長部9經/玻得播達經(戒蘊品[第一])(莊春江譯)[DA.28]
遊行者玻得播達的事
被我這麼聽聞:
有一次,
世尊住在舍衛城祇樹林給孤獨園。
當時,
遊行者玻得播達與約三百位遊行者大遊行者群眾一起住在茉莉園的一會堂[MN.78],鎮頭迦樹樹皮(樹群?)的教義議論所處。
那時,世尊午前時穿衣、拿起衣鉢後,
為了托鉢進入舍衛城。(406)
那時,世尊想這個:「在舍衛城為了托鉢行走大致上還太早,讓我去茉莉園的一會堂,鎮頭迦樹樹皮的教義議論所處去見遊行者玻得播達。」(407)
當時,遊行者玻得播達與大遊行者群眾坐在一起,以吵雜、高聲、大聲談論著各種
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。(408)
遊行者玻得播達看見正從遠處到來的世尊。看見後,使自己的群眾靜止:
「
尊師們!請你們安靜,尊師們!請你們不出聲,這位
沙門喬達摩到來,那位
尊者是安靜的想要者、安靜的稱讚者,或許發現安靜的群眾後,會想應該被往見。」在這麼說時,那些遊行者保持沈默。(409)
那時,世尊去見遊行者玻得播達。那時,遊行者玻得播達對世尊說這個:
「
大德!請世尊來!大德!
歡迎世尊,大德!世尊終於作這個安排,即:這裡的到來。大德!世尊請坐,這個座位已設置。」
世尊在設置的座位坐下。遊行者玻得播達也取某個低的坐具後,在一旁坐下。世尊對在一旁坐下的遊行者玻得播達說這個:
「玻得播達!現在,在這裡共坐談論的是什麼?還有,你們的談論中間被中斷的是什麼?」(410)
想滅的談論
在這麼說時,遊行者玻得播達對世尊說這個:
「大德!令這個談論停止:凡我們現在共坐談論的,大德!這個談論世尊之後也將有不難得到的聽聞。大德!在較早的幾天前,當各派
沙門婆羅門們在論議堂集會共坐時,這個談論中間出現:『
先生!如何有想滅呢?』在這裡,某些這麼說:『無因無
緣人(男子)的諸想生起及被滅,凡在生起時,在那時是有想者,凡在被滅時,在那時是無想者。』像這樣一些
安立想滅。
其他人這麼說它:『先生!以我,這不會是這樣,先生!想是人的
真我,而它來到及離去,凡在來到時,在那時是有想者,凡在離去時,在那時是無想者。』像這樣一些安立想滅。
其他人這麼說它:『先生!以我,這不會是這樣,先生!有大神通力、大威力的沙門婆羅門,他們拉入及拉走這個人的想,凡在拉入時,在那時是有想者,凡在拉走時,在那時是無想者。』像這樣一些安立想滅。
其他人這麼說它:『先生!以我,這不會是這樣,先生!有大神通力、大威力的天神,祂們拉入及拉走這個人的想,凡在拉入時,在那時是有想者,凡在拉走時,在那時是無想者。』像這樣一些安立想滅。
大德!那個我關於世尊的憶念就生起:『啊!確實是世尊,啊!確實是
善逝:凡這些法的善熟練者。』大德!世尊是熟練者,世尊是想滅的
本性的知者,大德!如何有想滅呢?」(411)
想生滅有因的談論
「玻得播達!在那裡,凡那些沙門婆羅門這麼說:『無因無緣人的諸想生起及被滅。』從開頭他們就有過失,那是什麼原因?玻得播達!因為,有因有緣人的諸想生起及被滅,一個想以學習生起,一個想以學習被滅。(412)
而什麼是學習呢?」世尊說:「玻得播達!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……(中略)(在簡略中應該如同190-212[DN.2「更勝妙的沙門果」段落]使之被細說)玻得播達!這樣,
比丘是戒具足者。……(中略)當他看見自己
五蓋已被捨斷時,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。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,凡他之前的
欲想,那個被滅,在那時有離而生喜樂微細的真實想,在那時就是離而生喜樂微細的真實想者。這樣是學習:一個想以學習生起,一個想以學習被滅。」
「再者,玻得播達!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,凡他之前的離而生喜樂微細的真實想,那個被滅,在那時有定而生喜樂微細的真實想,在那時就是定而生喜樂微細的真實想者。這樣也是學習:一個想以學習生起,一個想以學習被滅。」世尊說。
「再者,玻得播達!比丘從喜的褪去、住於平靜、有念正知、以身體感受樂,進入後住於這聖弟子宣說:『他是
平靜、具念、
住於樂者』的第三禪,凡他之前的定而生喜樂微細的真實想,那個被滅,在那時有平靜樂微細的真實想,在那時就是平靜樂微細的真實想者。這樣也是學習:一個想以學習生起,一個想以學習被滅。」世尊說。
「再者,玻得播達!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,凡他之前的平靜樂微細的真實想,那個被滅,在那時有不苦不樂微細的真實想,在那時就是不苦不樂微細的真實想者。這樣也是學習:一個想以學習生起,一個想以學習被滅。」世尊說。
「再者,玻得播達!比丘
從一切色想的超越,從
有對想的滅沒,從不作意種種想[而知]:『虛空是無邊的』,進入後住於虛空無邊處,凡他之前的色想,那個被滅,在那時有虛空無邊處微細的真實想,在那時就是虛空無邊處微細的真實想者。這樣也是學習:一個想以學習生起,一個想以學習被滅。」世尊說。
「再者,玻得播達!超越一切虛空無邊處後[而知]:『識是無邊的』,進入後住於識無邊處,凡他之前的虛空無邊處想,那個被滅,在那時有識無邊處微細的真實想,在那時就是識無邊處微細的真實想者。這樣也是學習:一個想以學習生起,一個想以學習被滅。」世尊說。
「再者,玻得播達!超越一切識無邊處後[而知]:『什麼都沒有』,進入後住於
無所有處,凡他之前的識無邊處想,那個被滅,在那時有無所有處微細的真實想,在那時就是無所有處微細的真實想者。這樣也是學習:一個想以學習生起,一個想以學習被滅。」世尊說。(413)
「玻得播達!這裡,當比丘自己是有想者,他一一從那裡次第地觸達
想的頂點,那位在想的頂點住立者這麼想:『當我
思惟時是比較惡的,當我不思惟時是比較好的。還有,如果我仍思惟、
造作,我的這些想會被滅,以及其他粗的諸想會生起,讓我不思惟,同時也不造作。』他不思惟,同時也不造作。當他不思惟、不造作時,那個想被滅,同時也其他粗的想不生起,他觸達滅。玻得播達!這樣,有
次第想滅正知的等至。
玻得播達!你怎麼想它:是否在這之前像這樣從最先次第想滅正知的等至被你以前聽聞呢?」「大德!這確實不是。大德!我這麼了知世尊所說:『玻得播達!這裡,當比丘自己是有想者時,他一一從那裡次第地觸達想的頂點,那位在想的頂點住立者這麼想:「當我思惟時是比較惡的,當我不思惟時是比較好的。還有,如果我仍思惟、造作,我的這些想會被滅,以及其他粗的諸想會生起,讓我不思惟,同時也不造作。」他不思惟,同時也不造作。當他不思惟、不造作時,那個想被滅,同時也其他粗的想不生起,他觸達滅。玻得播達!這樣,有次第想滅正知的等至。』」「是的,玻得播達!」(414)
「大德!世尊僅安立一個想的頂點,或者,也安立個個想的頂點?」
「玻得播達!我安立一個想的頂點,及安立個個想的頂點。」
「大德!那麼,如怎樣世尊安立一個想的頂點,及安立個個想的頂點?」
「玻得播達!如一一觸達滅,我那樣一一安立想的頂點。玻得播達!這樣,我安立一個想的頂點,也安立個個想的頂點。」(415)
「大德!想先生起,之後智,或者,智先生起,之後想,或者,智與想同時生起呢?」
「玻得播達!想先生起,之後智。還有,從想的生起有智的生起,他這麼知道:『確實,以這個
緣,我的智生起。』玻得播達!以這個法門,這能被知道:如是,『想先生起,之後智。還有,從想的生起有智的生起。』」(416)
想與真我的談論
「大德!想是人的真我,或者,想是一,真我是另一呢?」
「玻得播達!那麼,你理解真我是什麼?」
「大德!我理解真我是粗的、有色的、
四大的、物質食物為食的。」
「玻得播達!但,如果你的真我是粗的、有色的、四大的、物質食物為食的,玻得播達!當存在這樣時,你的想正將是一,真我是另一。玻得播達!那樣,以這個法門,這也能被知道,如是,想正將是一,真我是另一:玻得播達!就那個這個粗的、有色的、四大的、物質食物為食的真我住立,那時,這個人的一個想生起,以及另一個想被滅。玻得播達!以這個法門,這也能被知道,如是,想正將是一,真我是另一。」(417)
「大德!我理解真我是
意所生的、有所有肢體與小肢的、不缺諸根的。」
「玻得播達!但,如果你的真我是意所生的、有所有肢體與小肢的、不缺諸根的,玻得播達!當存在這樣時,你的想也正將是一,真我是另一。玻得播達!那樣,以這個法門,這也能被知道,如是,想正將是一,真我是另一:玻得播達!就那個這個意所生的、有所有肢體與小肢的、不缺諸根的真我住立,那時,這個人的一個想生起,以及另一個想被滅。玻得播達!以這個法門,這也能被知道,如是,想正將是一,真我是另一。」(418)
「大德!我理解真我是無色的、想所生的。」
「玻得播達!但,如果你的真我是無色的、想所生的,玻得播達!當存在這樣時,你的想也正將是一,真我是另一。玻得播達!那樣,以這個法門,這也能被知道,如是,想正將是一,真我是另一:玻得播達!就那個這個無色的、想所生的真我住立,那時,這個人的一個想生起,以及另一個想被滅。玻得播達!以這個法門,這也能被知道,如是,想正將是一,真我是另一。」(419)
「大德!那麼,以我,能夠知道這個:『想是人的真我。』或『想正是一,真我是另一。』嗎?」
「玻得播達!以
不同見解的、
不同信仰的、
不同喜好的、
在他處修行的、
在他處老師的你,這是難知的:『想是人的真我。』或『想正是一,真我是另一。』」
「大德!如果以不同的見解、不同的信仰、不同的喜好、在他處的修行、在他處的老師的我,那是難知的:『想是人的真我。』或『想正是一,真我是另一。』大德!那麼,『世界是常恆的,這才是真實的,
其它都是空虛的。』嗎?」「玻得播達!這不被我
記說:『世界是常恆的,這才是真實的,其它都是空虛的。』」
「大德!那麼,『
世界是非常恆的,這才是真實的,其它都是空虛的。』嗎?」「玻得播達!這也不被我記說:『世界是非常恆的,這才是真實的,其它都是空虛的。』」
「大德!那麼,『
世界是有邊的……(中略)世界是無邊的……命即是身體……
命是一身體是另一……死後如來存在……死後如來不存在……
死後如來存在且不存在……死後如來既非存在也非不存在,這才是真實的,其它都是空虛的。』嗎?」「玻得播達!這也不被我記說:『死後如來既非存在也非不存在,這才是真實的,其它都是空虛的。』」
「大德!那麼,為何這不被世尊記說?」「玻得播達!因為,這是不
伴隨利益的,這是不伴隨法的,這是非
梵行基礎的,不對
厭、不對
離貪、不對
滅、不對寂靜、不對證智、不對
正覺、不對涅槃轉起,因此,這不被我記說。」
「大德!那麼,什麼被世尊記說?」「玻得播達!『這是苦』被我記說,『這是苦
集』被我記說,『這是苦
滅』被我記說,『這是導向苦
滅道跡』被我記說。」
「大德!那麼,為何這被世尊記說?」「玻得播達!因為,這是伴隨利益的,這是伴隨法的,這是梵行基礎的,這對厭、對離貪、對滅、對寂靜、對證智、對正覺、對涅槃轉起,因此,這被我記說。」
「這是這樣,世尊!這是這樣,善逝!大德,現在是那個世尊
考量的時間。」那時,世尊從座位起來後離開。(420)
那時,當世尊離開不久,那些遊行者普遍地以尖刺言語諷刺遊行者玻得播達:「然而,就這樣,這位玻得播達尊師對凡任何沙門喬達摩說的,他就對那個大大地隨喜:『這是這樣,世尊!這是這樣,善逝!』然而,我們不了知有任何沙門喬達摩的
明確的法被教導:『世界是常恆的。』或『世界是非常恆的。』或『世界是有邊的。』或『世界是無邊的。』或『命即是身體。』或『命是一身體是另一。』或『死後如來存在。』或『死後如來不存在。』或『死後如來存在且不存在。』或『死後如來既非存在也非不存在。』」
在這麼說時,遊行者玻得播達對那些遊行者們說這個:「先生!我也不了知有任何沙門喬達摩的明確的法被教導:『世界是常恆的。』或『世界是非常恆的。』……(中略)或『死後如來既非存在也非不存在。』但,沙門喬達摩安立真實的、真正的、如實的,
法安住性、
法決定性的道跡,還有,對安立的真實的、真正的、如實的,法安住性、法決定性的道跡,像我這樣的有智者,怎麼會不大大地隨喜沙門喬達摩的善說的為善說的?」(421)
質多象舍利弗與玻得播達的事
那時,經過二、三天,質多象舍利弗與遊行者玻得播達去見世尊。抵達後,質多象舍利弗向世尊
問訊後,在一旁坐下。遊行者玻得播達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。在一旁坐下的遊行者玻得播達對世尊說這個:
「大德!當世尊離開不久,那些遊行者普遍地以尖刺言語諷刺那個我:『然而,就這樣,這位玻得播達尊師對凡任何沙門喬達摩說的,他就對那個大大地隨喜:『這是這樣,世尊!這是這樣,善逝!』然而,我們不了知任何沙門喬達摩的明確的法被教導:「世界是常恆的。」或「世界是非常恆的。」或「世界是有邊的。」或「世界是無邊的。」或「命即是身體。」或「命是一身體是另一。」或「死後如來存在。」或「死後如來不存在。」或「死後如來存在且不存在。」或「死後如來既非存在也非不存在。」』大德!被這麼說的我對那些遊行者們說這個:『先生!我也不了知任何沙門喬達摩的明確的法被教導:「世界是常恆的。」或「世界是非常恆的。」……(中略)或「死後如來既非存在也非不存在。」但,沙門喬達摩安立真實的、真正的、如實的,法安住性、法決定性的道跡,還有,對安立的真實的、真正的、如實的,法安住性、法決定性的道跡,像我這樣的有智者,怎麼會不大大地隨喜沙門喬達摩的善說的為善說的?』」(422)
「玻得播達!這些遊行者全部都是盲目者、無眼者,你才是他們中單獨有眼者。玻得播達!因為明確的諸法被我教導、安立,不明確的諸法也被我教導、安立。
玻得播達!而哪些是那些不明確的法被我教導、安立?玻得播達!『世界是常恆的』是不明確的法被我教導、安立;玻得播達!『世界是非常恆的』是不明確的法被我教導、安立;玻得播達!『世界是有邊的』……(中略)玻得播達!『世界是無邊的』……玻得播達!『命即是身體』……玻得播達!『命是一身體是另一』……玻得播達!『死後如來存在』……玻得播達!『死後如來不存在』……玻得播達!『死後如來存在且不存在』……玻得播達!『死後如來既非存在也非不存在』是不明確的法被我教導、安立。
玻得播達!而為何那些被我教導、安立為不明確的法?玻得播達!因為,這些是不伴隨利益的、不伴隨法的、非梵行基礎的,不對厭、不對離貪、不對滅、不對寂靜、不對證智、不對正覺、不對涅槃轉起,因此,那些被我教導、安立為不明確的法。(423)
明確的法
玻得播達!而哪些是那些明確的法被我教導、安立呢?玻得播達!『這是苦』是明確的法被我教導、安立;玻得播達!『這是苦集』是明確的法被我教導、安立;玻得播達!『這是苦滅』是明確的法被我教導、安立;玻得播達!『這是導向苦滅道跡』是明確的法被我教導、安立。
玻得播達!而為何那些是明確的法被我教導、安立?玻得播達!因為,這些是伴隨利益的,這些是伴隨法的,這些是梵行基礎的,這些對厭、對離貪、對滅、對寂靜、對證智、對正覺、對涅槃轉起,因此,那些是明確的法被我教導、安立。(424)
玻得播達!有一些這樣說、這樣見的沙門婆羅門:『真我是
一向樂的,
死後無病。』我去見他們後,這麼說:『尊者們!傳說是真的?你們是這樣知者、這樣見者:「真我是一向樂的,死後無病。」』如果被我這麼問,他們承認:『是的。』我對他們這麼說:『尊者們!但,你們住於知道著、看見著一向樂的世界嗎?』被像這樣問,他們說:『不。』
我對他們這麼說:『尊者們!但,你們
認知一向樂的真我一天或一夜或半天或半夜嗎?』被像這樣問,他們說:『不。』我對他們這麼說:『尊者們!但,你們知道:「為了一向樂世界的作證,這是道、這是道跡。」嗎?』被像這樣問,他們說:『不。』
我對他們這麼說:『尊者們!但,你們聽聞凡往生一向樂世界的那些天神祂們說話的聲音:「
親愛的先生!為了一向樂世界的作證,請你們善實行,親愛的先生!請你們正直實行,親愛的先生!我們也已這樣實行,已往生一向樂的世界。」嗎?』被像這樣問,他們說:『不。』
玻得播達!你怎麼想它:在存在這樣時,是否那些沙門婆羅門們的所說成為無意義的呢?」「大德!確實,在存在這樣時,那些沙門婆羅門們的所說成為無意義的。」(425)
「玻得播達!猶如男子這麼說:『凡在這個地方上的地方美女,我想要她、欲求她。』他們對他這麼說:『喂!男子!凡你想要、欲求地方上的美女,你知道那位地方上的美女是
剎帝利或
婆羅門或
毘舍或
首陀羅?』被像這樣問,他說:『不。』他們對他這麼說:『喂!男子!你想要、欲求這地方上的美女,你知道那位地方上的美女是這樣的名字或這樣的姓?高或矮或中等;黑或褐或金黃色皮膚?在像那樣的村落或城鎮或城市?』被像這樣問,他說:『不。』他們對他這麼說:『喂!男子!你想要、欲求凡你不知道、沒看見者?』被像這樣問,他說:『是的。』[MN.79]
玻得播達!你怎麼想它:在存在這樣時,是否那位男子說的成為無意義的呢?」「大德!確實,在存在這樣時,那位男子的所說成為無意義的。」
「同樣的,玻得播達!凡那些這樣說、這樣見的沙門婆羅門:『真我是一向樂的,死後無病。』我去見他們後,這麼說:『尊者們!傳說是真的?你們是這樣知者、這樣見者:「真我是一向樂的,死後無病。」』如果被我這麼問,他們承認:『是的。』我對他們這麼說:『尊者們!但,你們住於知道著、看見著一向樂的世界嗎?』被像這樣問,他們說:『不。』
我對他們這麼說:『尊者們!但,你們認知一向樂的真我一天或一夜或半天或半夜嗎?』被像這樣問,他們說:『不。』我對他們這麼說:『尊者們!但,你們知道:「為了一向樂世界的作證,這是道、這是道跡。」嗎?』被像這樣問,他們說:『不。』
我對他們這麼說:『尊者們!但,你們聽聞凡往生一向樂世界的那些天神祂們說話的聲音:「親愛的先生!為了一向樂世界的作證,請你們善實行,親愛的先生!請你們正直實行,親愛的先生!我們也已這樣實行,已往生一向樂的世界。」嗎?』被像這樣問,他們說:『不。』
玻得播達!你怎麼想它:在存在這樣時,是否那些沙門婆羅門們的所說成為無意義的呢?」「大德!確實,在存在這樣時,那些沙門婆羅門們的所說成為無意義的。」(426)
「玻得播達!猶如男子在十字路口為了登上殿堂建造階梯,他們對他這麼說:『喂!男子!凡你為了登上殿堂建造階梯,你知道那個殿堂在東方、南方、西方、北方、上方,或上、下、中間?』被像這樣問,他說:『不。』他們對他這麼說:『喂!男子!你為了登上那個殿堂建造階梯:凡你不知道、沒看見的?』被像這樣問,他說:『是的。』
玻得播達!你怎麼想它:在存在這樣時,是否那位男子說的成為無意義的呢?」「大德!確實,在存在這樣時,那位男子的所說成為無意義的。」
「同樣的,玻得播達!凡那些這樣說、這樣見的沙門婆羅門:『真我是一向樂的,死後無病。』我去見他們後,這麼說:『尊者們!傳說是真的?你們是這樣知者、這樣見者:「真我是一向樂的,死後無病。」』如果被我這麼問,他們承認:『是的。』我對他們這麼說:『尊者們!但,你們住於知道著、看見著一向樂的世界嗎?』被像這樣問,他們說:『不。』
我對他們這麼說:『尊者們!但,你們認知一向樂的真我一天或一夜或半天或半夜嗎?』被像這樣問,他們說:『不。』我對他們這麼說:『尊者們!但,你們知道:「為了一向樂世界的作證,這是道、這是道跡。」嗎?』被像這樣問,他們說:『不。』
我對他們這麼說:『尊者們!但,你們聽聞凡往生一向樂世界的那些天神祂們說話的聲音:「親愛的先生!為了一向樂世界的作證,請你們善實行,親愛的先生!請你們正直實行,親愛的先生!我們也已這樣實行,已往生一向樂的世界。」嗎?』被像這樣問,他們說:『不。』
玻得播達!你怎麼想它:在存在這樣時,是否那些沙門婆羅門們的所說成為無意義的呢?」「大德!確實,在存在這樣時,那些沙門婆羅門們的所說成為無意義的。」(427)
三種自我的獲得
「玻得播達!有[這]三種{我的}自我的獲得:粗的自我的獲得、意所生的自我的獲得、無色的自我的獲得。玻得播達!而哪個是粗的自我的獲得?有色的、四大的、物質食物為食的,這是粗的自我的獲得。哪個是意所生的自我的獲得?有色的、意所生的、有所有肢體與小肢的、不缺諸根的,這是意所生的自我的獲得。哪個是無色的自我的獲得呢?無色的、想所生的,這是無色的自我的獲得。(428)
玻得播達!我為了粗的自我的獲得之捨斷教導法,如是行道的你們的諸雜染法將被捨斷,諸能清淨法將增長,以證智自作證後,你們將在當生中進入後住於慧的圓滿與廣大狀態。玻得播達!又,你會這麼想:『雜染諸法將被捨斷,能清淨諸法將增長,以證智自作證後,將在當生中進入後住於慧的圓滿與廣大狀態,是「苦的住處」。』玻得播達!但這不應該被看作這樣。雜染諸法將被捨斷,連同能清淨諸法將增長,以證智自作證後,將在當生中進入後住於慧的圓滿與廣大狀態,將是喜悅,連同
喜、
寧靜、念、正知、樂的住處。(429)
玻得播達!我也為了意所生的自我的獲得之捨斷教導法,如是行道的你們的雜染諸法將被捨斷,能清淨諸法將增長,以證智自作證後,你們將在當生中進入後住於慧的圓滿與廣大狀態。玻得播達!又,你會這麼想:『雜染諸法將被捨斷,能清淨諸法將增長,以證智自作證後,將在當生中進入後住於慧的圓滿與廣大狀態,是「苦的住處」。』玻得播達!但這不應該被看作這樣。雜染諸法將被捨斷,連同能清淨諸法將增長,以證智自作證後,將在當生中進入後住於慧的圓滿與廣大狀態,將是喜悅,連同喜、寧靜、念、正知的住處。(430)
玻得播達!我也為了無色的自我的獲得之捨斷教導法,如是行道的你們的雜染諸法將被捨斷,能清淨諸法將增長,以證智自作證後,你們將在當生中進入後住於慧的圓滿與廣大狀態。玻得播達!又,你會這麼想:『雜染諸法將被捨斷,能清淨諸法將增長,以證智自作證後,將在當生中進入後住於慧的圓滿與廣大狀態,是「苦的住處」。』玻得播達!但這不應該被看作這樣。雜染諸法將被捨斷,連同能清淨諸法將增長,以證智自作證後,將在當生中進入後住於慧的圓滿與廣大狀態,將是喜悅,連同喜、寧靜、念、正知的住處。(431)
玻得播達!如果其他人這麼問我們:『
朋友!那麼,哪個是那個粗的自我的獲得你們為了其捨斷教導法,如是行道的你們的雜染諸法將被捨斷,能清淨諸法將增長,以證智自作證後,你們將在當生中進入後住於慧的圓滿與廣大狀態?』被這麼問,我們會對他們這麼解說:『朋友!這是那個粗的自我的獲得我們為了其捨斷教導法,如是行道的你們的雜染諸法將被捨斷,能清淨諸法將增長,以證智自作證後,你們將在當生中進入後住於慧的圓滿與廣大狀態。』(432)
玻得播達!如果其他人這麼問我們:『朋友!那麼,哪個是那個意所生的自我的獲得你們為了其捨斷教導法,如是行道的你們的雜染諸法將被捨斷,能清淨諸法將增長,以證智自作證後,你們將在當生中進入後住於慧的圓滿與廣大狀態?』被這麼問,我們會對他們這麼解說:『朋友!這是那個意所生的自我的獲得我們為了其捨斷教導法,如是行道的你們的雜染諸法將被捨斷,能清淨諸法將增長,以證智自作證後,你們將在當生中進入後住於慧的圓滿與廣大狀態。』(433)
玻得播達!如果其他人這麼問我們:『朋友!那麼,哪個是那個無色的自我的獲得你們為了其捨斷教導法,如是行道的你們的雜染諸法將被捨斷,能清淨諸法將增長,以證智自作證後,你們將在當生中進入後住於慧的圓滿與廣大狀態?』被這麼問,我們會對他們這麼解說:『朋友!這是那個無色的自我的獲得我們為了其捨斷教導法,如是行道的你們的雜染諸法將被捨斷,能清淨諸法將增長,以證智自作證後,你們將在當生中進入後住於慧的圓滿與廣大狀態。』
玻得播達!你怎麼想它:在存在這樣時,是否所說的成為有意義的呢?」「大德!確實,在存在這樣時,所說的成為有意義的。」(434)
「玻得播達!猶如男子就在那殿堂下面為了登上殿堂建造階梯,他們對他這麼說:『喂!男子!凡你為了登上殿堂建造階梯,你知道那個殿堂在東方、南方、西方、北方、上方,或上、下、中間?』他這麼說:『朋友!這是那個殿堂我為了其登上建造階梯:就在那個殿堂下面。』玻得播達!你怎麼想它:在存在這樣時,那位男子的所說是否成為有意義的呢?」「大德!確實,在存在這樣時,那位男子的所說成為有意義的。」(435)
「同樣的,玻得播達!如果其他人這麼問我們:『朋友!那麼,哪個是那個粗的自我的獲得……(中略)那麼,哪個是你們為意所生的自我的獲得……(中略)那麼,哪個是那個無色的自我的獲得你們為了其捨斷教導法,如是行道的你們的雜染諸法將被捨斷,能清淨諸法將增長,以證智自作證後,你們將在當生中進入後住於慧的圓滿與廣大狀態?』被這麼問,我們會對他們這麼解說:『朋友!這是那個無色的自我的獲得我們為了其捨斷教導法,如是行道的你們的雜染諸法將被捨斷,能清淨諸法將增長,以證智自作證後,你們將在當生中進入後住於慧的圓滿與廣大狀態。』
玻得播達!你怎麼想它:在存在這樣時,是否所說的成為有意義的呢?」「大德!確實,在存在這樣時,所說成為有意義的。」(436)
在這麼說時,質多象舍利弗對世尊說這個:「大德!凡在有粗的自我的獲得時,那時,他的意所生的自我的獲得是空虛的、無色的自我的獲得是空虛的,那時,他的粗的自我的獲得是真實的?大德!或凡在有意所生的自我的獲得時,那時,他的粗的自我的獲得是空虛的、無色的自我的獲得是空虛的,那時,他的意所生的自我的獲得是真實的?大德!或凡在有無色的自我的獲得時,那時,他的粗的自我的獲得是空虛的、意所生的自我的獲得是空虛的,那時,他的無色的自我的獲得是真實的?」
「質多!凡在有粗的自我的獲得時,那時,既不名為(走到稱呼)『意所生的自我的獲得』,也不名為『無色的自我的獲得』,那時,只名為『粗的自我的獲得』。質多!凡在有意所生的自我的獲得時,那時,既不名為『粗的自我的獲得』,也不名為『無色的自我的獲得』,那時,只名為『意所生的自我的獲得』。質多!凡在有無色的自我的獲得時,那時,既不名為『粗的自我的獲得』,也不名為『意所生的自我的獲得』,那時,只名為『無色的自我的獲得』。(437)
質多!如果他們這麼問你:『過去世你曾存在、你非曾不存在?未來世你將存在、你非將不存在?現在你存在、你非不存在?』質多!被這樣問,你怎麼回答?」
「大德!如果他們這麼問我:『過去世你曾存在、你非曾不存在?未來世你將存在、你非將不存在?現在你存在、你非不存在?』大德!被這樣問,我會這麼回答:『過去世我曾存在、我非曾不存在;未來世我將存在、我非將不存在;現在我存在、我非不存在。』大德!被這樣問,我這麼回答。」
「質多!那麼,如果他們這麼問你:『凡過去你有自我的獲得,那就是你的真實的自我的獲得,未來的是空虛的,現在的是空虛的?凡未來你有自我的獲得,那就是你的真實的自我的獲得,過去的是空虛的,現在的是空虛的?凡現在你有現在的自我的獲得,那就是你的真實的自我的獲得,過去的是空虛的,未來的是空虛的?』質多!被這樣問,你怎麼回答?」
「大德!那麼,如果他們這麼問我:『凡過去你有自我的獲得,那就是你的真實的自我的獲得,未來的是空虛的,現在的是空虛的?凡未來你有自我的獲得,那就是你的真實的自我的獲得,過去的是空虛的,現在的是空虛的?凡現在你有現在的自我的獲得,那就是你的真實的自我的獲得,過去的是空虛的,未來的是空虛的?』大德!被這樣問,我會這麼回答:『凡過去我有自我的獲得,那就是在那時我的真實的自我的獲得,未來的是空虛的,現在的是空虛的。凡未來我將有自我的獲得,那就將是在那時我的真實的自我的獲得,過去的是空虛的,現在的是空虛的。凡現在我有現在的自我的獲得,那就是我的真實的自我的獲得,過去的是空虛的,未來的是空虛的。』大德!被這樣問,我會這麼回答。」(438)
「同樣的,質多!凡在有粗的自我的獲得時,那時,既不名為『意所生的自我的獲得』,也不名為『無色的自我的獲得』,那時,只名為『粗的自我的獲得』。質多!凡在有意所生的自我的獲得時……(中略)質多!凡在有無色的自我的獲得時,那時,既不名為『粗的自我的獲得』,也不名為『意所生的自我的獲得』,那時,只名為『無色的自我的獲得』。(439)
質多!猶如從牛有牛乳;從牛乳有凝乳;從凝乳有生酥;從生酥有
熟酥;從熟酥有
熟酥醍醐,凡在是牛乳時,那時,既不名為『凝乳』,也不名為『生酥』,也不名為『熟酥』,也不名為『熟酥醍醐』,那時,只名為牛乳;凡在是凝乳時……(中略)是生酥時……(中略)是熟酥時……(中略)質多!凡在是熟酥醍醐時,那時,既不名為『牛乳』,也不名為『凝乳』,也不名為『生酥』,也不名為『熟酥』,那時,只名為熟酥醍醐。同樣的,質多!凡在有粗的自我的獲得時……(中略)質多!凡在有意所生的自我的獲得時……(中略)質多!凡在有無色的真我取得時,那時,既不名為粗的自我的獲得,也不名為意所生的自我的獲得,那時,只名為無色的自我的獲得。質多!這是世間的通稱、世間的語言、世間的慣用語、世間的
安立,
如來以那些無執取地說。」(440)
在這麼說時,遊行者玻得播達對世尊說這個:「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,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,請喬達摩尊師記得我為
優婆塞,從今天起
已終生歸依。」(441)
質多象舍利弗的受具足戒
又,質多象舍利弗對世尊說這個:「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,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,大德!願我得到在世尊的面前出家,願我
得到受具足戒。」(442)
質多象舍利弗得到在世尊的面前出家、受具足戒。還有,已受具足戒不久,住於單獨的、隱離的、不放逸的、熱心的、自我努力的與群眾一起的
尊者質多象舍利弗不久就以證智自作證後,在當生中
進入後住於凡
善男子們為了利益正確地
從在家出家成為無家者的那個無上梵行結尾,他證知:「
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。」然後尊者質多象舍利弗成為眾
阿羅漢之一。(443)
玻得播達經第九終了。
DN.9/(9) Poṭṭhapādasuttaṃ
Poṭṭhapādaparibbājakavatthu
406. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ tiṃsamattehi paribbājakasatehi. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
407. Atha kho bhagavato etadahosi– “atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan”ti. Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.
408. Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā. 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.
409. Addasā kho poṭṭhapādo paribbājako bhagavantaṃ dūratova āgacchantaṃ; disvāna sakaṃ parisaṃ saṇṭhapesi– “appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati. Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti. Evaṃ vutte te paribbājakā tuṇhī ahesuṃ.
410. Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami. Atha kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca – “etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā, idaṃ āsanaṃ paññattan”ti.
Nisīdi bhagavā paññatte āsane. Poṭṭhapādopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho poṭṭhapādaṃ paribbājakaṃ bhagavā etadavoca– “kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
Abhisaññānirodhakathā
411. Evaṃ vutte poṭṭhapādo paribbājako bhagavantaṃ etadavoca– “tiṭṭhatesā, bhante, kathā, yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kotūhalasālāya sannisinnānaṃ sannipatitānaṃ abhisaññānirodhe kathā udapādi– ‘kathaṃ nu kho, bho, abhisaññānirodho hotī’ti? Tatrekacce evamāhaṃsu ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi. Yasmiṃ samaye uppajjanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye nirujjhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.
“Tamañño evamāha– ‘na kho pana metaṃ, bho, evaṃ bhavissati. Saññā hi, bho, purisassa attā. Sā ca kho upetipi apetipi. Yasmiṃ samaye upeti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apeti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.
“Tamañño evamāha– ‘na kho pana metaṃ, bho, evaṃ bhavissati. Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā. Te imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.
“Tamañño evamāha– ‘na kho pana metaṃ, bho, evaṃ bhavissati. Santi hi, bho, devatā mahiddhikā mahānubhāvā. Tā imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi. Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye hoti. Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti. Ittheke abhisaññānirodhaṃ paññapenti.
“Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi– ‘aho nūna bhagavā, aho nūna sugato, yo imesaṃ dhammānaṃ sukusalo’ti. Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa. Kathaṃ nu kho, bhante, abhisaññānirodho hotī”ti?
Sahetukasaññuppādanirodhakathā
412. “Tatra poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṃsu– ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṃ aparaddhaṃ. Taṃ kissa hetu? Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi. Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati”.
413. “Kā ca sikkhā”ti? Bhagavā avoca– “idha, poṭṭhapāda, tathāgato loke uppajjati arahaṃ, sammāsambuddho …pe… (yathā 190-212anucchedesu, evaṃ vitthāretabbaṃ). Evaṃ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti …pe… tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tassa yā purimā kāmasaññā, sā nirujjhati. Vivekajapītisukhasukhumasaccasaññā tasmiṃ samaye hoti, vivekajapītisukhasukhuma-saccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayaṃ sikkhā”ti bhagavā avoca.
“Puna caparaṃ, poṭṭhapāda, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Tassa yā purimā vivekajapītisukhasukhuma-saccasaññā, sā nirujjhati. Samādhijapītisukhasukhumasaccasaññā tasmiṃ samaye hoti samādhijapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca.
“Puna caparaṃ, poṭṭhapāda, 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. Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati. Upekkhāsukhasukhuma-saccasaññā tasmiṃ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca.
“Puna caparaṃ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati. Adukkhamasukhasukhumasacca-saññā tasmiṃ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca.
“Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Tassa yā purimā rūpasaññā, sā nirujjhati. Ākāsānañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti, ākāsānañcāyatana-sukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca.
“Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati. Viññāṇañcāyatana-sukhumasaccasaññā tasmiṃ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca.
“Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati. Ākiñcaññāyatana-sukhumasaccasaññā tasmiṃ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. Ayampi sikkhā”ti bhagavā avoca.
414. “Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati. Tassa saññagge ṭhitassa evaṃ hoti– ‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṃ, abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ; yaṃnūnāhaṃ na ceva ceteyyaṃ na ca abhisaṅkhareyyan’ti. So na ceva ceteti, na ca abhisaṅkharoti. Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. So nirodhaṃ phusati. Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodha-sampajāna-samāpatti hoti.
“Taṃ kiṃ maññasi, poṭṭhapāda, api nu te ito pubbe evarūpā anupubbābhisaññānirodha-sampajāna-samāpatti sutapubbā”ti? “No hetaṃ, bhante. Evaṃ kho ahaṃ bhante, bhagavato bhāsitaṃ ājānāmi– ‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati, tassa saññagge ṭhitassa evaṃ hoti– “cetayamānassa me pāpiyo, acetayamānassa me seyyo. Ahañceva kho pana ceteyyaṃ abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ; yaṃnūnāhaṃ na ceva ceteyyaṃ, na ca abhisaṅkhareyyan”ti. So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti So nirodhaṃ phusati. Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodha-sampajāna-samāpatti hotī’”ti. “Evaṃ, poṭṭhapādā”ti.
415. “Ekaññeva nu kho, bhante, bhagavā saññaggaṃ paññapeti, udāhu puthūpi saññagge paññapetī”ti? “Ekampi kho ahaṃ, poṭṭhapāda, saññaggaṃ paññapemi, puthūpi saññagge paññapemī”ti. “Yathā kathaṃ pana, bhante, bhagavā ekampi saññaggaṃ paññapeti, puthūpi saññagge paññapetī”ti? “Yathā yathā kho, poṭṭhapāda, nirodhaṃ phusati, tathā tathāhaṃ saññaggaṃ paññapemi. Evaṃ kho ahaṃ, poṭṭhapāda, ekampi saññaggaṃ paññapemi, puthūpi saññagge paññapemī”ti.
416. “Saññā nu kho, bhante, paṭhamaṃ uppajjati, pacchā ñāṇaṃ, udāhu ñāṇaṃ paṭhamaṃ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṃ acarimaṃ uppajjantī”ti? “Saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇaṃ, saññuppādā ca pana ñāṇuppādo hoti. So evaṃ pajānāti– ‘idappaccayā kira me ñāṇaṃ udapādī’ti. Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ – yathā saññā paṭhamaṃ uppajjati, pacchā ñāṇaṃ, saññuppādā ca pana ñāṇuppādo hotī”ti.
Saññā-attakathā
417. “Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā”ti? “Kaṃ pana tvaṃ, poṭṭhapāda, attānaṃ paccesī”ti “Oḷārikaṃ kho ahaṃ, bhante, attānaṃ paccemi rūpiṃ cātumahābhūtikaṃ kabaḷīkārāhārabhakkhan”ti. “Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṃ santaṃ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā”ti.
418. “Manomayaṃ kho ahaṃ, bhante, attānaṃ paccemi sabbaṅgapaccaṅgiṃ ahīnindriyan”ti. “Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā”ti.
419. “Arūpiṃ kho ahaṃ, bhante, attānaṃ paccemi saññāmayan”ti. “Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā. Tiṭṭhateva sāyaṃ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā”ti.
420. “Sakkā panetaṃ, bhante, mayā ñātuṃ– ‘saññā purisassa attā’ti vā ‘aññāva saññā añño attāti vā’ti? “Dujjānaṃ kho etaṃ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena– ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti vā’”ti.
“Sace taṃ, bhante, mayā dujjānaṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena– ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā; ‘kiṃ pana, bhante, sassato loko, idameva saccaṃ moghamaññan’ti? Abyākataṃ kho etaṃ, poṭṭhapāda, mayā– ‘sassato loko, idameva saccaṃ moghamaññan’ti.
“Kiṃ pana, bhante, ‘asassato loko, idameva saccaṃ moghamaññan’”ti “Etampi kho, poṭṭhapāda, mayā abyākataṃ– ‘asassato loko, idameva saccaṃ moghamaññan’”ti.
“Kiṃ pana, bhante, ‘antavā loko …pe… ‘anantavā loko ‘taṃ jīvaṃ taṃ sarīraṃ… ‘aññaṃ jīvaṃ aññaṃ sarīraṃ… ‘hoti tathāgato paraṃ maraṇā… ‘na hoti tathāgato paraṃ maraṇā… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā… ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti? “Etampi kho, poṭṭhapāda, mayā abyākataṃ– ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.
“Kasmā panetaṃ, bhante, bhagavatā abyākatan”ti? “Na hetaṃ, poṭṭhapāda, atthasaṃhitaṃ na dhammasaṃhitaṃ nādibrahmacariyakaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā etaṃ mayā abyākatan”ti.
“Kiṃ pana, bhante, bhagavatā byākatan”ti? “Idaṃ dukkhanti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākatan”ti.
“Kasmā panetaṃ, bhante, bhagavatā byākatan”ti? “Etañhi, poṭṭhapāda, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ, etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati; tasmā etaṃ mayā byākatan”ti. “Evametaṃ, bhagavā, evametaṃ, sugata Yassadāni, bhante, bhagavā kālaṃ maññatī”ti. Atha kho bhagavā uṭṭhāyāsanā pakkāmi.
421. Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṃ paribbājakaṃ samantato vācā sannitodakena sañjhabbharimakaṃsu– “evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṃ tadevassa abbhanumodati– ‘evametaṃ bhagavā evametaṃ, sugatā’ti. Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma– ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīran’ti vā, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti.
Evaṃ vutte poṭṭhapādo paribbājako te paribbājake etadavoca– “ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi– ‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā; api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ. Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā”ti?
Cittahatthisāriputtapoṭṭhapādavatthu
422. Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Poṭṭhapādo pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca– “tadā maṃ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṃsu– ‘evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṃ tadevassa abbhanumodati– ‘evametaṃ bhagavā evametaṃ sugatā”ti. Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma– “sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṃ jīvaṃ taṃ sarīran”ti vā, “aññaṃ jīvaṃ aññaṃ sarīran”ti vā, “hoti tathāgato paraṃ maraṇā”ti vā, “na hoti tathāgato paraṃ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṃ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’ti. Evaṃ vuttāhaṃ, bhante, te paribbājake etadavocaṃ– ‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi– “sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā; api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ. Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā”ti?
423. “Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā; tvaṃyeva nesaṃ eko cakkhumā. Ekaṃsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā; anekaṃsikāpi hi kho poṭṭhapāda, mayā dhammā desitā paññattā.
“Katame ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā? ‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto; ‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto; ‘antavā loko’ti kho poṭṭhapāda …pe… ‘anantavā loko’ti kho poṭṭhapāda… ‘taṃ jīvaṃ taṃ sarīran’ti kho poṭṭhapāda… ‘aññaṃ jīvaṃ aññaṃ sarīran’ti kho poṭṭhapāda… ‘hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… na hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto.
“Kasmā ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā? Na hete, poṭṭhapāda, atthasaṃhitā na dhammasaṃhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. Tasmā te mayā anekaṃsikā dhammā desitā paññattā”.
Ekaṃsikadhammo
424. “Katame ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā Idaṃ dukkhanti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto. Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto.
“Kasmā ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā? Ete, poṭṭhapāda, atthasaṃhitā ete dhammasaṃhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Tasmā te mayā ekaṃsikā dhammā desitā paññattā.
425. “Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino– “ekantasukhī attā hoti arogo paraṃ maraṇā’ti? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.
“Tyāhaṃ evaṃ vadāmi– ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti ? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi– ‘api pana tumhe āyasmanto jānātha– “ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’”ti? Iti puṭṭhā ‘no’ti vadanti.
“Tyāhaṃ evaṃ vadāmi– ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha – “suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃpaṭipannā ekantasukhaṃ lokaṃ upapannā’ti Iti puṭṭhā ‘no’ti vadanti.
“Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.
426. “Seyyathāpi, poṭṭhapāda, puriso evaṃ vadeyya – ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi taṃ kāmemī’ti. Tamenaṃ evaṃ vadeyyuṃ– ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ– ‘ambho purisa yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ evaṃnāmā evaṃgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṃ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’ti? Iti puṭṭho ‘āmā’ti vadeyya.
“Taṃ kiṃ maññasi poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.
“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino “ekantasukhī attā hoti arogo paraṃ maraṇā’”ti? Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.
“Tyāhaṃ evaṃ vadāmi– ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi– ‘api pana tumhe āyasmanto jānātha– “ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? Iti puṭṭhā ‘no’ti vadanti.
“Tyāhaṃ evaṃ vadāmi– ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha – “suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃpaṭipannā ekantasukhaṃ lokaṃ upapannā’”ti? Iti puṭṭhā ‘no’ti vadanti.
“Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.
427. “Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṃ kareyya pāsādassa ārohaṇāya. Tamenaṃ evaṃ vadeyyuṃ– ‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ– ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī’ti? Iti puṭṭho ‘āmā’ti vadeyya.
“Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.
“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino– “ekantasukhī attā hoti arogo paraṃ maraṇā’ti Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti? Iti puṭṭhā ‘no’ti vadanti.
“Tyāhaṃ evaṃ vadāmi– ‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti? Iti puṭṭhā ‘no’ti vadanti. Tyāhaṃ evaṃ vadāmi– ‘api pana tumhe āyasmanto jānātha ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? Iti puṭṭhā ‘no’ti vadanti.
“Tyāhaṃ evaṃ vadāmi– ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā’ tāsaṃ devatānaṃ bhāsamānānaṃ saddaṃ suṇātha- “suppaṭipannāttha, mārisā, ujuppaṭipannāttha mārisā, ekantasukhassa lokassa sacchikiriyāya; mayampi hi, mārisā, evaṃ paṭipannā ekantasukhaṃ lokaṃ upapannā’ti? Iti puṭṭhā “no”ti vadanti.
“Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.
Tayo attapaṭilābhā
428. “Tayo kho me, poṭṭhapāda, attapaṭilābhā– oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho. Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho? Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṃ oḷāriko attapaṭilābho. Katamo manomayo attapaṭilābho? Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṃ manomayo attapaṭilābho. Katamo arūpo attapaṭilābho? Arūpī saññāmayo, ayaṃ arūpo attapaṭilābho.
429. “Oḷārikassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi– yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Siyā kho pana te, poṭṭhapāda, evamassa– saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāroti, na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
430. “Manomayassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti Siyā kho pana te, poṭṭhapāda, evamassa– ‘saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti, na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
431. “Arūpassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti. Siyā kho pana te, poṭṭhapāda, evamassa– ‘saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti, na kho panetaṃ poṭṭhapāda, evaṃ daṭṭhabbaṃ. Saṃkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
432. “Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ– ‘katamo pana so, āvuso oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma– ‘ayaṃ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
433. “Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ– ‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti? Tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma– ‘ayaṃ vā so, āvuso, manomayo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
434. “Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ– ‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma– ‘ayaṃ vā so, āvuso, arūpo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
“Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bhante, evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.
435. “Seyyathāpi, poṭṭhapāda, puriso nisseṇiṃ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. Tamenaṃ evaṃ vadeyyuṃ– ‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? So evaṃ vadeyya– ‘ayaṃ vā so, āvuso, pāsādo, yassāhaṃ ārohaṇāya nisseṇiṃ karomi, tasseva pāsādassa heṭṭhā’ti.
“Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bhante, evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.
436. “Evameva kho, poṭṭhapāda, pare ce amhe evaṃ puccheyyuṃ– ‘katamo pana so, āvuso, oḷāriko attapaṭilābho …pe… katamo pana so, āvuso, manomayo attapaṭilābho …pe… katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma– ‘ayaṃ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
“Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bhante, evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.
437. Evaṃ vutte citto hatthisāriputto bhagavantaṃ etadavoca– “yasmiṃ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṃ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; oḷāriko vāssa attapaṭilābho tasmiṃ samaye sacco hoti. Yasmiṃ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; manomayo vāssa attapaṭilābho tasmiṃ samaye sacco hoti. Yasmiṃ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; arūpo vāssa attapaṭilābho tasmiṃ samaye sacco hotī”ti.
“Yasmiṃ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati oḷāriko attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati; manomayo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati.
438. “Sace taṃ, citta, evaṃ puccheyyuṃ– ‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ nāhosi; bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi; atthi tvaṃ etarahi, na tvaṃ natthī’ti, evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī”ti?
“Sace maṃ, bhante, evaṃ puccheyyuṃ– ‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ na ahosi; bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi; atthi tvaṃ etarahi, na tvaṃ natthī’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ – ‘ahosāhaṃ atītamaddhānaṃ, nāhaṃ na ahosiṃ; bhavissāmahaṃ anāgatamaddhānaṃ, nāhaṃ na bhavissāmi; atthāhaṃ etarahi, nāhaṃ natthī’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyan”ti.
“Sace pana taṃ, citta, evaṃ puccheyyuṃ– ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno? Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno? Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī”ti?
“Sace pana maṃ, bhante, evaṃ puccheyyuṃ– ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno. Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno. Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ– ‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco ahosi, mogho anāgato, mogho paccuppanno. Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco bhavissati, mogho atīto, mogho paccuppanno. Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyan”ti.
439. “Evameva kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati. Oḷāriko attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti …pe… yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati.
440. “Seyyathāpi, citta, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo. Yasmiṃ samaye khīraṃ hoti, neva tasmiṃ samaye dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati, na sappimaṇḍoti saṅkhaṃ gacchati; khīraṃ tveva tasmiṃ samaye saṅkhaṃ gacchati. Yasmiṃ samaye dadhi hoti …pe… navanītaṃ hoti… sappi hoti… sappimaṇḍo hoti, neva tasmiṃ samaye khīranti saṅkhaṃ gacchati, na dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati; sappimaṇḍo tveva tasmiṃ samaye saṅkhaṃ gacchati. Evameva kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti …pe… yasmiṃ, citta, samaye manomayo attapaṭilābho hoti …pe… yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati; arūpo attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati. Imā kho citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo yāhi tathāgato voharati aparāmasan”ti.
441. Evaṃ vutte, poṭṭhapādo paribbājako 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 bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
Cittahatthisāriputta-upasampadā
442. Citto pana hatthisāriputto 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 bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.
443. Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti– abbhaññāsi. Aññataro kho panāyasmā citto hatthisāriputto arahataṃ ahosīti.
Poṭṭhapādasuttaṃ niṭṭhitaṃ navamaṃ.