生直接可見的沙門果嗎?』(170)
  大德!當這麼說時,阿夷多翅舍欽婆羅對我這麼說:『大王!無布施,無供養,無供物,無善作的、惡作的業之果與報,無此世,無他世,無母,無父,無化生眾生,在世間中無正行的、正行道的沙門婆羅門證智自作證後而宣說此世、他世;當四大所成的人死時,地歸於並沒入地身,水歸於並沒入水身,火歸於並沒入火身,風歸於並沒入風身,諸根轉入虛空,[四]人與長椅為第五抬走死者,念詞一直伴隨到火葬場,骨頭成為灰白色,祭品落下,布施即是愚者的教說,凡任何說[布施之類]虛無論者,全是虛偽的、虛妄戲論,愚者與賢智者以身體的崩解而被斷滅、消失;死後就不存在了。』(171)
  大德!像這樣,當阿夷多翅舍欽婆羅被詢問直接可見的沙門果時,他回答我斷滅。大德!猶如被問到芒果,卻解答波羅蜜果,或者,被問到波羅蜜果,卻解答芒果,同樣的,大德!當阿夷多翅舍欽婆羅被詢問直接可見的沙門果時,他回答我斷滅。大德!我這麼想:『像我這樣[身分]的人,怎麼能想貶低住在[自己]征服地的沙門、婆羅門呢?』大德!我對那阿夷多翅舍欽婆羅所說既不歡喜,也沒苛責。不歡喜,沒苛責後,不悅意、不發不悅意之語,對他的話不採取、不傾覆,起座離開。(172)
浮陀迦旃延之論
  「大德!這裡,有一次,我去見浮陀迦旃延。抵達後與浮陀迦旃延互相歡迎,歡迎與寒暄後,在一旁坐下。在一旁坐好後,我對浮陀迦旃延這麼說:『迦旃延先生!如這些種種技能之處,……(中略)同樣的,迦旃延先生!你能告知當生直接可見的沙門果嗎?』(173)
  大德!當這麼說時,浮陀迦旃延對我這麼說:『大王!有這七身,是非被作的、非被作種類的、非被創造的、無創造者的、不孕的、如直立的山頂、如直立不動的石柱,它們不動、不變易、不互相加害、不能夠互相[起]或樂或苦或樂與苦,哪七個呢?地身、水身、火身、風身、樂、苦,命為第七,這七身是非被作的、非被作種類的、非被創造的、無創造者的、不孕的、如直立的山頂、如直立不動的石柱,它們不動、不變易、不互相加害、不能夠互相[起]或樂或苦或樂與苦,在那裡,無殺人者、屠殺者、聽者、使之聽者、所識者、使之識者,即使以銳利的刀切斷頭,也沒有奪任何生命,刀只這樣經七身旁邊的空隙進去。』(174)
  大德!像這樣,當浮陀迦旃延被詢問直接可見的沙門果時,他回答我無關的。大德!猶如被問到芒果,卻解答波羅蜜果,或者,被問到波羅蜜果,卻解答芒果,同樣的,大德!當浮陀迦旃延被詢問直接可見的沙門果時,他回答我無關的。大德!我這麼想:『像我這樣[身分]的人,怎麼能想貶低住在[自己]征服地的沙門、婆羅門呢?』大德!我對那浮陀迦旃延所說既不歡喜,也沒苛責。不歡喜,沒苛責後,不悅意、不發不悅意之語,對他的話不採取、不傾覆,起座離開。(175)
尼乾陀若提子之論
  「大德!這裡,有一次,我去見尼乾陀若提子。抵達後與尼乾陀若提子互相歡迎,歡迎與寒暄後,在一旁坐下。在一旁坐好後,我對尼乾陀若提子這麼說:『阿其威色那先生!如這些種種技能之處,……(中略)同樣的,阿其威色那先生!你能告知當生直接可見的沙門果嗎?』(176)
  大德!當這麼說時,尼乾陀若提子對我這麼說:『大王!這裡,尼乾陀有四種禁戒自制防護,大王!尼乾陀如何有四種禁戒自制防護呢?大王!這裡,尼乾陀有被所有的防止防止,被所有的防止軛制,被所有的防止除去,被所有的防止遍滿,大王!尼乾陀有這麼四種禁戒自制防護。大王!當尼乾陀有這麼四種禁戒自制防護時,大王!這被稱為已自我達成、已自我抑制、已自我住立的尼乾陀。』(177)
  大德!像這樣,當尼乾陀若提子被詢問直接可見的沙門果時,他回答我四種禁戒自制防護。大德!猶如被問到芒果,卻解答波羅蜜果,或者,被問到波羅蜜果,卻解答芒果,同樣的,大德!當尼乾陀若提子被詢問直接可見的沙門果時,他回答我四種禁戒自制防護。大德!我這麼想:『像我這樣[身分]的人,怎麼能想貶低住在[自己]征服地的沙門、婆羅門呢?』大德!我對那尼乾陀若提子所說既不歡喜,也沒苛責。不歡喜,沒苛責後,不悅意、不發不悅意之語,對他的話不採取、不傾覆,起座離開。(178)
散惹耶毘羅梨子之論
  「大德!這裡,有一次,我去見散惹耶毘羅梨子。抵達後與散惹耶毘羅梨子互相歡迎,歡迎與寒暄後,在一旁坐下。在一旁坐好後,我對散惹耶毘羅梨子這麼說:『散惹耶毘羅梨子先生!如這些種種技能之處,……(中略)同樣的,散惹耶先生!你能告知當生直接可見的沙門果嗎?』(179)
  大德!當這麼說時,散惹耶毘羅梨子對我這麼說:『如果像這樣問我:「有他世嗎?」如果我像這樣想:「有他世。」我應該像這樣回答你:「有他世。」但我不說:「是這樣。」我也不說:「是那樣。」我也不說:「是其他的。」我也不說:「不是。」我也不說:「非不是。」沒有他世……(中略)有且沒有他世……(中略)既非有也非沒有他世……(中略)有化生眾生……(中略)沒有化生眾生……(中略)有且沒有化生眾生……(中略)既非有也非沒有化生眾生……(中略)有善作的、惡作的業之果與報……(中略)沒有善作的、惡作的業之果與報……(中略)有且沒有善作的、惡作的業之果與報……(中略)既非有也非沒有善作的、惡作的業之果與報……(中略)死後如來存在……(中略)死後如來不存在……(中略)死後如來存在且不存在……(中略)如果像這樣問我:「死後如來既非存在也非不存在嗎?」如果我像這樣想:「死後如來既非存在也非不存在。」我應該像這樣回答你:「死後如來既非存在也非不存在。」但我不說:「是這樣。」我也不說:「是那樣。」我也不說:「是其他的。」我也不說:「不是。」我也不說:「非不是。」』(180)
  大德!像這樣,當散惹耶毘羅梨子被詢問直接可見的沙門果時,他回答我混亂。大德!猶如被問到芒果,卻解答波羅蜜果,或者,被問到波羅蜜果,卻解答芒果,同樣的,大德!當散惹耶毘羅梨子被詢問直接可見的沙門果時,他回答我混亂。大德!我這麼想:『這位是屬於這些沙門、婆羅門[中]最愚癡、最愚昧的,當他被詢問直接可見的沙門果時,怎麼會回答我混亂呢?』大德!我這麼想:『像我這樣[身分]的人,怎麼能想貶低住在[自己]征服地的沙門、婆羅門呢?』大德!我對那散惹耶毘羅梨子所說既不歡喜,也沒苛責。不歡喜,沒苛責後,不悅意、不發不悅意之語,對他的話不採取、不傾覆,起座離開。(181)
第一個當生直接可見的沙門果
  大德!我問世尊:『大德!如這些種種技能之處,即:騎象兵、騎馬兵、戰車兵、弓箭兵、軍旗兵、參謀、伙食兵、尊貴王族戰士、突擊兵、大龍戰士、勇士、穿皮革的戰士、死忠奴隸兵、廚師、理髮師、澡堂師傅、作甜食者、作花環者、洗染匠、編織匠、蘆葦匠、製陶器者、會計師、查驗員,或凡其它像這樣有關種種技能之處,他們在當生中依技能果生活,他們依此使自己快樂、滿足;使父母快樂、滿足;使妻兒快樂、滿足;使朋友與同僚快樂、滿足,對沙門、婆羅門建立目標崇高的、天的、安樂果報的、導向天界的供養,同樣的,大德!你能告知當生直接可見的沙門果嗎?』」(182)
  「能,大王!那樣的話,大王!就這情況我要反問你,就依你認為妥當的來回答。大王!你怎麼想:這裡,如果男子是你的奴僕、受雇者、早起者、晚睡者、順從者、行合意者、說喜歡聽的話者、看人臉色者,他這麼想:『實在不可思議啊,先生!實在未曾有啊,先生![真是]福德命、福德果報,這位摩揭陀國阿闍世王韋提希子是人,我也是人,這位摩揭陀國阿闍世王韋提希子具備、具足五種欲自娛,我想就像天神一樣,而我是奴僕、受雇者、早起者、晚睡者、順從者、行合意者、說喜歡聽的話者、看人臉色者,我確實應該做那福德,讓我剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。』過些時候,他剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。當他這樣出家時,能住於身、語、意已防護,以少量的衣食為知足、在獨居處歡喜,如果他們這麼告知你那位男子:『真的,陛下!你應該知道,那位男子是你的奴僕、受雇者、早起者、晚睡者、順從者、行合意者、說喜歡聽的話者、看人臉色者,陛下!他剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。當他這樣出家時,住於身、語、意已防護,以少量的衣食為知足、在獨居處歡喜。』你是否會這麼說:『令那位男子再回來成為我的奴僕、受雇者、早起者、晚睡者、順從者、行合意者、說喜歡聽的話者、看人臉色者。』嗎?」(183)
  「不,大德!那時,我們只會問訊,或會起立以座位迎接,或會邀請,或會招待他衣服、施食、住處、病人的需要物、醫藥必需品,或會如法地安排守護、防護、保護。」(184)
  「大王!你怎麼想:當存在這樣時,是直接可見的沙門果嗎?」
  「大德!當存在這樣時,確實是直接可見的沙門果。」
  「大王!這是被我告知的第一個當生直接可見的沙門果。」(185)
第二個當生直接可見的沙門果
  「同樣的,大德!但,你能告知其它當生直接可見的沙門果嗎?」
  「能,大王!那樣的話,大王!就這情況我要反問你,就依你認為妥當的來回答。大王!你怎麼想:這裡,如果男子是你的農夫、屋主、工作者、司財者,他這麼想:『實在不可思議啊,先生!實在未曾有啊,先生![真是]福德命、福德果報,這位摩揭陀國阿闍世王韋提希子是人,我也是人,這位摩揭陀國阿闍世王韋提希子具備、具足五種欲自娛,我想就像天神一樣,而我是農夫、屋主、工作者、司財者,我確實應該做那福德,讓我剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。』過些時候,他捨斷少量的財富聚集或捨斷大量的財富聚集後;捨斷少量的親屬圈或捨斷大量的親屬圈後,剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。當他這樣出家時,能住於身、語、意已防護,以少量的衣食為知足、在獨居處歡喜,如果他們這麼告知你那位男子:『真的,陛下!你應該知道,那位男子是你的農夫、屋主、工作者、司財者,陛下!他剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。當他這樣出家時,住於身、語、意已防護,以少量的衣食為知足、在獨居處歡喜。』你是否會這麼說:『令那位男子再回來成為我的農夫、屋主、工作者、司財者。』嗎?」(186)
  「不,大德!那時,我們只會問訊,或會起立以座位迎接,或會邀請,或會招待他衣服、施食、住處、病人的需要物、醫藥必需品,或會如法地安排守護、防護、保護。」(187)
  「大王!你怎麼想:當存在這樣時,是直接可見的沙門果嗎?」
  「大德!當存在這樣時,確實是直接可見的沙門果。」
  「大王!這是被我告知的第二個當生直接可見的沙門果。」(188)
更勝妙的沙門果
  「大德!但,你能告知比這些直接可見的沙門果更卓越、更勝妙,其它當生直接可見的沙門果嗎?」
  「能,大王!那樣的話,大王!你要聽!你要好好作意!我要說了。」
  「是的,大德!」摩揭陀國阿闍世王韋提希子回答世尊。(189)
  世尊這麼說:
  「大王!這裡,如來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出現於世間,他以證智自作證後,為這包括天、魔、梵的世界;包括沙門、婆羅門的世代;包括諸天、人宣說,他教導開頭是善、中間是善、完結是善;意義正確辭句正確的法,他宣說唯獨圓滿、遍清淨的梵行。(190)
  屋主、屋主之子或在其它族姓中出生者聽聞那個法;聽聞那個法後,於如來處獲得信;由於具備那獲得的信,他像這樣深慮:『居家生活是障礙,是塵垢之路;出家是露地。住在家中,這是不容易行一向圓滿、一向清淨的磨亮海螺之梵行,讓我剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。』(191)
  過些時候,他捨斷少量的財富聚集或捨斷大量的財富聚集後;捨斷少量的親屬圈或捨斷大量的親屬圈後,剃除髮鬚、裹上袈裟衣後,從在家出家,成為非家生活。(192)
  當他這樣出家時,住於被波羅提木叉的自制所防護,具足正行和行境,在微罪中看見可怕,在學處上受持後學習,他具備善的身業、語業,清淨的生活維持,戒具足,守護根門,具備念與正知,已知足。(193)
小戒
  大王!比丘如何是戒具足者呢?大王!這裡,比丘捨斷殺生後,他是離殺生者,他住於已捨離棍棒、已捨離刀劍、有羞恥的、同情的、對一切活的生物憐愍的,這是關於他的戒。
  捨斷未給予而取後,他是離未給予而取者、給予而取者、只期待給予物者,以不盜取而自我住於清淨,這也是關於他的戒。
  捨斷非梵行後,他是梵行者,遠離俗法而住,已離婬欲,這也是關於他的戒。
  捨斷妄語後,他是離妄語者、真實語者、緊隨真實者、能信賴者、應該信賴者、對世間無詐欺者,這也是關於他的戒。
  捨斷離間語後,他是離離間語者:他從這裡聽到後,不為了對這些人離間而在那裡說,或者,他從那裡聽到後,不為了對那些人離間而在這裡說,像這樣,他是分裂的調解者、和諧的散播者、樂於和合者、愛好和合者、喜歡和合者、作和合之言說者,這也是關於他的戒。
  捨斷粗惡語後,他是離粗惡語者,凡那柔和的、悅耳的、可愛的、動心的、優雅的、眾人所愛的、眾人可意的言語,像這樣言語被他說,這也是關於他的戒。
  捨斷雜穢語後,他是離雜穢語者:他是適當時機之說者、事實之說者、有益處之說者,如法之說者、如律之說者;他以適當時機說有價值、有理由、有節制、具有利益的言語,這也是關於他的戒。
  他是離破壞種子類、草木類者……(中略)是晚上停止、戒絕非時食的一日一食者,是離跳舞、歌曲、音樂、表演觀看者,是離花環之配戴、芳香之莊嚴、塗抹物之打扮狀態者,是離高床、大床者,是離領受金銀者,是離領受生穀者,是離領受生肉者,是離領受女子、少女者,是離領受男奴僕、女奴僕者,是離領受山羊與羊者,是離領受雞與豬者,是離領受象、牛、馬、騾馬者,是離領受田與地者,是離從事差使、遣使者,是離買賣者,是離在秤重上欺瞞、偽造貨幣、度量欺詐者,是離賄賂、欺瞞、詐欺、不實者,是離割截、殺害、捕縛、搶奪、掠奪、暴力者,這也是關於他的戒。(194)
  小戒終了。
中戒
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們住於從事破壞種子類、草木類,即:根種子、莖種子、節種子、自落種子、種子種子[為]第五,這樣,他是離破壞種子類、草木類者,這也是關於他的戒。(195)
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們住於從事受用物的貯藏,即:食物的貯藏、飲料的貯藏、衣物的貯藏、交通工具的貯藏、臥床的貯藏、香料的貯藏、肉的貯藏等,這樣,他是離受用物的貯藏者,這也是關於他的戒。(196)
  又或如有些沙門、婆羅門受用信施的食物後,他們住於像這樣表演觀看的從事者,即:舞蹈、歌唱、音樂、戲劇、講古、手鈴、鐃鈸、大鼓、魔術、鐵球戲、竹棒戲、特技、象打鬥、馬打鬥、水牛打鬥、公牛打鬥、山羊打鬥、公羊打鬥、公雞打鬥、鵪鶉打鬥、棍棒打鬥、拳頭打鬥、摔角、演習、兵列、軍陣、閱兵等,這樣,他是離表演觀看者,這也是關於他的戒。(197)
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們住於從事賭博放逸處,即:八目棋、十目棋、空中棋、跳房子遊戲、石積遊戲、骰子板、打木棒遊戲、手型遊戲、骰子、吹葉笛、玩具鋤遊戲、翻筋斗遊戲、玩具風車遊戲、玩具量器遊戲、車遊戲遊戲、玩具弓箭遊戲、猜字遊戲、猜想法遊戲、模仿瑕疵遊戲等,這樣,他是離賭博放逸處者,這也是關於他的戒。(198)
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們住於從事高床、大床,即:高椅、長椅、山羊毛墊、拼色墊、白羊毛布墊、羊毛布墊、厚布墊、毛織墊、邊緣有毛繸的墊子、一邊緣有毛繸的墊子、珠寶刺繡的絹織墊、絹布墊、毛織墊、象背氈墊、馬背氈墊、車上氈墊、羊皮編織物、頂級羚鹿皮覆蓋物、有頂篷的、兩端有紅色枕墊等,這樣,他是離高床、大床者,這也是關於他的戒。(199)
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們住於從事塗抹物之打扮狀態,即:按摩、搓揉、沐浴、擦揉、鏡子、塗眼膏、花環、香料、香膏、臉粉、塗臉膏、手鐲、緞帶髮飾、杖、筒、劍、傘、彩色鞋、髻、珠寶、拂塵、長短白衣(泰國版)等,這樣,他是離塗抹物之打扮狀態者,這也是關於他的戒。(200)
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們住於從事畜生論,即:國王論、盜賊論、大臣論、軍隊論、怖畏論、戰爭論、食物論、飲料論、衣服論、臥具論、花環論、氣味論、親里論、車乘論、村落論、城鎮論、城市論、國土論、女人論、英雄論、街道論、水井論、祖靈論、種種論、世界起源論、海洋起源論、如是有無論等,這樣,他是離畜生論者,這也是關於他的戒。(201)
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們住於從事諍論,即:『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[你的]理論;你已被折伏,請你拆解,如果你能。』等,這樣,他是離諍論者,這也是關於他的戒。(202)
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們住於從事當信差來往,即:屬於國王、國王的大臣、剎帝利、婆羅門、屋主、青年的[,他們說]:『你去這裡,你去那裡;取這個[去],在那裡,拿這個來。』等,這樣,他是離當信差來往者,這也是關於他的戒。(203)
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們是詭計、攀談、暗示、譏諷、以利養換取其他利養者,這樣,他是離詭計說話者,這也是關於他的戒。(204)
大戒
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們以畜生明邪命謀生,即:肢體相、天變地異的占相、夢的占相、男女相的占相、被老鼠咬破的占相、火的獻供(護摩)、杓子的獻供、稻殼的獻供、米糠的獻供、米粒的獻供、熟酥的獻供、油的獻供、口的獻供、血的獻供、手足明、宅地明、政治明、福咒明、鬼神明、土地明、蛇明、毒藥明、蠍子明、老鼠明、鳥明、烏鴉明、算命、箭除之法、獸的領域等,這樣,他是離以畜生明邪命謀生者,這也是關於他的戒。(205)
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們以畜生明邪命謀生,即:寶石占相、衣服占相、棍棒占相、刀占相、劍占相、箭占相、弓占相、武器占相、女子占相、男子占相、童男占相、童女占相、奴僕占相、象占相、馬占相、水牛占相、公牛占相、牛占相、山羊占相、公羊占相、雞占相、鵪鶉占相、蜥蜴占相、耳環占相、龜占相、鹿占相等,這樣,他是離以畜生明邪命謀生者,這也是關於他的戒。(206)
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們以畜生明邪命謀生,即:諸王將出發;諸王將不出發、內部諸王將到來;外部諸王將退卻、外部諸王將到來;內部諸王將退卻、內部諸王將勝利;外部諸王將敗北、外部諸王將勝利;內部諸王將敗北等,這樣,他是離以畜生明邪命謀生者,這也是關於他的戒。(207)
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們以畜生明邪命謀生,即:將有月蝕、將有日蝕、將有星蝕、將有日月的[正常]軌道、將有日月的偏離軌道、將有星辰的[正常]軌道、將有星辰的偏離軌道、將有流星的隕落、將有天火、將有地震、將有天鼓、將有日月星辰的上升下沉遮蔽明淨、月蝕將有這樣的果報、日蝕將有這樣的果報、星蝕將有這樣的果報、日月[正常]軌道將有這樣的果報、日月偏離軌道將有這樣的果報、星辰[正常]軌道將有這樣的果報、星辰偏離軌道將有這樣的果報、流星隕落將有這樣的果報、天火將有這樣的果報、地震將有這樣的果報、天鼓將有這樣的果報、日月星辰的上升下沉遮蔽明淨將有這樣的果報等,這樣,他是離以畜生明邪命謀生者,這也是關於他的戒。(208)
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們以畜生明邪命謀生,即:將多雨、將難有雨、將豊收、將飢饉、將安穩、將有恐怖、將有疾病、將無病、查驗、會計、計算、詩作、世間論等,這樣,他是離以畜生明邪命謀生者,這也是關於他的戒。(209)
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們以畜生明邪命謀生,即:嫁娶[時間]、結婚、離婚、揭幕、討債、貸出、開運、作惡運、墮胎、綁舌[咒術]、使顎被結縛[咒術]、[他人]手控制咒術、顎咒術、耳聾咒術、詢問鏡子[而得答案]、詢問女孩[靈媒]、詢問天、太陽崇拜、大[梵天]崇拜、口吐出火、招請幸運女神等,這樣,他是離以畜生明邪命謀生者,這也是關於他的戒。(210)
  又或如有些沙門、婆羅門受用信施的食物後,這樣,他們以畜生明邪命謀生,即:透過神而使變得寂靜的儀式、誓願儀式、鬼神儀式、居地儀式、[使]元氣旺盛儀式、[使]性無能儀式、房地儀式、房地準備儀式、洗淨、[芳香]沐浴、獻供、催吐劑、瀉藥、向上瀉藥、向下瀉藥、頭的瀉藥、耳油藥、眼藥水、灌鼻、藥膏、塗油、眼科、外科、兒科、根藥、無生(藥的解藥)、藥草、瀉劑等,這樣,他是離以畜生明邪命謀生者,這也是關於他的戒。(211)
  大王!那位這樣戒具足的比丘在任何地方都不看見戒自制的恐怖,大王!猶如敵人已被殺害的剎帝利灌頂王,在任何地方都不看見敵人的恐怖,同樣的,大王!那位這樣戒具足的比丘在任何地方都不看見戒自制的恐怖。已具備這聖戒蘊,他自身內感受無過失的安樂,大王!這樣,比丘是戒具足者。(212)
  大戒終了。
根的自制
  大王!比丘如何是守護根門者呢?大王!這裡,比丘以眼見色後,不成為相的執取者、細相的執取者,因為當住於眼根的不防護時,貪婪、憂之惡不善法會流入,他依其自制而行動,保護眼根,在眼根上達到自制;以耳聽聲音後……(中略)以鼻聞氣味後……(中略)以舌嚐味道後……(中略)以身觸所觸後……(中略)以意識知法後,不成為相的執取者、細相的執取者,因為當住於意根的不防護時,貪婪、憂之惡不善法會流入,他依其自制而行動,保護意根,在意根上達到自制,已具備這聖根自制,他自身內感受不受害的安樂,大王!這樣,比丘是守護根門者。(213)
念與正知
  大王!比丘如何具備念與正知呢?比丘在前進、後退時是正知於行為者;在前視、後視時是正知於行為者;在[肢體]屈伸時是正知於行為者;在[穿]衣、持鉢與大衣時是正知於行為者;在飲、食、嚼、嚐時是正知於行為者;在大小便動作時是正知於行為者;在行、住、坐、臥、清醒、語、默時是正知於行為者,大王!這樣,比丘具備念與正知。(214)
知足
  大王!比丘如何是已知足者呢?大王!比丘是已知足者:以衣服保護身體、以施食保護肚子,不論出發到何處,他只拿[這些]出發,猶如鳥不論以翼飛到何處,只有翼的負荷而飛。同樣的,大王!比丘以衣服保護身體、以施食保護肚子為知足,不論出發到何處,他只拿[這些]出發,大王!這樣,比丘是已知足者。(215)
蓋的捨斷
  已具備這聖戒蘊,已具備這聖根自制,已具備這聖念與正知,已具備這聖知足,他親近獨居的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。他食畢,從施食處返回,坐下,盤腿後,挺直身體,然後建立起面前的念。(216)
  他捨斷對世間的貪婪,以離貪婪心而住,使心從貪婪中清淨。捨斷惡意與瞋怒後,住於無瞋害心、對一切活的生物憐愍,使心從惡意與瞋怒中清淨。捨斷惛沈睡眠後,住於離惛沈睡眠、有光明想、具念、正知,使心從惛沈睡眠中清淨。捨斷掉舉後悔後,住於不掉舉、自身內心寂靜,使心從掉舉後悔中清淨。捨斷疑惑後,住於脫離疑惑、在善法上無疑,使心從疑惑中清淨。(217)
  大王!猶如男子如果拿了借款後從事事業,如果他的那些事業成功,他會終結那舊的借款本金,會有超出的餘額扶養妻子,他這麼想:『我以前拿了借款後會從事事業,我的那些事業成功,我終結了那舊的借款本金,有超出的餘額扶養我的妻子。』他從此因緣而會得到欣悅,會到達喜悅。(218)
  大王!猶如男子如果生病、痛苦、重病,他會不喜歡食物,身體會沒力氣,過些時候,如果他從那個病脫離,他會喜歡食物,他的身體會有力氣,他這麼想:『我以前生病、痛苦、重病,我不喜歡食物,我的身體沒力氣,現在,我從那個病脫離,我喜歡食物,我的身體會有力氣。』他從此因緣而會得到欣悅,會到達喜悅。(219)
  大王!猶如男子如果被關在監獄裡,過些時候,如果他從那個監獄被平安地、無恐怖地釋放,沒有任何財物損失,他這麼想:『以前,我被關在監獄裡,現在,我從那個監獄被平安地、無恐怖地釋放,沒有任何財物損失。』他從此因緣而會得到欣悅,會到達喜悅。(220)
  大王!猶如男子如果是奴隸、非依靠自己者、依靠他人者,不能去想去的地方,過些時候,如果他從那奴隸被釋放,是依靠自己者、不依靠他人者、自由者,能去想去的地方,他這麼想:『以前,我是奴隸、非依靠自己者、依靠他人者,不能去想去的地方,現在,我從那奴隸被釋放,是依靠自己者、不依靠他人者、自由者,能去想去的地方。』他從此因緣而會得到欣悅,會到達喜悅。(221)
  大王!猶如有財富、有財物的男子如果走上曠野道路,飢饉的、有怖畏的,過些時候,如果他從那個曠野平安地度脫,到達村落邊界,安穩的、無怖畏的,他這麼想:『以前,有財富、有財物的我走上曠野道路,飢饉的、有怖畏的,現在,我從那個曠野平安地度脫,到達村落邊界,安穩的、無怖畏的。』他從此因緣而會得到欣悅,會到達喜悅。(222)
  同樣的,大王!比丘如借款、如疾病、如監獄、如奴隸、如曠野道路般,他像這樣看這些自己未捨斷的五蓋。(223)
  大王!又猶如如無借款、如無疾病、如從監獄被釋放、如脫離奴隸者、如安穩的終極之地,大王!同樣的,比丘看這些自己已捨斷的五蓋。(224)
  當他看見自己五蓋已被捨斷時,欣悅被生起;當歡悅時,則喜被生;當意喜時,則身寧靜;身已寧靜者,則感受樂;心樂者,則入定。(225)
初禪
  他從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,他以離而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離而生喜、樂遍滿。(226)
  大王!猶如熟練的澡堂師傅或澡堂師傅的徒弟在銅皿中撒佈沐浴粉後,與水充分攪拌,沐浴粉團隨之濕潤、來到濕潤、內外被滲透濕潤而無遺漏。同樣的,大王!比丘以離而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離而生喜、樂遍滿,大王!這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。(227)
第二禪
  再者,大王!比丘以尋與伺的平息,自信一心,進入後住於無尋、無伺,定而生喜、樂的第二禪,他以定而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被定而生喜、樂遍滿。(228)
  大王!猶如有湧泉的深水池,其在東方無進水口,在南方無進水口,在北方無進水口,在西方無進水口,天又不能經常給予正確的水流,而那水池的冷水保持湧出後,那水池會被冷水潤澤、遍流、充滿、遍滿,全水池沒有任何地方不會被冷水遍滿。同樣的,大王!比丘以定而生喜、樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被定而生喜、樂遍滿,大王!這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。(229)
第三禪
  再者,大王!比丘以喜的褪去與住於平靜,有念、正知,以身體感受樂,進入後住於這聖弟子宣說:『他是平靜、具念、住於樂者』的第三禪,他以離喜之樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離喜之樂遍滿。(230)
  大王!猶如在青蓮池、紅蓮池、白蓮池中,一些青蓮、紅蓮、白蓮生在水中,長在水中,依止於水面下,沈在水下生長,從其頂點到根被冷水潤澤、遍流、充滿、遍滿,全青蓮、紅蓮、白蓮沒有任何地方不會被冷水遍滿。同樣的,大王!比丘以離喜之樂潤澤、遍流、充滿、遍滿此身,全身沒有任何地方不被離喜之樂遍滿,大王!這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。(231)
第四禪
  再者,大王!比丘以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而念遍淨的第四禪,他以遍淨、皎潔之心遍滿此身後而坐,全身沒有任何地方不被遍淨、皎潔之心遍滿。(232)
  大王!猶如男子會以白衣包含頭裹上後而坐,全身沒有任何地方不會被白衣遍滿。同樣的,大王!比丘以遍淨、皎潔之心遍滿此身後而坐,全身沒有任何地方不被遍淨、皎潔之心遍滿,大王!這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。(233)
毘婆舍那智
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他抽出心使轉向智與見,他這麼了知:『我的這身體是色與四大之物,父母生成,米粥積聚,無常、塗身、按摩、破壞、分散法,又,我的這個識在這裡依存,在這裡被結縛。』(234)
  大王!猶如美麗的、出色的、八個切割面的、作工細緻的、放光的、明淨的、不濁的、全部行相具足的琉璃寶珠,在那裡,被藍或黃或紅或白或淡黃線綁住,有眼男子拿它在手掌上後能觀察:『這美麗的、出色的、八個切割面的、作工細緻的、放光的、明淨的、不濁的、全部行相具足的琉璃寶珠,在那裡,被藍或黃或紅或白或淡黃線綁住。』同樣的,大王!當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他抽出心使轉向於智與見,他這麼了知:『我的這身體是色與四大之物,父母生成,米粥積聚,無常、塗身、按摩、破壞、分散法,又,我的這個識在這裡依存,在這裡被結縛。』大王!這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。(235)
意生神通智
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他抽出心使轉向創造意生身:他從這個身體創造另一個有色、意所生的、有所有肢體與小肢,不缺諸根之身體。(236)
  大王!猶如男子如果從蘆葦拉出鞘,他這麼想:『這是蘆葦,這是鞘;蘆葦是一,鞘是另一個,鞘被從蘆葦拉出。』或者,大王!猶如男子如果從劍鞘拉出劍,他這麼想:『這是劍,這是劍鞘;劍是一,劍鞘是另一個,劍被從劍鞘拉出。』或者,大王!猶如男子如果從蛇蛻拉起蛇,他這麼想:『這是蛇,這是蛇蛻;蛇是一,蛇蛻是另一個,蛇被從蛇蛻拉起。』同樣的,大王!當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他抽出心使轉向於創造意生身:他從這個身體創造另一個有色、意所生的、有所有肢體與小肢,不缺諸根之身體,大王!這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。(237)
神通種類智
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他抽出心使轉向神通種類:他體驗各種神通種類:有了一個後變成多個,有了多個後變成一個;現身、隱身;無阻礙地穿牆、穿壘、穿山而行猶如在虛空中;在地中作浮出與潛入猶如在水中;在水上行走不沉沒猶如在地上;在空中以盤腿而坐來去猶如有翅膀的鳥;以手碰觸、撫摸這些這麼大神通力、這麼大威力的日月;以身體使之自在行去直到梵天世界。(238)
  大王!猶如熟練的陶匠或陶匠的徒弟能從作工細緻粘土製作並完成任何他希望的容器製品,或者,大王!猶如熟練的象牙匠或象牙匠的徒弟能在作工細緻象牙上製作並完成任何他希望的象牙製品,或者,大王!猶如熟練的金匠或金匠的徒弟能在作工細緻黃金上製作並完成任何他希望的黃金製品。同樣的,大王!當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他抽出心使轉向神通種類:他體驗各種神通種類:有了一個後變成多個,有了多個後變成一個;現身、隱身;無阻礙地穿牆、穿壘、穿山而行猶如在虛空中;在地中作浮出與潛入猶如在水中;在水上行走不沉沒猶如在地上;在空中以盤腿而坐來去猶如有翅膀的鳥;以手碰觸、撫摸這些這麼大神通力、這麼大威力的日月;以身體使之自在行去直到梵天世界,大王!這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。(239)
天耳智
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他抽出心使轉向天耳界:他以清淨、超越人的天耳界聽見天與人二者不論是遠、是近的聲音。(240)
  大王!猶如男子是旅途中的行者,他能聽到大鼓聲、小鼓聲、螺、小腰鼓、鑵鼓聲,他這麼想:『這是大鼓聲。』『這是小鼓聲。』『這是螺、小腰鼓、鑵鼓聲。』同樣的,大王!當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他抽出心使轉向天耳界:他以清淨、超越人的天耳界聽見天與人二者不論是遠、是近的聲音,大王!這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。(241)
他心智
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他抽出心使轉向他心智:他以心熟知心後,了知其他眾生、其他個人:有貪的心了知為『有貪的心』,離貪的心了知為『離貪的心』;有瞋的心了知為『有瞋的心』,離瞋的心了知為『離瞋的心』;有癡的心了知為『有癡的心』,離癡的心了知為『離癡的心』;收斂的心了知為『收斂的心』,散亂的心了知為『散亂的心』;廣大的心了知為『廣大的心』,未廣大的心了知為『未廣大的心』;有更上的心了知為『有更上的心』,無更上的心了知為『無更上的心』;得定的心了知為『得定的心』,未得定的心了知為『未得定的心』;已解脫的心了知為『已解脫的心』,未解脫的心了知為『未解脫的心』。(242)
  大王!猶如年輕、年少、喜好裝飾的女子或男子,當在鏡中,或在遍淨、潔淨、清澈的水鉢中觀察自己的面貌時,有黑痣能知道:『有黑痣。』無黑痣能知道:『無黑痣。』同樣的,大王!當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他抽出心使轉向他心智:他以心熟知心後,了知其他眾生、其他個人:有貪的心了知為『有貪的心』,離貪的心了知為『離貪的心』;有瞋的心了知為『有瞋的心』,離瞋的心了知為『離瞋的心』;有癡的心了知為『有癡的心』,離癡的心了知為『離癡的心』;收斂的心了知為『收斂的心』,散亂的心了知為『散亂的心』;廣大的心了知為『廣大的心』,未廣大的心了知為『未廣大的心』;有更上的心了知為『有更上的心』,無更上的心了知為『無更上的心』;得定的心了知為『得定的心』,未得定的心了知為『未得定的心』;已解脫的心了知為『已解脫的心』,未解脫的心了知為『未解脫的心』大王!這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。(243)
前世住處回憶之智
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他抽出心使轉向許多前世住處回憶之智。他回憶起許多前世住處,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、許多壞劫、許多成劫、許多壞成劫:『那位在那裡是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後生於那裡,而在那裡又是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後生於這裡。』像這樣,他回憶起許多前世住處有這樣的行相與境遇。(244)
  大王!猶如男子如果從自己的村落走到其它村落,再從那個村落走到其它村落,再從那個村落走回自己的村落,他這麼想:『我從自己的村落走到那個村落,在那裡,我這麼站,這麼坐,這麼說話,這麼沈默,再從那個村落走到那個村落,在那裡,我這麼站,這麼坐,這麼說話,這麼沈默,我再從那個村落走回自己的村落。』同樣的,大王!當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他抽出心使轉向許多前世住處回憶之智。他回憶起許多前世住處,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、許多壞劫、許多成劫、許多壞成劫:『那位在那裡是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後生於那裡,而在那裡又是這樣的名、這樣的姓氏、這樣的容貌、[吃]這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後生於這裡。』像這樣,他回憶起許多前世住處有這樣的行相與境遇,大王!這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。(245)
天眼智
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時,他抽出心使轉向眾生死亡與往生之智,他以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉:『尊師們!確實,這些眾生具備身惡行、具備語惡行、具備意惡行,是對聖者斥責者、邪見者、邪見行為的受持者,他們以身體的崩解,死後已往生到苦界惡趣下界、地獄,尊師們!或者,這些眾生具備身善行、具備語善行、具備意善行,是對聖者不斥責者、正見者、正見行為的受持者,他們以身體的崩解,死後已往生到善趣、天界。』這樣,他以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉。(246)
  大王!猶如在十字路中央的宮殿,有眼的男子們站在那裡能看見進出家、在車道與街道來回走動、在十字路中央坐著的人們,他這麼想:『這些人進入家;這些出去;這些在車道與街道來回走動;這些坐在十字路中央。』同樣的,大王!當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時,他抽出心使轉向眾生死亡與往生之智,他以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉:『尊師們!確實,這些眾生具備身惡行、具備語惡行、具備意惡行,是對聖者斥責者、邪見者、邪見行為的受持者,他們以身體的崩解,死後已往生到苦界、惡趣、下界、地獄,尊師們!或者,這些眾生具備身善行、具備語善行、具備意善行,是對聖者不斥責者、正見者、正見行為的受持者,他們以身體的崩解,死後已往生到善趣、天界。』這樣,他以清淨、超越人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中,了知眾生依業流轉,大王!這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。(247)
煩惱之滅盡智
  當那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動的之時,他抽出心使轉向煩惱之滅盡智。他如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是苦。』如實了知:『這是導向苦滅道跡。』如實了知:『這些是煩惱。』如實了知:『這是煩惱集。』如實了知:『這是煩惱滅。』如實了知:『這是導向煩惱滅道跡。』當他這麼知、這麼見時,心從欲的煩惱解脫,心從有的煩惱解脫,心從無明的煩惱解脫。當解脫時,有『[這是]解脫』之智,他了知:『出生已盡梵行已完成應該作的已作不再有這樣[輪迴]的狀態了。』(248)
  大王!猶如峽谷中的水池清澈、清淨、不濁,在那裡,有眼的男子站在岸邊能看見牡蠣、貝類、砂礫、小石、魚群悠游與停止,他這麼想:『這水池清澈、清淨、不濁,在那裡,有這些牡蠣、貝類、砂礫、小石、魚群悠游與停止。』同樣的,大王!當比丘那個心是這樣入定的、遍淨的、淨化的、無穢的、離隨雜染的、可塑的、適合作業的、住立的、到達不動時,他抽出心使轉向煩惱之滅盡智。他如實了知:『這是苦。』如實了知:『這是苦集。』如實了知:『這是苦滅。』如實了知:『這是導向苦滅道跡。』如實了知:『這些是煩惱。』如實了知:『這是煩惱集。』如實了知:『這是煩惱滅。』如實了知:『這是導向煩惱滅道跡。』當他這麼知、這麼見時,心從欲的煩惱解脫,心從有的煩惱解脫,心從無明的煩惱解脫。當解脫時,有『[這是]解脫』之智,他了知:『出生已盡,梵行已完成,應該作的已作,不再有這樣[輪迴]的狀態了。』大王!這是比直接可見的沙門果更卓越、更勝妙之直接可見的沙門果。而,大王!這是直接可見的沙門果,沒有其他更優勝或更勝妙直接可見的沙門果了。」(249)
阿闍世-作為優婆塞的陳述
  當這麼說時,摩揭陀國阿闍世王韋提希子對世尊這麼說:
  「太偉大了,大德!太偉大了,大德!大德!猶如能扶正顛倒的,能顯現被隱藏的,能告知迷途者的路,能在黑暗中持燈火:『有眼者看得見諸色』。同樣的,大德!法被世尊以種種法門說明,我歸依世尊、法、比丘僧團,請世尊記得我為優婆塞,從今天起終生歸依。大德!我犯了過錯,如愚、如癡、如不善:我因統治權而奪取如法的如法國王之父親的生命,大德!為了未來的自制,請世尊原諒我那樣的罪過為罪過。」(250)
  「大王!你確實犯了過錯,如愚、如癡、如不善:你因統治權而奪取如法的如法國王之父親的生命。但,大王!由於你對罪過見到是罪過後如法懺悔,我們原諒你。大王!凡對罪過見到是罪過後如法懺悔者,未來做到自制,在聖者之律中,這是增長。」(251)
  當這麼說時,摩揭陀國阿闍世王韋提希子對世尊這麼說:
  「好了,大德!現在我們要走了,我們很忙,有很多該做的事。」
  「大王!現在是那個你考量的時間。」
  那時,摩揭陀國阿闍世王韋提希子歡喜、隨喜世尊所說後,起座向世尊問訊,然後作右繞,接著離開。(252)
  那時,當摩揭陀國阿闍世王韋提希子離去不久時,世尊召喚比丘們:
  「比丘們!國王被傷害了,比丘們!國王被損害了,比丘們!如果國王沒奪取如法的如法國王之父親的生命,就在這座位上,他將生起遠塵、離垢之法眼。」
  這就是世尊所說,那些悅意的比丘歡喜世尊所說。(253)
  沙門果經第二終了。

 
巴利語經文(台灣嘉義法雨道場流通的word版本)
DN.2/(2) Sāmaññaphalasuttaṃ
Rājāmaccakathā
   150. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṃ udānesi– “ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma, yaṃ no payirupāsato cittaṃ pasīdeyyā”ti?
   151. Evaṃ vutte, aññataro rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca– “ayaṃ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo-anuppatto. Taṃ devo pūraṇaṃ kassapaṃ payirupāsatu. Appeva nāma devassa pūraṇaṃ kassapaṃ payirupāsato cittaṃ pasīdeyyā”ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
   152. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca– “ayaṃ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo-anuppatto. Taṃ devo makkhaliṃ gosālaṃ payirupāsatu. Appeva nāma devassa makkhaliṃ gosālaṃ payirupāsato cittaṃ pasīdeyyā”ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
   153. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca– “ayaṃ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo-anuppatto. Taṃ devo ajitaṃ kesakambalaṃ payirupāsatu. Appeva nāma devassa ajitaṃ kesakambalaṃ payirupāsato cittaṃ pasīdeyyā”ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
   154. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca– “ayaṃ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo-anuppatto. Taṃ devo pakudhaṃ kaccāyanaṃ payirupāsatu. Appeva nāma devassa pakudhaṃ kaccāyanaṃ payirupāsato cittaṃ pasīdeyyā”ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
   155. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca– “ayaṃ, deva, sañcayo belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo-anuppatto. Taṃ devo sañcayaṃ belaṭṭhaputtaṃ payirupāsatu. Appeva nāma devassa sañcayaṃ belaṭṭhaputtaṃ payirupāsato cittaṃ pasīdeyyā”ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
   156. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca– “ayaṃ, deva, nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo-anuppatto. Taṃ devo nigaṇṭhaṃ nāṭaputtaṃ payirupāsatu. Appeva nāma devassa nigaṇṭhaṃ nāṭaputtaṃ payirupāsato cittaṃ pasīdeyyā”ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
Komārabhaccajīvakakathā
   157. Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṃ komārabhaccaṃ etadavoca– “tvaṃ pana, samma jīvaka, kiṃ tuṇhī”ti? “Ayaṃ, deva, bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Taṃ kho pana bhagavantaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Taṃ devo bhagavantaṃ payirupāsatu. Appeva nāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyyā’ti.
   158. “Tena hi, samma jīvaka, hatthiyānāni kappāpehī”ti. “Evaṃ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṃ nāgaṃ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi– “kappitāni kho te, deva, hatthiyānāni, yassadāni kālaṃ maññasī”ti.
   159. Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṃ nāgaṃ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṃ tena pāyāsi.
   Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso. Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṃviggo lomahaṭṭhajāto jīvakaṃ komārabhaccaṃ etadavoca– “kacci maṃ, samma jīvaka, na vañcesi? Kacci maṃ, samma jīvaka, na palambhesi? Kacci maṃ, samma jīvaka, na paccatthikānaṃ desi Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṃ bhikkhusatānaṃ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso”ti.
   “Mā bhāyi, mahārāja, mā bhāyi, mahārāja. Na taṃ deva, vañcemi; na taṃ, deva, palambhāmi na taṃ, deva, paccatthikānaṃ demi. Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā jhāyantī”ti.
Sāmaññaphalapucchā
   160. Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami; upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca– “kahaṃ pana, samma jīvaka, bhagavā”ti? “Eso, mahārāja, bhagavā; eso, mahārāja, bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā”ti.
   161. Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā rahadamiva vippasannaṃ udānaṃ udānesi– “iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato”ti. “Agamā kho tvaṃ, mahārāja, yathāpeman”ti. “Piyo me, bhante, udayabhaddo kumāro. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.
   162. Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ abhivādetvā, bhikkhusaṅghassa añjaliṃ paṇāmetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca– “puccheyyāmahaṃ, bhante, bhagavantaṃ kiñcideva desaṃ; sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti. “Puccha, mahārāja, yadākaṅkhasī”ti.
   163. “Yathā nu kho imāni, bhante, puthusippāyatanāni, seyyathidaṃ– hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun”ti?
   164. “Abhijānāsi no tvaṃ, mahārāja, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā”ti “Abhijānāmahaṃ, bhante, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā”ti. “Yathā kathaṃ pana te, mahārāja, byākariṃsu, sace te agaru bhāsassū”ti. “Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā”ti. “Tena hi, mahārāja, bhāsassū”ti.
Pūraṇakassapavādo
   165. “Ekamidāhaṃ, bhante, samayaṃ yena pūraṇo kassapo tenupasaṅkami; upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pūraṇaṃ kassapaṃ etadavocaṃ– ‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni- te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
   166. “Evaṃ vutte, bhante, pūraṇo kassapo maṃ etadavoca– ‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Itthaṃ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi.
   “Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi– ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pūraṇassa kassapassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
Makkhaligosālavādo
   167. “Ekamidāhaṃ, bhante, samayaṃ yena makkhali gosālo tenupasaṅkamiṃ; upasaṅkamitvā makkhalinā gosālena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, makkhaliṃ gosālaṃ etadavocaṃ– ‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni …pe… sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
   168. “Evaṃ vutte, bhante, makkhali gosālo maṃ etadavoca– ‘natthi mahārāja hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū apaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā, ahetū apaccayā sattā visujjhanti. Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedenti. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṃse nirayasate chattiṃsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi “imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī’ti hevaṃ natthi. Doṇamite sukhadukkhe pariyantakate saṃsāre natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.
   169. “Itthaṃ kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi– ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, makkhalissa gosālassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
Ajitakesakambalavādo
   170. “Ekamidāhaṃ, bhante, samayaṃ yena ajito kesakambalo tenupasaṅkamiṃ; upasaṅkamitvā ajitena kesakambalena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, ajitaṃ kesakambalaṃ etadavocaṃ– ‘yathā nu kho imāni, bho ajita, puthusippāyatanāni …pe… sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
   171. “Evaṃ vutte, bhante, ajito kesakambalo maṃ etadavoca– ‘natthi, mahārāja, dinnaṃ natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso, yadā kālaṅkaroti, pathavī pathavikāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti. Yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo. Dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṃ maraṇā’ti.
   172. “Itthaṃ kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi– ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, ajitassa kesakambalassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
Pakudhakaccāyanavādo
   173. “Ekamidāhaṃ, bhante, samayaṃ yena pakudho kaccāyano tenupasaṅkamiṃ; upasaṅkamitvā pakudhena kaccāyanena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pakudhaṃ kaccāyanaṃ etadavocaṃ– ‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni …pe… sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
   174. “Evaṃ vutte, bhante, pakudho kaccāyano maṃ etadavoca– ‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci jīvitā voropeti; sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatatī’ti.
   175. “Itthaṃ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi– ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pakudhassa kaccāyanassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ, anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
Nigaṇṭhanāṭaputtavādo
   176. “Ekamidāhaṃ, bhante, samayaṃ yena nigaṇṭho nāṭaputto tenupasaṅkamiṃ upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ– ‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni …pe… sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
   177. “Evaṃ vutte, bhante, nigaṇṭho nāṭaputto maṃ etadavoca– ‘idha, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti. Kathañca, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti? Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. Evaṃ kho, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti Yato kho, mahārāja, nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti; ayaṃ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti.
   178. “Itthaṃ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi– ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti So kho ahaṃ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
Sañcayabelaṭṭhaputtavādo
   179. “Ekamidāhaṃ, bhante, samayaṃ yena sañcayo belaṭṭhaputto tenupasaṅkamiṃ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante, sañcayaṃ belaṭṭhaputtaṃ etadavocaṃ– ‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni …pe… sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
   180. “Evaṃ vutte, bhante, sañcayo belaṭṭhaputto maṃ etadavoca– ‘atthi paro lokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no. Natthi paro loko …pe… atthi ca natthi ca paro loko …pe… nevatthi na natthi paro loko …pe… atthi sattā opapātikā …pe… natthi sattā opapātikā …pe… atthi ca natthi ca sattā opapātikā …pe… nevatthi na natthi sattā opapātikā …pe… atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko …pe… natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko …pe…atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko …pe… nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko …pe… hoti tathāgato paraṃ maraṇā …pe… na hoti tathāgato paraṃ maraṇā …pe… hoti ca na ca hoti tathāgato paraṃ maraṇā …pe… neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
   181. “Itthaṃ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi– ‘ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho. Kathañhi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākarissatī’ti. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
Paṭhamasandiṭṭhikasāmaññaphalaṃ
   182. “Sohaṃ, bhante, bhagavantampi pucchāmi– ‘yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṃ– hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti, te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho me bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
   183. “Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. Tassa evamassa– ‘acchariyaṃ, vata bho, abbhutaṃ, vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ– ‘yagghe deva jāneyyāsi, yo te so puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako; so, deva, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti. Api nu tvaṃ evaṃ vadeyyāsi– ‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’ti?
   184. “No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā”ti.
   185. “Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā”ti? “Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphalan”ti. “Idaṃ kho te, mahārāja, mayā paṭhamaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññattan”ti.
Dutiyasandiṭṭhikasāmaññaphalaṃ
   186. “Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun”ti? “Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako. Tassa evamassa– ‘acchariyaṃ vata bho, abbhutaṃ vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.
   “So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ– ‘yagghe, deva jāneyyāsi, yo te so puriso kassako gahapatiko karakārako rāsivaḍḍhako; so deva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke”ti. Api nu tvaṃ evaṃ vadeyyāsi– ‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’ti?
   187. “No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā”ti.
   188. “Taṃ kiṃ maññasi, mahārāja? Yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā”ti? “Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphalan”ti “Idaṃ kho te, mahārāja, mayā dutiyaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññattan”ti.
Paṇītatarasāmaññaphalaṃ
   189. “Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti? “Sakkā, mahārāja. Tena hi, mahārāja, suṇohi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.
   190. Bhagavā etadavoca– “idha, mahārāja, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
   191. “Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati– ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.
   192. “So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
   193. “So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
Cūḷasīlaṃ
   194. “Kathañca, mahārāja, bhikkhu sīlasampanno hoti? Idha, mahārāja, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasmiṃ.
   “Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Idampissa hoti sīlasmiṃ.
   “Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Idampissa hoti sīlasmiṃ.
   “Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Idampissa hoti sīlasmiṃ.
   “Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya; amutra vā sutvā na imesaṃ akkhātā, amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.
  “Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.
  “Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Idampissa hoti sīlasmiṃ.
  “Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosa-ālopasahasākārā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   Cūḷasīlaṃ niṭṭhitaṃ.
Majjhimasīlaṃ
   195. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti. Seyyathidaṃ– mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   196. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti. Seyyathidaṃ– annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ, iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   197. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti. Seyyathidaṃ naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   198. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ– aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   199. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti. Seyyathidaṃ– āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sa-uttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   200. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ– ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   201. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ– rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   202. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti. Seyyathidaṃ na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   203. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti. Seyyathidaṃ– raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ– ‘idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā’ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   204. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigīṃsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. Idampissa hoti sīlasmiṃ”.
   Majjhimasīlaṃ niṭṭhitaṃ.
Mahāsīlaṃ
   205. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ– aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   206. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ– maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikalakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   207. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ– raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   208. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ– candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   209. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ– suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   210. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ– āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   211. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti Seyyathidaṃ– santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā, mūlabhesajjānaṃ anuppadānaṃ, osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
   212. “Sa kho so, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi– mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato; evameva kho, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu sīlasampanno hoti.
   Mahāsīlaṃ niṭṭhitaṃ.
Indriyasaṃvaro
   213. “Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti? Idha, mahārāja, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.
Satisampajaññaṃ
   214. “Kathañca mahārāja, bhikkhu satisampajaññena samannāgato hoti? Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, mahārāja bhikkhu satisampajaññena samannāgato hoti.
Santoso
   215. “Kathañca, mahārāja, bhikkhu santuṭṭho hoti? Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti. Evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṃ kho, mahārāja, bhikkhu santuṭṭho hoti.
Nīvaraṇappahānaṃ
   216. “So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
   217. “So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
   218. “Seyyathāpi mahārāja, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa– ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ. Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
   219. “Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya; bhattaṃ cassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa– ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno; bhattañca me nacchādesi, na ca me āsi kāye balamattā. Somhi etarahi tamhā ābādhā mutto; bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
   220. “Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa– ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. Natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
   221. “Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa– ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
   222. “Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa– ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhayan’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
   223. “Evameva kho, mahārāja, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.
   224. “Seyyathāpi, mahārāja, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
   225. “Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
Paṭhamajjhānaṃ
   226. “So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
   227. “Seyyathāpi mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; evameva kho, mahārāja, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Dutiyajjhānaṃ
   228. “Puna caparaṃ, mahārāja, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
   229. “Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālenakālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, mahārāja, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Tatiyajjhānaṃ
   230. “Puna caparaṃ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
   231. “Seyyathāpi, mahārāja, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Catutthajjhānaṃ
   232. “Puna caparaṃ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.
   233. “Seyyathāpi mahārāja, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Vipassanāñāṇaṃ
   234. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti– ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādana-parimaddana-bhedana-viddhaṃsana-dhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.
   235. “Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya– ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti– ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti. Idampi kho, mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Manomayiddhiñāṇaṃ
   236. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.
   237. “Seyyathāpi, mahārāja, puriso muñjamhā īsikaṃ pavāheyya. Tassa evamassa– ‘ayaṃ muñjo, ayaṃ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. Seyyathā vā pana, mahārāja, puriso asiṃ kosiyā pavāheyya. Tassa evamassa– ‘ayaṃ asi, ayaṃ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho”ti. Seyyathā vā pana, mahārāja, puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa– ‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Iddhividhañāṇaṃ
   238. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti So anekavihitaṃ iddhividhaṃ paccanubhoti– ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti.
   239. “Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti– ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Dibbasotañāṇaṃ
  240.“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
  241.“Seyyathāpi mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa– ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Cetopariyañāṇaṃ
   242. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti– sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti, sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ cittan’ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.
   243. “Seyyathāpi mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇikan’ti jāneyya, akaṇikaṃ vā ‘akaṇikan’ti jāneyya; evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti– sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti, sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ cittan’ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan”ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Pubbenivāsānussatiñāṇaṃ
   244. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
   245. “Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya. So tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa– ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Dibbacakkhuñāṇaṃ
   246. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.
   247. “Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa– ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. ‘Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Āsavakkhayañāṇaṃ
   248. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttami’ti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
   249. “Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa– ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. ‘So idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavāti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idaṃ kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthī”ti.
Ajātasattu-upāsakattapaṭivedanā
   250. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca– “abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ, bhante, bhagavatā anekapariyāyena dhammo pakāsito Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yohaṃ pitaraṃ dhammikaṃ dhammarājānaṃ issariyakāraṇā jīvitā voropesiṃ. Tassa me, bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.
   251. “Taggha tvaṃ, mahārāja, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yaṃ tvaṃ pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā voropesi. Yato ca kho tvaṃ, mahārāja, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī”ti.
   252. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca– “handa ca dāni mayaṃ, bhante, gacchāma bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti. Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
   253. Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi– “khatāyaṃ, bhikkhave, rājā. Upahatāyaṃ, bhikkhave, rājā. Sacāyaṃ, bhikkhave, rājā pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā na voropessatha, imasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ uppajjissathā”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Sāmaññaphalasuttaṃ niṭṭhitaṃ dutiyaṃ.
南北傳經文比對(莊春江作):
  「現得(DA);現(AA)」,南傳作「直接可見的」(sandiṭṭhikaṃ,另譯為「現世的;現証的;自見的」),菩提比丘長老英譯為「直接可見的;此時此地可見的」(directly visible, SN ; visible here and now, MN)。
  「大王!你想到親情了」(Agamā kho tvaṃ, mahārāja, yathāpemanti),Maurice Walshe先生英譯為「你的心思到了你愛的人嗎,陛下?」(Do your thoughts go to the one you love, Your Majesty?),坦尼沙羅比丘長老依Āgamā kho tvaṃ mahārāja yathāpemaṃ"ti英譯為「大王!你與你的感情一起來了嗎?」(Have you come, great king, together with your affections?)。按:「想到」(Agamā, Āgamā),原意為「來」,「親情」(yathāpema),逐字譯為「如+愛(愛情)」。阿闍世王竄位,將自己親生父親關進牢裡致死,而他的兒子生賢(udayabhadda)也常企圖殺他,無情的「子殺父」情節在他們之間重演著,也許是佛陀此時說這句話所指涉的。
  「被所有的防止防止」(sabbavārivārito),Maurice Walshe先生英譯為「被所有抑制抑制」(curbed by all curbs, DN.2),菩提比丘長老英譯為「被所有抑制抑制」(curbed by all curbs, MN.56),並解說,「vāri」是個雙關語,一個意思是「水」,另一個意思是「防止」(從vāreti,動詞)。按:《破斥猶豫》等解說為,一切水被防止(vāritasabbaudako),一切冷水被拒絕(paṭikkhittasabbasītodakoti)之意,因為他對冷水為眾生想者(sattasaññī),因此不使用(vaḷañjeti)它,並對往後的三句均以「惡的防止」(pāpavāraṇena, MN.56/DN.2)解說,今依此譯。
  「被所有的防止遍滿」(sabbavāriphuṭo, sabbavāriphuṭṭho),菩提比丘長老英譯為「被所有抑制要求」(claimed by all curbs, MN.56),Maurice Walshe先生英譯亦同(DN.2)。按:《破斥猶豫》以「被所有惡的防止遍滿」(sabbena pāpavāraṇena phuṭo, MN.56)解說,《吉祥悅意》以「被所有惡的防止接觸」(sabbena pāpavāraṇena phuṭṭho, DN.2)解說,今依前者譯。
  「混亂」(vikkhepaṃ,另譯為「散亂」,名詞),Maurice Walshe先生英譯為「逃避」(evasion)。按:《吉祥悅意》以「詭辯」(amarāvikkhepe,逐字譯為「鰻魚+混亂」,另譯為「不死憍亂論」)。
  「福德命」(puññānaṃ gati,直譯為「福德趣;福德行方」),Maurice Walshe先生英譯為「功績行為的命運」(destiny of meritorious deeds),坦尼沙羅比丘長老英譯為「功績行為的到達地(定數)」(the destination of meritorious deeds),Maurice Walshe先生英譯為「功績行為之事」(this issue of meritorious deeds)。
  《大毘婆沙論》:如契經說,未生怨王能成就無根信,問:諸有為法無不有根,何故說彼信無根耶?答:此信無有見道根故。
  《摩訶僧祇律》:屐法者,佛住王舍城耆舊童子菴拔羅園。佛為阿闍世王竟夜說沙門果經。時,優波難陀聽久,疲極還自房宿。至後夜起,著屐而來,唧唧作聲,象馬聞之競驚而鳴。時,王聞已,恐怖即還入城。諸比丘以是因緣往白世尊。佛言:「呼優波難陀來。」來已,佛問優波難陀:「汝實爾不?」答言:「實爾。」佛言:「從今日後不聽著屐。」