經號:   
   (長部3經 更新)
長部3經/安玻德經(戒蘊品[第一])(莊春江譯)[DA.20]
  被我這麼聽聞
  有一次,在憍薩羅進行遊行的世尊與約五百位比丘的大比丘僧團一起抵達名叫一奢能伽羅的憍薩羅婆羅門村落,在那裡,世尊住在一奢能伽羅的一奢能伽羅叢林中。(254)
玻科勒沙低的事
  當時,玻科勒沙低婆羅門住在巫葛德:眾生增盛的,有草、薪、水的,有穀物的,國王財產的,被憍薩羅國波斯匿王施與,國王施與物,尊貴施與的。玻科勒沙低婆羅門聽聞:「先生!在憍薩羅進行遊行的釋迦人之子、從釋迦族出家的沙門喬達摩,與約五百位比丘的大比丘僧團一起已到達一奢能伽羅,住在一奢能伽羅的一奢能伽羅叢林中。又,對那位喬達摩尊師,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。』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。又,有像那樣阿羅漢的看見,那就好了!」(255)
安玻德學生婆羅門
  當時,玻科勒沙低婆羅門的徒弟,名叫安玻德的學生婆羅門是讀誦者,持咒者,三吠陀的包含字彙儀軌的、包含音韻論語源論的、古傳歷史為第五的通曉者,聖句的通曉者,文法家,在諸世間論、大丈夫相上無欠缺者,在自己老師三明的教語上被認可者、自稱者:「你知道我知道的;我知道你知道的。」(256)
  那時,玻科勒沙低婆羅門召喚安玻德學生婆羅門:「親愛的安玻德!這位釋迦人之子、從釋迦族出家的沙門喬達摩,與約五百位比丘的大比丘僧團一起在憍薩羅國遊行,已到達一奢能伽羅,住在一奢能伽羅的一奢能伽羅叢林中。又,對那位喬達摩尊師,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。』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,又,有像那樣阿羅漢的看見,那就好了!來!親愛的安玻德!請你去見沙門喬達摩。抵達後,請你理解(知道)沙門喬達摩,那位喬達摩尊師就有著像那樣的聲音被傳播,或者不像那樣的;那位喬達摩尊師是像那樣的,或者不像那樣的,我們將像那樣知道(感受)那位喬達摩尊師。」(257)
  「先生!那麼,如怎樣我將理解那位喬達摩尊師,那位喬達摩尊師就有著像那樣的聲音被傳播,或者不像那樣的;那位喬達摩尊師是像那樣的,或者不像那樣的?」
  「親愛的安玻德!三十二大丈夫相被來到我們的經典中,凡具備大丈夫相者,只有二個趣處,無其它的:如果居住俗家,是轉輪王、如法法王、征服四邊者、達到國土安定者、具備七寶者。他有這七寶,即:輪寶、象寶、馬寶、珠寶、女寶、屋主寶,主兵臣寶正是第七的。又他有超過千位勇敢的、英雄樣子的、碎破敵對者的兒子,他以非棍棒,以非刀劍,以法征服海洋為邊界的這個土地後居住;但,如果從在家出家成為無家者,是阿羅漢、遍正覺者、掀開世間中面紗者。親愛的巫多羅!然而,我是經典的施與者,你是經典的領受者。」(258)
  「是的,先生!」安玻德學生婆羅門回答玻科勒沙低婆羅門後,從座位起來、向玻科勒沙低婆羅門問訊後,作右繞、登上騾馬車後,與許多學生婆羅門一起向一奢能伽羅叢林出發。以車輛一直走到車輛所及之地、再下車後,就步行進入園林。當時。眾多比丘在屋外經行。那時,安玻德學生婆羅門去見比丘們。抵達後,對那些比丘說這個:「尊師!現在,那位喬達摩尊師住在哪裡?因為我們為了見那位喬達摩尊師前來這裡。」(259)
  那時,那些比丘想這個:「這位安玻德學生婆羅門是有名家系者,同時也是有名玻科勒沙低婆羅門的徒弟,那樣的話,與像這樣的善男子一起交談對世尊是不麻煩的。」他們對安玻德學生婆羅門說這個:「安玻德!是這個門已關閉的住處。因為那樣,小聲地抵達、徐緩地進入玄關、清喉嚨後,請你叩門閂,世尊將會為你開門。」(260)
  那時,安玻德學生婆羅門去那個門已關閉的住處。小聲地抵達、徐緩地進入玄關、清喉嚨後叩門閂,世尊開門,安玻德學生婆羅門進入,[其他]學生婆羅門們也進入後,與世尊一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。然而,安玻德學生婆羅門走動地與坐下的世尊交換某些某些友好交談,也站立地與坐下的世尊交換某些某些友好交談。(261)
  那時,世尊對安玻德學生婆羅門說這個:
  「安玻德!你與年長、高齡的婆羅門們、老師與老師的老師一起交談是這樣:像這樣走動地、站立地與坐著的我交換某些某些友好交談嗎?」(262)
第一個卑俗說
  「喬達摩尊師!這確實不是,喬達摩尊師!婆羅門適合行走地與行走的婆羅門一起交談;喬達摩尊師!婆羅門適合站立地與站立的婆羅門一起交談;喬達摩尊師!婆羅門適合坐下地與坐下的婆羅門一起交談;喬達摩尊師!婆羅門適合躺臥地與躺臥的婆羅門一起交談。喬達摩尊師!但凡那些卑俗的、黑的、親族腳子孫禿頭假沙門,與他們我才有這樣交談,如與喬達摩尊師。」
  「安玻德!然而,這裡的到來有你的目的,那麼,如果你們就為了凡目的到來,就應該好好作意那個目的。然而,這位安玻德學生婆羅門正是[修學]未完成有已完成慢心者,除了未完成外還有什麼!」(263)
  那時,當安玻德學生婆羅門被世尊以未完成的言語說時,成為生氣的、不悅意的,就斥責著世尊,就輕蔑著世尊,就責備著世尊:「先生!而沙門喬達摩對我將是惡者。」對世尊說這個:「喬達摩尊師!釋迦族的血統是兇惡的;喬達摩尊師!釋迦族的血統是粗暴的;喬達摩尊師!釋迦族的血統是輕率的;喬達摩尊師!釋迦族的血統是饒舌的,是卑俗的,當是卑俗的時,不恭敬婆羅門們,不尊重婆羅門們,不尊敬婆羅門們,不崇敬婆羅門們,不敬重婆羅門們。喬達摩尊師!那個這個是不適當的,那個這個是不相稱的:凡這些釋迦族是卑俗的,當是卑俗的時,不恭敬婆羅門們,不尊重婆羅門們,不尊敬婆羅門們,不崇敬婆羅門們,不敬重婆羅門們。」像這樣,在這裡,安玻德學生婆羅門扔出這第一個在釋迦族上卑俗說。(264)
第二個卑俗說
  「安玻德!那麼,釋迦族惹惱你什麼呢?」
  「喬達摩尊師!有這一次,我為老師玻科勒沙低婆羅門正以某些應該被作的去迦毘羅衛,抵達釋迦族的集會所。當時,眾多釋迦族連同釋迦族童子坐在高座位上相互以手指戳刺地哄笑著、共嬉戲著,我想必然就是嘲笑著我,也不以任何座位邀請我,喬達摩尊師!那個這個是不適當的,那個這個是不相稱的:凡這些釋迦族是卑俗的,當是卑俗的時,不恭敬婆羅門們,不尊重婆羅門們,不尊敬婆羅門們,不崇敬婆羅門們,不敬重婆羅門們。」像這樣,在這裡,安玻德學生婆羅門扔出這第二個在釋迦族上卑俗說。(265)
第三個卑俗說
  「安玻德!即使鵪鶉的小鳥在自己的鳥巢中也是欲喋喋不休者,安玻德!而這是釋迦族自己的[家]:凡這迦毘羅衛。安玻德尊者不值得以這種小量生氣。」
  「喬達摩尊師!有這四種階級:剎帝利婆羅門毘舍首陀羅。喬達摩尊師!這四種階級中的三種:剎帝利、毘舍、首陀羅,必然只變成婆羅門的侍者。喬達摩尊師!那個這個是不適當的,那個這個是不相稱的:凡這些釋迦族是卑俗的,當是卑俗的時,不恭敬婆羅門們,不尊重婆羅門們,不尊敬婆羅門們,不崇敬婆羅門們,不敬重婆羅門們。」像這樣,在這裡,安玻德學生婆羅門扔出這第三個在釋迦族上卑俗說。(266)
婢女之子說
  那時,世尊想這個:「這位安玻德學生婆羅門極強烈地以卑俗說在釋迦族上羞辱,讓我詢問姓氏。」
  那時,世尊對安玻德學生婆羅門說這個:「安玻德!你的姓是什麼?」
  「喬達摩尊師!我是黑路。」
  「安玻德!那麼,以前,當回憶你的父母姓名時,釋迦族是主人之子,你是釋迦族的婢女之子,安玻德!又,釋迦族置甘蔗王(歐葛葛)為祖先。
  安玻德!從前,甘蔗王那位所愛的、合意的皇后想使她的兒子成熟王位,從王國放逐年長的王子們:歐葛木葛、葛勒耿達、哈低泥葛、西泥蘇勒,他們從王國被放逐到喜瑪拉雅山邊蓮花池畔的大沙葛樹叢。在那裡,他們建造住所,他們以害怕血統混合,與自己的姊妹們一起從事性交。
  安玻德!那時,甘蔗王召大臣、侍臣們:『先生!現在親愛的王子們住在何處呢?』『陛下!在喜瑪拉雅山邊蓮花池畔有大沙葛樹叢,現在王子們住在那裡,他們以害怕血統混合,與自己的姊妹們一起從事性交。』那時,甘蔗王吟出優陀那:『先生!王子們確實是釋迦族,先生!王子們確實是最上的釋迦族。』安玻德!又,自此以後,釋迦族被知道,而他是他們的祖先。
  安玻德!又,甘蔗王有位名叫方位的婢女,她生出名叫黑[的兒子],出生的黑大聲說:『媽咪!請你洗淨我,媽咪!請你使我沐浴,請你使我從這個不淨的解脫,我將對你們有利益。』安玻德!又,如現在人們看見鬼後,稱呼『鬼』。同樣的,安玻德!當時人們對鬼稱呼『黑』,他們這麼說:『這位出生者大聲說,黑已出生,鬼已出生。』安玻德!還有,自此以後,黑路被知道,而他是黑路的祖先。安玻德!像這樣,以前,當回憶你的父母姓名時,釋迦族是主人之子,你是釋迦族的婢女之子。」(267)
  在這麼說時,那些學生婆羅門對世尊說這個:「請喬達摩尊師不要極強烈地以婢女之子說羞辱安玻德,喬達摩尊師!安玻德學生婆羅門是好出生者、安玻德學生婆羅門是善男子、安玻德學生婆羅門是多聞者、安玻德學生婆羅門是善言說者、安玻德學生婆羅門是賢智者、安玻德學生婆羅門能夠與喬達摩尊師一起在這言語上對論。」(268)
  那時,世尊對那些學生婆羅門說這個:「如果你們學生婆羅門們這麼想:『安玻德學生婆羅門是惡出生者、安玻德學生婆羅門是非善男子、安玻德學生婆羅門是少聞者、安玻德學生婆羅門是不善言說者、安玻德學生婆羅門是劣慧者、安玻德學生婆羅門不能夠與喬達摩尊師一起在這言語上對論。』請安玻德學生婆羅門停止,請你們與我一起在這言語上討論,但,如果你們學生婆羅門們這麼想:『安玻德學生婆羅門是好出生者、安玻德學生婆羅門是善男子、安玻德學生婆羅門是多聞者、安玻德學生婆羅門是善言說者、安玻德學生婆羅門是賢智者、安玻德學生婆羅門能夠與喬達摩尊師一起在這言語上對論。』請你們停止,請安玻德學生婆羅門與我一起在這言語上對論。」
  「喬達摩尊師!安玻德學生婆羅門是好出生者、安玻德學生婆羅門是善男子、安玻德學生婆羅門是多聞者、安玻德學生婆羅門是善言說者、安玻德學生婆羅門是賢智者、安玻德學生婆羅門能夠與喬達摩尊師一起在這言語上對論。我們將會是沈默者,請安玻德學生婆羅門與喬達摩尊師一起在言語上對論。」(269)
  那時,世尊對安玻德學生婆羅門說這個:「安玻德!又,這個對你有理由的(如法的)、不想要的、應該被回答的問題到來,如果你將不回答,或將轉向無關的,或將保持沈默,或將走開,就在此處你的頭將七片地破裂。安玻德!你怎麼想它:當高齡的、老年的、老師與老師的老師婆羅門們說時,是否被你聽聞:黑路是從哪裡起源的?以及黑路的祖先是誰?」
  在這麼說時,安玻德學生婆羅門保持沈默。
  第二次,世尊又對安玻德學生婆羅門說這個:
  「安玻德!你怎麼想它:當高齡的、老年的、老師與老師的老師婆羅門們說時,是否被你聽聞:黑路是從哪裡起源的?以及黑路的祖先是誰?」
  第二次,安玻德學生婆羅門又保持沈默。
  那時,世尊對安玻德學生婆羅門說這個:
  「安玻德!現在請你回答,現在不是你沈默狀態的時候,安玻德!凡任何有理由的問題被如來問到第三次不回答者,就在這裡他的頭七片地破裂。」(270)
  當時,金剛手夜叉[MN.35]拿起熾然的、燃燒的、發紅的大鐵槌後,已站在安玻德學生婆羅門的上空:「如果這位安玻德學生婆羅門,對有理由的問題被世尊問到第三次將不回答,就在這裡我將對頭七片地破裂。」
  又,世尊連同安玻德學生婆羅門都看見那位金剛手夜叉。(271)
  那時,害怕、驚怖、身毛豎立的安玻德學生婆羅門就成為對世尊救護所的尋求者,就成為對世尊庇護所的尋求者,就成為對世尊歸依所的尋求者,靠近坐下後,對世尊說這個:「喬達摩尊師說這個什麼?請喬達摩尊師再次地說。」
  「安玻德!你怎麼想它:當高齡的、老年的、老師與老師的老師婆羅門們說時,是否被你聽聞:黑路是從哪裡起源的?以及黑路的祖先是誰?」
  「喬達摩尊師!正是這樣被我聽聞,正如喬達摩尊師說,黑路是從那裡起源的,以及那位是黑路的祖先。」(272)
安玻德的種姓談論
  在這麼說時,那些學生婆羅門成為吵雜的、高聲的、大聲的:「先生!安玻德學生婆羅門確實是惡出生者,先生!安玻德學生婆羅門確實是非善男子,先生!安玻德學生婆羅門確實是釋迦族的婢女之子,先生!釋迦族確實是安玻德學生婆羅門的主人之子,我們甚至想:如法說的沙門喬達摩應該被貶抑。」(273)
  那時,世尊想這個:「這些學生婆羅門極強烈地以婢女之子說羞辱安玻德學生婆羅門,讓我使之脫離。」那時,世尊對那些學生婆羅門說這個:「學生婆羅門們!你們不要極強烈地以婢女之子說羞辱安玻德學生婆羅門,那位黑是偉大的仙人,他去南方地方、習得梵天咒術後,去見甘蔗王後,乞求[他的]女兒瑪達露碧。甘蔗王對他[說]:『咄!這位正是誰呢?當是我們婢女之子時,乞求女兒瑪達露碧。』憤怒、不悅地拉滿尖箭,他既不能夠放出那支尖箭,也不能撤回。
  學生婆羅門們!那時,大臣、侍臣們去見黑仙人後,說這個:『尊師!願國王有平安,尊師!願國王有平安。』『國王將有平安,但如果國王向下放出那支尖箭,國王領土所及的土地將被打裂。』『尊師!願國王有平安,願國土有平安。』『國王將有平安,國土將有平安,但如果國王向上放出那支尖箭,國王領土所及的天空將七年不下雨。』『尊師!願國王有平安,願國土有平安,以及願天空下雨。』『國王將有平安,國土將有平安,以及天空將下雨,但請國王使尖箭在年長王子上停住,王子將有平安、安心。』學生婆羅門們!那時,大臣們告知甘蔗王:『請甘蔗王使尖箭在年長王子上停住,王子將有平安、安心。』那時,甘蔗王國王使尖箭在年長王子上停住,王子產生平安、安心。那時,害怕、驚怖、身毛豎立的甘蔗王以恐懼梵罰,給與他的女兒瑪達露碧。學生婆羅門!你們不要極強烈地以婢女之子說羞辱安玻德學生婆羅門,那位黑是顯赫的仙人。」(274)
剎帝利的最勝性
  那時,世尊召喚安玻德學生婆羅門:「安玻德!你怎麼想它:這裡,如果剎帝利少年與婆羅門少女一起從事性交,隨著他們的性交後,兒子被出生,凡那位被剎帝利少年與婆羅門少女出生的兒子,是否他在婆羅門們中得到座位或水呢?」
  「喬達摩尊師!得到。」
  「是否婆羅門們在亡者供養會中,或在一鍋祭祀食物中,或在犧牲祭中,或在饗宴中使他享用呢?」
  「喬達摩尊師!使享用。」
  「是否婆羅門們教導他經典,或否?」
  「喬達摩尊師!教導。」
  「是否在女子們中被隔離或不被隔離呢?」
  「喬達摩尊師!不被隔離。」
  「是否剎帝利們以剎帝利的灌頂灌頂他呢?」
  「喬達摩尊師!這確實不是,那是什麼原因?喬達摩尊師!因為從母親是不適合者。」
  「安玻德!你怎麼想它:這裡,如果婆羅門少年與剎帝利少女一起從事性交,隨著他們的性交後,兒子被出生,凡那位被婆羅門少年與剎帝利少出生的兒子,是否他在婆羅門們中得到座位或水呢?」
  「喬達摩尊師!得到。」
  「是否婆羅門們在亡者供養會中,或在一鍋祭祀食物中,或在犧牲祭中,或在饗宴中使他享用呢?」
  「喬達摩尊師!使享用。」
  「是否婆羅門們教導他經典,或否?」
  「喬達摩尊師!教導。」
  「是否在女子們中被隔離或不被隔離呢?」
  「喬達摩尊師!不被隔離。」
  「是否剎帝利們以剎帝利的灌頂灌頂他呢?」
  「喬達摩尊師!這確實不是,那是什麼原因?喬達摩尊師!因為從父親是不適合者。」(275)
  「安玻德!像這樣,女子比女子、男子比男子後,剎帝利就是最勝的,婆羅門是下劣的。安玻德!你怎麼想它:這裡,如果婆羅門們對婆羅門在某種場合上剃光頭、以{談話}[灰燼]袋處罰後,從王國或城市放逐,是否他在婆羅門們中得到座位或水呢?」
  「喬達摩尊師!這確實不是。」
  「是否婆羅門們在亡者供養會中,或在一鍋祭祀食物中,或在犧牲祭中,或在饗宴中使他享用呢?」
  「喬達摩尊師!這確實不是。」
  「是否婆羅門們教導他經典,或否?」
  「喬達摩尊師!這確實不是。」
  「是否在女子們中被隔離或不被隔離呢?」
  「喬達摩尊師!被隔離。」
  「安玻德!你怎麼想它:這裡,如果剎帝利們對剎帝利在某種場合上剃光頭、以灰燼袋處罰後,從王國或城市放逐,是否他在婆羅門們中得到座位或水呢?」
  「喬達摩尊師!得到。」
  「是否婆羅門們在亡者供養會中,或在一鍋祭祀食物中,或在犧牲祭中,或在饗宴中使他享用呢?」
  「喬達摩尊師!使享用。」
  「是否婆羅門們教導他經典,或否?」
  「喬達摩尊師!教導。」
  「是否在女子們中被隔離或不被隔離呢?」
  「喬達摩尊師!不被隔離。」(276)
  「安玻德!這個情形是到達最下劣的剎帝利:凡剎帝利們對他剃光頭、以灰燼袋處罰後,從王國或城市放逐。安玻德!像這樣,當是到達最下劣的剎帝利時,那時,剎帝利還仍是最勝的,婆羅門是下劣的。安玻德!這個偈頌也被梵王常童子說:
  『剎帝利在這人們中是最上的:凡依賴家系者們,
   明行具足者,在天人中他是最上的。[SN.6.11]』』
  安玻德!又,這個偈頌被那位梵王常童子善吟誦、非被惡吟誦;被善說,非被惡說;被伴隨利益,非被伴隨無利益,被我同意。安玻德!因為我也這麼說:
  『剎帝利在這人們中是最上的:凡依賴家系者們,
   明行具足者,在天人中他是最上的。』」(277)
  初誦分[終了]。
明行的談論
  「喬達摩尊師!那麼,什麼是那個行?還有,什麼是那個明?」
  「安玻德!對無上明行具足,非被稱為血統說,或被稱為種姓說,或被稱為慢心說:『你配得上(值得)我,或你不配得上我。』安玻德!在有娶或有嫁或有嫁娶之處,在這裡這被稱為『血統說』,及『或種姓說』,及『或慢心說』:『你配得上我,或你不配得上我。』安玻德!凡任何被血統說繫縛,或被種姓說繫縛,或被慢心說繫縛者,他們從無上明行具足遠離。安玻德!捨斷被血統說繫縛、被種姓說繫縛、被慢心說繫縛、被嫁娶繫縛後,有無上明行具足的作證。」(278)
  「喬達摩尊師!那麼,什麼是那個行?以及,什麼是那個明?」
  「安玻德!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。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:……(中略)(應該依[MN.2]191[段]等不切斷地那樣使之被細說)。
  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……(中略)這是關於他的行。
  再者,安玻德!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……(中略)這也是關於他的行。
  再者,安玻德!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……(中略)這也是關於他的行。
  再者,安玻德!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……(中略)這也是關於他的行。安玻德!這是那個行。
  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……(中略)這是關於他的明。……(中略)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。』這也是關於他的明。安玻德!這是那個明。
  安玻德!這位比丘被稱為『明具足者』,及『行具足者』,及『明行具足者』。安玻德!沒有其它明的具足、行的具足比這個明的具足、行的具足更上的或更勝妙的。(279)
四個敗散口
  安玻德!有四個這個無上明行具足的敗散口,哪四個?安玻德!這裡,某位沙門或婆羅門是就這個無上明行具足未得到者,拿起一佉梨重荷物的扁擔後,進入林野處[而想]:『我將是落下果實為食物者。』他必然只變成明行具足者的侍奉者。安玻德!這是這個無上明行具足的第一個敗散口。
  再者,安玻德!這裡,某位沙門或婆羅門是就這個無上明行具足未得到者、落下果實為食物未得到者,拿鋤頭、籃子後,進入林野處:『我將是球根的根果實為食物者。』他必然只變成明行具足者的侍奉者。安玻德!這是這個無上明行具足的第二個敗散口。
  再者,安玻德!這裡,某位沙門或婆羅門是就這個無上明行具足未得到者、落下果實為食物未得到者、球根的根果實為食物未得到者,建造村落附近或城鎮附近的火屋後,侍奉著火住留,他必然只變成明行具足者的侍奉者。安玻德!這是這個無上明行具足的第三個敗散口。
  再者,安玻德!這裡,某位沙門或婆羅門是就這個無上明行具足未得到者、落下果實為食物未得到者、球根的根果實為食物未得到者、火的侍奉未得到者,在十字路口建造四門的家屋後住留:『凡沙門或婆羅門將從這四方到來,我將依個人能力地、依個人力量地尊敬他。』他必然只變成明行具足者的侍奉者。安玻德!這是這個無上明行具足的第四個敗散口。安玻德!這些是這個無上明行具足的四個這個無上明行具足的敗散口。(280)
  安玻德!你怎麼想它:是否連同老師的你以這個無上明行具足被看見呢?」
  「喬達摩尊師!這確實不是,喬達摩尊師!任何人,連同老師的我,而誰有無上明行具足?喬達摩尊師!連同老師的我從無上明與行具足遠離。」
  「安玻德!你怎麼想它:是否連同老師的你是就這個無上明行具足未得到者,擔著一佉梨重荷物的扁擔後,進入林野處:『我將是落下果實為食物者。』呢?」
  「喬達摩尊師!這確實不是。」
  「安玻德!你怎麼想它:是否連同老師的你是就這個無上明行具足未得到者、落下果實為食物未得到者,拿鋤頭、籃子後,進入林野處:『我將是球根的根果實為食物者。』呢?」
  「喬達摩尊師!這確實不是。」
  「安玻德!你怎麼想它:是否連同老師的你是就這個無上明行具足未得到者、落下果實為食物未得到者、球根的根果實為食物未得到者,建造村落附近或城鎮附近的火屋後,侍奉著火住留呢?」
  「喬達摩尊師!這確實不是。」
  「安玻德!你怎麼想它:是否連同老師的你是就這個無上明行具足未得到者、落下果實為食物未得到者、球根的根果實為食物未得到者、火的侍奉未得到者,在十字路口建造四門的家屋後住留:『凡沙門或婆羅門將從這四方到來,我將依個人能力地、依個人力量地尊敬他。』呢?」
  「喬達摩尊師!這確實不是。」(281)
  「安玻德!像這樣,連同老師的你就是這個無上明行具足的錯失者,而有凡這個無上明行具足的四個敗散口,以及從那裡,連同老師的你是錯失者,安玻德!然而,這些話被你的老師玻科勒沙低婆羅門說:『誰是卑俗的、黑的、親族腳子孫的禿頭假沙門?以及誰對三明婆羅門有交談?』以自己連敗散的也是未完成者,安玻德!看!而你的老師玻科勒沙低婆羅門的這個罪過有多少。(282)
以前仙人狀態的實踐
  安玻德!還有,玻科勒沙低婆羅門受用憍薩羅國波斯匿王的施物,憍薩羅國波斯匿王連對他面對面也不給與,即使當與他商量時,隔著布簾與他商量。安玻德!然而,如果他領受如法前往的施食,如何憍薩羅國波斯匿王連對他面對面也不給與?安玻德!看!而你的老師玻科勒沙低婆羅門的這個罪過有多少。(283)
  安玻德!你怎麼想它:這裡,坐在象頸部,或坐在馬背上,或站在車子地毯上的憍薩羅國波斯匿王,如果與高級的武官或王族商量就某種商量,他從那個地方離開後站在一旁。那時,首陀羅或首陀羅奴僕到來,在那個地方站立者就商量那個商量:『憍薩羅國波斯匿王這麼說;憍薩羅國波斯匿王也這麼說。』是否他說國王說的,或商量國王的商量呢?只這樣他是國王,或國王程度?」
  「喬達摩尊師!這確實不是。」(284)
  「安玻德!你正是這樣,凡他們是婆羅門們的以前仙人:經典的作者、經典宣說者,現在婆羅門們對凡他們的這個往昔被唱誦、被解說、被合集的聖句,隨誦它,跟隨說它,隨說所說的,使復誦所教導的,即:阿桃葛、襪碼葛、襪碼跌挖、威沙咪跌、亞瑪得其、安其勒色、婆羅墮若、襪謝德、迦葉、玻古,『連同老師的我習得那些經典。』就只那些你將成為『仙人或為了仙人目標的行者』,這不存在可能性。(285)
  安玻德!你怎麼想它:是否被你聽聞,當婆羅門年長、高齡的婆羅門們,老師與老師的老師說:凡他們是婆羅門們的以前仙人:經典的作者、經典宣說者,現在婆羅門們對凡他們的這個往昔被唱誦、被解說、被合集的聖句,隨誦它,跟隨說它,隨說所說的,使復誦所教導的,即:阿桃葛、襪碼葛、襪碼跌挖、威沙咪跌、亞瑪得其、安其勒色、婆羅墮若、襪謝德、迦葉、玻古,他們這麼被善浴,被善塗油,髮鬚被整理,被寶石耳環瓔珞裝飾,穿白衣的,賦有、擁有五種欲自娛,猶如現在連同老師的你呢?」
  「喬達摩尊師!這確實不是。」
  「……(中略)他們這麼吃粳米飯、撒純肉挑除黑粒的飯、各種咖哩、各種配菜,猶如現在連同老師的你呢?」
  「喬達摩尊師!這確實不是。」
  「……(中略)他們這麼使以纏繞彎下側面的女人們侍奉,猶如現在連同老師的你呢?」
  「喬達摩尊師!這確實不是。」
  「……(中略)他們這麼以尾毛已被整理的騾馬車、以長鞭棒打著諸運送獸遍行駛,猶如現在的連同老師的你呢?」
  「喬達摩尊師!這確實不是。」
  「……(中略)他們這麼在已挖掘護城河的、已落下門閂的城市的防備中,使以[持]長劍武器男子們守護,猶如現在連同老師的你呢?」
  「喬達摩尊師!這確實不是。」
  「安玻德!像這樣,連同老師的你既不是仙人,也不是為了仙人目標的行者,安玻德!還有,凡於我的疑惑或懷疑,他對我以問題[問],我將以解答淨化。」(286)
二相的未見
  那時,世尊出住處後進行經行,安玻德學生婆羅門也出住處後進行經行。那時,安玻德學生婆羅門對經行、來回走動的世尊,在世尊的身上探查三十二大丈夫相。安玻德學生婆羅門在世尊的身上看見大部分三十二大丈夫相,除了二項,在二個大丈夫相上疑惑、懷疑、不信解、不確信:在隱藏入鞘的陰部與廣長舌上。(287)
  那時,世尊想這個:「這位安玻德學生婆羅門看見我的大部分三十二大丈夫相,除了二項,在二個大丈夫相上疑惑、懷疑、不信解、不淨信:在隱藏入鞘的陰部與廣長舌上。」那時,世尊造作像那樣的神通作為,如是,安玻德學生婆羅門看見世尊隱藏入鞘的陰部,然後伸出舌頭後碰觸、反過來碰觸兩邊耳孔,也碰觸、反過來碰觸兩邊鼻孔後,也以舌頭覆蓋整個額面。那時,安玻德學生婆羅門想這個:「沙門喬達摩具備完整三十二大丈夫相,非不完整。」他對世尊說這個:「好了,喬達摩尊師!而現在我們離開(走),我們有許多工作、許多應該被做的 。」
  「安玻德!現在是那個你考量的時間。」
  那時,安玻德學生婆羅門登上騾馬車後離開。(288)
  當時,玻科勒沙低婆羅門從巫葛德離開後,與大婆羅門群眾一起坐在自己的園林正等待著安玻德學生婆羅門。那時,安玻德學生婆羅門往自己的園林出發,以車輛一直走到車輛所及之地、再下車後,就步行去見玻科勒沙低婆羅門。抵達後,向玻科勒沙低婆羅門問訊後,在一旁坐下。(289)
  玻科勒沙低婆羅門對在一旁坐下的安玻德學生婆羅門說這個:「親愛的安玻德!是否你看見那位喬達摩尊師呢?」
  「尊師!我們看見那位喬達摩尊師。」
  「親愛的安玻德!是否那位喬達摩尊師就有著像那樣的聲音被傳播,非相異地呢?又,是否那位喬達摩尊師是像那樣的,非相異地呢?」
  「尊師!那位喬達摩尊師就有著像那樣的聲音被傳播,非相異地,又,那位喬達摩尊師是像那樣的,非相異地,且那位喬達摩尊師具備完整三十二大丈夫相,非不完整。」
  「親愛的安玻德!那麼,你與沙門喬達摩一起有就某種任何交談?」
  「尊師!我與沙門喬達摩一起有就某種交談。」
  「親愛的安玻德!那麼,如怎樣你與沙門喬達摩一起有就某種交談?」
  那時,安玻德學生婆羅門告訴玻科勒沙低婆羅門與世尊一起有交談之所及的那一切。(290)
  在這麼說時,玻科勒沙低婆羅門對安玻德學生婆羅門說這個:
  「啊!咄!安玻德確實是我們的假冒賢智者,啊!咄!安玻德確實是我們的假冒多聞者,啊!咄!安玻德確實是我們的假冒三明者,先生!聽說以像這樣行事的男子以身體的崩解,死後會往生苦界惡趣下界、地獄:安玻德!凡你就這麼一再侮辱那位喬達摩尊師後說,然後,那位喬達摩尊師還這麼一再導引我們後說。啊!咄!安玻德確實是我們的假冒賢智者,啊!咄!安玻德確實是我們的假冒多聞者,啊!咄!安玻德確實是我們的假冒三明者,先生!聽說以像這樣行事的男子以身體的崩解,死後會往生苦界、惡趣、下界、地獄。」憤怒、不悅意地,就以腳踢(使滾動)安玻德學生婆羅門,而想要立刻為了見世尊前往。(291)
玻科勒沙低的往見佛陀
  那時,那些婆羅門對玻科勒沙低婆羅門說這個:「先生!為了見沙門喬達摩前往,現在是極不適時的,現在,明天玻科勒沙低尊師為了見沙門喬達摩將前往。」那時,玻科勒沙低婆羅門在自己的住處準備勝妙的硬食、軟食後,登上車乘後,在使火炬被持著下,從巫葛德出發,前往一奢能伽羅叢林。以車輛一直走到車輛所及之地、再下車後,就步行去見世尊。抵達後,與世尊一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。(292)
  在一旁坐下的玻科勒沙低婆羅門對世尊說這個:「喬達摩尊師!這裡,我們的徒弟安玻德學生婆羅門來過嗎?」
  「婆羅門!你的徒弟安玻德學生婆羅門來過。」
  「喬達摩尊師!那麼,你與安玻德學生婆羅門一起有就某種交談?」
  「婆羅門!我與安玻德學生婆羅門一起有就某種交談。」
  「喬達摩尊師!那麼,如怎樣你與安玻德學生婆羅門一起有就某種交談?」
  那時,世尊告訴玻科勒沙低婆羅門與安玻德學生婆羅門一起有交談之所及的那一切。
  在這麼說時,玻科勒沙低婆羅門對世尊說這個:「喬達摩尊師!安玻德學生婆羅門是愚癡者,請喬達摩尊師原諒安玻德學生婆羅門。」
  「婆羅門!願安玻德學生婆羅門是安樂的。」(293)
  那時,玻科勒沙低婆羅門在世尊的身上探查三十二大丈夫相。玻科勒沙低婆羅門在世尊的身上看見大部分三十二大丈夫相,除了二項,在二個大丈夫相上疑惑、懷疑、不信解、不淨信:在隱藏入鞘的陰部與廣長舌上。(294)
  那時,世尊想這個:「這位玻科勒沙婆羅門看見我的大部分三十二大丈夫相,除了二項,在二個大丈夫相上疑惑、懷疑、不信解、不淨信:在隱藏入鞘的陰部與廣長舌上。」那時,世尊造作像那樣的神通作為,如是,玻科勒沙婆羅門看見世尊隱藏入鞘的陰部,然後伸出舌頭後碰觸、反過來碰觸兩邊耳孔,也碰觸、反過來碰觸兩邊鼻孔後,也以舌頭覆蓋整個額面。(295)
  那時,玻科勒沙低婆羅門想這個:「沙門喬達摩具備完整三十二大丈夫相,非不完整。」對世尊說這個:「喬達摩尊師!請喬達摩尊師與比丘僧團同意我今日的食事。」世尊以沈默狀態同意。(296)
  那時,玻科勒沙低婆羅門知道世尊同意後,使[人]為世尊通知時間:「喬達摩尊師!是時間,食事已完成。」
  那時,世尊午前時穿衣、拿起衣鉢後,與比丘僧團一起去玻科勒沙低婆羅門的住處,抵達後,在設置的座位坐下。那時,玻科勒沙低婆羅門以勝妙的硬食、軟食親手款待世尊,使滿足,學生婆羅門也對比丘僧團。那時,對已食、手離鉢的世尊,玻科勒沙低婆羅門取某個低的坐具後,在一旁坐下。(297)
  那時,世尊對坐在一旁的玻科勒沙低婆羅門說次第說,即:布施說、戒說、天界說;說明諸欲的過患、卑下、雜染,在離欲(出離)上的效益。當世尊知道玻科勒沙低婆羅門有順從心、柔軟心、離蓋心、高揚心、淨信心,那時,凡諸佛最勝的法的教說,說明那個:苦、,猶如純淨的、離污染的衣服完全地領受染色。同樣的,就在那個座位上,玻科勒沙低婆羅門的離塵、離垢之法眼生起:「凡任何集法那個全部是滅法。」(298)
玻科勒沙低-優婆塞身份的宣布
  那時,玻科勒沙低婆羅門已見法、已獲得法、已知法、已深入法、已度脫懷疑、已離疑惑、已到達無畏,在大師教說上不緣於他,對世尊說這個:
  「太偉大了,喬達摩尊師!太偉大了,喬達摩尊師!喬達摩尊師!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,法被喬達摩尊師以種種法門說明。喬達摩尊師!這個我,包含兒子、包含妻子、包含群眾、包含大臣,歸依喬達摩尊師、法,以及比丘僧團,請喬達摩尊師記得我為優婆塞,從今天起已終生歸依。而如喬達摩尊師前往在巫葛德中其他優婆塞家、優婆夷家,同樣的,請喬達摩尊師前往玻科勒沙低家。在那裡,凡那些學生婆羅門或女學生婆羅門將對喬達摩尊師問訊,或將起立迎接,或將給與座位或水,或將使心淨信,那對他們將有長久的利益、安樂。」
  「婆羅門!善的被說。」(299)
  安玻德經第三終了。
DN.3/(3) Ambaṭṭhasuttaṃ
   254. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
Pokkharasātivatthu
   255. Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosi kho brāhmaṇo pokkharasāti– “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā 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. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.
Ambaṭṭhamāṇavo
   256. Tena kho pana samayena brāhmaṇassa pokkharasātissa ambaṭṭho nāma māṇavo antevāsī hoti ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññātapaṭiññāto sake ācariyake tevijjake pāvacane “yamahaṃ jānāmi, taṃ tvaṃ jānāsi; yaṃ tvaṃ jānāsi tamahaṃ jānāmī”ti.
   257. Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ āmantesi– “ayaṃ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā, 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. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotīti. Ehi tvaṃ tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi, yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso, tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā”ti.
   258. “Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi– ‘yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso’”ti?
   “Āgatāni kho, tāta ambaṭṭha, amhākaṃ mantesu dvattiṃsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato Tassimāni satta ratanāni bhavanti. Seyyathidaṃ– cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṃ kho pana, tāta ambaṭṭha, mantānaṃ dātā; tvaṃ mantānaṃ paṭiggahetā”ti.
   259. “Evaṃ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṃ pokkharasātiṃ abhivādetvā padakkhiṇaṃ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṃ yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca– “kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati? Tañhi mayaṃ bhavantaṃ gotamaṃ dassanāya idhūpasaṅkantā”ti.
   260. Atha kho tesaṃ bhikkhūnaṃ etadahosi– “ayaṃ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṃ kathāsallāpo hotī”ti. Te ambaṭṭhaṃ māṇavaṃ etadavocuṃ– “eso ambaṭṭha vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi, vivarissati te bhagavā dvāran”ti.
   261. Atha kho ambaṭṭho māṇavo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci kathaṃ sāraṇīyaṃ vītisāreti, ṭhitopi nisinnena bhagavatā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāreti.
   262. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca– “evaṃ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṃ kathāsallāpo hoti, yathayidaṃ caraṃ tiṭṭhaṃ nisinnena mayā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretī”ti?
Paṭhama-ibbhavādo
   263. “No hidaṃ, bho gotama. Gacchanto vā hi, bho gotama, gacchantena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, ṭhito vā hi, bho gotama, ṭhitena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, nisinno vā hi, bho gotama, nisinnena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, sayāno vā hi, bho gotama, sayānena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati. Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṃ evaṃ kathāsallāpo hoti, yathariva bhotā gotamenā”ti. “Atthikavato kho pana te, ambaṭṭha, idhāgamanaṃ ahosi, yāyeva kho panatthāya āgaccheyyātha, tameva atthaṃ sādhukaṃ manasi kareyyātha. Avusitavāyeva kho pana bho ayaṃ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā”ti.
   264. Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva upavadamāno– “samaṇo ca me, bho, gotamo pāpito bhavissatī”ti bhagavantaṃ etadavoca– “caṇḍā, bho gotama, sakyajāti; pharusā, bho gotama, sakyajāti; lahusā, bho gotama, sakyajāti; bhassā, bho gotama, sakyajāti; ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti. Itiha ambaṭṭho māṇavo idaṃ paṭhamaṃ sakyesu ibbhavādaṃ nipātesi.
Dutiya-ibbhavādo
   265. “Kiṃ pana te, ambaṭṭha, sakyā aparaddhun”ti? “Ekamidāhaṃ, bho gotama, samayaṃ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṃ agamāsiṃ. Yena sakyānaṃ sandhāgāraṃ tenupasaṅkamiṃ. Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre uccesu āsanesu nisinnā honti aññamaññaṃ aṅgulipatodakehi sañjagghantā saṃkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṃ koci āsanenapi nimantesi. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti. Itiha ambaṭṭho māṇavo idaṃ dutiyaṃ sakyesu ibbhavādaṃ nipātesi.
Tatiya-ibbhavādo
   266. “Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti. Sakaṃ kho panetaṃ, ambaṭṭha, sakyānaṃ yadidaṃ kapilavatthuṃ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitun”ti. “Cattārome, bho gotama, vaṇṇā– khattiyā brāhmaṇā vessā suddā. Imesañhi, bho gotama, catunnaṃ vaṇṇānaṃ tayo vaṇṇā– khattiyā ca vessā ca suddā ca– aññadatthu brāhmaṇasseva paricārakā sampajjanti. Tayidaṃ, bho gotama nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti. Itiha ambaṭṭho māṇavo idaṃ tatiyaṃ sakyesu ibbhavādaṃ nipātesi.
Dāsiputtavādo
   267. Atha kho bhagavato etadahosi– “atibāḷhaṃ kho ayaṃ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yaṃnūnāhaṃ gottaṃ puccheyyan”ti. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca– “kathaṃ gottosi, ambaṭṭhā”ti? “Kaṇhāyanohamasmi, bho gotamā”ti. Porāṇaṃ kho pana te ambaṭṭha mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṃ. Sakyā kho pana, ambaṭṭha, rājānaṃ okkākaṃ pitāmahaṃ dahanti.
   “Bhūtapubbaṃ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṃ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi– okkāmukhaṃ karakaṇḍaṃ hatthinikaṃ sinisūraṃ. Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṃ kappesuṃ. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappesuṃ.
   “Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi – ‘kahaṃ nu kho, bho, etarahi kumārā sammantī’ti? ‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo tatthetarahi kumārā sammanti. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappentī’ti. Atha kho, ambaṭṭha, rājā okkāko udānaṃ udānesi– ‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti. Tadagge kho pana ambaṭṭha sakyā paññāyanti; so ca nesaṃ pubbapuriso.
   “Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. Sā kaṇhaṃ nāma janesi. Jāto kaṇho pabyāhāsi– ‘dhovatha maṃ, amma, nahāpetha maṃ amma, imasmā maṃ asucismā parimocetha, atthāya vo bhavissāmī’ti. Yathā kho pana ambaṭṭha etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti; evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti. Te evamāhaṃsu– ‘ayaṃ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti. Tadagge kho pana, ambaṭṭha kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṃ pubbapuriso. Iti kho te ambaṭṭha, porāṇaṃ mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyānan”ti.
   268. Evaṃ vutte, te māṇavakā bhagavantaṃ etadavocuṃ– “mā bhavaṃ gotamo ambaṭṭhaṃ atibāḷhaṃ dāsiputtavādena nimmādesi. Sujāto ca, bho gotama ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti.
   269. Atha kho bhagavā te māṇavake etadavoca– “sace kho tumhākaṃ māṇavakānaṃ evaṃ hoti– ‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṃ mantavho asmiṃ vacane. Sace pana tumhākaṃ māṇavakānaṃ evaṃ hoti– ‘sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatha tumhe; ambaṭṭho māṇavo mayā saddhiṃ paṭimantetū”ti.
   “Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetuṃ, tuṇhī mayaṃ bhavissāma, ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetū”ti.
   270. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca– “ayaṃ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo. Sace tvaṃ na byākarissasi, aññena vā aññaṃ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati. Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso”ti?
   Evaṃ vutte, ambaṭṭho māṇavo tuṇhī ahosi. Dutiyampi kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca– “taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso”ti? Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca– “byākarohi dāni ambaṭṭha, na dāni, te tuṇhībhāvassa kālo. Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī”ti.
   271. Tena kho pana samayena vajirapāṇī yakkho mahantaṃ ayokūṭaṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ ambaṭṭhassa māṇavassa upari vehāsaṃ ṭhito hoti– “sacāyaṃ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati, etthevassa sattadhā muddhaṃ phālessāmī”ti. Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati ambaṭṭho ca māṇavo.
   272. Atha kho ambaṭṭho māṇavo bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī– upanisīditvā bhagavantaṃ etadavoca– “kimetaṃ bhavaṃ gotamo āha? Punabhavaṃ gotamo bravitū”ti.
   “Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso”ti? “Evameva me, bho gotama, sutaṃ yatheva bhavaṃ gotamo āha. Tatopabhutikā kaṇhāyanā; so ca kaṇhāyanānaṃ pubbapuriso”ti.
Ambaṭṭhavaṃsakathā
   273. Evaṃ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṃ– “dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṃ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti. Dhammavādiṃyeva kira mayaṃ samaṇaṃ gotamaṃ apasādetabbaṃ amaññimhā”ti.
   274. Atha kho bhagavato etadahosi– “atibāḷhaṃ kho ime māṇavakā ambaṭṭhaṃ māṇavaṃ dāsiputtavādena nimmādenti, yaṃnūnāhaṃ parimoceyyan”ti. Atha kho bhagavā te māṇavake etadavoca – “mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha. Uḷāro so kaṇho isi ahosi. So dakkhiṇajanapadaṃ gantvā brahmamante adhīyitvā rājānaṃ okkākaṃ upasaṅkamitvā maddarūpiṃ dhītaraṃ yāci. Tassa rājā okkāko– ‘ko nevaṃ re ayaṃ mayhaṃ dāsiputto samāno maddarūpiṃ dhītaraṃ yācatī’” ti, kupito anattamano khurappaṃ sannayhi. So taṃ khurappaṃ neva asakkhi muñcituṃ, no paṭisaṃharituṃ.
   “Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṃ isiṃ upasaṅkamitvā etadavocuṃ– ‘sotthi, bhaddante, hotu rañño; sotthi, bhaddante, hotu rañño’ti. ‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā pathavī undriyissatī’ti. ‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti. ‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṃ khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā satta vassāni devo na vassissatī’ti. ‘Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū’ti. ‘Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṃ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī’ti. Atha kho, māṇavakā, amaccā okkākassa ārocesuṃ – ‘okkāko jeṭṭhakumāre khurappaṃ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti. Atha kho rājā okkāko jeṭṭhakumāre khurappaṃ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. Atha kho tassa rājā okkāko bhīto saṃviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṃ dhītaraṃ adāsi. Mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti.
Khattiyaseṭṭhabhāvo
   275. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ āmantesi– “taṃ kiṃ maññasi, ambaṭṭha, idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha. Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti? “Labhetha, bho gotama”. “Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “Bhojeyyuṃ, bho gotama”. “Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti? “Vāceyyuṃ, bho gotama”. “Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti? “Anāvaṭaṃ hissa, bho gotama”. “Apinu naṃ khattiyā khattiyābhisekena abhisiñceyyun”ti? “No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Mātito hi, bho gotama, anupapanno”ti.
   “Taṃ kiṃ maññasi, ambaṭṭha, idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha. Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti? “Labhetha, bho gotama”. “Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “Bhojeyyuṃ, bho gotama”. “Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti? “Vāceyyuṃ, bho gotama”. “Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti? “Anāvaṭaṃ hissa, bho gotama”. “Apinu naṃ khattiyā khattiyābhisekena abhisiñceyyun”ti? “No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Pitito hi, bho gotama, anupapanno”ti.
   276. “Iti kho, ambaṭṭha, itthiyā vā itthiṃ karitvā purisena vā purisaṃ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā. Taṃ kiṃ maññasi, ambaṭṭha, idha brāhmaṇā brāhmaṇaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ. Apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti? “No hidaṃ, bho gotama” “Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “No hidaṃ, bho gotama”. “Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti? “No hidaṃ, bho gotama”. “Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti? “Āvaṭaṃ hissa, bho gotama”.
   “Taṃ kiṃ maññasi, ambaṭṭha, idha khattiyā khattiyaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ. Apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti? “Labhetha, bho gotama”. “Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “Bhojeyyuṃ, bho gotama”. “Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti? “Vāceyyuṃ, bho gotama”. “Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti? “Anāvaṭaṃ hissa, bho gotama”.
   277. “Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṃ patto hoti, yadeva naṃ khattiyā khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti. Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṃ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā. Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā–
   ‘Khattiyo seṭṭho janetasmiṃ, Ye gottapaṭisārino.
   Vijjācaraṇasampanno, So seṭṭho devamānuse’ti.
   “Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā mayā. Ahampi hi, ambaṭṭha, evaṃ vadāmi–
   ‘Khattiyo seṭṭho janetasmiṃ, Ye gottapaṭisārino.
   Vijjācaraṇasampanno, So seṭṭho devamānuse’ti.
   Bhāṇavāro paṭhamo.
Vijjācaraṇakathā
   278. “Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca pana sā vijjā”ti? “Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati– ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti. Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṃ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi– ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti. Ye hi keci ambaṭṭha jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya. Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī”ti.
   279. “Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca sā vijjā”ti? “Idha, ambaṭṭha, 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. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati …pe… (yathā 191ādayo anucchedā, evaṃ vitthāretabbaṃ).…
   “So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati …pe… idampissa hoti caraṇasmiṃ.
   “Puna caparaṃ, ambaṭṭha, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati …pe… idampissa hoti caraṇasmiṃ.
   “Puna caparaṃ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti– “upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati …pe… idampissa hoti caraṇasmiṃ.
   “Puna caparaṃ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati …pe… idampissa hoti caraṇasmiṃ. Idaṃ kho taṃ, ambaṭṭha, caraṇaṃ.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti …pe… idampissa hoti vijjāya …pe… nāparaṃ itthattāyāti pajānāti, idampissa hoti vijjāya. Ayaṃ kho sā, ambaṭṭha, vijjā.
   “Ayaṃ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi. Imāya ca ambaṭṭha vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi.
Catu-apāyamukhaṃ
   280. “Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti. Katamāni cattāri? Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya araññāyatanaṃ ajjhogāhati– ‘pavattaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ paṭhamaṃ apāyamukhaṃ bhavati.
   “Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanaṃ ajjhogāhati– ‘kandamūlaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ dutiyaṃ apāyamukhaṃ bhavati.
   “Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchati. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ tatiyaṃ apāyamukhaṃ bhavati.
   “Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṃ ceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchati– ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṃ yathāsatti yathābalaṃ paṭipūjessāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ catutthaṃ apāyamukhaṃ bhavati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti.
   281. “Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti? “No hidaṃ, bho gotama”. ‘Kocāhaṃ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā? Ārakāhaṃ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako”ti.
   “Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako– ‘pavattaphalabhojano bhavissāmī’”ti? “No hidaṃ, bho gotama”.
   “Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanamajjhogāhasi sācariyako– ‘kandamūlaphalabhojano bhavissāmī’”ti? “No hidaṃ, bho gotama”.
   “Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchasi sācariyako”ti? “No hidaṃ, bho gotama”.
   “Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchasi sācariyako– ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṃ mayaṃ yathāsatti yathābalaṃ paṭipūjessāmā’”ti? “No hidaṃ, bho gotama”.
   282. “Iti kho, ambaṭṭha, imāya ceva tvaṃ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti tato ca tvaṃ parihīno sācariyako. Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā– ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṃ brāhmaṇānaṃ sākacchā’ti attanā āpāyikopi aparipūramāno. Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.
Pubbaka-isibhāvānuyogo
   283. “Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṃ bhuñjati. Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti. Yadāpi tena manteti, tirodussantena manteti. Yassa kho pana, ambaṭṭha, dhammikaṃ payātaṃ bhikkhaṃ paṭiggaṇheyya, kathaṃ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya. Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.
   284. “Taṃ kiṃ maññasi, ambaṭṭha, idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṃ manteyya. So tamhā padesā apakkamma ekamantaṃ tiṭṭheyya. Atha āgaccheyya suddo vā suddadāso vā, tasmiṃ padese ṭhito tadeva mantanaṃ manteyya– ‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti. Apinu so rājabhaṇitaṃ vā bhaṇati rājamantanaṃ vā manteti? Ettāvatā so assa rājā vā rājamatto vā”ti? “No hidaṃ, bho gotama”.
   285. “Evameva kho tvaṃ, ambaṭṭha, ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ– aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu– ‘tyāhaṃ mante adhiyāmi sācariyako’ti, tāvatā tvaṃ bhavissasi isi vā isitthāya vā paṭipannoti netaṃ ṭhānaṃ vijjati.
   286. “Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ– aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, evaṃ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyako”ti? “No hidaṃ, bho gotama”.
   “ …Pe… evaṃ su te sālīnaṃ odanaṃ sucimaṃsūpasecanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ paribhuñjanti, seyyathāpi tvaṃ etarahi sācariyako”ti “No hidaṃ, bho gotama”.
   “ …Pe… evaṃ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṃ etarahi sācariyako”ti? “No hidaṃ, bho gotama”.
   “ …Pe… evaṃ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṃ etarahi sācariyako”ti? “No hidaṃ, bho gotama”.
   “ …Pe… evaṃ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṃ etarahi sācariyako”ti? “No hidaṃ, bho gotama”.
   “Iti kho, ambaṭṭha, neva tvaṃ isi na isitthāya paṭipanno sācariyako. Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṃ pañhena, ahaṃ veyyākaraṇena sodhissāmī”ti.
Dvelakkhaṇādassanaṃ
   287. Atha kho bhagavā vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi. Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi. Atha kho ambaṭṭho māṇavo bhagavantaṃ caṅkamantaṃ anucaṅkamamāno bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati– kosohite ca vatthaguyhe pahūtajivhatāya ca.
   288. Atha kho bhagavato etadahosi– “passati kho me ayaṃ ambaṭṭho māṇavo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati– kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho ambaṭṭhassa māṇavassa etadahosi– “samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī”ti. Bhagavantaṃ etadavoca– “handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti “Yassadāni tvaṃ, ambaṭṭha, kālaṃ maññasī”ti. Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi.
   289. Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṃ sake ārāme nisinno hoti ambaṭṭhaṃyeva māṇavaṃ paṭimānento. Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena brāhmaṇo pokkharasāti tenupasaṅkami; upasaṅkamitvā brāhmaṇaṃ pokkharasātiṃ abhivādetvā ekamantaṃ nisīdi.
   290. Ekamantaṃ nisinnaṃ kho ambaṭṭhaṃ māṇavaṃ brāhmaṇo pokkharasāti etadavoca– “kacci, tāta ambaṭṭha, addasa taṃ bhavantaṃ gotaman”ti? “Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotaman”ti. “Kacci, tāta ambaṭṭha, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato no aññathā; kacci pana so bhavaṃ gotamo tādiso no aññādiso”ti “Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato no aññathā, tādisova so bhavaṃ gotamo no aññādiso. Samannāgato ca so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti. “Ahu pana te, tāta ambaṭṭha, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti? “Ahu kho me, bho, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti. “Yathā kathaṃ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti? Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi.
   291. Evaṃ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ etadavoca– “aho vata re amhākaṃ paṇḍitaka, aho vata re amhākaṃ bahussutaka, aho vata re amhākaṃ tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yadeva kho tvaṃ, ambaṭṭha, taṃ bhavantaṃ gotamaṃ evaṃ āsajja āsajja avacāsi, atha kho so bhavaṃ gotamo amhepi evaṃ upaneyya upaneyya avaca. Aho vata re amhākaṃ paṇḍitaka, aho vata re amhākaṃ bahussutaka, aho vata re amhākaṃ tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā”ti, kupito anattamano ambaṭṭhaṃ māṇavaṃ padasāyeva pavattesi. Icchati ca tāvadeva bhagavantaṃ dassanāya upasaṅkamituṃ.
Pokkharasātibuddhupasaṅkamanaṃ
   292. Atha kho te brāhmaṇā brāhmaṇaṃ pokkharasātiṃ etadavocuṃ– “ativikālo kho, bho, ajja samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Svedāni bhavaṃ pokkharasāti samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti. Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
   293. Ekamantaṃ nisinno kho brāhmaṇo pokkharasāti bhagavantaṃ etadavoca– “āgamā nu kho idha, bho gotama, amhākaṃ antevāsī ambaṭṭho māṇavo”ti? “Āgamā kho te, brāhmaṇa, antevāsī ambaṭṭho māṇavo”ti. “Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo”ti? “Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo”ti. “Yathākathaṃ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo”ti? Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi. Evaṃ vutte, brāhmaṇo pokkharasāti bhagavantaṃ etadavoca– “bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṃ gotamo ambaṭṭhassa māṇavassā”ti. “Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo”ti.
   294. Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati– kosohite ca vatthaguyhe pahūtajivhatāya ca.
   295. Atha kho bhagavato etadahosi– “passati kho me ayaṃ brāhmaṇo pokkharasāti dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati– kosohite ca vatthaguyhe, pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.
   296. Atha kho brāhmaṇassa pokkharasātissa etadahosi “samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti. Bhagavantaṃ etadavoca– “adhivāsetu me bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
   297. Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṃ viditvā bhagavato kālaṃ ārocesi– “kālo, bho gotama, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho brāhmaṇo pokkharasāti bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṃ. Atha kho brāhmaṇo pokkharasāti bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.
   298. Ekamantaṃ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ– dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi brāhmaṇaṃ pokkharasātiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi– “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti.
Pokkharasāti-upāsakattapaṭivedanā
   299. Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Yathā ca bhavaṃ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṃ gotamo pokkharasātikulaṃ upasaṅkamatu. Tattha ye te māṇavakā vā māṇavikā vā bhavantaṃ gotamaṃ abhivādessanti vā paccuṭṭhissanti vā āsanaṃ vā udakaṃ vā dassanti cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti. “Kalyāṇaṃ vuccati, brāhmaṇā”ti.
   Ambaṭṭhasuttaṃ niṭṭhitaṃ tatiyaṃ.
漢巴經文比對(莊春江作):
  「方便(DA.20)」,南傳作「敗散口」(apāyamukhaṃ,另譯為「損減口」),Maurice Walshe先生英譯為「失敗之路」(paths of failure)。按:《吉祥悅意》以「損失口」(vināsamukhāni)解說。
  「饒舌的」(bhassā, rabhasā),Maurice Walshe先生英譯為「暴力的」(violent)。按:rabhasā另譯為「兇暴的」,《吉祥悅意》以「饒舌的」(bahubhāṇino)解說,今準此譯。
  「梵天咒術」(brahmamante),Maurice Walshe先生英譯為「梵天咒語」(the mantras of the Brahmins)。按:《吉祥悅意》以「具足威力的殊勝咒術」(ānubhāvasampannatāya seṭṭhamante)解說。
  「將被打裂」(undriyissatī’ti, udrīyissatī"ti),Maurice Walshe先生英譯為「將搖動」(will quake)。按:《吉祥悅意》以「將破裂,如拳中的稻殼將到處散布」(bhijjissati, thusamuṭṭhi viya vippakiriyissatīti)解說。
  「梵罰」(brahmadaṇḍena),Maurice Walshe先生英譯為「神的處罰」(divine punishment)。
  「以{談話}[灰燼]袋處罰後」(bhassapuṭena vadhitvā),Maurice Walshe先生英譯為「被以一袋灰處罰」(has been punished with a bag of ashes)。按:《吉祥悅意》以「以灰燼袋,在頭上撒灰」(bhasmapuṭena, sīse chārikaṃ okiritvāti)解說,今準此譯。
  「以纏繞彎下側面的女人們」(veṭhakanatapassāhi nārīhi),Maurice Walshe先生英譯為「以荷葉邊與衣裙摺飾打扮的婦女們」(women dressed up in flounces and furbelows)。按:《吉祥悅意》說,以頭巾布條(dussapaṭṭadussaveṇi)等纏繞(veṭhakehi)彎下到肋骨(namitaphāsukāhi)。