經號： 　　
　　 (長部2經 更新)
長部2經/沙門果經(戒蘊品[第一])(莊春江譯)[DA.27, AA.43.7]
國王大臣的談論
　　被我這麼聽聞：
　　有一次，世尊與一千二百五十位比丘的大比丘僧團一起住在王舍城養子耆婆的芒果園中。
　　當時，在已滿四個月的迦刺底迦月滿月日、在十五那個布薩日的滿月夜晚，摩揭陀國阿闍世王韋提希子被國王的大臣們圍繞，到殊勝高樓上層坐下。那時，摩揭陀國阿闍世王韋提希子在那個布薩日吟出優陀那：
　　「先生！明月之夜確實是能被喜樂的，先生！明月之夜確實是殊妙的，先生！明月之夜確實是好看的，先生！明月之夜確實是愉快的，先生！明月之夜確實是祥瑞的，現在，我們應該拜訪哪位沙門或婆羅門，凡當我們拜訪時，心會明淨？」(150)
　　在這麼說時，某位國王的大臣對摩揭陀國阿闍世王韋提希子說這個：
　　「陛下！這位有團體的、有群眾的、群眾的老師、有名聲的知名開宗祖師、被眾人認定善的富蘭那迦葉是有經驗的、長久出家的、老年的、到達老年的，請陛下訪問那位富蘭那迦葉，或許當陛下訪問富蘭那迦葉時，心會明淨。」在這麼說時，摩揭陀國阿闍世王韋提希子保持沈默。(151)
　　某位國王的大臣也對摩揭陀國阿闍世王韋提希子說這個：
　　「陛下！這位有團體的、有群眾的、群眾的老師、有名聲的知名開宗祖師、被眾人認定善的末迦利瞿舍羅是有經驗的、長久出家的、老年的、到達老年的，請陛下訪問那位末迦利瞿舍羅，或許當陛下訪問末迦利瞿舍羅時，心會明淨。」在這麼說時，摩揭陀國阿闍世王韋提希子保持沈默。(152)
　　某位國王的大臣也對摩揭陀國阿闍世王韋提希子說這個：
　　「陛下！這位有團體的、有群眾的、群眾的老師、有名聲的知名開宗祖師、被眾人認定善的阿夷多翅舍欽婆羅是有經驗的、長久出家的、老年的、到達老年的，請陛下訪問那位阿夷多翅舍欽婆羅，或許當陛下訪問阿夷多翅舍欽婆羅時，心會明淨。」在這麼說時，摩揭陀國阿闍世王韋提希子保持沈默。(153)
　　某位國王的大臣也對摩揭陀國阿闍世王韋提希子說這個：
　　「陛下！這位有團體的、有群眾的、群眾的老師、有名聲的知名開宗祖師、被眾人認定善的浮陀迦旃延是有經驗的、長久出家的、老年的、到達老年的，請陛下訪問那位浮陀迦旃延，或許當陛下訪問浮陀迦旃延時，心會明淨。」在這麼說時，摩揭陀國阿闍世王韋提希子保持沈默。(154)
　　某位國王的大臣也對摩揭陀國阿闍世王韋提希子說這個：
　　「陛下！這位有團體的、有群眾的、群眾的老師、有名聲的知名開宗祖師、被眾人認定善的散惹耶毘羅梨子是有經驗的、長久出家的、老年的、到達老年的，請陛下訪問那位散惹耶毘羅梨子，或許當陛下訪問散惹耶毘羅梨子時，心會明淨。」在這麼說時，摩揭陀國阿闍世王韋提希子保持沈默。(155)
　　某位國王的大臣也對摩揭陀國阿闍世王韋提希子說這個：
　　「陛下！這位有團體的、有群眾的、群眾的老師、有名聲的知名開宗祖師、被眾人認定善的尼乾陀若提子是有經驗的、長久出家的、老年的、到達老年的，請陛下訪問那位尼乾陀若提子，或許當陛下訪問尼乾陀若提子時，心會明淨。」在這麼說時，摩揭陀國阿闍世王韋提希子保持沈默。(156)
養子耆婆的談論
　　當時，養子耆婆在摩揭陀國阿闍世王韋提希子的不遠處沉默地坐著。那時，摩揭陀國阿闍世王韋提希子對養子耆婆說這個：
　　「親愛的耆婆！那麼，你為何沉默？」
　　「陛下！這位世尊、阿羅漢、遍正覺者與一千二百五十位比丘的大比丘僧團一起住在我們的芒果園中。又，對那位世尊，這樣的好名聲已傳播：『像這樣，那位世尊是阿羅漢、遍正覺者、明行具足者、善逝、世間知者、應該被調御人的無上調御者、天-人們的大師、佛陀、世尊。』請陛下訪問那位世尊，或許當陛下訪問世尊時，心會明淨。」(157)
　　「親愛的耆婆！那樣的話，請你準備象乘。」
　　「是的，陛下！」養子耆婆回答摩揭陀國阿闍世王韋提希子後，準備約五百頭母象與應該被國王登上的龍象後，回報摩揭陀國阿闍世王韋提希子：
　　「陛下！那些是已準備的象乘，現在是那個你考量的時間。」(158)
　　那時，摩揭陀國阿闍世王韋提希子在五百頭母象上各自地使一女子登上後，登上應該被登上的龍象後，在使火把被持下，以國王威力盛況從王舍城出發，前往養子耆婆的芒果園。
　　那時，摩揭陀國阿闍世王韋提希子在芒果園不遠處就變成害怕，變成僵硬狀態，變成身毛豎立的。那時，害怕的、驚怖的、生起身毛豎立的摩揭陀國阿闍世王韋提希子對養子耆婆說這個：
　　「親愛的耆婆！你沒欺騙我吧？親愛的耆婆！你沒欺瞞我吧？親愛的耆婆！你沒把我給與敵人吧？一千二百五十位比丘那麼多的大比丘僧團怎麼會既沒有噴嚏聲，也沒有清喉嚨聲，也沒有出聲？」
　　「大王！你不要害怕！大王！你不要害怕！陛下！我沒欺騙你，陛下！我沒欺瞞你，陛下！我沒把你給與敵人，大王！請你前進，大王！請你前進，在圓亭棚處，這些燈火燃燒。」(159)
沙門果的問題
　　那時，摩揭陀國阿闍世王韋提希子以龍象一直走到龍象所及之地、再下龍象後，就步行去圓亭棚的門。抵達後，對養子耆婆說這個：
　　「親愛的耆婆！那麼，世尊在哪裡？」
　　「大王！這位是世尊，大王！這位是世尊：靠著中央柱子面向東、在比丘僧團的前面坐著者。」(160)
　　那時，摩揭陀國阿闍世王韋提希子去見世尊。抵達後，在一旁站立。在一旁站立的摩揭陀國阿闍世王韋提希子環視一一保持沈默、如明淨湖的比丘僧團後，吟出優陀那：
　　「願我的男孩生賢具備這個寂靜：該寂靜現在被比丘僧團具備。」
　　「大王！你走入如是情愛。」
　　「大德！我有可愛的男孩生賢。大德！願我的男孩生賢具備這個寂靜：該寂靜現在被比丘僧團具備。」(161)
　　那時，摩揭陀國阿闍世王韋提希子向世尊問訊後，向比丘僧團合掌後，在一旁坐下。在一旁坐下的摩揭陀國阿闍世王韋提希子對世尊說這個：
　　「大德！願我就某點詢問世尊，如果世尊對我的問題解答給機會。」
　　「大王！請你詢問，如果你希望。」(162)
　　「大德！如這些個個技能處，即：騎象兵、騎馬兵、戰車兵、弓箭兵、軍旗兵、參謀、伙食兵、尊貴王族戰士、突擊兵、大龍戰士、勇士、穿胸甲的戰士、死忠奴隸兵(女奴隸之子)、廚師、理髮師、浴僕、作甜食者、作花環者、洗染匠、編織匠、蘆葦匠、製陶器者、會計師、查驗員，又或凡其它也來到這樣個個技能處，他們在當生中直接可見地依技能果生活，他們以那個使自己快樂、喜悅；使父母快樂、喜悅；使妻兒快樂、喜悅；使朋友同事快樂、喜悅，在沙門婆羅門們上使高的、導致生天的、安樂果報的、轉起天界的供養建立。同樣的，大德！你能夠告知在當生中直接可見的沙門果？」(163)
　　「大王！你記得(證知)在其他沙門婆羅門處已詢問這些問題嗎？」
　　「大德！我記得在其他沙門婆羅門處已詢問這些問題。」
　　「大王！那麼，他們如怎樣解答呢？如果對你不麻煩，請你說。」
　　「大德！對我不麻煩，如果於該處坐著的是世尊或世尊形色者。」
　　「大王！那樣的話，請你說。」(164)
富蘭那迦葉之論
　　「大德！有這一次，我去見富蘭那迦葉。抵達後與富蘭那迦葉一起互相問候。交換應該被互相問候的友好交談後，在一旁坐下。在一旁坐下的我對富蘭那迦葉說這個：『迦葉尊師！如這些個個技能處，即：騎象兵、騎馬兵、戰車兵、弓箭兵、軍旗兵、參謀、伙食兵、尊貴王族戰士、突擊兵、大龍戰士、勇士、穿胸甲的戰士、死忠奴隸兵、廚師、理髮師、浴僕、作甜食者、作花環者、洗染匠、編織匠、蘆葦匠、製陶器者、會計師、查驗員，又或凡其它也來到這樣個個技能處，他們在當生中直接可見地依技能果生活，他們以那個使自己快樂、喜悅；使父母快樂、喜悅；使妻兒快樂、喜悅；使朋友同事快樂、喜悅，在沙門婆羅門們上使高的、導致生天的、安樂果報的、轉起天界的供養建立。同樣的，大德！你能夠告知在當生中直接可見的沙門果？』(165)
　　大德！在這麼說時，富蘭那迦葉對我說這個：『大王！作者、使他作者，切斷者、使他切斷者，折磨者、使他折磨者，造成悲傷者、使他造成悲傷者，造成疲勞者、使他造成疲勞者，造成悸動者、使他造成悸動者，殺生者，未被給與的拿取者、入侵人家者、奪取(搬運)掠奪物者、作盜匪者、攔路搶劫者，通姦(走入)他人的妻子者，虛妄地說者：無惡被作，如果以剃刀輪周邊使在這大地上的生類轉成一肉聚、一肉堆，從那個因由沒有惡的，沒有惡的傳來；如果走在恒河南岸，殺者、使他殺者，切斷者、使他切斷者，折磨者、使他折磨者，從那個因由沒有惡的，沒有惡的傳來；如果走在恒河北岸，施與者、使他施與者，祭祀者、使他祭祀者，從那個因由沒有福德，沒有福德的傳來；以布施，以調御，以抑制，以真實所言的，沒有福德，沒有福德的傳來。』[SN.24.6, MN.76]大德！像這樣，當富蘭那迦葉被我詢問直接可見的沙門果時，解說無作業。
　　大德！猶如被詢問芒果，解答波羅蜜果，或被詢問波羅蜜果，解答芒果。同樣的，大德！當富蘭那迦葉被我詢問直接可見的沙門果時，解說無作業。大德！我想這個：『像我這樣的，怎麼會想住在領土中的沙門或婆羅門應該被貶低？』大德！那個我對富蘭那迦葉的所說既不歡喜，也不斥責。不歡喜、不斥責後，不悅意地不發不悅意之語，就對那個言語不拿起地、不傾覆地從座位起來後離開。(166)
末迦利瞿舍羅之論
　　「大德！有這一次，我去見末迦利瞿舍羅。抵達後與末迦利瞿舍羅一起互相問候。交換應該被互相問候的友好交談後，在一旁坐下。在一旁坐下的我對末迦利瞿舍羅說這個：『瞿舍羅尊師！如這些個個技能處……（中略）同樣的，瞿舍羅尊師！你能夠告知在當生中直接可見的沙門果？』(167)
　　大德！在這麼說時，末迦利瞿舍羅對我說這個：『大王！對眾生的污染，沒有因沒有緣，眾生們無因無緣地被污染；對眾生的清淨，沒有因沒有緣，眾生們無因無緣地變成清淨，沒有自作者，沒有他作者，沒有力，沒有活力，沒有人的力量，沒有人的努力；一切眾生、一切生物類、一切生存類、一切生命無自在力，無力，無活力，被命運、意外、本性變化而在六等級中感受苦樂。又有這一百四十萬六千六百最上首之胎、五百種業、五種業、三種業、業、半業，有六十二道、六十二中間劫、六等級、人之八地、四千九百種邪命外道、四千九百種遊行者、四千九百種龍之住所、二千根、三千地獄、三十六塵界、七有想胎、七無想胎、七無結胎、七種天、七種人、七種惡鬼、七座湖、七種結節、七百種結節、七座斷崖又七百座斷崖、七種夢、七百種夢、八百四十萬大劫，凡愚者與賢智者們流轉輪迴後，將作苦的終結，在那裡，沒有：「我將以這個戒，或禁戒，或苦行，或梵行使未遍熟之業遍熟，或將以一再觸達使已遍熟之業作終結。」確實不這樣，對一桶量[固定]的苦樂，對作限制的輪迴，沒有減退、增加，沒有優秀、貶抑，猶如在線球被投出時，當被解開時它就逃走[SN.24.8]。同樣的，愚者或賢智者們流轉輪迴後，將作苦的終結。』[MN.76](168)
　　大德！像這樣，當末迦利瞿舍羅被我詢問直接可見的沙門果時，解說輪迴的純淨。大德！猶如被詢問芒果，解答波羅蜜果，或被詢問波羅蜜果，解答芒果。同樣的，大德！當末迦利瞿舍羅被我詢問直接可見的沙門果時，解說輪迴的純淨。大德！我想這個：『像我這樣的，怎麼會想住在領土中的沙門或婆羅門應該被貶低？』大德！那個我對末迦利瞿舍羅的所說既不歡喜，也不斥責。不歡喜、不斥責後，不悅意地不發不悅意之語，就對那個言語不拿起地、不傾覆地從座位起來後離開。(169)
阿夷多翅舍欽婆羅之論
　　「大德！有這一次，我去見阿夷多翅舍欽婆羅。抵達後與阿夷多翅舍欽婆羅一起互相問候。交換應該被互相問候的友好交談後，在一旁坐下。在一旁坐下的我對阿夷多翅舍欽婆羅說這個：『阿夷多尊師！如這些個個技能處……（中略）同樣的，阿夷多尊師！你能夠告知在當生中直接可見的沙門果？』(170)
　　大德！在這麼說時，阿夷多翅舍欽婆羅對我說這個：『大王！沒有施與的[果報]，沒有祭祀的，沒有供養的，沒有善作惡作業的果、果報，沒有這個世間，沒有其他世間，沒有母親，沒有父親，沒有化生眾生，在世間中沒有正行的、正行道的沙門、婆羅門凡以證智自作證後告知這個世間與其他世間。四大所成的這位男子當命終時，地沒入、隨行地身，水沒入、隨行水身，火沒入、隨行火身，風沒入、隨行風身，諸根轉移到虛空，[四]人與長椅為第五抬走死者，直到墓地為止[哀悼]諸句被知道，骨頭成為灰白色，祭品成為落下的，布施即被愚者安立的，凡任何說[布施之類]虛無論者，他們的[言論]全是空虛的、虛妄的、無價值的話，愚者與賢智者以身體的崩解被斷滅、消失；死後不存在。』[SN.24.5, MN.76](171)
　　大德！像這樣，當阿夷多翅舍欽婆羅被我詢問直接可見的沙門果時，解說斷滅。大德！猶如被詢問芒果，解答波羅蜜果，或被詢問波羅蜜果，解答芒果。同樣的，大德！當阿夷多翅舍欽婆羅被我詢問直接可見的沙門果時，解說斷滅。大德！我想這個：『像我這樣的，怎麼會想住在領土中的沙門或婆羅門應該被貶低？』大德！那個我對阿夷多翅舍欽婆羅的所說既不歡喜，也不斥責。不歡喜、不斥責後，不悅意地不發不悅意之語，就對那個言語不拿起地、不傾覆地從座位起來後離開。(172)
浮陀迦旃延之論
　　「大德！有這一次，我去見浮陀迦旃延。抵達後與浮陀迦旃延一起互相問候。交換應該被互相問候的友好交談後，在一旁坐下。在一旁坐下的我對浮陀迦旃延說這個：『迦旃延尊師！如這些個個技能處……（中略）同樣的，迦旃延尊師！你能夠告知在當生中直接可見的沙門果？』(173)
　　大德！在這麼說時，浮陀迦旃延對我說這個：『大王！有這七身，是非被作的、非被作之種類的、非被創造的、無創造者、不孕的、如山頂站立的、如石柱狀態住立的，它們不搖動、不變易、不互相加害、不足以互相[起]或樂或苦或苦樂，哪七個？地身、水身、火身、風身、樂、苦，命為第七，這七身是非被作的、非被作之種類的、非被創造的、無創造者、不孕的、如山頂站立的、如石柱狀態住立的，它們不搖動、不變易、不互相加害、不足以互相[起]或樂或苦或苦樂，在那裡，無殺人者、屠殺者、聽者、使之聽者、所識者、使之識者，凡即使以銳利的刀切斷頭，他也沒奪取任何生命，刀但就經七身的中間隨進入。』[SN.24.8, MN.76](174)
　　大德！像這樣，當浮陀迦旃延被我詢問直接可見的沙門果時，解說無關的(以其他的解說其他的)。大德！猶如被詢問芒果，解答波羅蜜果，或被詢問波羅蜜果，解答芒果。同樣的，大德！當浮陀迦旃延被我詢問直接可見的沙門果時，解說無關的。大德！我想這個：『像我這樣的，怎麼會想住在領土中的沙門或婆羅門應該被貶低？』大德！那個我對浮陀迦旃延的所說既不歡喜，也不斥責。不歡喜、不斥責後，不悅意地不發不悅意之語，就對那個言語不拿起地、不傾覆地從座位起來後離開。(175)
尼乾陀若提子之論
　　「大德！有這一次，我去見尼乾陀若提子。抵達後與尼乾陀若提子一起互相問候。交換應該被互相問候的友好交談後，在一旁坐下。在一旁坐下的我對尼乾陀若提子說這個：『阿其威色那尊師！如這些個個技能處……（中略）同樣的，阿其威色那尊師！你能夠告知在當生中直接可見的沙門果？』(176)
　　大德！在這麼說時，尼乾陀若提子對我說這個：『大王！這裡，尼乾陀被四種禁戒的自制自制，大王！尼乾陀如何被四種禁戒的自制自制？大王！這裡，尼乾陀有被所有防止防止，被所有防止軛制，被所有防止除去，被所有防止遍滿[MN.56]，大王！尼乾陀這麼被四種禁戒的自制自制。大王！當尼乾陀這麼被四種禁戒的自制自制，大王！這被稱為已自我達成、已自我抑制、已自我住立的尼乾陀。』(177)
　　大德！像這樣，當尼乾陀若提子被我詢問直接可見的沙門果時，解說四種禁戒的自制。大德！猶如被詢問芒果，解答波羅蜜果，或被詢問波羅蜜果，解答芒果。同樣的，大德！當尼乾陀若提子被我詢問直接可見的沙門果時，解說四種禁戒的自制。大德！我想這個：『像我這樣的，怎麼會想住在領土中的沙門或婆羅門應該被貶低？』大德！那個我對尼乾陀若提子的所說既不歡喜，也不斥責。不歡喜、不斥責後，不悅意地不發不悅意之語，就對那個言語不拿起地、不傾覆地從座位起來後離開。(178)
散惹耶毘羅梨子之論
　　「大德！有這一次，我去見散惹耶毘羅梨子。抵達後與散惹耶毘羅梨子一起互相問候。交換應該被互相問候的友好交談後，在一旁坐下。在一旁坐下的我對散惹耶毘羅梨子說這個：『散惹耶毘羅梨子尊師！如這些個個技能處……（中略）同樣的，散惹耶尊師！你能夠告知在當生中直接可見的沙門果？』(179)
　　大德！在這麼說時，散惹耶毘羅梨子對我說這個：『像這樣如果詢問我：「有其他世間？」像這樣如果我想：「有其他世間。」像這樣我應該回答你：「有其他世間。」「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。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）像這樣如果詢問我：「死後如來既非存在也非不存在嗎？」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：「死後如來既非存在也非不存在。」但我不說：「是這樣。」「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。』(180)
　　大德！像這樣，當散惹耶毘羅梨子被我詢問直接可見的沙門果時，解說混亂。大德！猶如被詢問芒果，解答波羅蜜果，或被詢問波羅蜜果，解答芒果。同樣的，大德！當散惹耶毘羅梨子被我詢問直接可見的沙門果時，解說混亂。大德！我想這個：『而這位是這些沙門婆羅門中最愚癡的、最愚昧的，當他被我詢問直接可見的沙門果時，怎麼會解說混亂呢？』大德！我想這個：『像我這樣的，怎麼會想住在領土中的沙門或婆羅門應該被貶低？』大德！那個我對散惹耶毘羅梨子的所說既不歡喜，也不斥責。不歡喜、不斥責後，不悅意地不發不悅意之語，就對那個言語不拿起地、不傾覆地從座位起來後離開。(181)
第一個當生直接可見的沙門果
　　大德！那個我也詢問世尊：『大德！如這些個個技能處，即：騎象兵、騎馬兵、戰車兵、弓箭兵、軍旗兵、參謀、伙食兵、尊貴王族戰士、突擊兵、大龍戰士、勇士、穿胸甲的戰士、死忠奴隸兵、廚師、理髮師、浴僕、作甜食者、作花環者、洗染匠、編織匠、蘆葦匠、製陶器者、會計師、查驗員，又或凡其它也來到這樣個個技能處，他們在當生中直接可見地依技能果生活，他們以那個使自己快樂、喜悅；使父母快樂、喜悅；使妻兒快樂、喜悅；使朋友同事快樂、喜悅，在沙門婆羅門們上使高的、導致生天的、安樂果報的、轉起天界的供養建立。同樣的，大德！你能夠告知在當生中直接可見的沙門果？』」(182)
　　「大王！能夠。大王！那樣的話，就在這件事上我將反問你，你就如對你能接受的那樣回答它。大王！你怎麼想它：這裡，如果男子是你的奴僕、受雇者、先起床者、後就寢者、任何行為都順從者、合意行為者、可愛言語者、看人臉色者，他這麼想：『實在不可思議啊，先生！實在未曾有啊，先生！[真是]諸福德的趣處、諸福德的果報，這位摩揭陀國阿闍世王韋提希子是人，我也是人，這位摩揭陀國阿闍世王韋提希子賦有、擁有五種欲自娛，看起來像天神，而我是奴僕、受雇者、先起床者、後就寢者、任何行為都順從者、合意行為者、可愛言語者、看人臉色者，那個我確實應該做諸福德。讓我剃除髮鬚、裹上袈裟衣後，從在家出家成為無家者。』他過些時候剃除髮鬚、裹上袈裟衣後，會從在家出家成為無家者。成為這樣出家者的他會住於被身自制，會住於被語自制，會住於被意自制，以最少衣食為知足者、在獨居處極喜樂者。如果他們這麼告知你那位男子：『真的，陛下！你應該知道，凡你的那位奴僕、受雇者、先起床者、後就寢者、任何行為都順從者、合意行為者、可愛言語者、看人臉色者男子，陛下！他剃除髮鬚、裹上袈裟衣後，從在家出家成為無家者。當成為這樣出家者的他住於被身自制，住於被語自制，住於被意自制，以最少衣食為知足者、在獨居處極喜樂者。』是否你會這麼說：『去！令那位男子就再次成為我的奴僕、受雇者、先起床者、後就寢者、任何行為都順從者、合意行為者、可愛言語者、看人臉色者。』呢？」(183)
　　「大德！這確實不是，那時，我們只應該對他問訊，也應該以座位起立迎接，也應該邀請，也應該以衣服、施食、臥坐處、病人需物、醫藥必需品招待他，也應該如法地安排守護、防護、保護。」(184)
　　「大王！你怎麼想它：在存在這樣時，是直接可見的沙門果，或否？」
　　「大德！在存在這樣時，確實是直接可見的沙門果。」
　　「大王！這是第一個當生直接可見的沙門果被我為你告知。」(185)
第二個當生直接可見的沙門果
　　「大德！那麼，你還能夠同樣地告知其它當生直接可見的沙門果？」
　　「大王！能夠大王！那樣的話，就在這件事上我將反問你，你就如對你能接受的那樣回答它。大王！你怎麼想它：這裡，如果男子是你的農夫、屋主、工作者、司財者，他這麼想：『實在不可思議啊，先生！實在未曾有啊，先生！諸福德的趣處、諸福德的果報，這位摩揭陀國阿闍世王韋提希子是人，我也是人，這位摩揭陀國阿闍世王韋提希子賦有、擁有五種欲自娛，看起來像天神，而我是農夫、屋主、工作者、司財者，那個我確實應該做諸福德。讓我剃除髮鬚、裹上袈裟衣後，從在家出家成為無家者。』
　　他過些時候捨棄(捨斷)少的財富聚集，或捨棄大的財富聚集後；捨棄少的親屬圈，或捨棄大的親屬圈後，剃除髮鬚、裹上袈裟衣後，會從在家出家成為無家者。成為這樣出家者的他會住於被身自制，會住於被語自制，會住於被意自制，以最少衣食為知足者、在獨居處極喜樂者。如果他們這麼告知你那位男子：『真的，陛下！你應該知道，凡你的那位農夫、屋主、工作者、司財者男子，陛下！他剃除髮鬚、裹上袈裟衣後，從在家出家成為無家者。當成為這樣出家者的他住於被身自制，住於被語自制，住於被意自制，以最少衣食為知足者、在獨居處極喜樂者。』是否你會這麼說：『去！令那位男子就再次成為我的農夫、屋主、工作者、司財者。』呢？」(186)
　　「大德！這確實不是，那時，我們只應該對他問訊，也應該以座位起立迎接，也應該邀請，也應該以衣服、施食、臥坐處、病人需物、醫藥必需品招待他，也應該如法地安排守護、防護、保護。」(187)
　　「大王！你怎麼想它：在存在這樣時，是直接可見的沙門果，或否？」
　　「大德！在存在這樣時，確實是直接可見的沙門果。」
　　「大王！這是第二個當生直接可見的沙門果被為你我告知。」(188)
更勝妙的沙門果
　　「大德！那麼，你還能夠告知比這些直接可見的沙門果更卓越的與更勝妙的其它當生直接可見的沙門果？」
　　「大王！能夠大王！那樣的話，你要聽！你要好好作意！我將說。」
　　「是的，大德！」摩揭陀國阿闍世王韋提希子回答世尊。(189)
　　世尊說這個：
　　「大王！這裡，如來、阿羅漢、遍正覺者、明行具足者、善逝、世間知者、應該被調御人的無上調御者、天-人們的大師、佛陀、世尊在世間出現，他以證智自作證後，告知這個包括天、魔、梵的世間；包括沙門婆羅門，包括天-人的世代，他教導開頭是善的、中間是善的、結尾是善的；有意義的、有文字的法，他說明完全圓滿、遍純淨的梵行。(190)
　　屋主，或屋主之子，或在某個族姓中再生者聽聞那個法。他聽聞那個法後在如來處得到信，具備那個信之得到的他像這樣深慮：『居家生活是障礙，是塵垢之路；出家是露地。以居住的家，這是不容易行一向圓滿、一向清淨的磨亮海螺的梵行，讓我剃除髮鬚、裹上袈裟衣後，從在家出家成為無家者。』(191)
　　他過些時候捨棄(捨斷)少的財富聚集，或捨棄大的財富聚集後；捨棄少的親屬圈，或捨棄大的親屬圈後，剃除髮鬚、裹上袈裟衣後，從在家出家成為無家者。(192)
　　當成為這樣出家者的他住於被波羅提木叉的自制自制，具足正行行境，在諸微罪中看見可怕的，在諸學處上受持後學習，他具備善的身業、語業，清淨的生活維持，戒具足，在諸根上守護門，具備念與正知，已知足。(193)
小戒
　　大王！而怎樣比丘是戒具足者？大王！這裡，比丘捨斷殺生後，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，這是關於他的戒。
　　捨斷未被給與的拿取後，是離未被給與的拿取者、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，這也是關於他的戒。
　　捨斷非梵行後，他是梵行者、行遠離者、戒絕婬欲俗法者，這也是關於他的戒。
　　捨斷妄語後，他是離妄語者、說真實者、隨從真實者、可靠者、可信賴者、對世間不詐欺者，這也是關於他的戒。
　　捨斷離間語後，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、作和合言語之說者，這也是關於他的戒。
　　捨斷粗惡語後，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，是像這樣言語之說者，這也是關於他的戒。
　　捨斷雜穢語後，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，這也是關於他的戒。
　　他是離破壞種子類、草木類者……（中略）是晚上停止、戒絕非時食的一日一食者，是離跳舞、歌曲、音樂、表演觀看者，是離花環、香料、塗油之持用與莊嚴、裝飾狀態者，是離高床、大床者，是離領受金銀者，是離領受生穀者，是離領受生肉者，是離領受女子、少女者，是離領受男奴僕、女奴僕者，是離領受山羊與羊者，是離領受雞與豬者，是離領受象、牛、馬、騾馬者，是離領受田與地者，是離從事差使、遣使者，是離買賣者，是離在秤重上欺瞞、偽造貨幣、度量欺詐者，是離賄賂、欺瞞、詐欺、不實者，是離割截、殺害、捕縛、搶奪、掠奪、暴力者，這也是關於他的戒。(194)
　　小戒終了。
中戒
　　又或，如一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，是離破壞種子類、草木類者，這也是關於他的戒。(195)
　　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，是離受用物的儲存者，這也是關於他的戒。(196)
　　又或如有些沙門、婆羅門受用信施的食物後，他們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，是離表演觀看者，這也是關於他的戒。(197)
　　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，是離賭博放逸處者，這也是關於他的戒。(198)
　　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，是離高床、大床者，這也是關於他的戒。(199)
　　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，是離莊嚴裝飾狀態的實行者，這也是關於他的戒。(200)
　　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，是離畜生論者，這也是關於他的戒。(201)
　　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。』等，像這樣，是離諍論者，這也是關於他的戒。(202)
　　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，是離遣使行走的實行者，這也是關於他的戒。(203)
　　又或，如一些沙門婆羅門尊師吃信施物後，他們像這樣是詭計、攀談、暗示、譏諷、以利得換取其他利得者，像這樣，是離詭計說話者，這也是關於他的戒。(204)
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、獸的領域等，像這樣，是離以畜生明邪命謀生者，這也是關於他的戒。(205)
　　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、棍棒占相、刀占相、劍占相、箭占相、弓占相、武器占相、女子占相、男子占相、童男占相、童女占相、奴僕占相、象占相、馬占相、水牛占相、公牛占相、牛占相、山羊占相、公羊占相、雞占相、鵪鶉占相、蜥蜴占相、耳環占相、龜占相、鹿占相等，像這樣，是離以畜生明邪命謀生者，這也是關於他的戒。(206)
　　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，是離以畜生明邪命謀生者，這也是關於他的戒。(207)
　　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，是離以畜生明邪命謀生者，這也是關於他的戒。(208)
　　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，是離以畜生明邪命謀生者，這也是關於他的戒。(209)
　　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[而得答案]、詢問女孩[靈媒]、詢問天、太陽崇拜、大[梵天]崇拜、口吐出火、招請幸運女神等，像這樣，是離以畜生明邪命謀生者，這也是關於他的戒。(210)
　　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，是離以畜生明邪命謀生者，這也是關於他的戒。(211)
　　大王！那位這樣戒具足的比丘他在任何地方都不看見恐怖，即：從戒的自制。大王！猶如剎帝利灌頂王在任何地方都不看見恐怖，即：從敵人。同樣的，大王！那位這樣戒具足的比丘他在任何地方都不看見恐怖，即：從戒的自制。他具備這個聖戒蘊，感受自身內無過失的安樂，大王！這樣，比丘是戒具足者。(212)
　　大戒終了。
根的自制
　　大王！而怎樣比丘是在諸根上守護門者？大王！這裡，比丘以眼見色後，不成為相的執取者、細相的執取者，因那個理由，貪婪、憂諸惡不善法會流入那位住於眼根不自制者。他走向為了那個的自制，守護眼根，在眼根上來到自制；以耳聽聲音後……（中略）以鼻聞氣味後……（中略）以舌嚐味道後……（中略）以身觸所觸後……（中略）以意識知法後，不成為相的執取者、細相的執取者，因那個理由，貪婪、憂諸惡不善法會流入那位住於意根不自制者。他走向為了那個的自制，保護意根，在意根上來到自制。他具備這聖根自制，感受自身內不受害的安樂，大王！這樣，比丘是在諸根上守護門者。(213)
念與正知
　　大王！而怎樣比丘具備念與正知？比丘在前進後退時是正知的行為者；在前視環視時是正知的行為者；在[肢體]屈伸時是正知的行為者；在大衣、鉢、衣服的受持時是正知的行為者；在飲、食、嚼、嚐時是正知的行為者；在大小便動作時是正知的行為者；在行、住、坐、臥、清醒、語、默狀態時是正知的行為者，大王！這樣，比丘具備念與正知。(214)
知足
　　大王！而怎樣比丘是知足者？大王！比丘是知足者：以衣服保護身體、以施食保護肚子，不論出發到何處，他只拿[這些]出發，猶如鳥不論以翼飛到何處，只有翼的負荷而飛。同樣的，大王！比丘以衣服保護身體、以施食保護肚子為知足，不論出發到何處，他只拿[這些]出發，大王！這樣，比丘是知足者。(215)
蓋的捨斷
　　他具備這個聖戒蘊、[具備這個聖知足、]具備這個聖根自制、具備這個聖念與正知，親近遠離(獨居)的臥坐處：林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。他餐後已從施食返回，坐下，盤腿、定置端直的身體、建立面前的念後。(216)
　　他捨斷世間中的貪婪，以離貪婪心而住，使心從貪婪淨化。捨斷惡意瞋怒後，住於無瞋害心的、對一切活的生命類有憐愍的，使心從惡意瞋怒淨化。捨斷惛沈睡眠後，住於離惛沈睡眠的、有光明想的、具念的、正知的，使心從惛沈睡眠淨化。捨斷掉舉後悔後，住於不掉舉的、內心寂靜的，使心從掉舉後悔淨化。捨斷疑惑後，住於度脫疑惑的、在諸善法上無疑的，使心從疑惑淨化。(217)
　　大王！猶如男子拿借款後從事諸事業，他的那些事業成功，凡那些舊借款，對那些，他作終結，且更有剩餘的為他妻子的扶養。他這麼想：『我之前拿借款後從事諸事業，那個我的那些事業成功，凡那些舊借款，對那些，那個我作終結，且更有剩餘的為我妻子的扶養。』他從那個因由得到欣悅，到達喜悅。(218)
　　大王！猶如男子是生病者、受苦者、重病者，食物不使他喜歡，以及在他的身體中沒有足夠的力氣。他過些時候從那個病被釋放，食物使他喜歡，以及在他的身體中有足夠力氣。他這麼想：『我之前是生病者、受苦者、重病者，食物不使我喜歡，以及在我的身體中沒有足夠的力氣，那個我現在從那個病被釋放，食物使我喜歡，以及在我的身體中有足夠的力氣。』他從那個因由得到欣悅，到達喜悅。(219)
　　大王！猶如男子被監禁在監獄中，他過些時候從那個監禁平安地、無恐懼地被釋放，且沒有任何財物的損失，他這麼想：『我之前被監禁在監獄中，那個我現在從那個監禁平安地、無恐懼地被釋放，且沒有任何財物的損失。』他從那個因由得到欣悅，到達喜悅。(220)
　　大王！猶如男子是奴隸、非依靠自己者、依靠他人者、非去想要到的地方者，他過些時候從那個奴隸境遇被釋放，是依靠自己者、不依靠他人者、脫離奴隸者、去想要到的地方者，他這麼想：『我之前是奴隸、非依靠自己者、依靠他人者、非去想要到的地方者，那個我現在從那個奴隸境遇被釋放，是依靠自己者、不依靠他人者、脫離奴隸者、去想要到的地方者。』他從那個因由得到欣悅，到達喜悅。(221)
　　大王！猶如有財富、有財產的男子走上飢饉的、有恐怖的曠野道路，他過些時候從那個曠野平安地度脫，安穩地、無恐怖地抵達村落邊界，他這麼想：『有財富、有財產的我之前走上飢饉的、有恐怖的曠野道路，那個我現在從那個曠野平安地度脫，安穩地、無恐怖地抵達村落邊界。』他從那個因由得到欣悅，到達喜悅。(222)
　　同樣的，大王！比丘如借款、如疾病、如監獄、如奴隸、如曠野道路般這樣看這些在自己上未捨斷的五蓋。(223)
　　大王！猶如{如-MN.39}無借款、如無疾病、如監禁釋放、如脫離奴隸者、如安穩目的地，大王！同樣的，比丘看這些在自己上已捨斷的五蓋。(224)
　　對那位看見自己五蓋已被捨斷者，欣悅被生起；對喜悅者，喜被生起；對意喜者，身變得寧靜；身已寧靜者感受樂；對有樂者，心入定。(225)
初禪
　　他就從離諸欲後，從離諸不善法後，進入後住於有尋、有伺，離而生喜、樂的初禪，他以離而生喜、樂就使這個身體滿溢、灌滿、充滿、遍滿，他的全身沒有任何不被離而生喜、樂佈滿的。(226)
　　大王！猶如熟練的浴僕或浴僕的徒弟在銅皿中撒佈沐浴粉後，以水一一澆注地混合，那個這沐浴粉團成為跟隨濕潤的、到達濕潤的，且內外被濕潤遍佈無漏出。同樣的，大王！比丘以離而生喜、樂就使這個身體滿溢、灌滿、充滿、遍滿，他的全身沒有任何不被離而生喜、樂佈滿的。大王！這是比之前直接可見的沙門果更卓越的與更勝妙的直接可見的沙門果。(227)
第二禪
　　再者，大王！比丘從尋與伺的平息，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，他以定而生喜、樂就使這個身體滿溢、灌滿、充滿、遍滿，他的全身沒有任何不被定而生喜、樂佈滿的。(228)
　　大王！猶如有湧泉的深水池，它在東方既沒有水的入口，在西方也沒有水的入口，在北方也沒有水的入口，在南方也沒有水的入口，且天不經常適當地隨給與水流，那時，冷水水流就從那個水池湧出後，以冷水使那個水池滿溢、灌滿、充滿、遍滿，那個水池沒有任何不被冷水佈滿的。同樣的，大王！比丘以定而生喜、樂就使這個身體滿溢、灌滿、充滿、遍滿，他的全身沒有任何不被定而生喜、樂佈滿的。大王！這也是比之前直接可見的沙門果更卓越的與更勝妙的直接可見的沙門果。(229)
第三禪
　　再者，大王！比丘從喜的褪去、住於平靜、有念正知、以身體感受樂，進入後住於聖者們告知凡那個『平靜的、具念的、安樂住的』第三禪，他以無喜的樂就使這個身體滿溢、灌滿、充滿、遍滿，他的全身沒有任何不被無喜的樂佈滿的。(230)
　　大王！猶如在青蓮池中，或在紅蓮池中，或在白蓮池中，一些在水中生的、在水中長的、跟隨水沈在裡面養育的青蓮或紅蓮或白蓮，那些從頂端直到根為止被冷水滿溢、灌滿、充滿、遍滿，那個全部青蓮或紅蓮或白蓮沒有任何不被冷水佈滿的。同樣的，大王！比丘以無喜的樂就使這個身體滿溢、灌滿、充滿、遍滿，他的全身沒有任何不被無喜的樂佈滿的。大王！這也是比之前直接可見的沙門果更卓越的與更勝妙的直接可見的沙門果。(231)
第四禪
　　再者，大王！比丘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，他以遍純淨的、皎潔的心就這個身佈滿後而坐，他的全身沒有任何不被遍純淨的、皎潔的心佈滿的。(232)
　　大王！猶如男子以白衣包含頭地裹覆後而坐，他的全身沒有任何不被白衣佈滿的。同樣的，大王！比丘以遍純淨的、皎潔的心就這個身佈滿後而坐，他的全身沒有任何不被遍純淨的、皎潔的心佈滿的。大王！這也是比之前直接可見的沙門果更卓越的與更勝妙的直接可見的沙門果。(233)
毘婆舍那智
　　在心是這樣入定的、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、到達不動的時，他抽出心使轉向智與見，他這麼知道：『我的這身體是色與四大的、父母生成的、米粥積聚的、無常-塗身-按摩-破壞-分散法，還有，我的這個識在這裡依存，在這裡被結縛。』(234)
　　大王！猶如美麗的、純正的、八個切割面的、作工細緻的、清澈的、明淨的、不混濁的、全部行相具足的琉璃寶珠，在那裡，它被藍或黃或紅或白或淡黃線綁住，有眼男子放置它在手掌上後省察：『這個是美麗的、純正的、八個切割面的、作工細緻的、清澈的、明淨的、不混濁的、全部行相具足的琉璃寶珠，在那裡，它被藍或黃或紅或白或淡黃線綁住。』同樣的，大王！當比丘那個心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時，他抽出心使轉向於智與見，他這麼知道：『我的這身體是色與四大的、父母生成的、米粥積聚的、無常-塗身-按摩-破壞-分散法，還有，我的這個識在這裡依存，在這裡被結縛。』大王！這也是比之前直接可見的沙門果更卓越的與更勝妙的直接可見的沙門果。(235)
意生神通智
　　在心是這樣入定的、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、到達不動的時，他抽出心使轉向創造意生身：他從這個身體創造另一個身體：有色的、意所生的、有所有肢體與小肢，不缺諸根之身體。(236)
　　大王！猶如男子從蘆葦拉出鞘，他這麼想：『這是蘆葦，這是鞘；蘆葦是一，鞘是另一個，鞘被從蘆葦拉出。』大王！又或，猶如男子從劍鞘拉出劍，他這麼想：『這是劍，這是劍鞘；劍是一，劍鞘是另一個，劍被從劍鞘拉出。』大王！猶如男子從蛇蛻拉起蛇，他這麼想：『這是蛇，這是蛇蛻；蛇是一，蛇蛻是另一個，蛇被從蛇蛻拉起。』同樣的，大王！當比丘那個心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時，他抽出心使轉向於創造意生身：他從這個身體創造另一個身體：有色的、意所生的、有所有肢體與小肢的、不缺諸根的。大王！這也是比之前直接可見的沙門果更卓越的與更勝妙的直接可見的沙門果。(237)
神通種類智
　　在心是這樣入定的、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、到達不動的時，他抽出心使轉向神通種類：他體驗各種神通種類：是一個後變成多個，又，是多個後變成一個；現身、隱身、穿牆、穿壘、穿山無阻礙地行走猶如在虛空中；在地中作浮沈猶如在水中，又，在不被破裂的水上行走猶如在地上；在空中以盤腿來去猶如有翅膀的鳥，又，以手碰觸、撫摸這些這麼大神通力、這麼大威力的日月；以身體行使自在直到梵天世界。(238)
　　大王！猶如熟練的陶匠或陶匠的徒弟在善作工的粘土中製作、完成任何他希望的容器製品。大王！又或，猶如熟練的象牙匠或象牙匠的徒弟在善作工的象牙上製作、完成任何他希望的象牙製品。大王！又或，猶如熟練的金匠或金匠的徒弟在善作工的黃金上製作、完成任何他希望的黃金製品。同樣的，大王！當比丘那個心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時，他抽出心使轉向神通種類：他體驗各種神通種類：是一個後變成多個，又，是多個後變成一個；現身、隱身、穿牆、穿壘、穿山無阻礙地行走猶如在虛空中；在地中作浮沈猶如在水中，又，在不被破裂的水上行走猶如在地上；在空中以盤腿來去猶如有翅膀的鳥，又，以手碰觸、撫摸這些這麼大神通力、這麼大威力的日月；以身體行使自在直到梵天世界。大王！這也是比之前直接可見的沙門果更卓越的與更勝妙的直接可見的沙門果。(239)
天耳智
　　在心是這樣入定的、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、到達不動的時，他抽出心使轉向天耳界：以清淨、超越常人的天耳界聽到二者的聲音：「天與人，以及在遠處、近處。」(240)
　　大王！猶如男子是旅途中的行走者，他能聽到大鼓聲、小鼓聲、螺、小腰鼓、鑵鼓聲，他這麼想：『這是大鼓聲。』『這是小鼓聲。』『這是螺、小腰鼓、鑵鼓聲。』同樣的，大王！當比丘那個心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時，他抽出心使轉向天耳界：以清淨、超越常人的天耳界聽到二者的聲音：「天與人，以及在遠處、近處。」大王！這也是比之前直接可見的沙門果更卓越的與更勝妙的直接可見的沙門果。(241)
他心智
　　在心是這樣入定的、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、到達不動的時，他抽出心使轉向他心智：他對其他眾生、其他個人以心熟知心後知道：有貪的心為『有貪的心』，或知道離貪的心為『離貪的心』，或知道有瞋的心為『有瞋的心』，或知道離瞋的心為『離瞋的心』，或知道有癡的心為『有癡的心』，或知道離癡的心為『離癡的心』，或知道收斂的心為『收斂的心』，或知道散亂的心為『散亂的心』，或知道廣大的心為『廣大的心』，或知道非廣大的心為『非廣大的心』，或知道有更上的心為『有更上的心』，或知道無更上的心為『無更上的心』，或知道得定的心為『得定的心』，或知道未得定的心為『未得定的心』，或知道已解脫的心為『已解脫的心』，或知道未解脫的心為『未解脫的心』。(242)
　　大王！猶如年輕、年少、喜好裝飾之類的女子或男子，當在鏡中，或在遍淨、潔淨、清澈的水鉢中省察自己的面相時，知道有黑痣為『有黑痣』，或知道無黑痣為『無黑痣』。同樣的，大王！當比丘那個心是這樣入定的、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、到達不動的時，他抽出心使轉向他心智：他對其他眾生、其他個人以心熟知心後知道：有貪的心為『有貪的心』，或知道離貪的心為『離貪的心』，或知道有瞋的心為『有瞋的心』，或知道離瞋的心為『離瞋的心』，或知道有癡的心為『有癡的心』，或知道離癡的心為『離癡的心』，或知道收斂的心為『收斂的心』，或知道散亂的心為『散亂的心』，或知道廣大的心為『廣大的心』，或知道非廣大的心為『非廣大的心』，或知道有更上的心為『有更上的心』，或知道無更上的心為『無更上的心』，或知道得定的心為『得定的心』，或知道未得定的心為『未得定的心』，或知道已解脫的心為『已解脫的心』，或知道未解脫的心為『未解脫的心』。大王！這也是比之前直接可見的沙門果更卓越的與更勝妙的直接可見的沙門果。(243)
前世住處回憶智
　　在心是這樣入定的、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、到達不動的時，他抽出心使轉向前世住處回憶智。他回憶(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、許多壞劫、許多成劫、許多壞成劫：『在那裡我是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長，那位從那裡死後我出生在那裡，在那裡我又是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長，那位從那裡死後被再生在這裡。』像這樣，回憶許多有行相的、有境遇的前世住處。(244)
　　大王！猶如男子從自己的村落走到其它村落，又從那個村落走到其它村落，他從那個村落就返回自己的村落，他這麼想：『我從自己的村落走到那個村落，在那裡這麼站，這麼坐，這麼說，這麼沈默，又從那個村落走到那個村落，又在那裡這麼站，這麼坐，這麼說，這麼沈默，那個我從那個村落就返回自己的村落。』同樣的，大王！當比丘那個心是這樣入定的、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、到達不動的時，他抽出心使轉向前世住處回憶智。他回憶許多前世住處，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、許多壞劫、許多成劫、許多壞成劫：『在那裡我是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長，那位從那裡死後我出生在那裡，在那裡我又是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長，那位從那裡死後被再生在這裡。』像這樣，回憶許多有行相的、有境遇的前世住處。大王！這也是比之前直接可見的沙門果更卓越的與更勝妙的直接可見的沙門果。(245)
天眼智
　　在心是這樣入定的、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、到達不動的時，他抽出心使轉向眾生死亡往生智，以清淨、超越常人的天眼看見死沒往生的眾生：下劣的、勝妙的，美的、醜的，善去的、惡去的，知道依業到達的眾生：『確實，這些尊師眾生具備身惡行、具備語惡行、具備意惡行，是對聖者斥責者、邪見者、邪見行為的受持者，他們以身體的崩解，死後已往生苦界、惡趣、下界、地獄，又或這些尊師眾生具備身善行、具備語善行、具備意善行，是對聖者不斥責者、正見者、正見行為的受持者，他們以身體的崩解，死後已往生善趣、天界。』像這樣，以清淨、超越常人的天眼看見死沒往生的眾生：下劣的、勝妙的，美的、醜的，善去的、惡去的，知道依業到達的眾生。(246)
　　大王！猶如在十字路中央的宮殿，有眼的男子們站在那裡能看見進出家、在車道與街道來回走動、在十字路中央坐著的人們，他這麼想：『這些人進入家；這些出去；這些在車道與街道來回走動；這些坐在十字路中央。』同樣的，大王！當比丘那個心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時，他抽出心使轉向眾生死亡往生智，以清淨、超越常人的天眼看見死沒往生的眾生：下劣的、勝妙的，美的、醜的，善去的、惡去的，知道依業到達的眾生：『確實，這些尊師眾生具備身惡行、具備語惡行、具備意惡行，是對聖者斥責者、邪見者、邪見行為的受持者，他們以身體的崩解，死後已往生苦界、惡趣、下界、地獄，又或這些尊師眾生具備身善行、具備語善行、具備意善行，是對聖者不斥責者、正見者、正見行為的受持者，他們以身體的崩解，死後已往生善趣、天界。』像這樣，以清淨、超越常人的天眼看見死沒往生的眾生：下劣的、勝妙的，美的、醜的，善去的、惡去的，知道依業到達的眾生。大王！這也是比之前直接可見的沙門果更卓越的與更勝妙的直接可見的沙門果。(247)
諸漏的滅盡智
　　在心是這樣入定的、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、到達不動的時，他抽出心使轉向諸漏的滅盡智。他如實知道：『這是苦。』如實知道：『這是苦集。』如實知道：『這是苦滅。』如實知道：『這是導向苦滅道跡。』如實知道：『這些是漏。』如實知道：『這是漏集。』如實知道：『這是漏滅。』如實知道：『這是導向漏滅道跡。』當他這樣知、這樣見時，心從欲漏被解脫，心也從有漏被解脫，心也從無明漏被解脫。在解脫時，有『[這是]解脫』之智，他知道：『出生已盡，梵行已完成，應該被作的已作，不再有此處[輪迴]的狀態。』(248)
　　大王！猶如在山谷中有清澈的、明淨的、不混濁的湖沼，在那裡，在岸邊站立的有眼男子看見牡蠣貝類，及砂礫小石，及行進的停止的魚群，他這麼想：『這個湖沼是清澈的、明淨的、不混濁的，在那裡，有這些牡蠣貝類，及砂礫小石，及行進的停止的魚群。』同樣的，大王！當比丘那個心是這樣入定的、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、到達不動的時，他抽出心使轉向諸漏的滅盡智。他如實知道：『這是苦。』如實知道：『這是苦集。』如實知道：『這是苦滅。』如實知道：『這是導向苦滅道跡。』如實知道：『這些是漏。』如實知道：『這是漏集。』如實知道：『這是漏滅。』如實知道：『這是導向漏滅道跡。』當他這樣知、這樣見時，心從欲漏被解脫，心也從有漏被解脫，心也從無明漏被解脫。在解脫時，有『[這是]解脫』之智，他知道：『出生已盡，梵行已完成，應該被作的已作，不再有此處[輪迴]的狀態。』大王！這是比之前直接可見的沙門果更卓越的與更勝妙的直接可見的沙門果。大王！而且，沒有比這個直接可見的沙門果更卓越的或更勝妙的其他直接可見的沙門果。」(249)
阿闍世-作為優婆塞的陳述
　　在這麼說時，摩揭陀國阿闍世王韋提希子對世尊說這個：
　　「太偉大了，大德！太偉大了，大德！大德！猶如扶正顛倒的，或揭開隱藏的，或告知迷路者的道路，或在黑暗中持燈火：『有眼者們看見諸色。』同樣的，大德！法被世尊以種種法門說明。大德！這個我歸依世尊、法、比丘僧團，請世尊記得我為優婆塞，從今天起已終生歸依。大德！罪過征服如是愚的、如是愚昧的、如是不善的我：凡我因統治權奪取如法法王的父親的生命，大德！為了未來的自制，請世尊接受那個我的罪過為罪過。」(250)
　　「大王！確實，罪過征服如是愚的、如是愚昧的、如是不善的你：凡你因統治權奪取如法法王的父親的生命。大王！但由於你看見罪過為罪過後如法懺悔，我們接受你的那個[懺悔]。大王！在聖者之律中這是增長：凡看見罪過為罪過後如法懺悔，未來來到自制。」(251)
　　在這麼說時，摩揭陀國阿闍世王韋提希子對世尊說這個：
　　「好了，大德！而現在我們離開(走)，我們有許多工作、許多應該被做的。」
　　「大王！現在是那個你考量的時間。」
　　那時，摩揭陀國阿闍世王韋提希子歡喜、隨喜世尊所說後，從座位起來、向世尊問訊、作右繞後，離開。(252)
　　那時，當摩揭陀國阿闍世王韋提希子離開不久，世尊召喚比丘們：
　　「比丘們！這位國王已被傷害，比丘們！這位國王已被損害，比丘們！如果這位國王沒奪取如法法王的父親的生命，就在這座位上，離塵、離垢之法眼生起。」
　　世尊說這個，那些悅意的比丘歡喜世尊的所說。(253)
　　沙門果經第二終了。
DN.2/(2) Sāmaññaphalasuttaṃ
Rājāmaccakathā
　　 150. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṃ udānesi– “ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma, yaṃ no payirupāsato cittaṃ pasīdeyyā”ti?
　　 151. Evaṃ vutte, aññataro rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca– “ayaṃ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo-anuppatto. Taṃ devo pūraṇaṃ kassapaṃ payirupāsatu. Appeva nāma devassa pūraṇaṃ kassapaṃ payirupāsato cittaṃ pasīdeyyā”ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
　　 152. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca– “ayaṃ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo-anuppatto. Taṃ devo makkhaliṃ gosālaṃ payirupāsatu. Appeva nāma devassa makkhaliṃ gosālaṃ payirupāsato cittaṃ pasīdeyyā”ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
　　 153. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca– “ayaṃ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo-anuppatto. Taṃ devo ajitaṃ kesakambalaṃ payirupāsatu. Appeva nāma devassa ajitaṃ kesakambalaṃ payirupāsato cittaṃ pasīdeyyā”ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
　　 154. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca– “ayaṃ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo-anuppatto. Taṃ devo pakudhaṃ kaccāyanaṃ payirupāsatu. Appeva nāma devassa pakudhaṃ kaccāyanaṃ payirupāsato cittaṃ pasīdeyyā”ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
　　 155. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca– “ayaṃ, deva, sañcayo belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo-anuppatto. Taṃ devo sañcayaṃ belaṭṭhaputtaṃ payirupāsatu. Appeva nāma devassa sañcayaṃ belaṭṭhaputtaṃ payirupāsato cittaṃ pasīdeyyā”ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
　　 156. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca– “ayaṃ, deva, nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo-anuppatto. Taṃ devo nigaṇṭhaṃ nāṭaputtaṃ payirupāsatu. Appeva nāma devassa nigaṇṭhaṃ nāṭaputtaṃ payirupāsato cittaṃ pasīdeyyā”ti. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
Komārabhaccajīvakakathā
　　 157. Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṃ komārabhaccaṃ etadavoca– “tvaṃ pana, samma jīvaka, kiṃ tuṇhī”ti? “Ayaṃ, deva, bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi. Taṃ kho pana bhagavantaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Taṃ devo bhagavantaṃ payirupāsatu. Appeva nāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyyā’ti.
　　 158. “Tena hi, samma jīvaka, hatthiyānāni kappāpehī”ti. “Evaṃ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṃ nāgaṃ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi– “kappitāni kho te, deva, hatthiyānāni, yassadāni kālaṃ maññasī”ti.
　　 159. Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṃ nāgaṃ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṃ tena pāyāsi.
　　 Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso. Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṃviggo lomahaṭṭhajāto jīvakaṃ komārabhaccaṃ etadavoca– “kacci maṃ, samma jīvaka, na vañcesi? Kacci maṃ, samma jīvaka, na palambhesi? Kacci maṃ, samma jīvaka, na paccatthikānaṃ desi Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṃ bhikkhusatānaṃ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso”ti.
　　 “Mā bhāyi, mahārāja, mā bhāyi, mahārāja. Na taṃ deva, vañcemi; na taṃ, deva, palambhāmi na taṃ, deva, paccatthikānaṃ demi. Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā jhāyantī”ti.
Sāmaññaphalapucchā
　　 160. Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami; upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca– “kahaṃ pana, samma jīvaka, bhagavā”ti? “Eso, mahārāja, bhagavā; eso, mahārāja, bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā”ti.
　　 161. Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā rahadamiva vippasannaṃ udānaṃ udānesi– “iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato”ti. “Agamā kho tvaṃ, mahārāja, yathāpeman”ti. “Piyo me, bhante, udayabhaddo kumāro. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.
　　 162. Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ abhivādetvā, bhikkhusaṅghassa añjaliṃ paṇāmetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca– “puccheyyāmahaṃ, bhante, bhagavantaṃ kiñcideva desaṃ; sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti. “Puccha, mahārāja, yadākaṅkhasī”ti.
　　 163. “Yathā nu kho imāni, bhante, puthusippāyatanāni, seyyathidaṃ– hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun”ti?
　　 164. “Abhijānāsi no tvaṃ, mahārāja, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā”ti “Abhijānāmahaṃ, bhante, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā”ti. “Yathā kathaṃ pana te, mahārāja, byākariṃsu, sace te agaru bhāsassū”ti. “Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā”ti. “Tena hi, mahārāja, bhāsassū”ti.
Pūraṇakassapavādo
　　 165. “Ekamidāhaṃ, bhante, samayaṃ yena pūraṇo kassapo tenupasaṅkami; upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pūraṇaṃ kassapaṃ etadavocaṃ– ‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni- te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti; te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
　　 166. “Evaṃ vutte, bhante, pūraṇo kassapo maṃ etadavoca– ‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Itthaṃ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi.
　　 “Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi– ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pūraṇassa kassapassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
Makkhaligosālavādo
　　 167. “Ekamidāhaṃ, bhante, samayaṃ yena makkhali gosālo tenupasaṅkamiṃ; upasaṅkamitvā makkhalinā gosālena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, makkhaliṃ gosālaṃ etadavocaṃ– ‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni …pe… sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
　　 168. “Evaṃ vutte, bhante, makkhali gosālo maṃ etadavoca– ‘natthi mahārāja hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū apaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā, ahetū apaccayā sattā visujjhanti. Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedenti. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṃse nirayasate chattiṃsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi “imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī’ti hevaṃ natthi. Doṇamite sukhadukkhe pariyantakate saṃsāre natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.
　　 169. “Itthaṃ kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi– ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, makkhalissa gosālassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
Ajitakesakambalavādo
　　 170. “Ekamidāhaṃ, bhante, samayaṃ yena ajito kesakambalo tenupasaṅkamiṃ; upasaṅkamitvā ajitena kesakambalena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, ajitaṃ kesakambalaṃ etadavocaṃ– ‘yathā nu kho imāni, bho ajita, puthusippāyatanāni …pe… sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
　　 171. “Evaṃ vutte, bhante, ajito kesakambalo maṃ etadavoca– ‘natthi, mahārāja, dinnaṃ natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso, yadā kālaṅkaroti, pathavī pathavikāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti. Yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo. Dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṃ maraṇā’ti.
　　 172. “Itthaṃ kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi– ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, ajitassa kesakambalassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
Pakudhakaccāyanavādo
　　 173. “Ekamidāhaṃ, bhante, samayaṃ yena pakudho kaccāyano tenupasaṅkamiṃ; upasaṅkamitvā pakudhena kaccāyanena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pakudhaṃ kaccāyanaṃ etadavocaṃ– ‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni …pe… sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
　　 174. “Evaṃ vutte, bhante, pakudho kaccāyano maṃ etadavoca– ‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci jīvitā voropeti; sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatatī’ti.
　　 175. “Itthaṃ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi– ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, pakudhassa kaccāyanassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ, anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
Nigaṇṭhanāṭaputtavādo
　　 176. “Ekamidāhaṃ, bhante, samayaṃ yena nigaṇṭho nāṭaputto tenupasaṅkamiṃ upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ– ‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni …pe… sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
　　 177. “Evaṃ vutte, bhante, nigaṇṭho nāṭaputto maṃ etadavoca– ‘idha, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti. Kathañca, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti? Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. Evaṃ kho, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti Yato kho, mahārāja, nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti; ayaṃ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti.
　　 178. “Itthaṃ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi– ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti So kho ahaṃ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
Sañcayabelaṭṭhaputtavādo
　　 179. “Ekamidāhaṃ, bhante, samayaṃ yena sañcayo belaṭṭhaputto tenupasaṅkamiṃ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ bhante, sañcayaṃ belaṭṭhaputtaṃ etadavocaṃ– ‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni …pe… sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
　　 180. “Evaṃ vutte, bhante, sañcayo belaṭṭhaputto maṃ etadavoca– ‘atthi paro lokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no. Natthi paro loko …pe… atthi ca natthi ca paro loko …pe… nevatthi na natthi paro loko …pe… atthi sattā opapātikā …pe… natthi sattā opapātikā …pe… atthi ca natthi ca sattā opapātikā …pe… nevatthi na natthi sattā opapātikā …pe… atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko …pe… natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko …pe…atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko …pe… nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko …pe… hoti tathāgato paraṃ maraṇā …pe… na hoti tathāgato paraṃ maraṇā …pe… hoti ca na ca hoti tathāgato paraṃ maraṇā …pe… neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
　　 181. “Itthaṃ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya; evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi. Tassa mayhaṃ, bhante, etadahosi– ‘ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho. Kathañhi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākarissatī’ti. Tassa mayhaṃ, bhante, etadahosi – ‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti. So kho ahaṃ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.
Paṭhamasandiṭṭhikasāmaññaphalaṃ
　　 182. “Sohaṃ, bhante, bhagavantampi pucchāmi– ‘yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṃ– hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālākārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti, te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Sakkā nu kho me bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
　　 183. “Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. Tassa evamassa– ‘acchariyaṃ, vata bho, abbhutaṃ, vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ– ‘yagghe deva jāneyyāsi, yo te so puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako; so, deva, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti. Api nu tvaṃ evaṃ vadeyyāsi– ‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’ti?
　　 184. “No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā”ti.
　　 185. “Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā”ti? “Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphalan”ti. “Idaṃ kho te, mahārāja, mayā paṭhamaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññattan”ti.
Dutiyasandiṭṭhikasāmaññaphalaṃ
　　 186. “Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun”ti? “Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako. Tassa evamassa– ‘acchariyaṃ vata bho, abbhutaṃ vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṃ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako. So vatassāhaṃ puññāni kareyyaṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.
　　 “So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya. So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Taṃ ce te purisā evamāroceyyuṃ– ‘yagghe, deva jāneyyāsi, yo te so puriso kassako gahapatiko karakārako rāsivaḍḍhako; so deva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke”ti. Api nu tvaṃ evaṃ vadeyyāsi– ‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’ti?
　　 187. “No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā”ti.
　　 188. “Taṃ kiṃ maññasi, mahārāja? Yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā”ti? “Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphalan”ti “Idaṃ kho te, mahārāja, mayā dutiyaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññattan”ti.
Paṇītatarasāmaññaphalaṃ
　　 189. “Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti? “Sakkā, mahārāja. Tena hi, mahārāja, suṇohi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.
　　 190. Bhagavā etadavoca– “idha, mahārāja, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
　　 191. “Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati– ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.
　　 192. “So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
　　 193. “So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
Cūḷasīlaṃ
　　 194. “Kathañca, mahārāja, bhikkhu sīlasampanno hoti? Idha, mahārāja, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasmiṃ.
　　 “Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Idampissa hoti sīlasmiṃ.
　　 “Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Idampissa hoti sīlasmiṃ.
　　 “Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Idampissa hoti sīlasmiṃ.
　　“Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya; amutra vā sutvā na imesaṃ akkhātā, amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.
　　“Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Idampissa hoti sīlasmiṃ.
　　“Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Idampissa hoti sīlasmiṃ.
　　“Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosa-ālopasahasākārā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 Cūḷasīlaṃ niṭṭhitaṃ.
Majjhimasīlaṃ
　　 195. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti. Seyyathidaṃ– mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 196. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti. Seyyathidaṃ– annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ, iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 197. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti. Seyyathidaṃ naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 198. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ– aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 199. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti. Seyyathidaṃ– āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sa-uttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 200. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti. Seyyathidaṃ– ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 201. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ– rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 202. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti. Seyyathidaṃ na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 203. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti. Seyyathidaṃ– raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ– ‘idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā’ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 204. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigīṃsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. Idampissa hoti sīlasmiṃ”.
　　 Majjhimasīlaṃ niṭṭhitaṃ.
Mahāsīlaṃ
　　 205. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ– aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 206. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ– maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikalakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 207. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ– raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 208. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ– candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 209. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ– suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 210. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ– āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 211. “Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti Seyyathidaṃ– santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā, mūlabhesajjānaṃ anuppadānaṃ, osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.
　　 212. “Sa kho so, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi– mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato; evameva kho, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu sīlasampanno hoti.
　　 Mahāsīlaṃ niṭṭhitaṃ.
Indriyasaṃvaro
　　 213. “Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti? Idha, mahārāja, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. Evaṃ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.
Satisampajaññaṃ
　　 214. “Kathañca mahārāja, bhikkhu satisampajaññena samannāgato hoti? Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, mahārāja bhikkhu satisampajaññena samannāgato hoti.
Santoso
　　 215. “Kathañca, mahārāja, bhikkhu santuṭṭho hoti? Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti. Evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṃ kho, mahārāja, bhikkhu santuṭṭho hoti.
Nīvaraṇappahānaṃ
　　 216. “So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
　　 217. “So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
　　 218. “Seyyathāpi mahārāja, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa– ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ. Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
　　 219. “Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya; bhattaṃ cassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa– ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno; bhattañca me nacchādesi, na ca me āsi kāye balamattā. Somhi etarahi tamhā ābādhā mutto; bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
　　 220. “Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa– ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. Natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
　　 221. “Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa– ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
　　 222. “Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa– ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhayan’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.
　　 223. “Evameva kho, mahārāja, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.
　　 224. “Seyyathāpi, mahārāja, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
　　 225. “Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
Paṭhamajjhānaṃ
　　 226. “So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
　　 227. “Seyyathāpi mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; evameva kho, mahārāja, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Dutiyajjhānaṃ
　　 228. “Puna caparaṃ, mahārāja, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
　　 229. “Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālenakālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, mahārāja, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Tatiyajjhānaṃ
　　 230. “Puna caparaṃ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
　　 231. “Seyyathāpi, mahārāja, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Catutthajjhānaṃ
　　 232. “Puna caparaṃ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.
　　 233. “Seyyathāpi mahārāja, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Vipassanāñāṇaṃ
　　 234. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti– ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādana-parimaddana-bhedana-viddhaṃsana-dhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.
　　 235. “Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya– ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti– ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti. Idampi kho, mahārāja sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Manomayiddhiñāṇaṃ
　　 236. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.
　　 237. “Seyyathāpi, mahārāja, puriso muñjamhā īsikaṃ pavāheyya. Tassa evamassa– ‘ayaṃ muñjo, ayaṃ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. Seyyathā vā pana, mahārāja, puriso asiṃ kosiyā pavāheyya. Tassa evamassa– ‘ayaṃ asi, ayaṃ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho”ti. Seyyathā vā pana, mahārāja, puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa– ‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Iddhividhañāṇaṃ
　　 238. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti So anekavihitaṃ iddhividhaṃ paccanubhoti– ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti.
　　 239. “Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti– ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyā. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Dibbasotañāṇaṃ
　　240.“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
　　241.“Seyyathāpi mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa– ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Cetopariyañāṇaṃ
　　 242. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti– sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti, sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ cittan’ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.
　　 243. “Seyyathāpi mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇikan’ti jāneyya, akaṇikaṃ vā ‘akaṇikan’ti jāneyya; evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti– sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti, sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ cittan’ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan”ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Pubbenivāsānussatiñāṇaṃ
　　 244. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
　　 245. “Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya. So tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa– ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Dibbacakkhuñāṇaṃ
　　 246. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.
　　 247. “Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa– ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. ‘Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Āsavakkhayañāṇaṃ
　　 248. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttami’ti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
　　 249. “Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa– ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. ‘So idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavāti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, ‘vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idaṃ kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthī”ti.
Ajātasattu-upāsakattapaṭivedanā
　　 250. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca– “abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ, bhante, bhagavatā anekapariyāyena dhammo pakāsito Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yohaṃ pitaraṃ dhammikaṃ dhammarājānaṃ issariyakāraṇā jīvitā voropesiṃ. Tassa me, bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.
　　 251. “Taggha tvaṃ, mahārāja, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yaṃ tvaṃ pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā voropesi. Yato ca kho tvaṃ, mahārāja, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī”ti.
　　 252. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca– “handa ca dāni mayaṃ, bhante, gacchāma bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti. Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
　　 253. Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi– “khatāyaṃ, bhikkhave, rājā. Upahatāyaṃ, bhikkhave, rājā. Sacāyaṃ, bhikkhave, rājā pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā na voropessatha, imasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ uppajjissathā”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
　　 Sāmaññaphalasuttaṃ niṭṭhitaṃ dutiyaṃ.
漢巴經文比對(莊春江作)：
　　「現得(DA.27)；現(AA)」，南傳作「直接可見的」(sandiṭṭhikaṃ，另譯為「現世的；現証的；自見的」)，菩提比丘長老英譯為「直接可見的；此時此地可見的」(directly visible, SN ; visible here and now, MN)。
　　「大王！你走入如是情愛」(Agamā kho tvaṃ, mahārāja, yathāpemanti)，Maurice Walshe先生英譯為「你的心思到了你愛的人嗎，陛下？」(Do your thoughts go to the one you love, Your Majesty?)，坦尼沙羅比丘長老依Āgamā kho tvaṃ mahārāja yathāpemaṃ"ti英譯為「大王！你與你的感情一起來了嗎？」(Have you come, great king, together with your affections?)。按：「想到」(Agamā, Āgamā)，原意為「來」，「親情」(yathāpema)，逐字譯為「如+愛(愛情)」。阿闍世王竄位，將自己親生父親關進牢裡致死，而他的兒子生賢(udayabhadda)也常企圖殺他，無情的「子殺父」情節在他們之間重演著，也許是佛陀此時說這句話所指涉的。
　　「被所有防止防止」(sabbavārivārito)，Maurice Walshe先生英譯為「被所有抑制抑制」(curbed by all curbs, DN.2)，菩提比丘長老英譯為「被所有抑制抑制」(curbed by all curbs, MN.56)，並解說，「vāri」是個雙關語，一個意思是「水」，另一個意思是「防止」(從vāreti，動詞)。按：《破斥猶豫》等解說為，一切水被防止(vāritasabbaudako)，一切冷水被拒絕(paṭikkhittasabbasītodakoti)之意，因為他對冷水為眾生想者(sattasaññī)，因此不使用(vaḷañjeti)它，並對往後的三句均以「惡的防止」(pāpavāraṇena, MN.56/DN.2)解說，今依此譯。
　　「被所有防止遍滿」(sabbavāriphuṭo, sabbavāriphuṭṭho)，菩提比丘長老英譯為「被所有抑制要求」(claimed by all curbs, MN.56)，Maurice Walshe先生英譯亦同(DN.2)。按：《破斥猶豫》以「被所有惡的防止遍滿」(sabbena pāpavāraṇena phuṭo, MN.56)解說，《吉祥悅意》以「被所有惡的防止接觸」(sabbena pāpavāraṇena phuṭṭho, DN.2)解說，今依前者譯。
　　「混亂」(vikkhepaṃ，另譯為「散亂」，名詞)，Maurice Walshe先生英譯為「逃避」(evasion)。按：《吉祥悅意》以「詭辯」(amarāvikkhepe，逐字譯為「鰻魚+混亂」，另譯為「不死憍亂論」)解說。
　　「諸福德的趣處」(puññānaṃ gati)，Maurice Walshe先生英譯為「功績行為的命運」(destiny of meritorious deeds)，坦尼沙羅比丘長老英譯為「功績行為的到達地(定數)」(the destination of meritorious deeds)，Maurice Walshe先生英譯為「功績行為之事」(this issue of meritorious deeds)。