經號:   
   (長部1經 更新)
對那位世尊、阿羅漢、遍正覺者禮敬
長部
一、戒蘊品經典
長部1經/梵網經(戒蘊品[第一])(莊春江譯)[DA.21]
遊行者的談論
  被我這麼聽聞
  有一次世尊與約五百位比丘的大比丘僧團一起走上王舍城與那爛陀中間的道路。遊行者蘇逼亞與徒弟婆勒麼達德學生婆羅門一起也走上王舍城與那爛陀中間的道路。在那裡,遊行者蘇逼亞以種種法門不稱讚佛陀、不稱讚法、不稱讚僧團,但,遊行者蘇逼亞的徒弟婆勒麼達德學生婆羅門以種種法門稱讚佛陀、稱讚法、稱讚僧團。像這樣,相互率直反對言語的那兩個師徒緊跟隨在世尊與比丘僧團後面。(1)
  那時,世尊與比丘僧團一起在芒果樹苖圃國王的小屋處進入一夜的停留,遊行者蘇逼亞與徒弟婆勒麼達德學生婆羅門也在芒果樹苖圃國王的小屋處進入一夜的停留。在那裡,遊行者蘇逼亞還以種種法門不稱讚佛陀、不稱讚法、不稱讚僧團,但,遊行者蘇逼亞的徒弟婆勒麼達德學生婆羅門以種種法門稱讚佛陀、稱讚法、稱讚僧團,像這樣,那師徒兩者住於相互率直反對的言語。(2)
  那時,當眾多比丘在夜破曉時起來,在圓亭棚集會共坐時,這個話題出現:「不可思議啊,學友們!未曾有啊,學友們!這眾生們的不同志向狀態多麼被那位有知、有見的世尊、阿羅漢、遍正覺者善認知。這位遊行者蘇逼亞以種種法門不稱讚佛陀、不稱讚法、不稱讚僧團,但,遊行者蘇逼亞的徒弟婆勒麼達德學生婆羅門以種種法門稱讚佛陀、稱讚法、稱讚僧團。像這樣,相互率直反對言語的這兩個師徒緊跟隨在世尊與比丘僧團後面。」(3)
  那時,世尊知道那些比丘的這個話題後,去圓亭棚。抵達後,在設置的座位坐下。坐下後,世尊召喚比丘們:「比丘們!現在,在這裡集會共坐談論的是什麼?還有,你們的談論中間被中斷的是什麼?」在這麼說時,那些比丘對世尊說這個:「大德!這裡,當我們在夜破曉時起來,在圓亭棚集會共坐時,這個話題出現:『不可思議啊,學友們!未曾有啊,學友們!這眾生的不同志向狀態被多麼被那位有知、有見的世尊、阿羅漢、遍正覺者善認知。這位遊行者蘇逼亞以種種法門不稱讚佛陀、不稱讚法、不稱讚僧團,但,遊行者蘇逼亞的徒弟婆勒麼達德學生婆羅門以種種法門稱讚佛陀、稱讚法、稱讚僧團。像這樣,相互率直反對言語的這兩個師徒緊跟隨在世尊與比丘僧團後面。』這是我們的談論中間被中斷的,然後世尊抵達。」(4)
  「比丘們!如果他人不稱讚我、不稱讚法、不稱讚僧團,在那裡,無瞋怒、無不滿、無心的不滿意應該被你們作。比丘們!如果他人不稱讚我、不稱讚法、不稱讚僧團,在那裡,如果你們是生氣的或不悅意的,你們就以那個有障礙。比丘們!如果他人不稱讚我、不稱讚法、不稱讚僧團,在那裡,如果你們是生氣的或不悅意的,是否你們了知他人的善說的、惡說的呢?」「大德!這確實不是。」「比丘們!如果他人不稱讚我、不稱讚法、不稱讚僧團,在那裡,不實的應該被你們解開為不實的:『像這樣,這是不實的,像這樣,這也是不真實的,在我們中沒有這個,而且,在我們中這個不被發現。』(5)
  比丘們!如果他人稱讚我,或稱讚法,或稱讚僧團,在那裡,無歡喜、無喜悅、無心的浮揚狀態應該被你們作。比丘們!如果他人稱讚我,或稱讚法,或稱讚僧團,在那裡,如果你們是歡喜的、快意的、浮揚的,你們就以那個有障礙。比丘們!如果他人稱讚我,或稱讚法,或稱讚僧團,在那裡,真實的應該被你們同意為真實的:『像這樣,這是真實的,像這樣,這也是真實的,在我們中有這個,而且,在我們中這個被發現。』(6)
小戒
  比丘們!而這是戒量的小量的、低量的,以那個,當稱讚如來時,一般人會說。比丘們!而什麼是那個戒量的小量的、低量的,以那個,當稱讚如來時,一般人會說?(7)
  『捨斷殺生後,沙門喬達摩是離殺生者,住於放下棍棒的、放下刀的、有羞恥的、來到同情的、對一切活的生命類有憐愍的。』比丘們!像這樣,以那個,當稱讚如來時,一般人會說。
  『捨斷未給予而取後,沙門喬達摩是離未給予而取者、給予而取者、施與物的期待者,以不盜取、以自己成為乾淨的而住。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。
  『捨斷非梵行後,沙門喬達摩是梵行者、行遠離者、戒絕婬欲俗法者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(8)
  『捨斷妄語後,沙門喬達摩是離妄語者、說真實者、隨從真實者、可靠者、可信賴者、對世間不詐欺者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。
  『捨斷離間語後,沙門喬達摩是離離間語者:從這裡聽聞後,不是為了這些的分裂在那裡說者,或從那裡聽聞後,不是為了那些的分裂在這裡說者,像這樣,是分裂的調解者,或和睦的隨給與者、樂於和合者、愛好和合者、喜歡和合者、作和合言語的說者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。
  『捨斷粗惡語後,沙門喬達摩是離粗惡語者:凡那個柔和的、悅耳的、可愛的、動心的、優雅的、眾人合意的、眾人可意的言語,是像這樣言語的說者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。
  『捨斷雜穢語後,沙門喬達摩是離雜穢語者:適當時機之說者、事實之說者、有益之說者、如法之說者、如律之說者、有價值(有貯藏)的言語之說者:在適當時機的、有理由的、有節制的、伴隨利益的。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(9)
  『沙門喬達摩是離破壞種子類、草木類者。』比丘們!或像這樣……(中略)
  沙門喬達摩是晚上停止、戒絕非時食的一日一食者……
  沙門喬達摩是離跳舞、歌曲、音樂、看戲者……
  沙門喬達摩是離花環、香料、塗油之持用與莊嚴、裝飾狀態者……
  沙門喬達摩是離高床、大床者……
  沙門喬達摩是離領受金銀者……
  沙門喬達摩是離領受生穀者……
  沙門喬達摩是離領受生肉者……
  沙門喬達摩是離領受女子、少女者……
  沙門喬達摩是離領受男奴僕、女奴僕者……
  沙門喬達摩是離領受山羊與羊者……
  沙門喬達摩是離領受雞與豬者……
  沙門喬達摩是離領受象、牛、馬、騾馬者……
  沙門喬達摩是離領受田與地者……
  沙門喬達摩是離從事差使、遣使者……
  沙門喬達摩是離買賣者……
  沙門喬達摩是離在秤重上欺瞞、偽造貨幣、度量欺詐者……
  沙門喬達摩是離賄賂、欺瞞、詐欺、不實者……
  沙門喬達摩是離割截、殺害、捕縛、搶奪、掠奪、暴力者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(10)
  小戒終了。
中戒
  『又或,如某些沙門婆羅門尊師吃信施物後,他們像這樣住於從事破壞種子類、草木類,即:根種子、莖種子、枝種子、節種子,種子種子就為第五。像這樣,沙門喬達摩是離破壞種子類、草木類者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(11)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣住於從事受用物的儲存,即:食物的儲存,飲料的儲存,衣服的儲存,車乘的儲存,臥具的儲存,香料的儲存,財物的儲存等,像這樣,沙門喬達摩是離受用物的儲存者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(12)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣住於從事表演的觀看,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,像這樣,沙門喬達摩是離表演觀看者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(13)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣住於從事賭博放逸處,即:八目棋、十目棋、空中棋、跳房子(沿線踢石頭)、石積戲(底部抽出堆疊在頂部)、骰子板、打木栓遊戲、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,像這樣,沙門喬達摩是離賭博放逸處者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(14)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣住於從事高床、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、頂級羚鹿皮覆蓋的、有頂篷的、兩端有紅色枕墊等,像這樣,沙門喬達摩是離高床、大床者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(15)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣住於從事莊嚴裝飾狀態的實行,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,像這樣,沙門喬達摩是離莊嚴裝飾狀態的實行者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(16)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣住於從事畜生論,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(街道流言)、水井論(井邊流言)、祖靈論、種種論、世界起源論、海洋起源論、如是有無論等,像這樣,沙門喬達摩是離畜生論者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(17)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣住於從事諍論,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;應該先說的你後說,應該後說的你先說;我的是一致的,你的是不一致的;你長時間熟練的是顛倒的;你已被論破(你的理論已被反駁),請你去救(使脫離)理論;你已被折伏,或請你解開,如果你能夠。』這樣,沙門喬達摩是離諍論者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(18)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣住於從事遣使行走的實行,即:為國王們、為國王的大臣們、為剎帝利們、為婆羅門們、為屋主們、為青年們:『在這裡,請你去。在那裡,請你返回。請你帶這個。在那裡,請你取這個。』等。像這樣,沙門喬達摩是離遣使行走的實行者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(19)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣是設計(欺瞞)、攀談、暗示、譏諷、以利得換取其他利得者,像這樣,沙門喬達摩是離詭計說話者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(20)
  中戒終了。
大戒
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣以畜生明邪命謀生,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、肢體明、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、獸輪(解鳥獸聲)等,像這樣,沙門喬達摩是離以畜生明邪命謀生者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(21)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣以畜生明邪命謀生,即:寶石占相、衣服占相、棒杖占相、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,像這樣,沙門喬達摩是離以畜生明邪命謀生者。』比丘們!或像這樣,以那個,當一般人稱讚如來說時,他會說。(22)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣以畜生明邪命謀生,即:將有諸王的出發,將有諸王的不出發,將有內部諸王的到達,將有外部諸王的退卻,將有外部諸王的到達,將有內部諸王的退卻,將有內部諸王的勝利,將有外部諸王的敗北,將有外部諸王的勝利,將有內部諸王的敗北等,像這樣,沙門喬達摩是離以畜生明邪命謀生者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(23)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣以畜生明邪命謀生,即:將有月蝕、將有日蝕、將有星蝕、將有日月的常軌、將有日月的離常軌、將有星辰的常軌、將有星辰的離常軌、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、日月常軌將有這樣的果報、日月離常軌將有這樣的果報、星辰常軌將有這樣的果報、星辰離常軌將有這樣的果報、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,像這樣,沙門喬達摩是離以畜生明邪命謀生者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(24)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣以畜生明邪命謀生,即:將是易下雨的、將是難下雨的、將是易乞食的(豊饒的)、將是難乞食的(饑饉的)、將有安穩、將有恐怖、將有疾病、將有無病、查驗、會計、計算、詩作、世間論等,像這樣,沙門喬達摩是離以畜生明邪命謀生者。』比丘們!或像這樣,以那個,當一般人稱讚如來說時,他會說。(25)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣以畜生明邪命謀生,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[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,像這樣,沙門喬達摩是離以畜生明邪命謀生者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。(26)
  『又或,如一些沙門婆羅門尊師吃信施物後,他們像這樣以畜生明邪命謀生,即:祈願儀式、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、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、根藥的隨給與、藥草的瀉劑等,像這樣,沙門喬達摩是離以畜生明邪命謀生者。』比丘們!或像這樣,以那個,當稱讚如來時,一般人會說。
  比丘們!這是小量、低量的戒量狀態,以那個,當稱讚如來時,一般人會說。(27)
  大戒終了。
過去(前邊)劫的
  比丘們!正有其它甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者體驗的法,凡如來以證智自作證後告知,當以那些如實正確地稱讚如來時,應該說。比丘們!而哪些是那些甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者體驗的法,如來以證智自作證後告知,當以那些如實正確地稱讚如來時,應該說?(28)
  比丘們!有一些過去劫的過去隨見的沙門婆羅門尊師,以十八種根據宣說關於過去種種{信解句}[言說句]。而那些過去劫的、過去隨見的沙門婆羅門尊師由於什麼、關於什麼,以十八種根據宣說關於過去種種言說句?(29)
常恆論
  比丘們!有一些常恆論的沙門婆羅門尊師,以四種根據安立真我與世界是常恆的。而那些常恆論的沙門婆羅門尊師由於什麼、關於什麼,以四種根據安立真我與世界是常恆的?(30)
  比丘們!這裡,某位沙門或婆羅門因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,如是,在心是入定的[、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的-MN.4等]時,回憶(隨念)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、好幾百生、好幾千生、好幾十萬生:『在那裡我是這樣的名、這樣的姓氏、這樣的容貌、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,而在那裡我又是這樣的名、這樣的姓氏、這樣的容貌、這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。』像這樣,回憶許多有行相的、有境遇的前世住處。
  他這麼說:『真我與世界是常恆的、不孕的、屹立如山頂的、屹立如石柱的,而那些眾生流轉、輪迴、死沒、再生,但就等同常恆地存在。那是什麼原因?因為我因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,我回憶(隨念)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、好幾百生、好幾千生、好幾十萬生:「在那裡我是這樣的名、這樣的姓氏、這樣的容貌、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,而在那裡我又是這樣的名、這樣的姓氏、這樣的容貌、這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。」像這樣,我回憶許多有行相的、有境遇的前世住處,以這件事(以這個),我知道這個:「如是,真我與世界是常恆的、不孕的、屹立如山頂的、屹立如石柱的,而那些眾生流轉、輪迴、死沒、再生,但就等同常恆地存在。」』比丘們!這是第一種情況,由於那個[情況]、關於那個(凡由於、凡關於),一些常恆論的沙門婆羅門安立真我與世界是常恆的。(31)
  而第二類常恆論的沙門婆羅門尊師由於什麼、關於什麼,安立真我與世界是常恆的?比丘們!這裡,某位沙門或婆羅門因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,他回憶(隨念)許多前世住處,即:一個壞成[劫]、二個壞成、三個壞成、四個壞成、五個壞成、十個壞成:『在那裡我是這樣的名、這樣的姓氏、這樣的容貌、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,而在那裡我又是這樣的名、這樣的姓氏、這樣的容貌、這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。』像這樣,回憶許多有行相的、有境遇的前世住處。
  他這麼說:『真我與世界是常恆的、不孕的、屹立如山頂的、屹立如石柱的,而那些眾生流轉、輪迴、死沒、再生,但就等同常恆地存在。那是什麼原因?因為我因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,我回憶(隨念)許多前世住處,即:一個壞成、二個壞成、三個壞成、四個壞成、五個壞成、十個壞成:「在那裡我是這樣的名、這樣的姓氏、這樣的容貌、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,而在那裡我又是這樣的名、這樣的姓氏、這樣的容貌、這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。」像這樣,我回憶許多有行相的、有境遇的前世住處,以這件事,我知道這個:「如是,真我與世界是常恆的、不孕的、屹立如山頂的、屹立如石柱的,而那些眾生流轉、輪迴、死沒、再生,但就等同常恆地存在。」』比丘們!這是第二種情況,由於那個、關於那個,一些常恆論的沙門婆羅門安立真我與世界是常恆的。(32)
  而第三類常恆論的沙門婆羅門尊師由於什麼、關於什麼,安立真我與世界是常恆的?比丘們!這裡,某位沙門或婆羅門因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,他回憶(隨念)許多前世住處,即:十個壞成、二十個壞成、三十個壞成、四十個壞成:『在那裡我是這樣的名、這樣的姓氏、這樣的容貌、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,而在那裡我又是這樣的名、這樣的姓氏、這樣的容貌、這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。』像這樣,回憶許多有行相的、有境遇的前世住處。
  他這麼說:『真我與世界是常恆的、不孕的、屹立如山頂的、屹立如石柱的,而那些眾生流轉、輪迴、死沒、再生,但就等同常恆地存在。那是什麼原因?因為我因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,我回憶(隨念)許多前世住處,即:十個壞成、二十個壞成、三十個壞成、四十個壞成:「在那裡我是這樣的名、這樣的姓氏、這樣的容貌、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,而在那裡我又是這樣的名、這樣的姓氏、這樣的容貌、這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。」像這樣,我回憶許多有行相的、有境遇的前世住處,以這件事,我知道這個:「如是,真我與世界是常恆的、不孕的、屹立如山頂的、屹立如石柱的,而那些眾生流轉、輪迴、死沒、再生,但就等同常恆地存在。」』比丘們!這是第三種情況,由於那個、關於那個,一些常恆論的沙門婆羅門安立真我與世界是常恆的。(33)
  而第四類常恆論的沙門婆羅門尊師由於什麼、關於什麼,安立真我與世界是常恆的?比丘們!這裡,某位沙門或婆羅門是推論者、考察者,他被推論影響(打倒)、被自己辯才的考察隨行,這麼說:『真我與世界是常恆的、不孕的、屹立如山頂的、屹立如石柱的,而那些眾生流轉、輪迴、死沒、再生,但就等同常恆地存在。』比丘們!這是第四種情況,由於那個、關於那個,一些常恆說的沙門婆羅門安立真我與世界是常恆的。(34)
  比丘們!那些常恆論的沙門婆羅門以這四種根據安立真我與世界是常恆的。比丘們!凡任何常恆論的沙門或婆羅門安立真我與世界是常恆的,他們全部以就這四種根據,或這些之一,沒有從這裡外的。(35)
  比丘們!如來知道那個這個:『這些這樣被握持、這樣被執取、這樣趣處的見處有這樣未來的運命。』而如來知道那個,以及知道比那個更上的。而當知道那個時,不執取。而當對那個不執取時,寂滅就被自己知道:如實知受的集起、滅沒、樂味過患出離後,比丘們!如來不執取後成為解脫者。(36)
  比丘們!這些是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者體驗的法,如來以證智自作證後告知。當以那些如實正確地稱讚如來時,應該說。(37)
  初誦品[終了]。
某部分常恆論
  比丘們!有一些某部分常恆論、某部分非常恆論的沙門婆羅門,以四種根據安立真我與世界是某部分常恆的、某部分非常恆的。而那些某部分常恆論、某部分非常恆論的沙門婆羅門尊師由於什麼、關於什麼,以四種根據安立真我與世界是某部分常恆的、某部分非常恆的?(38)
  比丘們!有那個時候,凡偶爾,經過長時間這個世界破壞。在當世界破壞時,大部分眾生是光音天到達者(轉起者),在那裡,他們是意所生的、喜為食的、自己有光明的、空中行走的、在清淨狀態的,長時間住立(存續)。(39)
  比丘們!有那個時候,凡偶爾,經過長時間這個世界轉回,在當世界轉回時,空的梵天宮殿出現,那時,某位眾生以壽盡或福盡,從光音天身死後往生空的梵天宮殿,在那裡,他是意所生的、喜為食的、自己有光明的、空中行走的、在清淨狀態的,長時間住立。(40)
  在那裡,那位單獨長時間居住狀態者的不喜樂、戰慄生起:『啊!願其他眾生們也來到此處的狀態。』那時,其他眾生們也以壽盡或福盡,從光音天身死後往生梵天宮殿,成為那個眾生的共住狀態。在那裡,他們也是意所生的、喜為食的、自己有光明的、空中行走的、在清淨狀態的,長時間住立。(41)
  比丘們!在那裡,凡第一個往生的眾生這麼想:『我是梵天、大梵天,征服者、不被征服者、全見者自在者主宰者、作者、化作者、最上的創造者、操縱者、已生者與能被出生者之父,這些眾生由我化作,那是什麼原因?以前,我想這個:「啊!願其他眾生們也來到此處的狀態。」像這樣,我有心的願求,而這些眾生成為來到此處的狀態者。』
  又,凡之後往生的那些眾生,他們也這麼想:『這位尊師是梵天、大梵天、征服者、不被征服者、全見者、自在者、主宰者、作者、化作者、最上的創造者、操縱者、已生者與能被出生者之父,我們被這位梵天尊師化作,那是什麼原因?我們看見這裡第一個往生的這位,而我們是之後往生者。』(42)
  比丘們!在那裡,凡那位第一個往生的眾生,他是較長壽者、較有美貌者、較大影響力者,而凡那些之後往生的眾生,他們是較短壽者、較醜者、較少影響力者。(43)
  比丘們!這存在可能性:凡某位眾生從那個身死沒後來到此處的狀態,來到此處的狀態者從在家出家成為無家者。當從在家出家成為無家者時,因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,他回憶那個前世住處,沒回憶比那個之前(之上)的。
  他這麼說:『凡那位尊師是梵天、大梵天、征服者、不被征服者、全見者、自在者、主宰者、作者、化作者、最上的創造者、操縱者、已生者與能被出生者之父,我們被那位梵天尊師化作,他是常的、堅固的、常恒的、不變易法將就像那樣永久地住立。又,凡我們是被梵天尊師化作的,那些我們是無常的、不堅固的、少壽命的、死亡法、來到此處的狀態者。』比丘們!這是第一種情況,由於那個、關於那個,一些某部分常恆論、某部分非常恆論的沙門婆羅門安立真我與世界是某部分常恆的、某部分非常恆的。(44)
  而第二類某部分常恆論、某部分非常恆論的沙門婆羅門尊師由於什麼、關於什麼,安立真我與世界是某部分常恆的、某部分非常恆論的?比丘們!有名叫戲樂過失的天神們,他們住於長時間進入嘻笑娛樂喜樂法。住於長時間進入嘻笑娛樂喜樂法的他們忘失[飲食]念,以念的忘失,那些天神從那個身死沒。(45)
  比丘們!這存在可能性:凡某位眾生從那個身死沒後來到此處的狀態,來到此處的狀態者從在家出家成為無家者。當從在家出家成為無家者時,因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,他回憶那個前世住處,沒回憶比那個之前的。
  他這麼說:『凡那些無戲樂過失的天神尊師們,他們不住於長時間進入嘻笑娛樂喜樂法。不住於長時間進入嘻笑娛樂喜樂法的他們不忘失念,以念的無忘失,那些天神不從那個身死沒,是常的、堅固的、常恒的、不變易法,將就像那樣永久地住立。又,凡我們是戲樂過失者,那些我們住於長時間進入嘻笑娛樂喜樂法。住於長時間進入嘻笑娛樂喜樂法的那些我們忘失念,以念的忘失,這樣,我們從那個身死沒,是無常的、不堅固的、少壽命的、死亡法、來到此處的狀態者。』比丘們!這是第二種情況,由於那個、關於那個,一些某部分常恆論、某部分非常恆論的沙門婆羅門安立真我與世界是某部分常恆的、某部分非常恆的。(46)
  而第三類某部分常恆論、某部分非常恆論的沙門婆羅門尊師由於什麼、關於什麼,安立真我與世界是某部分常恆的、某部分非常恆論的?比丘們!有名叫意過失的天神們,他們長時間互相嫉妒。長時間互相嫉妒的他們互相使心污染,他們有互相污穢的心、疲累的身、疲累的心,那些天神從那個身死沒。(47)
  比丘們!這存在可能性:凡某位眾生從那個身死沒後來到此處的狀態,來到此處的狀態者從在家出家成為無家者。當從在家出家成為無家者時,因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,他回憶那個前世住處,沒回憶比那個之前的。
  他這麼說:『凡那些無意過失的天神尊師們,他們不長時間互相嫉妒。不長時間互相嫉妒的他們互相不使心污染,那些互相無污穢的心有不疲累的身、不疲累的心,那些天神不從那個身死沒,是常的、堅固的、常恒的、不變易法,將就像那樣永久地住立。又,凡我們是意過失者,那些我們長時間互相嫉妒。長時間互相嫉妒的我們互相使心污染,那些我們有互相污穢的心、疲累的身、疲累的心,這樣,我們從那個身死沒,是無常的、不堅固的、少壽命的、死亡法、來到此處的狀態者。』比丘們!這是第三種情況,由於那個、關於那個,一些某部分常恆論、某部分非常恆論的沙門婆羅門安立真我與世界是某部分常恆的、某部分非常恆的。(48)
  而第四類某部分常恆論、某部分非常恆論的沙門婆羅門尊師由於什麼、關於什麼,安立真我與世界是某部分常恆的、某部分非常恆論的?比丘們!這裡,某位沙門或婆羅門是推論者、考察者,他被推論影響、被自己辯才的考察隨行,這麼說:『凡這個被稱為「眼」,及「耳」,及「鼻」,及「舌」,及「身」者,這個我是無常的、不堅固的、非常恒的、變易法,但凡這個被稱為「心」,或「意」,或「識」者,這個我是常的、堅固的、常恒的、不變易法,將就像那樣永久地住立。』比丘們!這是第四種情況,由於那個、關於那個,一些某部分常恆論、某部分非常恆論的沙門婆羅門安立真我與世界是某部分常恆的、某部分非常恆的。(49)
  比丘們!那些某部分常恆論、某部分非常恆論的沙門婆羅門,以這四種根據安立真我與世界是某部分常恆的、某部分非常恆的。比丘們!凡任何某部分常恆論、某部分非常恆論的沙門或婆羅門安立真我與世界是某部分常恆的、某部分非常恆的者,他們全部以就這四種根據,或這些之一,沒有從這裡外的。(50)
  比丘們!如來知道那個這個:『這些這樣被握持、這樣被執取、這樣趣處的見處有這樣未來的運命。』而如來知道那個,以及知道比那個更上的。而當知道那個時,不執取。而當對那個不執取時,寂滅就被自己知道:如實知受的集起、滅沒、樂味、過患、出離後,比丘們!如來不執取後成為解脫者。(51)
  比丘們!這些是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者體驗的法,如來以證智自作證後告知。當以那些如實正確地稱讚如來時,應該說。(52)
邊無邊論
  比丘們!有一些邊無邊的沙門婆羅門,以四種根據安立世界的邊無邊。而那些有邊無邊的沙門婆羅門尊師由於什麼、關於什麼,以四種根據安立世界的邊無邊?(53)
  比丘們!這裡,某位沙門或婆羅門因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,他住於在世界上有邊想的。
  他這麼說:『這個世界是有邊的、圓形的,那是什麼原因?因為我因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,我住於在世界上有邊想的。以這件事,我知道這個:「如是,這個世界是有邊的、圓形的。」』比丘們!這是第一種情況,由於那個、關於那個,一些邊無邊論的沙門婆羅門安立世界的邊無邊。(54)
  而第二類邊無邊論的沙門婆羅門尊師由於什麼、關於什麼,安立世界的邊無邊?比丘們!這裡,某位沙門或婆羅門因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,他住於在世界上無邊想的。
  他這麼說:『這個世界是無邊的、無周邊的,凡那些沙門婆羅門這麼說:「這個世界是有邊的、圓形的。」他們的是虛妄,這個世界是無邊的、無周邊的,那是什麼原因?因為我因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,我住於在世界上無邊想的。以這件事,我知道這個:「如是,這個世界是無邊的、無周邊的。」』比丘們!這是第二種情況,由於那個、關於那個,一些邊無邊論的沙門婆羅門安立世界的邊無邊。(55)
  而第三類邊無邊論的沙門婆羅門尊師由於什麼、關於什麼,安立世界的邊無邊?比丘們!這裡,某位沙門或婆羅門因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,他住於在世界上,上下有邊想的,橫向無邊想的。
  他這麼說:『這個世界是有邊且無邊的,凡那些沙門婆羅門這麼說:「這個世界是有邊的、圓形的。」他們的是虛妄。又,凡那些沙門婆羅門這麼說:「這個世界是無邊的、無周邊的。」他們的也是虛妄。這個世界是有邊且無邊的,那是什麼原因?因為我因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,我住於在世界上,上下有邊想的,橫向無邊想的。以這件事,我知道這個:「如是,這個世界是有邊且無邊的。」』比丘們!這是第三種情況,由於那個、關於那個,一些邊無邊論的沙門婆羅門安立世界的邊無邊。(56)
  而第四類邊無邊論的沙門婆羅門尊師由於什麼、關於什麼,安立世界的邊無邊?比丘們!這裡,某位沙門或婆羅門是推論者、考察者,他被推論影響、被自己辯才的考察隨行,這麼說:『這個世界是既非有邊也非無邊的,凡那些沙門婆羅門這麼說:「這個世界是有邊的、圓形的。」他們的是虛妄。又,凡那些沙門婆羅門這麼說:「這個世界是無邊的、無周邊的。」他們的也是虛妄。又,凡那些沙門婆羅門這麼說:「這個世界是有邊且無邊的。」他們的也是虛妄。這個世界是既非有邊也非無邊的。』比丘們!這是第四種情況,由於那個、關於那個,一些邊無邊論的沙門婆羅門安立世界的邊無邊。(57)
  比丘們!那些邊無邊論的沙門婆羅門以這四個理由安立世界的邊無邊。比丘們!凡任何邊無邊論的沙門或婆羅門安立世界的邊無邊,他們全部以就這四種根據,或這些之一,沒有從這裡外的。(58)
  比丘們!如來知道那個這個:『這些這樣被握持、這樣被執取、這樣趣處的見處有這樣未來的運命。』而如來知道那個,以及知道比那個更上的。而當知道那個時,不執取。而當對那個不執取時,寂滅就被自己知道:如實知受的集起、滅沒、樂味、過患、出離後,比丘們!如來不執取後成為解脫者。(59)
  比丘們!這些是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者體驗的法,如來以證智自作證後告知。當以那些如實正確地稱讚如來時,應該說。(60)
詭辯論
  比丘們!有一些詭辯的沙門婆羅門,當被處處問問題時,以四種根據來到言語混亂、詭辯。而那些詭辯的沙門婆羅門尊師由於什麼、關於什麼,當被處處問問題時,以四種根據來到言語混亂、詭辯?(61)
  比丘們!這裡,某位沙門或婆羅門不如實知道:『這是善的。』不如實知道:『這是不善的。』他這麼想:『我不如實知道:「這是善的。」不如實知道:「這是不善的。」還有,當不如實知道:「這是善的。」不如實知道:「這是不善的。」時,如果我回答:「這是善的。」或回答:「這是不善的。」那是我的虛妄。凡我有虛妄,那是我的惱害。凡我有惱害,那是我的障礙。』像這樣,他以害怕妄語、以極厭忌妄語,既不回答:『這是善的。』又不回答:『這是不善的。』當被處處問問題時,來到言語混亂、詭辯:『「這樣」不被我[回答];「那樣」也不被我;「另一種」也不被我;「不」也不被我;「非不」也不被我。』比丘們!這是第一種情況,由於那個、關於那個,一些詭辯的沙門婆羅門當被處處問問題時,來到言語混亂、詭辯。(62)
  而第二類詭辯的沙門婆羅門由於什麼、關於什麼,當被處處問問題時,來到言語混亂、詭辯?比丘們!這裡,某位沙門或婆羅門不如實知道:『這是善的。』不如實知道:『這是不善的。』他這麼想:『我不如實知道:「這是善的。」不如實知道:「這是不善的。」還有,當不如實知道:「這是善的。」不如實知道:「這是不善的。」時,如果我回答:「這是善的。」或回答:「這是不善的。」在那裡,我有意欲,或貪,或瞋,或嫌惡。我有意欲,或貪,或瞋,或嫌惡之處,那是我的執取。凡我有執取,那是我的惱害。凡我有惱害,那是我的障礙。』像這樣,他以害怕執取、以極厭忌執取,既不回答:『這是善的。』又不回答:『這是不善的。』當被處處問問題時,來到言語混亂、詭辯:『「是這樣」不被我;「是那樣」也不被我;「是另一種」也不被我;「不是」也不被我;「非不是」也不被我。』比丘們!這是第二種情況,由於那個、關於那個,一些詭辯的沙門婆羅門當被處處問問題時,來到言語混亂、詭辯。(63)
  而第三類詭辯的沙門婆羅門由於什麼、關於什麼,當被處處問問題時,來到言語混亂、詭辯?比丘們!這裡,某位沙門或婆羅門不如實知道:『這是善的。』不如實知道:『這是不善的。』他這麼想:『我不如實知道:「這是善的。」不如實知道:「這是不善的。」還有,當不如實知道:「這是善的。」不如實知道:「這是不善的。」時,如果我回答:「這是善的。」或回答:「這是不善的。」有賢智的、聰敏的、作異論的、犀利的沙門婆羅門,他們確實以到達慧破裂著惡見行走,在那裡,他們會審問、質問、追究我。凡在那裡,他們會審問、質問、追究我,我不可能回答他們。凡我不可能回答他們,那是我的惱害。凡我有惱害,那是我的障礙。』像這樣,他以害怕質問、以極厭忌質問,既不回答:『這是善的。』又不回答:『這是不善的。』當被處處問問題時,來到言語混亂、詭辯:『「是這樣」不被我;「是那樣」也不被我;「是另一種」也不被我;「不是」也不被我;「非不是」也不被我。』比丘們!這是第三種情況,由於那個、關於那個,一些詭辯的沙門婆羅門當被處處問問題時,來到言語混亂、詭辯。(64)
  而第四類詭辯的沙門婆羅門尊師由於什麼、關於什麼,當被處處問問題時,來到言語混亂、詭辯?比丘們!這裡,某位沙門或婆羅門是遲鈍者、愚鈍者,當被處處問問題時,他以遲鈍的狀態、以愚鈍的狀態來到言語混亂、詭辯:『像這樣,如果你問我:「有其他世間(來世)?」像這樣,如果我想:「有其他世間。」像這樣,我應該回答你那個:「有其他世間。」[但]「是這樣」不被我;「是那樣」也不被我;「是另一種」也不被我;「不是」也不被我;「非不是」也不被我。沒有其他世間……(中略)有且沒有其他世間……(中略)既非有也非沒有其他世間……(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)像這樣,如果你問我:「死後如來既非存在也非不存在?」像這樣,如果我想:「死後如來既非存在也非不存在。」像這樣,我應該回答你那個:「死後如來既非存在也非不存在。」[但]「是這樣」不被我;「是那樣」也不被我;「是另一種」也不被我;「不是」也不被我;「非不是」也不被我。』比丘們!這是第四種情況,由於那個、關於那個,一些詭辯的沙門婆羅門當被處處問問題時,來到言語混亂、詭辯。(65)
  比丘們!那些詭辯的沙門婆羅門,當被處處問問題時,以這四種根據來到言語混亂、詭辯。比丘們!凡任何詭辯的沙門或婆羅門,當被處處問問題時,來到言語混亂、詭辯者,他們全部以就這四種根據,或這些之一,沒有從這裡外的……(中略)當以那些如實正確地稱讚如來時,應該說。(66)
自然生論
  比丘們!有一些自然生主義的沙門婆羅門,以二種根據安立真我與世界是自然生的。而那些自然生主義的沙門婆羅門尊師由於什麼、關於什麼,以二種根據安立真我與世界是自然生的?(67)
  比丘們!有名叫無想眾生天神們,還有,那些天神以想的生起,從那個身死沒。比丘們!這存在可能性:凡某位眾生從那個身死沒後來到此處的狀態,來到此處的狀態者從在家出家成為無家者。當從在家出家成為無家者時,因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,他回憶那個前世住處,沒回憶比那個之前的。他這麼說:『真我與世界是自然生的,那是什麼原因?之前,我不存在,不存在後,現在,那個我被變化為存在的狀態。』比丘們!這是第一種情況,由於那個、關於那個,一些自然生主義的沙門婆羅門安立真我與世界是自然生的。(68)
  而第二類自然生主義的沙門婆羅門尊師由於什麼、關於什麼,安立真我與世界是自然生的?比丘們!這裡,某位沙門或婆羅門是推論者、考察者,他被推論影響、被自己辯才的考察隨行,這麼說:『真我與世間是自然生的。』比丘們!這是第二種情況,由於那個、關於那個,一些自然生主義的沙門婆羅門安立真我與世界是自然生的。(69)
  比丘們!那些自然生主義的沙門婆羅門以這二種根據安立真我與世界是自然生的。比丘們!凡任何自然生主義的沙門或婆羅門安立真我與世界是自然生的者,他們全部以就這二種根據,或這些之一,沒有從這裡外的……(中略)當以那些如實正確地稱讚如來時,應該說。(70)
  比丘們!那些過去劫的、過去隨見的沙門婆羅門以這十八種根據宣說關於過去種種言說句。比丘們!凡任何過去劫的、過去隨見的沙門或婆羅門宣說關於過去種種言說句者,他們全部以就這十八種根據,或這些之一,沒有從這裡外的。(71)
  比丘們!如來知道那個這個:『這些這樣被握持、這樣被執取、這樣趣處的見處有這樣未來的運命。』而如來知道那個,以及知道比那個更上的。而當知道那個時,不執取。而當對那個不執取時,寂滅就被自己知道:如實知受的集起、滅沒、樂味、過患、出離後,比丘們!如來不執取後成為解脫者。(72)
  比丘們!這些是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者體驗的法,如來以證智自作證後告知。當以那些如實正確地稱讚如來時,應該說。(73)
  第二誦品[終了]。
未來(後邊)劫的
  比丘們!有一些未來劫的、未來隨見的沙門婆羅門,以四十四種根據宣說關於未來種種言說句,而那些未來劫的、未來隨見的沙門婆羅門尊師由於什麼、關於什麼,以四十四種根據宣說關於未來種種言說句?(74)
有想論
  比丘們!有一些死後有想論的沙門婆羅門,以十六種根據安立真我死後有想。而那些死後有想論的沙門婆羅門尊師由於什麼、關於什麼,以十六種根據安立真我死後有想?(75)
  他們安立它:『真我是有色的,死後無病、有想。』他們安立它:『真我是無色的,死後無病、有想。』他們安立它:『真我是有色且無色的……(中略)真我是既非有色且非無色的……真我是有邊的……真我是無邊的……真我是有邊且無邊的……真我是既非有邊也非無邊的……真我是單一想的……真我是種種想的……真我是少想的……真我是無量想的……真我是一向樂的……真我是一向苦的……真我是樂且苦的……真我是不苦不樂的,死後無病、有想。』(76)
  比丘們!那些死後有想論的沙門婆羅門以這十六種根據安立真我死後有想。比丘們!凡任何死後有想論的沙門或婆羅門安立真我死後有想者,他們全部以就這十六種根據,或這些之一,沒有從這裡外的……(中略)當以那些如實正確地稱讚如來時,應該說。(77)
無想論
  比丘們!有一些死後無想論的沙門婆羅門,以八種根據安立真我死後無想。而那些死後無想論的沙門婆羅門尊師由於什麼、關於什麼,以八種根據安立真我死後無想?(78)
  他們安立它:『真我是有色的,死後無病、無想。』他們安立它:『真我是無色的,死後無病、無想。』他們安立它:『真我是有色且無色的……(中略)真我是既非有色且非無色的……真我是有邊的……真我是無邊的……真我是有邊且無邊的……真我是既非有邊也非無邊的,死後無病、無想。』(79)
  比丘們!那些死後無想論的沙門婆羅門以這八種根據安立真我死後無想。比丘們!凡任何死後無想論的沙門或婆羅門安立真我死後無想者,他們全部以就這八種根據,或這些之一,沒有從這裡外的……(中略)當以那些如實正確地稱讚如來時,應該說。(80)
非想非非想論
  比丘們!有一些死後非想非非想論的沙門婆羅門,以八種根據安立真我死後非想非非想。而那些死後非想非非想論的沙門婆羅門尊師由於什麼、關於什麼,以八種根據安立真我死後非想非非想?(81)
  他們安立它:『真我是有色的,死後無病、非想非非想。』他們安立它:『真我是無色的……(中略)真我是有色且無色的……真我是既非有色且非無色的……真我是有邊的……真我是無邊的……真我是有邊且無邊的……真我是既非有邊也非無邊的,死後無病、非想非非想。』(82)
  比丘們!那些死後非想非非想論的沙門婆羅門以這八種根據安立真我死後非想非非想。比丘們!凡任何死後非想非非想論的沙門或婆羅門安立真我死後非想非非想者,他們全部以就這八種根據,或這些之一,沒有從這裡外的……(中略)當以那些如實正確地稱讚如來時,應該說。(83)
斷滅論
  比丘們!有一些斷滅論的沙門婆羅門,以七種根據安立存在眾生的斷滅、消失、無有。而那些斷滅論的沙門婆羅門尊師由於什麼、關於什麼,以七種根據安立存在眾生的斷滅、消失、無有?(84)
  比丘們!這裡,某位沙門或婆羅門是這樣說者、這樣見者:『先生!當有色的、四大的、父母生成的這個真我,以身體的崩解被斷滅、消失;死後不存在,先生!這個情形,這個真我完全地被斷絕。』在這裡,一些安立存在眾生的斷滅、消失、無有。(85)
  其他人對他這麼說:『先生!有你說的這個真我(有這個真我:凡你說),我不說:「這個不存在。」先生!但,這個情形,這個真我非完全地被斷絕。先生!有天的、有色的、欲界的、以物質食物為食的另外的真我,你不知道、沒看見它,我知道、看見它,先生!當那個真我以身體的崩解被斷滅、消失;死後不存在,先生!這個情形,這個真我完全地被斷絕。』在這裡,一些安立存在眾生的斷滅、消失、無有。(86)
  其他人對他這麼說:『先生!有你說的這個真我,我不說:「這個不存在。」先生!但,這個情形,這個真我非完全地被斷絕,先生!有天的、有色的、意所生的、有所有肢體與小肢、不缺諸根的另外的真我,你不知道、沒看見它,我知道、看見它,先生!當那個真我以身體的崩解被斷滅、消失;死後不存在,先生!這個情形,這個真我完全地被斷絕。』在這裡,一些安立存在眾生的斷滅、消失、無有。(87)
  其他人對他這麼說:『先生!有你說的這個真我,我不說:「這個不存在。」先生!但,這個情形,這個真我非完全地被斷絕,先生!有從一切色想的超越,從有對想的滅沒,從不作意種種想[而知]:「虛空是無邊的」,達到虛空無邊處的另外的真我,你不知道、沒看見它,我知道、看見它,先生!當那個真我以身體的崩解被斷滅、消失;死後不存在,先生!這個情形,這個真我完全地被斷絕。』在這裡,一些安立存在眾生的斷滅、消失、無有。(88)
  其他人對他這麼說:『先生!有你說的這個真我,我不說:「這個不存在。」先生!但,這個情形,這個真我非完全地被斷絕,先生!有以一切虛空無邊處的超越[而知]:「識是無邊的」,達到識無邊處的另外的真我,你不知道、沒看見它,我知道、看見它,先生!當那個真我以身體的崩解被斷滅、消失;死後不存在,先生!這個情形,這個真我完全地被斷絕。』在這裡,一些安立存在眾生的斷滅、消失、無有。(89)
  其他人對他這麼說:『先生!有你說的這個真我,我不說:「這個不存在。」先生!但,這個情形,這個真我非完全地被斷絕,先生!有以一切識無邊處的超越[而知]:「什麼都沒有」,達到無所有處的另外的真我,你不知道、沒看見它,我知道、看見它,先生!當那個真我以身體的崩解被斷滅、消失;死後不存在,先生!這個情形,這個真我完全地被斷絕。』在這裡,一些安立存在眾生的斷滅、消失、無有。(90)
  其他人對他這麼說:『先生!有你說的這個真我,我不說:「這個不存在。」先生!但,這個情形,這個真我非完全地被斷絕,先生!有以一切無所有處的超越[而知]:「這是寂靜的;這是勝妙的。」達到非想非非想處的另外的真我,你不知道、沒看見它,我知道、看見它,先生!當那個真我以身體的崩解被斷滅、消失;死後不存在,先生!這個情形,這個真我完全地被斷絕。』在這裡,一些安立存在眾生的斷滅、消失、無有。(91)
  比丘們!那些斷滅論的沙門婆羅門以這七種根據安立存在眾生的斷滅、消失、無有。比丘們!凡任何斷滅論的沙門或婆羅門安立存在眾生的斷滅、消失、無有者,他們全部以就這七種根據,或這些之一,沒有從這裡外的……(中略)當以那些如實正確地稱讚如來時,應該說。(92)
當生涅槃論
  比丘們!有一些當生涅槃論的沙門婆羅門,以五種根據安立存在眾生的當生最高涅槃。而那些當生涅槃論的沙門婆羅門尊師由於什麼、關於什麼,以五種根據安立存在眾生的當生最高涅槃?(93)
  比丘們!這裡,某位沙門或婆羅門是這樣說者、這樣見者:『先生!當這個真我賦有、擁有五種欲自娛,先生!這個情形,這個真我是當生最高涅槃的到達者。』在這裡,一些安立存在眾生的當生最高涅槃。(94)
  其他人對他這麼說:『先生!有你說的這個真我,我不說:「這個不存在。」先生!但,這個情形,這個真我不是當生最高涅槃的到達者,那是什麼原因?先生!因為諸欲是無常的、苦的、變易法,以它們的變易變異,愁、悲、苦、憂、絕望生起。先生!當這個真我就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,先生!這個情形,這個真我是當生最高涅槃的到達者。』在這裡,一些安立存在眾生的當生最高涅槃。(95)
  其他人對他這麼說:『先生!有你說的這個真我,我不說:「這個不存在。」先生!但,這個情形,這個真我不是當生最高涅槃的到達者,那是什麼原因?凡就在那裡,已尋、已伺,以這個,這被告知為粗的,先生!當這個真我從尋與伺的平息,自身內的明淨心的專一性,進入後住於無尋、無伺,定而生喜、樂的第二禪,先生!這個情形,這個真我是當生最高涅槃的到達者。』在這裡,一些安立存在眾生的當生最高涅槃。(96)
  其他人對他這麼說:『先生!有你說的這個真我,我不說:「這個不存在。」先生!但,這個情形,這個真我不是當生最高涅槃的到達者,那是什麼原因?凡就在那裡,來到喜者有心的浮揚,以這個,這被告知為粗的,先生!當這個真我從喜的褪去、住於平靜、有念正知、以身體感受樂,進入後住於凡聖者們告知『他是平靜者、具念者、安樂住者』的第三禪,先生!這個情形,這個真我是當生最高涅槃的到達者。』在這裡,一些安立存在眾生的當生最高涅槃。(97)
  其他人對他這麼說:『先生!有你說的這個真我,我不說:「這個不存在。」先生!但,這個情形,這個真我不是當生最高涅槃的到達者,那是什麼原因?凡就在那裡,「樂」有心的功用,以這個,這被告知為粗的,先生!當這個真我從樂的捨斷與從苦的捨斷,就在之前諸喜悅、憂的滅沒,進入後住於不苦不樂,平靜、念遍純淨的第四禪,先生!這個情形,這個真我是當生最高涅槃的到達者。』在這裡,一些安立存在眾生的當生最高涅槃。(98)
  比丘們!那些當生涅槃論的沙門婆羅門以這五種根據安立存在眾生的當生最高涅槃。比丘們!凡任何當生涅槃論的沙門或婆羅門安立存在眾生的當生最高涅槃者,他們全部以就這五種根據,或這些之一,沒有從這裡外的……(中略)當以那些如實正確地稱讚如來時,應該說。(99)
  比丘們!那些未來劫的、未來隨見的沙門婆羅門以這四十四種根據宣說關於未來種種言說句。比丘們!凡任何未來劫的、未來隨見的沙門或婆羅門宣說關於未來種種言說句者,他們全部以就這四十四種情況……(中略)當以那些如實正確地稱讚如來時,應該說。(100)
  比丘們!那些過去劫的、未來劫的、過去未來劫的、過去未來隨見的沙門婆羅門以這六十二種根據宣說關於過去未來種種言說句。(101)
  比丘們!凡任何過去劫的、未來劫的、過去未來劫的、過去未來隨見的沙門婆羅門宣說關於過去未來種種言說句,他們全部以就這六十二種根據,或這些之一,沒有從這裡外的。(102)
  比丘們!如來知道那個這個:『這些這樣被握持、這樣被執取、這樣趣處的見處有這樣未來的運命。』而如來知道那個,以及知道比那個更上的。而當知道那個時,不執取。而當對那個不執取時,寂滅就被自己知道:如實知受的集起、滅沒、樂味、過患、出離後,比丘們!如來不執取後成為解脫者。(103)
  比丘們!這些是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者體驗的法,如來以證智自作證後告知。當以那些如實正確地稱讚如來時,應該說。(104)
戰慄動搖章
  比丘們!在那裡,凡那些常恆論的沙門婆羅門以四種根據安立真我與世界是常恆的,即使那個也是那些不知道、沒看見沙門婆羅門尊師們的感受的,只是來到渴愛者的戰慄、動搖。(105)
  比丘們!在那裡,凡那些某部分常恆論、某部分非常恆論的沙門婆羅門以四種根據安立真我與世界是某部分常恆的、某部分非常恆的,即使那個也是那些不知道、沒看見沙門婆羅門尊師們的感受的,只是來到渴愛者的戰慄、動搖。(106)
  比丘們!在那裡,凡那些邊無邊論的沙門婆羅門以四種根據安立世界的邊無邊,即使那個也是那些不知道、沒看見沙門婆羅門尊師們的感受的,只是來到渴愛者的戰慄、動搖。(107)
  比丘們!在那裡,凡那些詭辯的沙門婆羅門,當被處處問問題時,以四種根據來到言語混亂、詭辯,即使那個也是那些不知道、沒看見沙門婆羅門尊師們的感受的,只是來到渴愛者的戰慄、動搖。(108)
  比丘們!在那裡,凡那些自然生主義的沙門婆羅門以二種根據安立真我與世界是自然生的,即使那個也是那些不知道、沒看見沙門婆羅門尊師們的感受的,只是來到渴愛者的戰慄、動搖。(109)
  比丘們!在那裡,凡那些過去劫的、過去隨見的沙門婆羅門以十八種根據宣說關於過去種種言說句,即使那個也是那些不知道、沒看見沙門婆羅門尊師們的感受的,只是來到渴愛者的戰慄、動搖。(110)
  比丘們!在那裡,凡那些死後有想論的沙門婆羅門以十六種根據安立真我死後有想,即使那個也是那些不知道、沒看見沙門婆羅門尊師們的感受的,只是來到渴愛者的戰慄、動搖。(111)
  比丘們!在那裡,凡那些死後無想論的沙門婆羅門以八種根據安立真我死後無想,即使那個也是那些不知道、沒看見沙門婆羅門尊師們的感受的,只是來到渴愛者的戰慄、動搖。(112)
  比丘們!在那裡,凡那些死後非想非非想論的沙門婆羅門以八種根據安立真我死後非想非非想,即使那個也是那些不知道、沒看見沙門婆羅門尊師們的感受的,只是來到渴愛者的戰慄、動搖。(113)
  比丘們!在那裡,凡那些斷滅論的沙門婆羅門以七種根據安立存在眾生的斷滅、消失、無有,即使那個也是那些不知道、沒看見沙門婆羅門尊師們的感受的,只是來到渴愛者的戰慄、動搖。(114)
  比丘們!在那裡,凡那些當生涅槃論的沙門婆羅門以五種根據安立存在眾生的當生最高涅槃,即使那個也是那些不知道、沒看見沙門婆羅門尊師們的感受的,只是來到渴愛者的戰慄、動搖。(115)
  比丘們!在那裡,凡那些未來劫的、未來隨見的沙門婆羅門以四十四種根據宣說關於未來種種言說句,即使那個也是那些不知道、沒看見沙門婆羅門尊師們的感受的,只是來到渴愛者的戰慄、動搖。(116)
  比丘們!在那裡,凡那些過去劫的、未來劫的、過去未來劫的、過去未來隨見的沙門婆羅門以六十二種根據宣說關於過去未來種種言說句,即使那個也是那些不知道、沒看見沙門婆羅門尊師們的感受的,只是來到渴愛者的戰慄、動搖。(117)
以觸為緣章
  比丘們!在那裡,凡那些常恆論的沙門婆羅門以四種根據安立真我與世界是常恆的,即使那個也是以觸為緣。(118)
  比丘們!在那裡,凡那些某部分常恆論、某部分非常恆論的沙門婆羅門以四種根據安立真我與世界是某部分常恆的、某部分非常恆的,即使那個也是以觸為緣。(119)
  比丘們!在那裡,凡那些邊無邊論的沙門婆羅門以四種根據安立世界的邊無邊,即使那個也是以觸為緣。(120)
  比丘們!在那裡,凡那些詭辯的沙門婆羅門,當被處處問問題時,以四種根據來到言語混亂、詭辯,即使那個也是以觸為緣。(121)
  比丘們!在那裡,凡那些自然生主義的沙門婆羅門以二種根據安立真我與世界是自然生的,即使那個也是以觸為緣。(122)
  比丘們!在那裡,凡那些過去劫的、過去隨見的沙門婆羅門以十八種根據宣說關於過去種種言說句,即使那個也是以觸為緣。(123)
  比丘們!在那裡,凡那些死後有想論的沙門婆羅門以十六種根據安立真我死後有想,即使那個也是以觸為緣。(124)
  比丘們!在那裡,凡那些死後無想論的沙門婆羅門以八種根據安立真我死後無想,即使那個也是以觸為緣。(125)
  比丘們!在那裡,凡那些死後非想非非想論的沙門婆羅門以八種根據安立真我死後非想非非想,即使那個也是以觸為緣。(126)
  比丘們!在那裡,凡那些斷滅論的沙門婆羅門以七種根據安立存在眾生的斷滅、消失、無有,即使那個也是以觸為緣。(127)
  比丘們!在那裡,凡那些當生涅槃論的沙門婆羅門以五種根據安立存在眾生的當生最高涅槃,即使那個也是以觸為緣。(128)
  比丘們!在那裡,凡那些未來劫的、未來隨見的沙門婆羅門以四十四種根據宣說關於未來種種言說句,即使那個也是以觸為緣。(129)
  比丘們!在那裡,凡那些過去劫的、未來劫的、過去未來劫的、過去未來隨見的沙門婆羅門以六十二種根據宣說關於過去未來種種言說句,即使那個也是以觸為緣。(130)
這不存在可能性章
  比丘們!在那裡,凡那些常恆論的沙門婆羅門以四種根據安立真我與世界是常恆的,『他們確實將從觸以外感受。』這不存在可能性。(131)
  比丘們!在那裡,凡那些某部分常恆論、某部分非常恆論的沙門婆羅門以四種根據安立真我與世界是某部分常恆的、某部分非常恆的,『他們確實將從觸以外感受。』這不存在可能性。(132)
  比丘們!在那裡,凡那些邊無邊論的沙門婆羅門以四種根據安立世界的邊無邊,『他們確實將從觸以外感受。』這不存在可能性。(133)
  比丘們!在那裡,凡那些詭辯的沙門婆羅門,當被處處問問題時,以四種根據來到言語混亂、詭辯,『他們確實將從觸以外感受。』這不存在可能性。(134)
  比丘們!在那裡,凡那些自然生主義的沙門婆羅門以二種根據安立真我與世界是自然生的,『他們確實將從觸以外感受。』這不存在可能性。(135)
  比丘們!在那裡,凡那些過去劫的、過去隨見的沙門婆羅門以十八種根據宣說關於過去種種言說句,『他們確實將從觸以外感受。』這不存在可能性。(136)
  比丘們!在那裡,凡那些死後有想論的沙門婆羅門以十六種根據安立真我死後有想,『他們確實將從觸以外感受。』這不存在可能性。(137)
  比丘們!在那裡,凡那些死後無想論的沙門婆羅門以八種根據安立真我死後無想,『他們確實將從觸以外感受。』這不存在可能性。(138)
  比丘們!在那裡,凡那些死後非想非非想論的沙門婆羅門以八種根據安立真我死後非想非非想,『他們確實將從觸以外感受。』這不存在可能性。(139)
  比丘們!在那裡,凡那些斷滅論的沙門婆羅門以七種根據安立存在眾生的斷滅、消失、無有,『他們確實將從觸以外感受。』這不存在可能性。(140)
  比丘們!在那裡,凡那些當生涅槃論的沙門婆羅門以五種根據安立存在眾生的當生最高涅槃,『他們確實將從觸以外感受。』這不存在可能性。(141)
  比丘們!在那裡,凡那些未來劫的、未來隨見的沙門婆羅門以四十四種根據宣說關於未來種種言說句,『他們確實將從觸以外感受。』這不存在可能性。(142)
  比丘們!在那裡,凡那些過去劫的、未來劫的、過去未來劫的、過去未來隨見的沙門婆羅門以六十二種根據宣說關於過去未來種種言說句,『他們確實將從觸以外感受。』這不存在可能性。(143)
惡見者依處輪轉的談論
  比丘們!在那裡,凡那些常恆論的沙門婆羅門以四種根據安立真我與世界是常恆的;又,凡那些某部分常恆論、某部分非常恆論的沙門婆羅門……(中略)又,凡那些邊無邊論的沙門婆羅門……又,凡那些詭辯論的沙門婆羅門……又,凡那些自然生主義的沙門婆羅門……又,凡那些過去劫的沙門婆羅門……又,凡那些死後有想論的沙門婆羅門……又,凡那些死後無想論的沙門婆羅門……又,凡那些死後非想非非想論的沙門婆羅門……又,凡那些斷滅論的沙門婆羅門……又,凡那些當生涅槃論的沙門婆羅門……又,凡那些未來劫的沙門婆羅門……又,凡那些過去劫的、未來劫的、過去未來劫的、過去未來隨見的沙門婆羅門以這六十二種根據宣說關於過去未來種種言說句,他們全部以六觸處一再接觸後感受,以他們的受為緣有渴愛(渴愛存在),以渴愛為緣有取,以取為緣有有,以有為緣有生,以生為緣而老、死、愁、悲、苦、憂、絕望生成。(144)
轉回的談論等
  比丘們!當比丘如實知道六觸處的集起、滅沒、樂味、過患、出離,這位就比這些全部都更上地知道。(145)
  比丘們!凡任何過去劫的、未來劫的、過去未來劫的、過去未來隨見的沙門或婆羅門宣說關於過去未來種種言說句,他們全部都被這六十二種根據包入作網內的,在這裡,浮出者們浮出,就被繫縛,在這裡,浮出者們浮出,就被包入作網內的。
  比丘們!猶如熟練的漁夫或漁夫的徒弟如果以細網目的網子對小湖散布,他們這麼想:『凡任何在這個湖中粗大的生類,牠們全部是作網內的,在這裡,浮出者們浮出,就被繫縛,在這裡,浮出者們浮出,就被包入作網內的。』同樣的,比丘們!凡任何過去劫的、未來劫的、過去未來劫的、過去未來隨見的沙門或婆羅門宣說關於過去未來種種言說句,他們全部都被這六十二種根據包入作網內的,在這裡,浮出者們浮出,就被繫縛,在這裡,浮出者們浮出,就被包入作網內的。(146)
  比丘們!已切斷有之管道,如來的身體住立。只要他的身體住立,天-人們都看見他。以身體的崩解,隨後生命耗盡,天-人們不看見他。
  比丘們!猶如當有芒果串的莖被砍下時,凡任何莖結縛的芒果,那些全部成為它隨行的。同樣的,比丘們!已切斷有之管道,如來的身體住立。只要他的身體住立,天-人們都看見他。以身體的崩解,隨後生命耗盡,天-人們不看見他。」(147)
  在這麼說時,尊者阿難對世尊說這個:
  「實在不可思議啊,大德!實在未曾有啊,大德!大德!這個法的教說的名字是什麼?」
  「阿難!因此,在這裡,這個法的教說,請你憶持它為『利益之網』;請你也憶持它為『法網』;請你也憶持它為『梵網』;請你也憶持它為『見網』;請你也憶持它為『無上的戰場勝利』。」
  世尊說這個。(148)
  那些悅意的比丘歡喜世尊的所說。
  還有,在當這個解說被說時,一萬個世間界震動。(149)
  梵網經第一終了。
Namo tassa bhagavato arahato sammāsambuddhassa.
Dīghanikāyo
一、Sīlakkhandhavaggapāḷi
DN.1/(1) Brahmajālasuttaṃ
Paribbājakakathā
   1. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Suppiyopi kho paribbājako antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti saddhiṃ antevāsinā brahmadattena māṇavena. Tatra sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañca.
   2. Atha kho bhagavā ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi saddhiṃ bhikkhusaṅghena. Suppiyopi kho paribbājako ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi antevāsinā brahmadattena māṇavena. Tatrapi sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.
   3. Atha kho sambahulānaṃ bhikkhūnaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi– “acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā”ti.
   4. Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ viditvā yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi– “kāyanuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti? Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ– “idha, bhante, amhākaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi– ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati; suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
   5. “Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Mamaṃ vā, bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo. Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā”ti? “No hetaṃ, bhante”. “Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi abhūtaṃ abhūtato nibbeṭhetabbaṃ– ‘itipetaṃ abhūtaṃ, itipetaṃ atacchaṃ, natthi cetaṃ amhesu, na ca panetaṃ amhesu saṃvijjatī’ti.
   6. “Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ. Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṃ yevassa tena antarāyo. Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi bhūtaṃ bhūtato paṭijānitabbaṃ– ‘itipetaṃ bhūtaṃ, itipetaṃ tacchaṃ, atthi cetaṃ amhesu, saṃvijjati ca panetaṃ amhesū’ti.
Cūḷasīlaṃ
   7. “Appamattakaṃ kho panetaṃ, bhikkhave, oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Katamañca taṃ, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya?
   8. “‘Pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   “‘Adinnādānaṃ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   “‘Abrahmacariyaṃ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   9. “‘Musāvādaṃ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṃvādako lokassā’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   “‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, 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’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
  “‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
  “‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitan’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
  10.‘Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave …pe….
   “‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā….
   Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo….
   Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo….
   Uccāsayanamahāsayanā paṭivirato samaṇo gotamo….
   Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo….
   Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo….
   Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo….
   Kayavikkayā paṭivirato samaṇo gotamo….
   Tulākūṭakaṃsakūṭamānakūṭā paṭivirato samaṇo gotamo….
   Ukkoṭanavañcananikatisāciyogā paṭivirato samaṇo gotamo….
   Chedanavadhabandhanaviparāmosa-ālopasahasākārā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   Cūḷasīlaṃ niṭṭhitaṃ.
Majjhimasīlaṃ
   11. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti, seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ; iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   12. “‘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 samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   13. “‘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 samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   14. “‘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 samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   15. “‘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 samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   16. “‘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 samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   17. “‘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 samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   18. “‘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, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   19. “‘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 samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   20. “‘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 samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   Majjhimasīlaṃ niṭṭhitaṃ.
Mahāsīlaṃ
   21. “‘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 samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   22. “‘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 kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   23. “‘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 samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   24. “‘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 samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   25. “‘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 samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   26. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti seyyathidaṃ– āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṃkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   27. “‘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 samaṇo gotamo’ti– iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   “Idaṃ kho, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.
   Mahāsīlaṃ niṭṭhitaṃ.
Pubbantakappikā
   28. “Atthi bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ?
   29. “Santi bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?
Sassatavādo
   30. “Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi?
   31. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte 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 anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni– ‘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.
   “So evamāha– ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni– amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman”ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.
   32. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ– ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni– ‘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.
   “So evamāha– ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ– ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni. Amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman”ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.
   33. “Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ– dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni– ‘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.
   “So evamāha– ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ– dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkha-ppaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman”ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.
   34. “Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī, so takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃ paṭibhānaṃ evamāha– ‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman’ti Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.
   35. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
   36. “Tayidaṃ bhikkhave, tathāgato pajānāti– ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃ-abhisamparāyā’ti, tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti; tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
   37. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
   Paṭhamabhāṇavāro.
Ekaccasassatavādo
   38. “Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi?
   39. “Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.
   40. “Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati. So tattha hoti manomayo pītibhakkho sayaṃpabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.
   41. “Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā upapajjati– ‘aho vata aññepi sattā itthattaṃ āgaccheyyun’ti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ. Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.
   42. “Tatra bhikkhave, yo so satto paṭhamaṃ upapanno tassa evaṃ hoti– ‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ. Mayā ime sattā nimmitā. Taṃ kissa hetu? Mamañhi pubbe etadahosi– “aho vata aññepi sattā itthattaṃ āgaccheyyun”ti. Iti mama ca manopaṇidhi, ime ca sattā itthattaṃ āgatā’ti.
   “Yepi te sattā pacchā upapannā, tesampi evaṃ hoti– ‘ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ. Iminā mayaṃ bhotā brahmunā nimmitā. Taṃ kissa hetu? Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ, mayaṃ panamha pacchā upapannā’ti.
   43. “Tatra, bhikkhave, yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.
   44. “Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati tato paraṃ nānussarati.
   “So evamāha– ‘yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Idaṃ kho, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.
   45. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā te devā tamhā kāyā cavanti.
   46. “Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.
   “So evamāha– ‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ na ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati. Satiyā asammosā te devā tamhā kāyā na cavanti; niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti Ye pana mayaṃ ahumhā khiḍḍāpadosikā, te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.
   47. “Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Santi, bhikkhave, manopadosikā nāma devā, te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā Te devā tamhā kāyā cavanti.
   48. “Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.
   “So evamāha– ‘ye kho te bhonto devā na manopadosikā, te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.
   49. “Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha– ‘yaṃ kho idaṃ vuccati cakkhuṃ itipi sotaṃ itipi ghānaṃ itipi jivhā itipi kāyo itipi, ayaṃ attā anicco addhuvo asassato vipariṇāmadhammo. Yañca kho idaṃ vuccati cittanti vā manoti vā viññāṇanti vā ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.
   50. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
   51. “Tayidaṃ bhikkhave, tathāgato pajānāti– ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃ-abhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
   52. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Antānantavādo
   53. “Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi?
   54. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte antasaññī lokasmiṃ viharati.
   “So evamāha– ‘antavā ayaṃ loko parivaṭumo. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte antasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi– yathā antavā ayaṃ loko parivaṭumo’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.
   55. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anantasaññī lokasmiṃ viharati.
   “So evamāha– ‘ananto ayaṃ loko apariyanto. Ye te samaṇabrāhmaṇā evamāhaṃsu– “antavā ayaṃ loko parivaṭumo”ti, tesaṃ musā. Ananto ayaṃ loko apariyanto. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathāsamāhite citte anantasaññī lokasmiṃ viharāmi. Imināmahaṃ etaṃ jānāmi – yathā ananto ayaṃ loko apariyanto’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.
   56. “Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharati, tiriyaṃ anantasaññī.
   “So evamāha– ‘antavā ca ayaṃ loko ananto ca. Ye te samaṇabrāhmaṇā evamāhaṃsu– “antavā ayaṃ loko parivaṭumo”ti, tesaṃ musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu– “ananto ayaṃ loko apariyanto”ti, tesampi musā. Antavā ca ayaṃ loko ananto ca. Taṃ kissa hetu? Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharāmi, tiriyaṃ anantasaññī. Imināmahaṃ etaṃ jānāmi– yathā antavā ca ayaṃ loko ananto cā’ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.
   57. “Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha– ‘nevāyaṃ loko antavā, na panānanto. Ye te samaṇabrāhmaṇā evamāhaṃsu– “antavā ayaṃ loko parivaṭumo”ti, tesaṃ musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu– “ananto ayaṃ loko apariyanto”ti, tesampi musā. Yepi te samaṇabrāhmaṇā evamāhaṃsu– “antavā ca ayaṃ loko ananto cā”ti, tesampi musā. Nevāyaṃ loko antavā na panānanto’ti. Idaṃ, bhikkhave catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.
   58. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṃ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
   59. “Tayidaṃ, bhikkhave, tathāgato pajānāti– ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃ-abhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
   60. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Amarāvikkhepavādo
   61. “Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi?
   62. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti– ‘ahaṃ kho “idaṃ kusalan”ti yathābhūtaṃ nappajānāmi, “idaṃ akusalan”ti yathābhūtaṃ nappajānāmi. Ahañce kho pana “idaṃ kusalan”ti yathābhūtaṃ appajānanto, “idaṃ akusalan”ti yathābhūtaṃ appajānanto, ‘idaṃ kusalan’ti vā byākareyyaṃ, ‘idaṃ akusalan’ti vā byākareyyaṃ, taṃ mamassa musā. Yaṃ mamassa musā so mamassa vighāto. Yo mamassa vighāto so mamassa antarāyo’ti. Iti so musāvādabhayā musāvādaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ– ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
   63. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti– ‘ahaṃ kho “idaṃ kusalan”ti yathābhūtaṃ nappajānāmi, “idaṃ akusalan”ti yathābhūtaṃ nappajānāmi. Ahañce kho pana “idaṃ kusalan”ti yathābhūtaṃ appajānanto, “idaṃ akusalan”ti yathābhūtaṃ appajānanto, “idaṃ kusalan”ti vā byākareyyaṃ, “idaṃ akusalan’ti vā byākareyyaṃ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṃ mamassa upādānaṃ. Yaṃ mamassa upādānaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so upādānabhayā upādānaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ– ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
   64. “Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti. Tassa evaṃ hoti– ‘ahaṃ kho “idaṃ kusalan”ti yathābhūtaṃ nappajānāmi, “idaṃ akusalan’ti yathābhūtaṃ nappajānāmi. Ahañce kho pana “idaṃ kusalan”ti yathābhūtaṃ appajānanto “idaṃ akusalan”ti yathābhūtaṃ appajānanto “idaṃ kusalan”ti vā byākareyyaṃ, “idaṃ akusalan”ti vā byākareyyaṃ. Santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni, te maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ. Ye maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ, tesāhaṃ na sampāyeyyaṃ. Yesāhaṃ na sampāyeyyaṃ, so mamassa vighāto. Yo mamassa vighāto, so mamassa antarāyo’ti. Iti so anuyogabhayā anuyogaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ– ‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti. Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
   65. “Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ– ‘atthi paro loko’ti iti ce maṃ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṃ byākareyyaṃ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. ‘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 maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti te naṃ byākareyyaṃ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.
   66. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Adhiccasamuppannavādo
   67. “Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi?
   68. “Santi, bhikkhave, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte saññuppādaṃ anussarati, tato paraṃ nānussarati. So evamāha– ‘adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇato’ti. Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti.
   69. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti? Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha– ‘adhiccasamuppanno attā ca loko cā’ti. Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti.
   70. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
   71. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā.
   72. “Tayidaṃ, bhikkhave, tathāgato pajānāti– ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃ-abhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
   73. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
   Dutiyabhāṇavāro.
Aparantakappikā
   74. “Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?
Saññīvādo
   75. “Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi?
   76. “‘Rūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. ‘Arūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. ‘Rūpī ca arūpī ca attā hoti …pe… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti… ekattasaññī attā hoti… nānattasaññī attā hoti… parittasaññī attā hoti… appamāṇasaññī attā hoti… ekantasukhī attā hoti… ekantadukkhī attā hoti. Sukhadukkhī attā hoti. Adukkhamasukhī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti.
   77. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Asaññīvādo
   78. “Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?
   79. “‘Rūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. ‘Arūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. ‘Rūpī ca arūpī ca attā hoti …pe… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti.
   80. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Nevasaññīnāsaññīvādo
   81. “Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?
   82. “‘Rūpī attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti ‘arūpī attā hoti …pe… rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… antavā attā hoti… anantavā attā hoti… antavā ca anantavā ca attā hoti… nevantavā nānantavā attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti.
   83. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Ucchedavādo
   84. “Santi bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi?
   85. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi – ‘yato kho, bho, ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
   86. “Tamañño evamāha– ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
   87. “Tamañño evamāha– ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
   88. “Tamañño evamāha– ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho bho, añño attā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā “ananto ākāso”ti ākāsānañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
   89. “Tamañño evamāha– ‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṃ samatikkamma “anantaṃ viññāṇan”ti viññāṇañcāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
   90. “Tamañño evamāha– ‘atthi kho, bho, so attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṃ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho bho, ayaṃ attā sammā samucchinno hotī”ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
   91. ‘Tamañño evamāha– “atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti. Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṃ samatikkamma “santametaṃ paṇītametan”ti nevasaññānāsaññāyatanūpago. Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi. So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti. Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.
   92. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, sabbe te imeheva sattahi vatthūhi …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Diṭṭhadhammanibbānavādo
   93. “Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi?
   94. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi– “yato kho, bho, ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
   95. “Tamañño evamāha–‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Yato kho bho, ayaṃ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
   96. “Tamañño evamāha– ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha vitakkitaṃ vicāritaṃ, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
   97. “Tamañño evamāha– ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha pītigataṃ cetaso uppilāvitattaṃ, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
   98. “Tamañño evamāha– ‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi; no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti. Taṃ kissa hetu? Yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyati. Yato kho, bho, ayaṃ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti. Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.
   99. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti, sabbe te imeheva pañcahi vatthūhi …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
   100. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi …pe… yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
   101. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.
   102. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
   103. “Tayidaṃ, bhikkhave, tathāgato pajānāti– ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃ-abhisamparāyā’ti. Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.
   104. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.
Paritassitavipphanditavāro
   105. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   106. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   107. “Tatra bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   108. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   109. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   110. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   111. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   112. “Tatra bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   113. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   114. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   115. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   116. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
   117. “Tatra bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
Phassapaccayāvāro
   118. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
   119. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
   120. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.
   121. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi phassapaccayā.
   122. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā.
   123. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.
   124. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā.
   125. “Tatra bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
   126. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
   127. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi phassapaccayā.
   128. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi phassapaccayā.
   129. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.
   130. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.
Netaṃ ṭhānaṃ vijjativāro
   131. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   132. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekacca asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   133. “Tatra bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   134. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   135. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   136. “Tatra bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   137. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   138. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   139. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   140. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   141. “Tatra bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   142. “Tatra bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
   143. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
Diṭṭhigatikādhiṭṭhānavaṭṭakathā
   144. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekacca-asassatikā …pe… yepi te samaṇabrāhmaṇā antānantikā… yepi te samaṇabrāhmaṇā amarāvikkhepikā… yepi te samaṇabrāhmaṇā adhiccasamuppannikā… yepi te samaṇabrāhmaṇā pubbantakappikā… yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā… yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā… yepi te samaṇabrāhmaṇā ucchedavādā… yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā… yepi te samaṇabrāhmaṇā aparantakappikā… yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṃvedenti tesaṃ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Vivaṭṭakathādi
   145. “Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti, ayaṃ imehi sabbeheva uttaritaraṃ pajānāti.
   146. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.
   “Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṃ udakadahaṃ otthareyya. Tassa evamassa – ‘ye kho keci imasmiṃ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti; evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.
   147. “Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati. Yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā. Kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā.
   “Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni, sabbāni tāni tadanvayāni bhavanti; evameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati, yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā, kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā”ti.
   148. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante, ko nāmo ayaṃ, bhante, dhammapariyāyo”ti? “Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ atthajālantipi naṃ dhārehi, dhammajālantipi naṃ dhārehi, brahmajālantipi naṃ dhārehi, diṭṭhijālantipi naṃ dhārehi, anuttaro saṅgāmavijayotipi naṃ dhārehī”ti. Idamavoca bhagavā.
   149. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne dasasahassī lokadhātu akampitthāti.
   Brahmajālasuttaṃ niṭṭhitaṃ paṭhamaṃ.
漢巴經文比對(莊春江作):
  「志意所趣(DA.21)」,南傳作「不同志向狀態」(nānādhimuttikatā),菩提比丘長老英譯為「在傾向上的多樣」(the diversity in the dispositions)。
  「本劫(DA.21)」,南傳作「過去劫的」(pubbantakappikā),菩提比丘長老英譯為「對過去的推測者」(who are speculators about the past)。按:本經中,「過去」(pubbanta)一詞,逐字翻譯為「前邊」,「未來」(aparanta)一詞,逐字翻譯為「後邊」。異譯本《梵網六十二見經》(支謙譯)作:於過去劫中。
  「本見(DA.21)」,南傳作「過去隨見的」(pubbantānudiṭṭhino),菩提比丘長老英譯為「對過去持固定見解者」(who hold settled views about the past)。異譯本《梵網六十二見經》(支謙譯)作:見過去事。
  「異問異答(DA.21)」,南傳作「詭辯的」(amarāvikkhepikā),菩提比丘長老英譯為「無盡說模稜兩可話者」(who are endless equivocators)。按:「詭辯」(amarāvikkhepa),逐字譯為「鰻魚+混亂」,另譯為「不死憍亂論」。異譯本《梵網六十二見經》(支謙譯)作:若有問事者便共諍,所言各異。
  「義動(DA.21)」,南傳作「利益之網」(atthajālantipi),Maurice Walshe先生英譯為「利益之網」(the Net of Advantage)。
  「梵動(DA.21)」,南傳作「梵網」(brahmajālantipi),Maurice Walshe先生英譯為「最高的網」(the Supreme Net)。按:此段異譯本《梵網六十二見經》(支謙譯)作:佛告那耶和留:「拘樓秦佛、如來、無所著、等正覺說是經時,名為法網;迦葉佛、如來、無所著、等正覺說是經時,名為見網;今我亦說是經,名為梵網。」
  「根種子、莖種子、節種子、自落種子、種子種子」(mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva),參看SN.22.54。
  「言說句」(adhimuttipadāni, adhivuttipadāni),智髻比丘長老英譯為「教義主張」(doctrinal propositions, MN.102),菩提比丘長老英譯為「概念上的法則」(conceptual theorems, DN.1)。按:《破斥猶豫》、《吉祥悅意》均以「諸名稱句」(adhivacanapadāni)解說,今準此全經都採斯里蘭卡版的adhivuttipadāni譯。
  「但就等同常恆地存在」(atthitveva sassatisamanti, atthi tveva sassatisamanti),菩提比丘長老英譯為「但我與世界保持一樣正像永恆本身」(yet the self and the world remain the same just like eternity itself),Maurice Walshe先生英譯為「然而這些永遠地持續」(yet these persist eternally, DN.28)。
  「情況」(ṭhānaṃ,另譯為「處;狀態;點;理由;原因;道理」),菩提比丘長老英譯為「狀況;實例」(case)。
  「這樣趣處的」(evaṃgatikā),菩提比丘長老英譯為「導致這樣未來目的地」(lead to such a future destination)。按:《吉祥悅意》以「地獄、畜生、餓鬼界趣處的某個趣處(aññataragatikā)解說。
  「寂滅就被自己知道」(paccattaññeva nibbuti viditā),菩提比丘長老英譯為「他已明白在自己內在無瑕平和的狀態」(he has realized within himself the state of perfect peace)。按:「自己」(paccattaññeva),另作「各自的,分開的」,《吉祥悅意》以「自己」(sayameva attanāyeva)解說,今準此譯。「寂滅」(nibbuti),《吉祥悅意》以「執取污染的寂滅」(parāmāsakilesānaṃ nibbuti, DN.1)、「自己之污染的熄滅」(attani kilesanibbānaṃ, DN.24)解說。
  「死後有想論的」(uddhamāghātanikā saññīvādā),菩提比丘長老英譯為「保持覺知不朽主義者」(who maintain a doctrine of percipient immortality)。按:āghāta原意為「瞋怒,打擊,屠殺」,《吉祥悅意》以「死亡」(maraṇaṃ)解說,今準此譯。