長部16經/般涅槃大經(大品[第二])(莊春江譯)
被我這麼聽聞：
有一次，世尊住在王舍城耆闍崛山。
當時，摩揭陀國阿闍世王韋提希子想要攻打跋耆，他這麼說[AN.7.22]：
「我將要破壞這些這麼大神通力、這麼大威力的跋耆，我將要使跋耆滅亡，我將要使跋耆人來到不幸、災難。」(131)
那時，摩揭陀國阿闍世王韋提希子召喚摩揭陀國大臣作雨者婆羅門：
「來！婆羅門！請你去見世尊。抵達後，請你以我的名義以頭禮拜世尊的足，請你詢問少病、少病苦、起居輕快、有力、安樂住：『大德！摩揭陀國阿闍世王韋提希子以頭禮拜世尊的足，他詢問：少病、少病苦、起居輕快、有力、安樂住？』以及請你這麼說：『大德！摩揭陀國阿闍世王韋提希子想要攻打跋耆，他這麼說：「我將要破壞這些這麼大神通力、這麼大威力的跋耆，我將要使跋耆滅亡，我將要使跋耆人來到不幸、災難。」』如世尊對你回答，善把握它後，你應該告訴我，因為諸如來不說離真實的。」(132)
作雨者婆羅門
「是的，先生！」摩揭陀國大臣作雨者婆羅門回答摩揭陀國阿闍世王韋提希子後，準備一輛輛吉祥車、登上一輛輛吉祥車後，以一輛輛吉祥車從王舍城出發，前往耆闍崛山。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。在一旁坐下的摩揭陀國大臣作雨者婆羅門對世尊說這個：
「喬達摩尊師！摩揭陀國阿闍世王韋提希子以頭禮拜喬達摩尊師的足，他詢問：少病、少病苦、起居輕快、有力、安樂住？喬達摩尊師！摩揭陀國阿闍世王韋提希子想要攻打跋耆，且這麼說：『我將要破壞這些這麼大神通力、這麼大威力的跋耆，我將要使跋耆滅亡，我將要使跋耆人來到不幸、災難。』」(133)
國王的不衰退法
當時，尊者阿難站在世尊的背後對世尊搧著風。那時，世尊召喚尊者阿難：「阿難！是否被你聽聞：跋耆人將是經常聚集的、多聚集的？」「大德！這被我聽聞：『跋耆人將是經常聚集的、多聚集的。』」「阿難！只要跋耆人將是經常聚集的、多聚集的，阿難！跋耆的增長能被預期，非減損。」
「阿難！是否被你聽聞：『跋耆人和合地聚集，和合地出來，和合地作跋耆人應該做的事？』」「大德！這被我聽聞：『跋耆人和合地聚集，和合地出來，和合地作跋耆人應該做的事。』」「阿難！只要跋耆人和合地聚集，和合地出來，和合地作跋耆人應該做的事，阿難！跋耆的增長能被預期，非減損。」
「阿難！是否被你聽聞：『跋耆人不安立沒被安立的，不斷絕已被安立的，依往昔跋耆人所安立的法受持後轉起？』」「大德！這被我聽聞：『跋耆人不安立沒被安立的，不斷絕已被安立的，依往昔跋耆人所安立的法受持後轉起。』」「阿難！只要跋耆人不安立沒被安立的，不斷絕已被安立的，依往昔跋耆人所安立的法受持後轉起，阿難！跋耆的增長能被預期，非減損。」
「阿難！是否被你聽聞：『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆高齡者，且認為他們的應該被聽聞 ？』」「大德！這被我聽聞：『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆高齡者，且認為他們的應該被聽聞。』」「阿難！只要跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆高齡者，且認為他們的應該被聽聞，阿難！跋耆的增長能被預期，非減損。」
「阿難！是否被你聽聞：『跋耆人不對那些良家婦人、良家少女拉、強迫後使居住？』」「大德！這被我聽聞：『跋耆人不對那些良家婦人、良家少女拉、強迫後使居住。』」「阿難！只要跋耆人不對那些良家婦人、良家少女拉、強迫後使居住，阿難！跋耆的增長能被預期，非減損。」
「阿難！是否被你聽聞：『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆塔廟：內部的連同外部的，且不使那些先前施與的、先前作的合法的供品衰損？』」「大德！這被我聽聞：『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆塔廟：內部的連同外部的，且不使那些先前施與的、先前作的合法的供品衰損。』」「阿難！只要跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆塔廟：內部的連同外部的，且不使那些先前施與的、先前作的合法的供品衰損，阿難！跋耆的增長能被預期，非減損。」
「阿難！是否被你聽聞：『跋耆人在阿羅漢上有如法的、善安排的守護、防護、保護：如何未到達的阿羅漢會來到跋耆，已到達的阿羅漢會在跋耆住於安樂？』」「大德！這被我聽聞：『跋耆人在阿羅漢上有如法的、善安排的守護、防護、保護：如何未到達的阿羅漢會來到跋耆，已到達的阿羅漢會在跋耆住於安樂？』」「阿難！只要跋耆人在阿羅漢上有如法的、善安排的守護、防護、保護：如何未到達的阿羅漢會來到跋耆，已到達的阿羅漢會在跋耆住於安樂？阿難！跋耆的增長能被預期，非減損。」(134)
那時，世尊召喚摩揭陀國大臣作雨者婆羅門：「婆羅門！有這一次，我住在毘舍離沙愣達達塔廟。婆羅門！在那裡，我教導跋耆人這七不衰退法。婆羅門！只要這七不衰退法在跋耆中住立，以及跋耆人在這七不衰退法上被看見，婆羅門！跋耆的增長能被預期，非減損。」
在這麼說時，摩揭陀國大臣作雨者婆羅門對世尊說這個：「喬達摩尊師！即使只具備一不衰退法，跋耆的增長就能被預期，非減損，更不用說七不衰退法。喬達摩尊師！跋耆就不應該被摩揭陀國阿闍世王韋提希子做，即：以戰爭，除非以欺騙，除非以失和。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 。」「婆羅門！現在是那個你考量的時間。」那時，摩揭陀國大臣作雨者婆羅門歡喜、隨喜世尊所說後，從座位起來後離開。(135)
比丘的不衰退法
那時，在摩揭陀國大臣作雨者婆羅門離開不久，世尊召喚尊者阿難：「阿難！請你去，比丘依止王舍城住之所及，請你使他們全部集合到講堂。」「是的，大德！」尊者阿難回答世尊後，比丘依止王舍城住之所及，使他們全部集合到講堂後，去見世尊。抵達後，向世尊問訊後，在一旁站立。在一旁站立的尊者阿難對世尊說這個：「大德！比丘僧團已經集合，大德！現在是那個世尊考量的時間。」
那時，世尊去講堂。抵達後，在設置的座位坐下。坐下後，世尊召喚比丘們[AN.7.23]：「比丘們！我將為你們教導七不衰退法，你們要聽它！你們要好好作意！我將說。」「是的，大德！」那些比丘回答世尊。
世尊說這個：「比丘們！只要比丘們將是經常聚集的、多聚集的，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們和合地聚集、和合地出來、和合地作比丘應該做的事，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們不安立沒被安立的，不斷絕已被安立的，依所安立的學處受持後轉起，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們恭敬、尊重、尊敬、崇敬那些有經驗的、長久出家的上座比丘、僧團父、僧團指導者，且認為他們的應該被聽聞，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們不走入已生起、導致再有的渴愛的控制，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們是在諸林野住處上的期待者，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們就使各自的念現起：是否未到達的美善同梵行者會到來，已到達的美善同梵行者會住於安樂，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法上被看見，比丘們！比丘們的增長能被預期，非減損。(136)
比丘們！其次，我還將為你們教導七不衰退法，你們要聽它！你們要好好作意！我將說。」「是的，大德！」那些比丘回答世尊。世尊說這個：
「比丘們！只要比丘們是不樂於工作者、不好於工作者、不致力喜於工作者，比丘們！比丘們的增長能被預期，非減損。[AN.7.24]
比丘們！只要比丘們是不樂於談話者、不好於談話者、不致力喜於談話者，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們是不樂於睡眠者、不好於睡眠者、不致力喜於睡眠者，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們是不樂於聚會者、不好於聚會者、不致力喜於聚會者，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們是不惡欲求者、不落入諸惡欲求控制者，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們沒有惡的朋友、惡的同伴、惡的親密朋友，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們不以低劣量殊勝的到達來到終結的中途，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法上被看見，比丘們！比丘們的增長能被預期，非減損。(137)
比丘們！其次，我還將為你們教導另外的七不衰退法……（中略）[AN.7.25]。比丘們！只要比丘們是有信者……（中略）是有慚者……（中略）是有愧者……（中略）是多聞者……（中略）是活力已發動者……（中略）是念已現起者……（中略）是有慧者，比丘們！比丘們的增長能被預期，非減損。比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法上被看見，比丘們！比丘們的增長能被預期，非減損。(138)
比丘們！其次，我還將為你們教導七不衰退法，你們要聽它！你們要好好作意！我將說。」「是的，大德！」那些比丘回答世尊。世尊說這個：
「比丘們！只要比丘們修習念覺支……（中略）修習擇法覺支……修習活力覺支……修習喜覺支……修習寧靜覺支……修習定覺支……修習平靜覺支，比丘們！比丘們的增長能被預期，非減損[AN.7.26]。
比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法上被看見，比丘們！比丘們的增長能被預期，非減損。(139)
比丘們！其次，我還將為你們教導七不衰退法，你們要聽它！你們要好好作意！我將說。」「是的，大德！」那些比丘回答世尊。世尊說這個：
「比丘們！只要比丘們修習無常想……（中略）修習無我想……修習不淨想……修習過患想……修習捨斷想……修習離貪想……修習滅想，比丘們！比丘們的增長能被預期，非減損[AN.7.27]。
比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法上被看見，比丘們！比丘們的增長能被預期，非減損。(140)
比丘們！我將為你們教導六不衰退法，你們要聽它！你們要好好作意！我將說。」「是的，大德！」那些比丘回答世尊。世尊說這個[≃AN.6.11]：
「比丘們！只要比丘們對同梵行者公開地連同私下地使慈身業現起，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們對同梵行者公開地連同私下地使慈語業現起……（中略）對同梵行者公開地連同私下地使慈意業現起，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要凡那些如法所得的如法利得，乃至連鉢裡(鉢繫屬)的量，比丘們是以像這樣利得平等受用者、與持有同梵行者共同受用者，比丘們！比丘們的增長能被預期，非減損。
比丘們！凡那些無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者稱讚的、不取著的、轉起定的戒，只要比丘們在像這樣的諸戒上與同梵行者們公開地連同私下地住於戒達到一致的，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們對所有這聖的、出離的見引導那樣的行為者苦的完全滅盡，比丘在像這樣的見上與同梵行者們公開地連同私下地住於見達到一致的，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要這六不衰退法在諸比丘中住立，以及諸比丘在這六不衰退法上被看見，比丘們！比丘們的增長能被預期，非減損。」(141)
在那裡，當世尊住在王舍城耆闍崛山時，就對比丘們多作這個法說：「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(142)
那時，世尊如其意地住在王舍城後，召喚尊者阿難：「阿難！我們走，我們將去芒果樹苖圃。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達芒果樹苖圃。在那裡，世尊住在國王的芒果樹苖圃。在那裡，當世尊住在國王的芒果樹苖圃時，就也對比丘們多作這個法說：「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(143)
那時，世尊如其意地住在國王的芒果樹苖圃後，召喚尊者阿難：「阿難！我們走，我們將去那爛陀。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起去那爛陀。在那裡，世尊住在那爛陀賣衣者的芒果園中。(144)
舍利弗的獅子吼
那時，尊者舍利弗去見世尊。抵達後，向世尊問訊後，在一旁坐下。在一旁坐下的尊者舍利弗對世尊說這個[SN.47.12, DN.28, 141-143段]：「大德！我在世尊上有這樣的淨信：不曾有與將沒有，以及現在不存在其他沙門或婆羅門比世尊更高證智的，即：正覺。」「舍利弗！這偉大的、取一向的、吼獅子吼的如牛王之語被你說：『大德！我在世尊上有這樣的淨信：不曾有與將沒有，以及現在不存在其他沙門或婆羅門比世尊更高的證智，即：正覺。』
舍利弗！凡那些存在於過去世的阿羅漢、遍正覺者，那一切世尊被你以心熟知心後知道：『那些世尊是這樣戒者。』……這樣法者……這樣慧者……這樣住處者……『那些世尊是這樣解脫者。』嗎？」「大德！這確實不是。」
「舍利弗！又，凡那些存在於未來世的阿羅漢、遍正覺者，那一切世尊被你以心熟知心後知道：『那些世尊將有這樣的戒。』這樣的法……這樣慧者……這樣的住處者……『那些世尊將是這樣的解脫者。』嗎？」「大德！這確實不是。」
「舍利弗！又，我現在阿羅漢、遍正覺者被你以心熟知心後知道：『世尊有這樣的戒。』這樣的法……這樣慧者……這樣的住處者……『那些世尊是這樣的解脫者。』嗎？」「大德！這確實不是。」
「舍利弗！而在這裡，你在過去、未來、現在阿羅漢、遍正覺者們上沒有他心智，舍利弗！那麼，那樣的話，為何偉大的、取一向的、吼獅子吼的如牛王之語被你說：『大德！我在世尊上有這樣的淨信：不曾有與將沒有，以及現在不存在其他沙門或婆羅門比世尊更高的證智，即：正覺。』呢？」(145)
「大德！我在過去、未來、現在阿羅漢、遍正覺者們上沒有他心智，但法的類比被我知道。大德！猶如國王邊境的城市，有堅固的壁壘，堅固的城牆與城門，只有一個門，在那裡，有賢智的、聰明的、有智慧的、對不認識的制止的、對認識的使進入的守門人。沿那個城市全部環繞道路走的他沒看見甚至連貓出去大小的城牆間隙或裂口，他這麼想：『凡任何粗大的生物進入或出去這個城市，他們全部僅經由門進入或出去。』同樣的，大德！法的類比被我知道：『大德！凡那些存在於過去世的阿羅漢、遍正覺者；那些世尊全部捨斷心的隨雜染、慧的減弱的五蓋後，在四念住上心善建立，如實修習七覺支後，現正覺無上遍正覺。大德！凡那些將存在於未來世的阿羅漢、遍正覺者；那些世尊全部也捨斷心的隨雜染、慧的減弱之五蓋後，在四念住上心善建立，如實修習七覺支後，將現正覺無上遍正覺。大德！現在的世尊、阿羅漢、遍正覺者也捨斷心的隨雜染、慧的減弱之五蓋後，在四念住上心善建立，如實修習七覺支後，現正覺無上遍正覺。』」(146)
又，在那裡，當世尊住在那爛陀賣衣者的芒果園中時，就對比丘們多作這個法說：「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(147)
破戒的過患
那時，世尊如其意地住在那爛陀後，召喚尊者阿難：「阿難！我們走，我們將去巴吒釐村。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達巴吒釐村。巴吒釐村的優婆塞們聽聞[Ud.76]：「聽說世尊已抵達巴吒釐村。」那時，巴吒釐村的優婆塞們去見世尊。抵達後，向世尊問訊後，在一旁坐下。在一旁坐下的巴吒釐村的優婆塞們對世尊說這個：「大德！請世尊同意[到]我們的招待所。」世尊以沈默狀態同意。那時，巴吒釐村的優婆塞們知道世尊同意了後，從座位起來、向世尊問訊、作右繞後，去招待所。抵達後，鋪設招待所的一切鋪設物、設置諸座位、使水瓶設立、懸掛油燈後，去見世尊。抵達後，向世尊問訊後，在一旁站立。在一旁站立的巴吒釐村的優婆塞們對世尊說這個：「大德！招待所的一切鋪設物已鋪設，諸座位已設置，已使水瓶設立，油燈已懸掛，大德！現在是那個世尊考量的時間。」那時，世尊傍晚時，穿衣、拿起衣鉢後，與比丘僧團一起去招待所。抵達後，使腳洗滌、進入招待所後，依止中央柱子面向東坐下，比丘僧團也使腳洗滌、進入集會所後，依止西邊牆壁面向東，置世尊在前面後坐下，巴吒釐村的優婆塞們使腳洗滌、進入招待所後，依止東邊牆壁面向西，面對世尊坐下。(148)
那時，世尊召喚巴吒釐村的優婆塞們：「屋主們！有這破戒者以戒壞失的五種過患[AN.5.213]，哪五種？屋主們！這裡，破戒者、戒壞失者因為放逸而遭受大財產的損失，這是第一種破戒者以戒壞失的過患。
再者，屋主們！破戒者以戒壞失的惡名聲傳播，這是第二種破戒者以戒壞失的過患。
再者，屋主們！破戒者、戒壞失者往見任何群眾：不論剎帝利眾，不論婆羅門眾，不論屋主眾，不論沙門眾，他無自信地、羞愧地往見，這是第三種破戒者以戒壞失的過患。
再者，屋主們！破戒者、戒壞失者癡昧地命終，這是第四種破戒者以戒壞失的過患。
再者，屋主們！破戒者、戒壞失者以身體的崩解，死後往生苦界、惡趣、下界、地獄，這是第五種破戒者以戒壞失的過患。屋主們！這是破戒者以戒壞失的五種過患。(149)
持戒的效益
屋主們！有這持戒者以戒具足的五種效益，哪五種？屋主們！這裡，持戒者、戒具足者因為不放逸而到達大財產的聚集，這是第一種持戒者以戒具足的效益。
再者，屋主們！持戒者、戒具足者的好名聲傳播，這是第二種持戒者以戒具足的效益。
再者，屋主們！持戒者、戒具足者往見任何群眾：不論剎帝利眾，不論婆羅門眾，不論屋主眾，不論沙門眾，他有自信地、不羞愧地往見，這是第三種持戒者以戒具足的效益。
再者，屋主們！持戒者、戒具足者不癡昧地命終，這是第四種持戒者以戒具足的效益。
再者，屋主們！持戒者、戒具足者以身體的崩解，死後往生善趣、天界，這是第五種持戒者以戒具足的效益。屋主們！這是持戒者以戒具足的五種效益。(150)
那時，世尊對巴吒釐村的優婆塞們大部分夜晚以法說開示、勸導、鼓勵、使歡喜後，使離開：「屋主們！夜已過，現在是那個你們考量的時間。」「是的，大德！」巴吒釐村的優婆塞們回答世尊後，從座位起來、向世尊問訊、作右繞後離開。那時，世尊在巴吒釐村優婆塞們離開不久，進入空屋。(151)
華氏城的建築
當時，摩揭陀國大臣蘇尼大與作雨者為了防止跋耆人，在巴吒釐村建築城市。當時，眾多的，甚至千位天神在巴吒釐村佔取諸宅地：凡在大影響力天神佔取宅地處，大影響力國王、國王大臣的心傾向在那裡建築住處；凡在中等天神佔取宅地處，中等[影響力]國王、國王大臣的心傾向在那裡建築住處；凡在低等天神佔取宅地處，低等國王、國王大臣的心傾向在那裡建築住處。世尊以清淨、超越常人的天眼看見在巴吒釐村佔取宅地的那些甚至千位天神。那時，世尊在破曉時起來後，召喚尊者阿難：「阿難！誰在巴吒釐村建築城市呢？」「大德！摩揭陀國大臣蘇尼大與作雨者為了防止跋耆人，在巴吒釐村建築城市。」「阿難！猶如與三十三天一起商量後，阿難！就這樣，摩揭陀國大臣蘇尼大與作雨者為了防止跋耆人，在巴吒釐村建築城市。阿難！這裡，我以清淨、超越常人的天眼看見眾多的，甚至千位天神在巴吒釐村佔取諸宅地：凡在大影響力天神佔取宅地處，大影響力國王、國王大臣的心傾向在那裡建築住處；凡在中等天神佔取宅地處，中等國王、國王大臣的心傾向在那裡建築住處；凡在低等天神佔取宅地處，低等國王、國王大臣的心傾向在那裡建築住處。阿難！亞利安人之所及處；貿易(商人路)之所及，這將是第一城市，華氏城將是財貨集散地。阿難！華氏城的三個障礙將是：火[災]，或水，或失和。」(152)
那時，摩揭陀國大臣蘇尼大與作雨者去見世尊。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，在一旁站立。在一旁站立的摩揭陀國大臣蘇尼大與作雨者對世尊說這個：「請喬達摩尊師與比丘僧團一起同意我們的今天的食事。」世尊以沈默狀態同意。那時，摩揭陀國大臣蘇尼大與作雨者知道世尊同意後，回自己的住處。抵達後，在自己的住處準備勝妙的硬食、軟食，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，與比丘僧團一起去摩揭陀國大臣蘇尼大與作雨者的住處。抵達後，在設置的座位坐下。那時，摩揭陀國大臣蘇尼大與作雨者以勝妙的硬食、軟食親手款待以佛陀為上首的比丘僧團，使滿足。那時，對已食、手離鉢的世尊，摩揭陀國大臣蘇尼大與作雨者取某個低的坐具後，在一旁坐下。世尊以這些偈頌感謝在一旁坐下的摩揭陀國大臣蘇尼大與作雨者：
「在凡地方建造，賢智類者們住所，
在這裡宴請持戒者們，已抑制者們、梵行者們。
凡在那裡已有諸天神，應該為祂們獻上供養，
那些被供養者供養，被服侍者服侍他。
因此祂們憐憫他，如母親對親生的兒子，
諸天神憐憫的人，經常看見諸吉祥。」
那時，世尊以這些偈頌感謝摩揭陀國大臣蘇尼大與作雨者後，從座位起來後離開。(153)
當時，摩揭陀國大臣蘇尼大與作雨者在世尊後面緊跟隨：「現在，凡沙門喬達摩將離開所經之門，那個門將名為喬達摩門；凡將渡恒河所經之渡場，那個渡場將名為喬達摩渡場。」那時，世尊離開所經之門，那個門名為喬達摩門。那時，世尊去恒河之渡場。當時，恒河是滿的、滿到邊緣的、能被烏鴉喝飲的。一些人遍求船，一些人遍求筏，一些人捆綁籠筏，想要從此岸到彼岸。那時，世尊就猶如有力氣的男子伸直彎曲的手臂，或彎曲伸直的手臂，就像這樣在恒河此岸消失，與比丘僧團一起出現在恒河彼岸。那時，世尊看見那些人：一些人遍求船，一些人遍求筏，一些人捆綁籠筏，想要從此岸到彼岸。那時，世尊知道這件事後，那時候吟出優陀那：
「凡渡過河流湖泊：建造橋後捨離泥沼後，
人人捆綁籠筏，有智慧的人已渡過。」(154)
初誦分[終了]。
聖諦的談論
那時，世尊召喚尊者阿難：「阿難！我們走，我們將去拘利村。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達拘利村。在那裡，世尊住在拘利村。在那裡，世尊召喚比丘們[SN.56.21]：
「比丘們！以四聖諦的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴，哪四個？比丘們！以苦聖諦的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴；以苦集聖諦的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴；以苦滅聖諦的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴；以導向苦滅道跡聖諦的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴。比丘們！那個這個苦聖諦已隨覺、已通達，苦集聖諦已隨覺、已通達，苦滅聖諦已隨覺、已通達，導向苦滅道跡聖諦已隨覺、已通達，有的渴愛已切斷，有之導引已滅盡，現在，沒有再有。」世尊說這個，說這個後，善逝、大師又更進一步說這個：
「以四聖諦的，不如實看見，
被長時間輪迴：就在個個出生中。
那些這些已看見，有之導引已根除，
苦的根已切斷，現在沒有再有。」
又，在那裡，當世尊住在拘利村時，就對比丘們多作這個法說：「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(155)
不還者、以正覺為彼岸
那時，世尊如其意地住在拘利村後，召喚尊者阿難：「阿難！我們走，我們將去親戚村。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達親戚村。又，在那裡，世尊住在親戚村的磚屋中。那時，尊者阿難去見世尊。抵達後，向世尊問訊後，在一旁坐下。在一旁坐下的尊者阿難對世尊說這個[SN.55.8-SN.55.10]：「大德！名叫薩哈的比丘在親戚村已命終，他的趣處是什麼？來世是什麼？大德！名叫難陀的比丘尼在親戚村已命終，她的趣處是什麼？來世是什麼？大德！名叫善施的優婆塞在親戚村已命終，他的趣處是什麼？來世是什麼？大德！名叫善生的優婆夷在親戚村已命終，她的趣處是什麼？來世是什麼？大德！名叫公雞的優婆塞在親戚村已命終，他的趣處是什麼？來世是什麼？大德！名叫迦哩巴的優婆塞……（中略）大德！名叫尼迦達的優婆塞……（中略）大德！名叫迦低沙哈的優婆塞……（中略）大德！名叫滿足的優婆塞……（中略）大德！名叫善滿足的優婆塞……（中略）大德！名叫吉祥的優婆塞……（中略）大德！名叫善吉祥的優婆塞在親戚村已命終，他的趣處是什麼？來世是什麼？」(156)
「阿難！薩哈比丘以諸漏的滅盡，以證智自作證後，在當生中進入後住於無漏心解脫、慧解脫。阿難！難陀比丘尼以五下分結的滅盡，成為化生者、在那裡般涅槃者、不從那個世間返還者。阿難！善施優婆塞以三結的遍盡，以貪、瞋、癡薄的狀態，為一來者，只回來這個世間一次後，將作苦的終結。阿難！善生優婆夷以三結的遍盡，為入流者、不墮惡趣法者、決定者、正覺為彼岸者。阿難！公雞優婆塞以五下分結的滅盡，成為化生者、在那裡般涅槃者、不從那個世間返還者。阿難！迦哩巴優婆塞……（中略）阿難！尼迦達優婆塞……（中略）阿難！迦低沙哈優婆塞……（中略）阿難！滿足優婆塞……（中略）阿難！善滿足優婆塞……（中略）阿難！吉祥優婆塞……（中略）阿難！善吉祥優婆塞以五下分結的滅盡，成為化生者、在那裡般涅槃者、不從那個世間返還者。阿難！超過五十位在親戚村死去的優婆塞以五下分結的滅盡，成為化生者、在那裡般涅槃者、不從那個世間返還者。阿難！九十多位在親戚村死去的優婆塞以三結的遍盡，以貪、瞋、癡薄的狀態，為一來者，只回來這個世間一次後，將作苦的終結。阿難！超過五百位在親戚村死去的優婆塞以三結的遍盡，為入流者、不墮惡趣法者、決定者、正覺為彼岸者。(157)
法鏡之法的教說
阿難！又，這是非不可思議的：凡生為人的會命終。在他已命終時，都來見如來後你們詢問這件事，阿難！這對如來確實是傷害。阿難！因此，在這裡，我將教導名叫法鏡之法的教說，凡具備的聖弟子，當希望時，就以自己對自己記說：『我是地獄已盡者，畜生界已盡者，餓鬼界已盡者，苦界、惡趣、下界已盡者，我是入流者、不墮惡趣法者、決定者、正覺為彼岸者。』(158)
阿難！而什麼是法鏡之法的教說，凡具備的聖弟子，當希望時，就以自己對自己記說：『我是地獄已盡者，畜生界已盡者，餓鬼界已盡者，苦界、惡趣、下界已盡者，我是入流者、不墮惡趣法者、決定者、正覺為彼岸者。』呢？
阿難！這裡，聖弟子在佛上具備不壞淨：『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。』
聖弟子在法上具備不壞淨：『被世尊善說的法是直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的。』
在僧團上具備不壞淨：『世尊的弟子僧團是善行者，世尊的弟子僧團是正直行者，世尊的弟子僧團是真理行者，世尊的弟子僧團是方正行者，即：四雙之人、八輩之士，這世尊的弟子僧團是應該被奉獻者、應該被供奉者、應該被供養者、應該被合掌者、世間的無上福田。』
具備聖者喜愛的諸戒：無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者稱讚的、不取著的、轉起定的。
阿難！這是那個法鏡之法的教說，凡具備的聖弟子，當希望時，就以自己對自己記說：『我是地獄已盡者，畜生界已盡者，餓鬼界已盡者，苦界、惡趣、下界已盡者，我是入流者、不墮惡趣法者、決定者、正覺為彼岸者。』」
又，在那裡，當世尊住在親戚村的磚屋時，就對比丘們多作這個法說：
「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(159)
那時，世尊如其意地住在親戚村後，召喚尊者阿難：「阿難！我們走，我們將去毘舍離。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達毘舍離。那時，世尊住在蓭婆巴利園。在那裡，世尊召喚比丘們[SN.47.2]：
「比丘們！比丘應該住於具念的、正知的，這是我們為你們的教誡。比丘們！而怎樣比丘是具念？比丘們！這裡，比丘在身上隨看身地住：熱心的、正知的、有念的，調伏世間中的貪婪、憂後；在諸受上隨看受地……（中略）在心上隨看心地……（中略）在諸法上隨看法地住：熱心的、正知的、有念的，調伏世間中的貪婪、憂後。比丘們！這樣，比丘是具念的。
比丘們！而怎樣比丘是正知？比丘們！這裡，比丘在前進後退時是正知的行為者；在前視環視時是正知的行為者；在[肢體]屈伸時是正知的行為者；在大衣、鉢、衣服的受持時是正知的行為者；在飲、食、嚼、嚐時是正知的行為者；在大小便動作時是正知的行為者；在行、住、坐、臥、清醒、語、默狀態時是正知的行為者。比丘們！這樣，比丘是正知的。比丘們！比丘應該住於具念的、正知的，這是我們為你們的教誡。」(160)
藝妓蓭婆巴利
藝妓蓭婆巴利聽聞：「聽說世尊已到達毘舍離，住在毘舍離我的芒果園中。」那時，藝妓蓭婆巴利準備一輛輛吉祥車、登上一輛輛吉祥車後，以一輛輛吉祥車從毘舍離出發，前往自己的園林。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，向世尊問訊後，在一旁坐下。世尊對在一旁坐下的藝妓蓭婆巴利以法說開示、勸導、鼓勵、使歡喜。那時，藝妓蓭婆巴利被世尊以法說開示、勸導、鼓勵、使歡喜後對世尊說這個：「大德！請世尊與比丘僧團一起同意我明天的食事。」世尊以沈默狀態同意。那時，藝妓蓭婆巴利知道世尊同意後，從座位起來、向世尊問訊、作右繞後離開。
毘舍離的離車族人聽聞：「聽說世尊已到達毘舍離，住在毘舍離蓭婆巴利的園林中。」那時，那些離車族人準備一輛輛吉祥車、登上一輛輛吉祥車後，以一輛輛吉祥車從毘舍離出發。在那裡，一些離車族人是青色的：青色的容色、青色的衣服、青色的裝飾；一些離車族人是黃色的：黃色的容色、黃色的衣服、黃色的裝飾；一些離車族人是紅色的：紅色的容色、紅色的衣服、紅色的裝飾；一些離車族人是白色的：白色的容色、白色的衣服、白色的裝飾。那時，藝妓蓭婆巴利對一個個年輕的離車族人以車軸對車軸、以車輪對車輪、以軛對軛逆轉。那時，那些離車族人對藝妓蓭婆巴利說這個：「喂！蓭婆巴利！為何對一個個年輕的離車族人以車軸對車軸、以車輪對車輪、以軛對軛逆轉？」「貴族之子！像這樣，因為，而世尊與比丘僧團一起被我邀請明天的食事。」「喂！蓭婆巴利！以十萬，請你給與這個食事。」「貴族之子！即使如果你們給與我毘舍離連同其食物的，這樣我也不給與那個食事。」那時，那些離車族人彈指：「先生！我們確實被阿姨打敗，先生！我們確實被阿姨打敗。」
那時，那些離車族人往蓭婆巴利的園林出發。世尊看見正從遠處到來的那些離車族人。看見後，召喚比丘們：「比丘們！對凡三十三天以前沒見過的比丘們，比丘們！請你們檢視離車族群眾，比丘們！請你們注視離車族群眾，比丘們！請你們置離車族群眾為三十三天等同的。」那時，那些離車族人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，向世尊問訊後，在一旁坐下。世尊對在一旁坐下的那些離車族人以法說開示、勸導、鼓勵、使歡喜。那時，那些離車族人被世尊以法說開示、勸導、鼓勵、使歡喜後對世尊說這個：「大德！請世尊與比丘僧團一起同意我們明天的食事。」那時，世尊對那些離車族人說這個：「離車族人！我已同意藝妓蓭婆巴利明天的食事。」那時，那些離車族人彈指：「先生！我們確實被阿姨打敗，先生！我們確實被阿姨打敗。」那時，那些離車族人歡喜、隨喜世尊所說後，從座位起來、向世尊問訊、作右繞後離開。(161)
那時，那夜過後，藝妓蓭婆巴利在自己的園林裡準備勝妙的硬食、軟食後，使[人]為世尊通知時間：「大德！是時間，食事已完成。」那時，世尊午前時穿衣、拿起衣鉢後，去藝妓蓭婆巴利的園林。抵達後，與比丘僧團一起在設置的座位坐下。那時，藝妓蓭婆巴利以勝妙的硬食、軟食親手款待以佛陀為上首的比丘僧團，使滿足。那時，對已食、手離鉢的世尊，藝妓蓭婆巴利取某個低的坐具後，在一旁坐下。在一旁坐下的藝妓蓭婆巴利對世尊說這個：「大德！我將對佛陀為上首的比丘僧團施與這個園林。」世尊接受園林。那時，藝妓蓭婆巴利被世尊以法說開示、勸導、鼓勵、使歡喜後，從座位起來後離開。又，在那裡，當世尊住在毘舍離蓭婆巴利的園林中時，就對比丘們多作這個法說：「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(162)
木瓜樹村雨季安居的進入
那時，世尊如其意地住在蓭婆巴利的園林後，召喚尊者阿難：「阿難！我們走，我們將去木瓜樹小村。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達木瓜樹小村，在那裡，世尊住在木瓜樹小村中。那時，世尊召喚比丘們[SN.47.9]：「來！比丘們！請你們全部在毘舍離依朋友、依熟人、依親近者進入雨季安居，我就在木瓜樹小村這裡進入雨季安居。」「是的，大德！」那些比丘回答世尊後，全部在毘舍離依朋友、依熟人、依親近者進入雨季安居，世尊就在木瓜樹小村那裡進入雨季安居。(163)
那時，當世尊已進入雨季安居時，重病生起，激烈的、瀕臨死亡的諸感受轉起。世尊具念、正知、不被惱害地忍受它們。那時，世尊想這個：「這對我是不適當的：凡我沒召喚隨侍們、沒通知比丘僧團後應該般涅槃。讓我以活力擋開這個病、決意壽行後住。」那時，世尊以活力擋開那個病、決意壽行後住。那時，世尊止息那個病。那時，從病痊癒的世尊從病痊癒不久，從住處出去後，在住處陰影處設置的座位坐下。那時，尊者阿難去見世尊。抵達後，向世尊問訊後，在一旁坐下。在一旁坐下的尊者阿難對世尊說這個：「大德！世尊的安樂被我看見；大德！能被世尊忍受被我看見。大德！此外，以世尊的生病，我的身體如變成酒醉的，我的諸方向也不清晰，諸法也不在我心中出現。大德！但我就有某種程度的安心：『世尊將不會就只那樣般涅槃：只要世尊未說出關於僧團的就任何事。』」(164)
「阿難！但比丘僧團於我期待什麼呢？阿難！不作內外後，法被我教導，阿難！如來在法上沒有師傅留一手，阿難！凡確實如果這麼想：『我將照顧比丘僧團。』或『比丘僧團是指定我的。』阿難！他確實應該說出關於僧團的就任何事。阿難！如來不這麼想：『我將照顧比丘僧團。』或『比丘僧團是指定我的。』阿難！那個如來為何將會說出關於僧團的就任何事？阿難！又，我現在是衰老的、年老的、高齡的、老年的、到達老年的：我的八十歲轉起，阿難！猶如老舊貨車以包纏物複合的使之存續。同樣的，阿難！如來的身體看起來像以包纏物複合的使之存續。阿難！如來凡在以一切相的不作意、以一些受的滅、進入後住於無相心定時，阿難！那時，如來的身體成為較安樂的。阿難！因此，在這裡，你們要住於以自己為島，以自己為歸依，不以其他為歸依；以法為島，以法為歸依，不以其他為歸依。阿難！而怎樣比丘以自己為島，以自己為歸依，不以其他為歸依；以法為島，以法為歸依，不以其他為歸依呢？阿難！這裡，比丘在身上隨看身地住：熱心的、正知的、有念的，調伏世間中的貪婪、憂後；在諸受上……（中略）在心上……（中略）在諸法上隨看法地住：熱心的、正知的、有念的，調伏世間中的貪婪、憂後。阿難！比丘這樣住於以自己為島，以自己為歸依，不以其他為歸依；以法為島，以法為歸依，不以其他為歸依。阿難！現在或我死後，凡任何人將住於以自己為島，以自己為歸依，不以其他為歸依；以法為島，以法為歸依，不以其他為歸依，阿難！那些比丘將是我的凡任何欲學者最第一的。」(165)
第二誦分[終了]。
徵相暗示的談論
那時，世尊午前時穿衣、拿起衣鉢後，為了托鉢進入毘舍離。在毘舍離為了托鉢行走後，餐後已從施食返回，召喚尊者阿難[AN.8.70]：「阿難！請你取坐墊布，為了白天的住處我們將去價玻勒塔廟」「是的，大德！」尊者阿難回答世尊後，取坐墊布，在世尊後面緊跟隨。那時，世尊去價玻勒塔廟。抵達後，在設置的座位坐下。尊者阿難向世尊問訊後，也在一旁坐下。(166)
世尊對在一旁坐下的尊者阿難說這個：「阿難！毘舍離是能被喜樂的，屋跌那塔廟是能被喜樂的，喬答摩葛塔廟是能被喜樂的，七芒果樹塔廟是能被喜樂的，多子塔廟是能被喜樂的，沙愣達達塔廟是能被喜樂的，價玻勒塔廟是能被喜樂的。阿難！凡任何人的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，當他希望時，會住留一劫或一劫的剩餘。阿難！如來的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，阿難！當如來希望時，會住留一劫或一劫的剩餘。」尊者阿難即使這麼在被世尊作粗大的徵相、作粗大的暗示時，不能夠通達，沒要求世尊：「大德！為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，請世尊住留一劫，請善逝住留一劫。」如有那個被魔纏縛的心。第二次，世尊又……（中略）第三次，世尊又召喚尊者阿難：「阿難！毘舍離是能被喜樂的，屋跌那塔廟是能被喜樂的，喬答摩葛塔廟是能被喜樂的，七芒果樹塔廟是能被喜樂的，多子塔廟是能被喜樂的，沙愣達達塔廟是能被喜樂的，價玻勒塔廟是能被喜樂的。阿難！凡任何四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力者，當他希望時，會住留一劫或一劫的剩餘。阿難！如來的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，阿難！當如來希望時，會住留一劫或一劫的剩餘。」尊者阿難即使這麼在被世尊作粗大的徵相、作粗大的暗示時，不能夠通達，沒要求世尊：「大德！為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，請世尊住留一劫，請善逝住留一劫。」如有那個被魔纏縛的心。那時，世尊召喚尊者阿難：「阿難！請你走，現在是那個你考量的時間。」「是的，大德！」尊者阿難回答世尊後，從座位起來、向世尊問訊、作右繞後，坐在不遠處某棵樹下。(167)
魔要求的談論
那時，魔波旬在尊者阿難離開不久，去見世尊。抵達後，向世尊問訊後，在一旁站立，在一旁站立的魔波旬對世尊說這個：「大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。大德！又，這個言語被世尊說：『波旬！我將不般涅槃，除非直到我的比丘弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。』大德！又，現在，世尊的比丘弟子們是聰明的、已被教導的、有自信的、已到達軛安穩的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後，告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後教導有神變的法。大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。
大德！又，這個言語被世尊說：『波旬！我將不般涅槃，除非直到我的比丘尼弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。』大德！又，現在，世尊的比丘尼弟子們是聰明的、已被教導的、有自信的、已到達軛安穩的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後，告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後教導有神變的法。大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。
大德！又，這個言語被世尊說：『波旬！我將不般涅槃，除非直到我的優婆塞弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。』大德！又，現在，世尊的優婆塞弟子們是聰明的、已被教導的、有自信的、已到達軛安穩的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後，告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後教導有神變的法。大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。
大德！又，這個言語被世尊說：『波旬！我將不般涅槃，除非直到我的優婆夷弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。』大德！又，現在，世尊的優婆夷弟子們是聰明的、已被教導的、有自信的、已到達軛安穩的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後，告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後教導有神變的法。大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。
大德！又，這個言語被世尊說：『波旬！我將不般涅槃，除非直到我的這個梵行成為成功的，同時也繁榮的、有名的、人多的、廣的、直到被天-人們善知道的。』大德！又，現在，世尊的梵行是成功的，同時也繁榮的、有名的、人多的、廣的、直到被天-人們善知道的。大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。」
在這麼說時，世尊對魔波旬說這個：「波旬！請你成為放心的，不久，如來將般涅槃，從現在起三個月後，如來將般涅槃。」(168)
壽行的放棄
那時，世尊在價玻勒塔廟具念地、正知地放棄壽行。而在世尊放棄壽行時，有恐怖的、共身毛豎立的大地震，且天鼓破裂。那時，世尊知道這個義理後，那時候吟出優陀那：
「權衡不可比的與存在，牟尼放棄有行，
自身內樂者、入定者，破裂如鎧甲般自己的存在。」[SN.51.10, Ud.51](169)
大地震之因
那時，尊者阿難這麼想：「實在不可思議啊，先生！實在未曾有啊，先生！這個地震確實是大的，這個地震確實是很大的、恐怖的、共身毛豎立的，且天鼓破裂。什麼因、什麼緣有大地震的岀現呢？」
那時，尊者阿難去見世尊。抵達後，向世尊問訊後，在一旁坐下。在一旁坐下的尊者阿難對世尊說這個：「實在不可思議啊，大德！實在未曾有啊，大德！大德！這個地震確實是大的，大德！這個地震確實是很大的、恐怖的、共身毛豎立的，且天鼓破裂。大德！什麼因、什麼緣有大地震的岀現呢？」(170)
「阿難！有這八因、八緣，有大地震的出現，哪八個？阿難！這大地住立於水上，水住立於風上，風住立於空中。阿難！有那個時候：凡大風吹。當大風吹時，使水震動，被震動的水使地震動。這是第一因、第一緣，有大地震的出現。
再者，阿難！有有神通的、心達自在的沙門或婆羅門，或大神通力、大威力的天神，小地想、無量水想被他修習，他使這個地震動、完全震動、大震動、激烈震動。這是第二因、第二緣，有大地震的出現。
再者，阿難！當菩薩從兜率天死沒後，具念地、正知地進入母親子宮時，那時，使這個地震動、完全震動、大震動、激烈震動。這是第三因、第三緣，有大地震的出現。
再者，阿難！當菩薩具念地、正知地出母胎時，那時，使這個地震動、完全震動、大震動、激烈震動。這是第四因、第四緣，有大地震的出現。
再者，阿難！當如來現正覺無上遍正覺時，那時，使這個地震動、完全震動、大震動、激烈震動。這是第五因、第五緣，有大地震的出現。
再者，阿難！當如來使無上法輪隨轉動時，那時，使這個地震動、完全震動、大震動、激烈震動。這是第六因、第六緣，有大地震的出現。
再者，阿難！當如來具念地、正知地放棄壽行時，那時，使這個地震動、完全震動、大震動、激烈震動。這是第七因、第七緣，有大地震的出現。
再者，阿難！當如來般涅槃於無餘涅槃界時，那時，使這個地震動、完全震動、大震動、激烈震動。這是第八因、第八緣，有大地震的出現。阿難！這些是八因、八緣，有大地震的出現。(171)
八眾
阿難！有這八眾[AN.8.69]，哪八個？剎帝利眾、婆羅門眾、屋主眾、沙門眾、四大王天眾、三十三天眾、魔眾、梵天眾。阿難！又，我記得(證知)是好幾百名剎帝利眾拜訪者。又，在那裡，被我共坐以前，連同共語以前、進入交談以前，在那裡，他們的容色是怎樣的，我的容色就像那樣的，他們的聲音是怎樣的，我的聲音就像那樣的。我以法說開示、勸導、鼓勵、使歡喜，而他不知道講說的我：『這位是誰講說呢？天或人？』我以法說開示、勸導、鼓勵、使歡喜後消失。而他不知道消失的我：『這位消失者是誰呢？天或人？』阿難！又，我記得是好幾百個婆羅門眾……（中略）屋主眾……沙門眾……四大王天眾……三十三天眾……魔眾……梵天眾拜訪者。又，在那裡，被我共坐以前，連同共語以前、進入交談以前，在那裡，他們的容色是怎樣的，我的容色就像那樣的，他們的聲音是怎樣的，我的聲音就像那樣的。我以法說開示、勸導、鼓勵、使歡喜，而他不知道講說的我：『這位是誰講說呢？天或人？』我以法說開示、勸導、鼓勵、使歡喜後消失。而他不知道消失的我：『這位消失者是誰呢？天或人？』阿難！這些是八眾。(172)
八勝處
阿難！有這八勝處[AN.10.29]，哪八個？某位內有色想者看見少的美醜的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第一個勝處。
某位內有色想者看見無量的美醜的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第二個勝處。
某位內無色想者看見少的美醜的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第三個勝處。
某位內無色想者看見無量的美醜的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第四個勝處。
某位內無色想者看見青的、青色、青色外觀的、青色光澤的諸外色，猶如青的、青色、青色外觀的、青色光澤的亞麻花；又或猶如那個青的、青色、青色外觀的、青色光澤波羅奈生產的、兩邊光滑的衣服。同樣的，內無色想者看見青的、青色、青色外觀的、青色光澤的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第五個勝處。
某位內無色想者看見黃的、黃色、黃色外觀的、黃色光澤的諸外色，猶如黃的、黃色、黃色外觀的、黃色光澤的黃花樹花；又或猶如那個黃的、黃色、黃色外觀的、黃色光澤波羅奈生產的、兩邊光滑的衣服。同樣的，內無色想者看見黃的、黃色、黃色外觀的、黃色光澤的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第六個勝處。
某位內無色想者看見赤的、赤色、赤色外觀的、赤色光澤的諸外色，猶如赤的、赤色、赤色外觀的、赤色光澤的朱槿花；又或猶如那個赤的、赤色、赤色外觀的、赤色光澤波羅奈生產的、兩邊光滑的衣服。同樣的，內無色想者看見赤的、赤色、赤色外觀的、赤色光澤的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第七個勝處。
某位內無色想者看見白的、白色、白色外觀的、白色光澤的諸外色，猶如白的、白色、白色外觀的、白色光澤的太白星；又或猶如那個白的、白色、白色外觀的、白色光澤波羅奈生產的、兩邊光滑的衣服。同樣的，內無色想者看見白的、白色、白色外觀的、白色光澤的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第八個勝處。阿難！這些是八勝處。(173)
八解脫
阿難！有這八解脫[AN.8.66]，哪八個？有色者看見諸色，這是第一解脫。內無色想者看見外諸色，這是第二解脫。只志向『清淨的』，這是第三解脫。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，這是第四解脫。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，這是第五解脫。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，這是第六解脫。超越一切無所有處後，進入後住於非想非非想處，這是第七解脫。超越一切非想非非想處後，進入後住於想受滅，這是第八解脫，阿難！這些是八解脫。(174)
阿難！有這一次，初現正覺的我住在優樓頻螺，尼連禪河邊牧羊人的榕樹處。那時，魔波旬來見我。抵達後，向我問訊後，在一旁站立，在一旁站立的魔波旬對世尊說這個：『大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。』在這麼說時，我對魔波旬說這個：
『波旬！我將不般涅槃，除非直到我的比丘弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。
波旬！我將不般涅槃，除非直到我的比丘尼弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。
波旬！我將不般涅槃，除非直到我的優婆塞弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。
波旬！我將不般涅槃，除非直到我的優婆夷弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。
波旬！我將不般涅槃，除非直到我的這個梵行成為成功的，同時也繁榮的、有名的、人多的、廣的、直到被天-人們善知道的。』(175)
阿難！現在，就在這裡；在價玻勒塔廟，魔波旬來見我。抵達後在一旁站立，阿難！在一旁站立的魔波旬對我說這個：『大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。大德！又，這被世尊說：「波旬！我將不般涅槃，除非直到我的比丘弟子們成為……（中略）除非我的比丘尼弟子們成為……（中略）除非我的優婆塞弟子們成為……（中略）除非我的優婆夷弟子們成為……（中略）除非我的這梵行成為成功的，同時也繁榮的、有名的、人多的、廣的、直到被天-人們善知道的。」大德！又，現在，世尊的梵行是成功的，同時也繁榮的、有名的、人多的、廣的、直到被天-人們善知道的。大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。』(176)
在這麼說時，我對魔波旬說這個：『波旬！請你成為放心的，不久，如來將般涅槃，從現在起三個月後，如來將般涅槃。』阿難！現在，就在這裡；在價玻勒塔廟，如來具念地、正知地放棄壽行。」(177)
阿難要求的談論
在這麼說時，尊者阿難對世尊說這個：「為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，大德！請世尊住留一劫，大德！請善逝住留一劫。」
「夠了，阿難！不要求如來，阿難！現在不是要求如來的時機。」第二次，尊者阿難又……（中略）第三次，尊者阿難又對世尊說這個：「為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，大德！請世尊住留一劫，大德！請善逝住留一劫。」
「阿難！你相信如來的覺嗎？」「是的，大德！」「阿難！那麼，那樣的話為何你壓迫如來直到第三次的？」「大德！這被我從世尊的面前聽聞、領受：『阿難！凡任何人的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，當他希望時，會住留一劫或一劫的剩餘。阿難！如來的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，當他希望時，會住留一劫或一劫的剩餘。』」「阿難！你相信？」「是的，大德！」「阿難！因此，在這裡，這就是你的惡作，這就是你的罪過：凡你在被世尊作粗大的徵相、作粗大的暗示時，不能夠通達，沒要求世尊：『大德！為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，請世尊住留一劫，請善逝住留一劫。』阿難！如果你要求如來，如來僅會拒絕你的言語兩次，而第三次會同意，阿難！因此，在這裡，這就是你的惡作，這就是你的罪過。(178)
阿難！有這一次，我住在王舍城耆闍崛山，阿難！在那裡，我也召喚你：『阿難！王舍城是能被喜樂的，耆闍崛山是能被喜樂的。阿難！凡任何人的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，當他希望時，會住留一劫或一劫的剩餘。阿難！如來的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，阿難！當如來希望時，會住留一劫或一劫的剩餘。』阿難！即使這麼在被世尊作粗大的徵相、作粗大的暗示時，不能夠通達，沒要求世尊：『大德！為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，請世尊住留一劫，請善逝住留一劫。』阿難！如果你要求如來，如來僅會拒絕你的言語兩次，而第三次會同意，阿難！因此，在這裡，這就是你的惡作，這就是你的罪過。(179)
阿難！有這一次，我就住在王舍城喬達摩尼拘律樹那裡……（中略）我就住在王舍城盜賊崖那裡……我就住在王舍城毘婆波世山七葉窟那裡……我就住在王舍城仙吞山坡的黑岩那裡……我就住在王舍城寒林蛇頭岩洞窟那裡……我就住在王舍城溫泉園那裡……我就住在王舍城栗鼠飼養處的竹林那裡……我就住在耆婆的芒果園那裡……我就住在王舍城嘛瘩姑七的鹿林那裡，阿難！在那裡，我也召喚你：『阿難！王舍城是能被喜樂的，耆闍崛山是能被喜樂的，喬達摩尼拘律樹是能被喜樂的，盜賊崖是能被喜樂的，毘婆波世山七葉窟是能被喜樂的，仙吞山坡的黑岩是能被喜樂的，寒林蛇頭岩洞窟是能被喜樂的，溫泉園是能被喜樂的，栗鼠飼養處的竹林是能被喜樂的，耆婆的芒果園是能被喜樂的，嘛瘩姑七的鹿林是能被喜樂的。阿難！凡任何人的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力……（中略）阿難！當如來希望時，會住留一劫或一劫的剩餘。』阿難！即使這麼在被世尊作粗大的徵相、作粗大的暗示時，不能夠通達，沒要求世尊：『大德！為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，請世尊住留一劫，請善逝住留一劫。』阿難！如果你要求如來，如來僅會拒絕你的言語兩次，而第三次會同意，阿難！因此，在這裡，這就是你的惡作，這就是你的罪過。(180)
阿難！有這一次，我就住在這毘舍離屋跌那塔廟，阿難！在那裡，我也召喚你：『阿難！毘舍離是能被喜樂的，屋跌那塔廟是能被喜樂的。阿難！凡任何人的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，當他希望時，會住留一劫或一劫的剩餘。阿難！如來的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，阿難！當如來希望時，會住留一劫或一劫的剩餘。』阿難！即使這麼在被世尊作粗大的徵相、作粗大的暗示時，不能夠通達，沒要求世尊：『大德！為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，請世尊住留一劫，請善逝住留一劫。』阿難！如果你要求如來，如來僅會拒絕你的言語兩次，而第三次會同意，阿難！因此，在這裡，這就是你的惡作，這就是你的罪過。(181)
阿難！有這一次，我就住在這毘舍離喬答摩葛塔廟……（中略）我住在這毘舍離七芒果樹塔廟……（中略）我住在這毘舍離多子塔廟……（中略）我住在這毘舍離沙愣達達塔廟……（中略）阿難！現在，我住在這毘舍離價玻勒塔廟，阿難！在那裡，我也召喚你：『阿難！毘舍離是能被喜樂的，屋跌那塔廟是能被喜樂的，喬答摩葛塔廟是能被喜樂的，七芒果樹塔廟是能被喜樂的，多子塔廟是能被喜樂的，沙愣達達塔廟是能被喜樂的，價玻勒塔廟是能被喜樂的。阿難！凡任何四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力者，當他希望時，會住留一劫或一劫的剩餘。阿難！如來的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，阿難！當如來希望時，會住留一劫或一劫的剩餘。』阿難！即使這麼在被世尊作粗大的徵相、作粗大的暗示時，不能夠通達，沒要求世尊：『大德！為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，請世尊住留一劫，請善逝住留一劫。』阿難！如果你要求如來，如來僅會拒絕你的言語兩次，而第三次會同意，阿難！因此，在這裡，這就是你的惡作，這就是你的罪過。(182)
阿難！這被我就預先告知，不是嗎：與就一切所愛的、合意的分離、別離、異離。阿難！在這裡，那如何可得：『凡那個被生的、存在的、有為的、敗壞之法，那個不要被破壞。』這不存在可能性。阿難！又，凡壽行被如來捨、吐、釋放、捨斷、斷念、放棄，以一向已說的言語：『不久，如來將般涅槃，從現在起三個月後，如來將般涅槃。』而活命之因如來再逆吞回那個，這不存在可能性。阿難！我們走，我們將去大林重閣講堂。」「是的，大德！」尊者阿難回答世尊。
世尊與尊者阿難一起去大林重閣講堂。抵達後，召喚尊者阿難：「阿難！請你去，比丘依止毘舍離住之所及，請你使他們全部集合到講堂。」「是的，大德！」尊者阿難回答世尊後，比丘依止毘舍離住之所及，使他們全部集合到講堂後，去見世尊。抵達後，向世尊問訊後，在一旁站立。在一旁站立的尊者阿難對世尊說這個：「大德！比丘僧眾已經集合，大德！現在是那個世尊考量的時間。」(183)
那時，世尊前往講堂。抵達後，在設置的座位坐下。坐下後，世尊召喚比丘們：「比丘們！因此，在這裡，凡那些被我證知後教導的法，那些被你們善把握後，應該被實行、應該被修習、應該被多作，如是，這個梵行會是長時間的、長久住立的，那會是為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂。比丘們！而哪些是那些被我證知後教導的法，凡被你們善把握後，應該被實行、應該被修習、應該被多作，如是，這個梵行會是長時間的、長久住立的，那會是為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂呢？即：四念住、四正勤、四神足、五根、五力、七覺支、八支聖道，比丘們！這些是被我證知後教導的法，凡被你們善把握後，應該被實行、應該被修習、應該被多作，如是，這個梵行會是長時間的、長久住立的，那會是為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂。」(184)
那時，世尊召喚比丘們：「好了，比丘們！現在，我召喚你們：『諸行是消散法，你們應該以不放逸使[目標]完成。』不久，如來將般涅槃，從現在起三個月後，如來將般涅槃。」世尊說這個，說這個後，善逝、大師又更進一步說這個：
「我的年紀已遍熟，我的生命是少的，
捨斷後我將離開你們，對歸依自己已被我做。
不放逸的、有念的，比丘們！你們要成為善戒者，
以善得定的志向，你們要隨守護自心。
凡在這個法律中，將住於不放逸者，
捨斷老死後，將作苦的終結。」(185)
第三誦分[終了]。
如龍象回視般的
那時，世尊午前時穿衣、拿起衣鉢後，為了托鉢進入毘舍離。在毘舍離為了托鉢行走後，餐後已從施食返回，如龍象回視般地回視毘舍離後，召喚尊者阿難：「阿難！這將是如來對毘舍離的最後一看。阿難！我們走，我們將去貨物村。」「是的，大德！」尊者阿難回答世尊。
那時，世尊與大比丘僧團一起抵達貨物村，在那裡，世尊住在貨物村中。在那裡，世尊召喚比丘們[AN.4.1]：「比丘們！以四法的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴，哪四法呢？比丘們！因為對聖戒的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴；因為對聖定的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴；因為對聖慧的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴；因為對聖解脫的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴。比丘們！那個這個聖戒已隨覺、已通達；聖定已隨覺、已通達；聖慧已隨覺、已通達；聖解脫已隨覺、已通達，有的渴愛已切斷，有之導引已滅盡，現在，沒有再有。」世尊說這個，說這個後，善逝、大師又更進一步說這個：
「戒、定慧，以及無上解脫，
這些法，被有名聲的喬達摩隨覺。
像這樣證知後，佛告知比丘們法，
苦的作終結之大師，有眼者已般涅槃。」
又，在那裡，當世尊住在貨物村時，就對比丘們多作這個法說：「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(186)
四大場所的談論
那時，世尊如其意地住在貨物村後，召喚尊者阿難：「阿難！我們走，我們將去象村、去芒果樹村、去閻浮村、去財富城。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達財富城，在那裡，世尊住在那個財富城的阿難塔廟。在那裡，世尊召喚比丘們：「比丘們！我將為你們教導這四大場所[≃AN.4.180]，你們要聽它！你們要好好作意！我將說。」「是的，大德！」那些比丘回答世尊。(187)
世尊說這個：「比丘們！這裡，比丘會這麼說：『學友們！這被我從世尊的面前聽聞、領受：「這是法，這是律，這是大師的教說。」』比丘們！那位比丘的所說既不應該被贊同，也不應該被拒絕，不贊同、不拒絕後，善把握那些文句後，應該在經中能使被進入，應該在律中能被對照，如果那些當在經中使進入、在律中對照時，既不在經中進入，也不在律中被看見，在這裡，應該被走到結論：『確實，這不是那位世尊、阿羅漢、遍正覺者的言語，同時也是這位比丘的惡把握的。』比丘們！像這樣，你們應該捨棄它。如果那些當在經中使進入、在律中對照時，在經中進入，同時也在律中被看見，在這裡，應該被走到結論：『確實，這是那位世尊、阿羅漢、遍正覺者的言語，同時也是這位比丘的善把握的。』比丘們！你們應該憶持這第一大場所。
比丘們！又，這裡，比丘會這麼說：『有上座、有上首的僧團住在名叫像那樣的住處，被我從那個僧團的面前聽聞、領受：「這是法，這是律，這是大師的教說。」』比丘們！那位比丘的所說既不應該被贊同，也不應該被拒絕，不贊同、不拒絕後，善把握那些文句後，應該在經中能使被進入，應該在律中能被對照。如果那些當在經中使進入、在律中對照時，既不在經中進入，也不在律中被看見，在這裡，應該被走到結論：『確實，這不是那位世尊、阿羅漢、遍正覺者之語，這是那個僧團的惡把握的。』比丘們！像這樣，你們應該捨棄它。如果那些當在經中使進入、在律中對照時，在經中進入，同時也在律中被看見，在這裡，應該被走到結論：『確實，這是那位世尊、阿羅漢、遍正覺者之語，這是那個僧團的正確把握。』比丘們！你們應該憶持這第二大場所。
比丘們！又，這裡，比丘會這麼說：『眾多多聞、通曉阿含的、持法的、持律的、持本母的上座比丘們住在名叫像那樣的住處，被我從那些上座的面前聽聞、領受：「這是法，這是律，這是大師的教說。」』比丘們！那位比丘的所說既不應該被贊同，也不應該被拒絕，不贊同、不拒絕後，善把握那些文句後，應該在經中能使被進入，應該在律中能被對照。如果那些當在經中使進入、在律中對照時，既不在經中進入，也不在律中被看見，在這裡，應該被走到結論：『確實，這不是那位世尊、阿羅漢、遍正覺者之語，這是那些上座們的惡把握的。』比丘們！像這樣，你們應該捨棄它。如果那些當在經中使進入、在律中對照時，在經中進入，同時也在律中被看見，在這裡，應該被走到結論：『確實，這是那位世尊、阿羅漢、遍正覺者之語，這是那些上座們的正確把握。』比丘們！你們應該憶持這第三大場所。
比丘們！又，這裡，比丘會這麼說：『某位多聞、通曉阿含的、持法的、持律的、持本母的上座比丘住在名叫像那樣的住處，被我從那位上座的面前聽聞、領受：「這是法，這是律，這是大師的教說。」』比丘們！那位比丘的所說既不應該被贊同……（中略）也不在律中被看見，在這裡，應該被走到結論：『確實，這不是那位世尊、阿羅漢、遍正覺者之語，這是那位上座的惡把握的。』比丘們！像這樣，你們應該捨棄它。如果那些當在經中使進入……（中略）同時也在律中被看見，在這裡，應該被走到結論：『確實，這是那位世尊、阿羅漢、遍正覺者之語，這是那位上座的正確把握。』比丘們！你們應該憶持這第四大場所。比丘們！這是四大場所。」
又，在那裡，當世尊住在財富城的阿難塔廟時，就對比丘們多作這個法說：「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(188)
鐵匠之子純陀的事
那時，世尊如其意地住在財富城後，召喚尊者阿難：「阿難！我們走，我們將去波婆城。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達波婆城，在那裡，世尊住在波婆城鐵匠之子純陀的芒果園中[Ud.75]。鐵匠之子純陀聽聞：「聽說世尊已到達波婆城，住在我的芒果園中。」那時，鐵匠之子純陀去見世尊。抵達後，向世尊問訊後，在一旁坐下。世尊對在一旁坐下的鐵匠之子純陀以法說開示、勸導、鼓勵、使歡喜。那時，鐵匠之子純陀被世尊的法說開示、勸導、鼓勵、使歡喜後，對世尊說這個：「大德！請世尊與比丘僧團一起同意我明天的食事。」世尊以沈默狀態同意。那時，鐵匠之子純陀知道世尊同意後，從座位起來、向世尊問訊、作右繞後離開。
那時，那夜過後，鐵匠之子純陀在自己的住處使勝妙的硬食、軟食，以及很多豬喜歡的菇蕈類準備後，使[人]為世尊通知時間：「大德！是時間，食事已完成。」那時，世尊午前時穿衣、拿起衣鉢後，去鐵匠之子純陀的住處。抵達後，與比丘僧團一起在設置的座位坐下。坐下後，世尊召喚鐵匠之子純陀：「純陀！凡那些已準備的豬喜歡的菇蕈類，請你以那個給我吃，而凡其它已準備的硬食、軟食，請你以那個給比丘僧團吃。」「是的，大德！」鐵匠之子純陀回答世尊後，凡已準備的豬喜歡的菇蕈類給世尊吃，而凡其它已準備的硬食、軟食給比丘僧團吃。那時，世尊召喚鐵匠之子純陀：「純陀！凡那些剩下的豬喜歡的菇蕈類請你掩埋在坑中。純陀！我不見在包括天，在包括魔，在包括梵的世間；在包括沙門婆羅門，在包括天-人的世代中，凡那個受用者會完全地走到消化它，除了如來以外。」「是的，大德！」鐵匠之子純陀回答世尊後，凡是剩下的豬喜歡的菇蕈類，那個掩埋在坑中後，去見世尊。抵達後，向世尊問訊後，在一旁坐下。世尊對在一旁坐下的鐵匠之子純陀以法說開示、勸導、鼓勵、使歡喜後，從座位起來後離開。(189)
那時，已食鐵匠之子純陀食物的世尊的嚴重血痢病生起，激烈的、瀕死的感受轉起，世尊具念地、正知地忍受它，不被惱害著。那時，世尊召喚尊者阿難：「阿難！我們走，我們將去拘尸那羅。」「是的，大德！」尊者阿難回答世尊。
「被我聽聞：吃『鍛工』純陀的食物後，
明智者接觸疾病：激烈的、瀕死的。
而以豬喜歡的菇蕈類對已食者，大師的激烈病生起，
下痢的世尊說：我去拘尸那羅城。」(190)
飲水的帶來
那時，世尊離開道路後，去某棵樹下。抵達後，召喚尊者阿難：「來吧，阿難！請你為我摺大衣成四折，阿難！我已疲倦，我將要坐下。」「是的，大德！」尊者阿難回答世尊後，摺大衣成四折，世尊在設置的座位坐下。坐下後，世尊召喚尊者阿難：「來吧，阿難！請你為我帶來飲水，阿難！我已渴，我將要喝。」在這麼說時，尊者阿難對世尊說這個：「大德！現在，約五百輛穿越的貨車，那個車輪切過的淺水被攪動，混濁地流動，大德！這葛古踏河在不遠處，有清澈的水、能被喜樂的水、清涼的水、透明的水、美麗堤岸的、能被喜樂的，在那裡，世尊將喝飲水，以及將產生(作)清涼的肢體。」
第二次，世尊又召喚尊者阿難：「來吧，阿難！請你為我帶來飲水，阿難！我已渴，我將要喝。」
第二次，尊者阿難又對世尊說這個：「大德！現在，約五百輛穿越的貨車，那個車輪切過的淺水被攪動，混濁地流動，大德！這葛古踏河在不遠處，有清澈的水、能被喜樂的水、清涼的水、透明的水、美麗堤岸的、能被喜樂的，在那裡，世尊將喝飲水，以及將產生清涼的肢體。」
第三次，世尊又召喚尊者阿難：「來吧，阿難！請你為我帶來飲水，阿難！我已渴，我將要喝。」「是的，大德！」尊者阿難回答世尊後，取鉢後，去那條河。那時，那條車輪切過的、被攪動的、混濁流動的小河，在尊者阿難抵達時，清澈、清淨、不混濁地流動。那時，尊者阿難想這個：「實在不可思議啊，先生！實在未曾有啊，先生！如來的大神通力狀態、大威力狀態：因為那條車輪切過的、被攪動的、混濁流動的小河，在我抵達時，清澈、清淨、不混濁地流動。」以鉢拿取水後，去見世尊。抵達後，對世尊說這個：「不可思議啊，大德！未曾有啊，大德！如來的大神通力狀態、大威力狀態：大德！現在，那條車輪切過的、被攪動的、混濁流動的小河，在我抵達時，清澈、清淨、不混濁地流動。世尊！請喝飲水，善逝！請喝飲水。」那時，世尊喝飲水。(191)
末羅人之子晡古色的事
當時，阿拉勒-葛拉麼的弟子，末羅人之子晡古色是從拘尸那羅到波婆城旅途道路行走者。末羅人之子晡古色看見坐在某棵樹下的世尊。看見後，去見世尊。抵達後，向世尊問訊後，在一旁坐下。在一旁坐下的末羅人之子晡古色對世尊說這個：「實在不可思議啊，大德！實在未曾有啊，大德！大德！出家者們確實以寂靜的住處住。大德！從前，旅途道路行走的阿拉勒-葛拉麼離開道路後，坐在不遠處的某棵樹下為了白天的住處。大德！那時，約五百輛貨車一一在附近經過。大德！那時，緊從那個貨車商隊的後面到來的某位男子去見阿拉勒-葛拉麼。抵達後，對阿拉勒-葛拉麼說這個：『大德！是否你看見經過的約五百輛貨車？』『朋友！我沒看見。』『大德！那麼，你聽到聲音嗎？』『朋友！我沒聽到聲音。』『大德！那麼，你已睡著嗎？』『朋友！我沒已睡著。』『大德！那麼，你是有意識的(有想的)嗎？』『是的，朋友！』『大德！那個你一直是有意識的、清醒的，對一一在附近經過的約五百輛貨車，你既沒看見，還沒聽到聲音，大德！是否你的大衣被灰塵散布呢？』『是的，朋友！』大德！那時，那位男子想這個：『實在不可思議啊，先生！實在未曾有啊，先生！先生！出家者們確實以寂靜的住處住，確實是因為一直是有意識的、清醒的，對一一在附近經過的約五百輛貨車，既沒看見，還沒聽到聲音。』告知在阿拉勒-葛拉麼上崇高的淨信後離開。」(192)
「晡古色！你怎麼想它：哪個是更難作的，或更難達到的：凡一直是有意識的、清醒的，對一一在附近經過的約五百輛貨車，會既沒看見，還會沒聽到聲音，或凡一直是有意識的、清醒的，在天空下著雨、天空隆隆響著、閃電出現著、雷電爆裂著時，會既沒看見，還會沒聽到聲音？」「大德！五百輛貨車或六百輛貨車或七百輛貨車或八百輛貨車或九百輛貨車或一萬輛貨車將會作什麼？那時，這正是更難作的，同時也更難達到的：凡一直是有意識的、清醒的，在天空下著雨、天空隆隆響著、閃電出現著、雷電爆裂著時，會既沒看見，還會沒聽到聲音。」
「晡古色！有這一次，我住在阿都瑪的糠屋中，當時，在天空下著雨、天空隆隆響著、閃電出現著、雷電爆裂著時，在糠屋不遠處二位農夫兄弟與四頭牛被殺害。晡古色！那時，在阿都瑪的大群人出去後，去見被殺害的那二位農夫兄弟與四頭牛。晡古色！當時，我從糠屋出去後，在糠屋不遠處的屋外經行。晡古色！某位男子從那個大群人來見我。抵達後，向我問訊後，在一旁站立。晡古色！我對在一旁站立的那位男子說這個：『朋友！為何有這集合的大群人呢？』『大德！現在，在天空下著雨、天空隆隆響著、閃電出現著、雷電爆裂著時，二位農夫兄弟與四頭牛被殺害，在這件事上(在這裡)，有這集合的大群人。大德！那麼，你是在哪裡？』『朋友！我就是在這裡。』『大德！那麼，你看見嗎？』『朋友！我沒看見。』『大德！那麼，你聽到聲音嗎？』『朋友！我沒聽到聲音。』『大德！那麼，你已睡著嗎？』『朋友！我沒已睡著。』『大德！那麼，你是有意識的嗎？』『是的，朋友！』『大德！那個你一直是有意識的、清醒的，在天空下著雨、天空隆隆響著、閃電出現著、雷電爆裂著時，既沒看見，還沒聽到聲音嗎？』『是的，朋友！』
晡古色！那時，那位男子這麼想：『實在不可思議啊，先生！實在未曾有啊，先生！先生！出家者們確實以寂靜的住處住，確實是因為一直是有意識的、清醒的，在天空下著雨、天空隆隆響著、閃電出現著、雷電爆裂著時，既沒看見，還沒聽到聲音。』告知於我崇高的淨信後，對我問訊、作右繞後離開。」
在這麼說時，末羅人之子晡古色對世尊說這個：「大德！這個我凡我在阿拉勒-葛拉麼上的淨信，對那個，令我在大風中吹走，或令我在湍急的水流中沖走。大德！太偉大了，大德！太偉大了，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，請世尊記得我為優婆塞，從今天起已終生歸依。」(193)
那時，末羅人之子晡古色召喚某位男子：「喂！我說，請你為我取出一對金色絹衣。」「是的，大德！」那位男子回答末羅人之子晡古色後，取出那一對金色絹衣。那時，末羅人之子晡古色將那一對金色絹衣給與世尊：「大德！這是一對金色絹衣，請世尊對我出自憐愍接受它。」「晡古色！那樣的話，請你以一件使我穿上，以一件對阿難。」「是的，大德！」末羅人之子晡古色回答世尊後，以一件使世尊穿上，以一件對尊者阿難。那時，世尊對末羅人之子晡古色以法說開示、勸導、鼓勵、使歡喜。那時，被世尊以法說開示、勸導、鼓勵、使歡喜的末羅人之子晡古色從座位起來、向世尊問訊、作右繞後離開。(194)
那時，在末羅人之子晡古色離開不久，尊者阿難將那一對金色絹衣給與世尊的身體。被給與世尊的身體的它看起來像如光焰被破壞。那時，尊者阿難對世尊說這個：「實在不可思議啊，大德！實在未曾有啊，大德！大德！如來的膚色是多麼遍純淨的、皎潔的，大德！被給與世尊身體的這一對金色絹衣看起來像如火焰被破壞。」「這是這樣，阿難！這是這樣，阿難！在二種時候如來的身體膚色極度地成為遍純淨的、皎潔的，在哪二種？凡如來現正覺無上遍正覺之夜，與凡在如來般涅槃於無餘涅槃界之夜，阿難！在這二種時候如來的身體膚色極度地成為遍純淨的、皎潔的。阿難！又，今日，在後夜，在拘尸那羅的烏玻瓦達那，末羅的沙羅樹林雙沙羅樹中間如來將般涅槃。阿難！我們走，我們將去葛古踏河。」「是的，大德！」尊者阿難回答世尊。
「一對金色衣，晡古色使人帶來，
以那個使被穿上，金色的大師輝耀。」(195)
那時，世尊與大比丘僧團去葛古踏河。抵達後，進入葛古踏河、沐浴、喝飲、再出來後，去芒果園。抵達後，召喚尊者純陀葛：「來吧！純陀葛！請你為我摺大衣成四折，純陀葛！我已疲倦，我將要躺下。」
「是的，大德！」尊者純陀葛回答世尊後，摺大衣成四折。那時，世尊[左]腳放在[右]腳上、作意起來想後，具念正知地以右脅作獅子臥，而就在那裡，尊者純陀葛坐在世尊前面。
「佛陀走到葛古踏小河後，清澈水的、有悅意水的、明淨的，
極疲倦形色的大師進入，在世間中無比肩的如來。
沐浴與喝飲後大師出來，在比丘眾中被置於前面，
這裡諸法被[大師-Ud.75]世尊轉起，大仙去芒果園。
召喚名叫純陀葛的比丘：四折成為我躺下的墊子，
那位純陀被已自我修習者督促，就急速地鋪四折，
極疲倦形色的大師躺下，在那裡純陀也在前面坐下。」(196)
那時，世尊召喚尊者阿難：「阿難！會有人使鐵匠之子純陀的後悔生出：『純陀學友！是那個你的無利得，是那個你的惡得的：凡如來食用你的最後施食後，般涅槃。』阿難！鐵匠之子純陀的後悔應該這麼被排除：『純陀學友！是那個你的利得，是那個你的善得的：凡如來食用你的最後施食後，般涅槃。純陀學友！這被我在世尊的前面聽聞、在前面領受：『對我二種施食有完全相同的果、相同的果報，比其它施食有極更大果與更大效益，哪二種？凡食用施食後如來現正覺無上遍正覺，與凡食用施食後如來般涅槃於無餘涅槃界，這二種施食有完全相同的果、相同的果報，比其它施食有極更大果與更大效益：轉起壽命的業被尊者鐵匠之子純陀積聚；轉起美貌的業被尊者鐵匠之子純陀積聚；轉起安樂的業被尊者鐵匠之子純陀積聚；轉起名聲的業被尊者鐵匠之子純陀積聚；轉起天界的業被尊者鐵匠之子純陀積聚；轉起權力的業被尊者鐵匠之子純陀積聚。』阿難！鐵匠之子純陀的後悔應該這麼被排除。」那時，世尊知道這個義理後，那時候吟出優陀那：
「施與者的福德增長，自我抑制者的怨恨不被堆積，
善者捨斷惡的，以貪瞋癡的滅盡成為有寂滅者。」(197)
第四誦分[終了]。
雙沙羅樹
那時，世尊召喚尊者阿難：「阿難！我們走，我們將往希連禪河對岸，去拘尸那羅的烏玻瓦達，末羅的沙羅樹林。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起往希連禪河對岸，去拘尸那羅的烏玻瓦達，末羅的沙羅樹林。抵達後，召喚尊者阿難：「來吧，阿難！請你為我在雙沙羅樹中間，頭朝北鋪設臥床，阿難！我已疲倦，我將要躺下。」「是的，大德！」尊者阿難回答世尊後，在雙沙羅樹中間，頭朝北鋪設臥床。那時，世尊[左]腳放在[右]腳上後，具念正知地以右脅作獅子臥。
當時，雙沙羅樹以非時節的花全部盛開，它們為了對如來的供養散落、散布、撒滿如來的身體；天的曼陀羅花也從空中落下，它們為了對如來的供養散落、散布、撒滿如來的身體；天的栴檀粉末也從空中落下，它們為了對如來的供養散落、散布、撒滿如來的身體；天的樂器也為了對如來的供養在空中被演奏；天的合唱也為了對如來的供養在空中轉起。(198)
那時，世尊召喚尊者阿難：「阿難！雙沙羅樹以非時節的花全部盛開，它們為了對如來的供養散落、散布、撒滿如來的身體；天的曼陀羅花也從空中落下，它們為了對如來的供養散落、散布、撒滿如來的身體；天的栴檀粉末也從空中落下，它們為了對如來的供養散落、散布、撒滿如來的身體；天的樂器也為了對如來的供養在空中被演奏；天的合唱也為了對如來的供養在空中轉起，阿難！只這個程度，如來沒被恭敬，或被敬重，或被尊重，或被崇敬，或被敬重。阿難！凡比丘，或比丘尼，或優婆塞，或優婆夷住於法隨法行的、方正行的、隨法行的，他以最高的尊敬對如來恭敬、尊重、尊敬、崇敬、敬重。阿難！因此，在這裡，『我們將住於法隨法行的、方正行的、隨法行的。』阿難！應該被你們這麼學。」(199)
優波哇那上座
當時，尊者優波哇那站在世尊的前面對世尊搧著風。那時，世尊使尊者優波哇那離去：「比丘！請你離開，不要站在我的前面。」那時，尊者阿難想這個：「這位尊者優波哇那長時間為世尊的隨侍者、近侍者、近從者，然而，世尊在最後時，卻使尊者優波哇那離去：『比丘！請你離開，不要站在我的前面。』什麼因、什麼緣凡世尊使尊者優波哇那離去：『比丘！請你離開，不要站在我的前面。』呢？」那時，尊者阿難對世尊說這個：「大德！這位尊者優波哇那長時間為世尊的隨侍者、近侍者、近從者，然而，世尊在最後時，卻使尊者優波哇那離去：『比丘！請你離開，不要站在我的前面。』大德！什麼因、什麼緣凡世尊使尊者優波哇那離去：『比丘！請你離開，不要站在我的前面。』呢？」「阿難！在十個世間界中的大部分天神，為了見如來(為了如來的看見)已聚集，阿難！在拘尸那羅的烏玻瓦達那，末羅的沙羅樹林十二由旬各處之所及，沒有即使毛尖點可貫穿大小的地方未被有大影響力的天神佈滿，阿難！天神們嫌責：『而我們為了見如來從遠處來，偶爾如來、阿羅漢、遍正覺者在世間出現，就在今日後夜，如來將般涅槃，而這位有大影響力的比丘站在世尊的前面阻擋，我們得不到在最後時對如來的看見。』」(200)
「大德！那麼，怎樣之類的天神們世尊作意？」「阿難！有在虛空有地想的天神們弄亂頭髮後號哭，伸出手臂後號哭，如腳被切斷地倒下打滾(轉、轉回)：『世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。』
阿難！有在地上有地想的天神們弄亂頭髮後號哭，伸出手臂後號哭，如腳被切斷地倒下打滾：『世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。』
但，凡那些已離貪的天神們，祂們正知、具念地忍受：『諸行是無常的，在這裡，那如何可得。』」(201)
四個能使被激起宗教心的地方
「大德！以前，在四方雨季安居的比丘們為了見如來到來，我們得到看見、得到恭敬那些值得尊敬的比丘們，大德！但，世尊去逝後，我們得不到看見、得不到恭敬那些值得尊敬的比丘們。」
「阿難！有這四個有信善男子的能被看見的、能被使激起宗教心的地方[AN.4.118]，哪四個？『這裡，如來被出生。』阿難！是有信善男子的能被看見的、能被使激起宗教心的地方；『這裡，如來現正覺無上遍正覺。』阿難！是有信善男子的能被看見的、能被使激起宗教心的地方；『這裡，無上法輪被如來轉起。』阿難！是有信善男子的能被看見的、能被使激起宗教心的地方；『這裡，如來般涅槃於無餘涅槃界。』阿難！是有信善男子的能被看見的、能被使激起宗教心的地方，阿難！這是四個有信善男子的能被看見的、能被使激起宗教心的地方。
阿難！有信的比丘、比丘尼、優婆塞、優婆夷們將來到：『這裡，如來被出生。』及『這裡，如來現正覺無上遍正覺。』及『這裡，無上法輪被如來轉起。』及『這裡，如來般涅槃於無餘涅槃界。』阿難！凡任何塔廟巡禮(旅行)者當漫遊時，如果以淨信心地死去，他們全部以身體的崩解，死後將往生善趣、天界。」(202)
阿難問題的談論
「大德！我們如何在婦人上行動？」「阿難！不見。」
「大德！在當看見時，應該被如何行動？」「阿難！不交談。」
「大德！但，與交談，應該被如何行動？」「阿難！應該使念被建立。」(203)
「大德！我們如何在如來的遺體上行動？」「阿難！請你們對如來的遺體供養是不經營事務的。來吧！阿難！請你們在核心利益上努力，請你們在核心利益上實踐，請你們在核心利益上住於不放逸的、熱心的、自我努力的。阿難！有在如來上極淨信的賢智的剎帝利，及賢智的婆羅門，及賢智的屋主，他們將作如來的遺體供養。」(204)
「大德！那麼，如何在如來的遺體上應該被行動？」「阿難！如在轉輪王的遺體上行動，這樣，在如來的遺體上應該被行動。」「大德！那麼，如何在轉輪王的遺體上行動？」「阿難！以新的布包捲轉輪王的遺體，以新的布包捲後，以起絨毛的綿包捲，以起絨毛的棉包捲後，以新的衣服包捲，以這個方法成對地包捲轉輪王的遺體五百次後，放入鐵油槽中、以另一個鐵槽使包覆、製作(作)全部芳香的火葬用柴堆後，使轉輪王的遺體火葬，在十字路口建轉輪王的塔。阿難！這樣，在轉輪王的遺體上行動。阿難！如在轉輪王的遺體上行動，這樣，在如來的遺體上應該被行動。阿難！在十字路口如來的塔應該被建，在那裡，凡將獻上花環或香料或香粉，或將問訊，或將使心明淨，那個將對他們將有長久的利益、安樂。(205)
值得塔的人
阿難！有這四種值得塔者[AN.4.247]，哪四種？如來、阿羅漢、遍正覺者是值得塔者；辟支佛是值得塔者；如來的弟子是值得塔者；轉輪王是值得塔者。
阿難！緣於什麼理由，如來、阿羅漢、遍正覺者是值得塔者呢？『這是那位世尊、阿羅漢、遍正覺者的塔。』阿難！眾人使心淨信(明淨)。在那裡，他們使心淨信後，以身體的崩解，死後往生善趣、天界。阿難！緣於這個理由，如來、阿羅漢、遍正覺者是值得塔者。
阿難！緣於什麼理由，辟支佛是值得塔者呢？『這是那位世尊辟支佛的塔。』阿難！眾人使心淨信。在那裡，他們使心淨信後，以身體的崩解，死後往生善趣、天界。阿難！緣於這個理由，辟支佛是值得塔者。
阿難！緣於什麼理由，如來的弟子是值得塔者呢？『這是那位世尊、阿羅漢、遍正覺者弟子的塔。』阿難！眾人使心淨信。在那裡，他們使心淨信後，以身體的崩解，死後往生善趣、天界。阿難！緣於這個理由，如來的弟子是值得塔者。
阿難！緣於什麼理由，轉輪王是值得塔者呢？『這是那位如法法王的塔。』阿難！眾人使心淨信。在那裡，他們使心淨信後，以身體的崩解，死後往生善趣、天界。阿難！緣於這個理由，轉輪王是值得塔者。阿難！這是四種值得塔者。」(206)
阿難的未曾有法
那時，尊者阿難進入住處、靠著門閂後，站立哭泣著：「但我是個有應該要作的有學，而我的大師將般涅槃：凡對我憐愍者。」那時，世尊召喚比丘們：「比丘們！阿難在哪裡？」「大德！這位尊者阿難進入住處、靠著門閂後，站立哭泣著：『但我是個有應該要作的有學，而我的大師將般涅槃：凡對我憐愍者。』」那時，世尊召喚某位比丘：「來！比丘！你以我的名義召喚阿難：『阿難學友！大師召喚你。』」「是的，大德！」那位比丘回答世尊後，去見尊者阿難。抵達後，對尊者阿難說這個：「阿難學友！大師召喚你。」「是的，學友！」尊者阿難回答那位比丘後，去見世尊。抵達後，向世尊問訊後，在一旁坐下。世尊對在一旁坐下的尊者阿難說這個：「夠了，阿難！你不要悲傷，你不要悲泣，阿難！這被我就事先告知，不是嗎：就與一切所愛的、合意的分離、別離、異離[SN.47.13]。阿難！在這裡，那如何可得：『凡那個被生的、存在的、有為的、壞散之法，甚至那個如來的身體不要被破壞。』這不存在可能性。阿難！如來被你長時間以慈身業有益地、安樂地、無二地、無量地；以慈語業有益地、安樂地、無二地、無量地；以慈意業有益地、安樂地、無二地、無量地侍奉，阿難！你確實已作福德，請你實踐勤奮，你將急速地成為無漏者。」(207)
那時，世尊召喚比丘們：「比丘們！凡那些存在於過去世的阿羅漢、遍正覺者，都有那些世尊的這最上的侍者，猶如我的阿難；凡那些存在於未來世的阿羅漢、遍正覺者，也都有那些世尊的這最上的侍者，猶如我的阿難。比丘們！阿難是賢智者，比丘們！阿難是有智慧者，知道：『為了見如來前往，這是比丘們的時機；這是比丘尼的時機；這是優婆塞的時機；這是優婆夷的時機；這是國王、國王大臣們、外道們、外道弟子們的時機。(208)
比丘們！有這四種關於阿難的不可思議之未曾有法[AN.4.129]，哪四種？比丘們！如果比丘眾為了見阿難前往，那個[眾]經由看見成為悅意的。在那裡，如果阿難說法，那個也經由所說的成為悅意的。比丘們！有時，阿難沈默，比丘眾就成為不滿足的。比丘們！如果比丘尼眾為了見阿難前往，那個經由看見成為悅意的。在那裡，如果阿難說法，那個也經由所說的成為悅意的。比丘們！有時，阿難沈默，比丘尼眾就成為不滿足的。比丘們！如果優婆塞眾為了見阿難前往，那個經由看見成為悅意的。在那裡，如果阿難說法，那個也經由所說的成為悅意的。比丘們！有時，阿難沈默，優婆塞眾就成為不滿足的。比丘們！如果優婆夷眾為了見阿難前往，那個經由看見成為悅意的。在那裡，如果阿難說法，那個也經由所說的成為悅意的。比丘們！有時，阿難沈默，優婆夷眾就成為不滿足的。比丘們！這是四種關於阿難的不可思議之未曾有法。
比丘們！有這四種關於轉輪王的不可思議之未曾有法[AN.4.130]，哪四種？比丘們！如果剎帝利眾為了見轉輪王前往，那個[眾]經由看見成為悅意的。在那裡，如果轉輪王講說，那個也經由所說的成為悅意的。比丘們！有時，轉輪王沈默，剎帝利眾就成為不滿足的。比丘們！如果婆羅門眾……（中略）比丘們！如果屋主眾……（中略）比丘們！如果沙門眾為了見轉輪王前往，那個經由看見成為悅意的。在那裡，如果轉輪王講說，那個也經由所說的成為悅意的。比丘們！有時，轉輪王沈默，沙門眾就成為不滿足的。同樣的，比丘們！有這四種關於阿難的不可思議之未曾有法：比丘們！如果比丘眾為了見阿難前往，那個經由看見成為悅意的。在那裡，如果阿難說法，那個也經由所說的成為悅意的。比丘們！有時，阿難沈默，比丘眾就成為不滿足的。比丘們！如果比丘尼眾……（中略）優婆塞眾……（中略）優婆夷眾為了見阿難前往，那個經由看見成為悅意的。在那裡，如果阿難說法，那個也經由所說的成為悅意的。比丘們！有時，阿難沈默，優婆夷眾就成為不滿足的。比丘們！這是四種關於阿難的不可思議之未曾有法。」(209)
大善見經的宣說
在這麼說時，尊者阿難對世尊說這個[DN.17]：「大德！世尊不要在這個小的小城市、貧瘠的小城市、分枝小城市般涅槃，大德！有其他大城市，即：瞻波城、王舍城、舍衛城、娑雞多城、憍賞彌城、波羅奈城，請世尊在那裡般涅槃。在那裡，有許多在如來上極淨信的大財富剎帝利們、大財富婆羅門們、大財富屋主們，他們將作如來的遺體供養。」「阿難！你不要這麼說，阿難！你不要這麼說：『小的小城市、貧瘠的小城市、分枝小城市。』
阿難！從前，名叫大善見王是轉輪王、如法法王、征服四邊者、達到國土安定者、具備七寶者。阿難！大善見王的王都是這個拘尸那羅，名叫咕薩瓦帝，東西有十二由旬長，南北有七由旬寬。阿難！咕薩瓦帝王都是繁榮的，同時也富裕的，以及人多的、人雜亂的、豊饒的，阿難！猶如名叫阿勒葛曼大天神們的王都是繁榮的，同時也富裕的，以及人多的、人雜亂的、豊饒的。同樣的，阿難！咕薩瓦帝王都是繁榮的，同時也富裕的，以及人多的、人雜亂的、豊饒的。阿難！咕薩瓦帝王都日夜未被十種聲音遠離，即：象聲、馬聲、車聲、大鼓聲、小鼓聲、琵琶琴聲、歌聲、法螺聲、鐃鈸聲、手銅鑼聲，『請你吃、請你喝、請你嚼。』為第十種聲音。
阿難！請你去，進入拘尸那羅後，請你召喚拘尸那羅的末羅人：『襪謝德們！今日，在後夜，如來將般涅槃，襪謝德們！請你們前進，襪謝德們！請你們前進，你們不要之後成為後悔者：如來的般涅槃是在我們的村落土地，我們在最後時得不到對如來的看見。』」「是的，大德！」尊者阿難回答世尊後，穿衣、拿起衣鉢後，自己為第二人(與同伴)進入拘尸那羅。(210)
末羅人的禮拜
當時，拘尸那羅的末羅人正以某些應該被作的在集會所已聚集。那時，尊者阿難去拘尸那羅末羅人的集會所。抵達後，召喚拘尸那羅的末羅人：「襪謝德們！今日，在後夜，如來將般涅槃，襪謝德們！請你們前進，襪謝德們！請你們前進，你們不要之後成為後悔者：如來的般涅槃是在我們的村落土地，我們在最後時得不到對如來的看見。」聽聞尊者阿難的這個言語後，末羅人、末羅人的兒子們、末羅人的媳婦們、末羅人的妻子們成為有痛苦的、不快樂的、具備心苦的，一些弄亂頭髮後號哭、伸出手臂後號哭，如腳被切斷地倒下打滾：「世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。」那時，有痛苦的、不快樂的、具備心苦的末羅人的末羅人、末羅人的兒子們、末羅人的媳婦們、末羅人的妻子們往烏玻瓦達那，末羅的沙羅樹林，去見尊者阿難。那時，尊者阿難想這個：「如果我使拘尸那羅的末羅人一個一個禮拜世尊，世尊未被拘尸那羅的末羅人禮拜[完畢]，那時，這夜變明亮。讓我置拘尸那羅的末羅人家族團、家族團後，使之禮拜世尊：『大德！像這樣名字的末羅人，包含兒子的，包含妻子的，包含群眾的，包含朋友的，以頭禮拜世尊的足。』」那時，尊者阿難置拘尸那羅的末羅人家族團、家族團後，使之禮拜世尊：「大德！像這樣名字的末羅人，包含兒子的，包含妻子的，包含群眾的，包含朋友的，以頭禮拜世尊的足。」那時，尊者阿難以這個方法，就在初夜使拘尸那羅的末羅人禮拜世尊[完畢]。(211)
遊行者須跋陀的事
當時，名叫須跋陀的遊行者住在拘尸那羅。遊行者須跋陀聽聞：「聽說在今日後夜，沙門喬達摩將般涅槃。」遊行者須跋陀想這個：「又，當遊行者的年長者、很老者、老師與老師的老師講說時，這被我聽聞：『偶爾如來、阿羅漢、遍正覺者在世間出現。』就在今日後夜，沙門喬達摩將般涅槃，而我有這個生起的疑法，我在沙門喬達摩上是這樣淨信者：『沙門喬達摩能夠為我教導這樣的法，如是，我會捨斷這個疑惑法。』」那時，遊行者須跋陀往烏玻瓦達那，末羅的沙羅樹林，去見尊者阿難。抵達後，對尊者阿難說這個：「阿難尊師！當遊行者的年長者、很老者、老師與老師的老師講說時，這被我聽聞：『偶爾如來、阿羅漢、遍正覺者在世間出現。』就在今日後夜，沙門喬達摩將般涅槃，而我有這個生起的疑法，我在沙門喬達摩上是這樣淨信者：『沙門喬達摩能夠為我教導這樣的法，如是，我會捨斷這個疑惑法。』阿難尊師！願我得到沙門喬達摩的看見，那就好了！」在這麼說時，尊者阿難對遊行者須跋陀說這個：「夠了！須跋陀道友！你不要煩擾如來，世尊已疲累。」第二次，遊行者須跋陀又……（中略）。第三次，遊行者須跋陀又對尊者阿難說這個：「阿難尊師！當遊行者的年長者、很老者、老師與老師的老師講說時，這被我聽聞：『偶爾如來、阿羅漢、遍正覺者在世間出現。』就在今日後夜，沙門喬達摩將般涅槃，而我有這個生起的疑法，我在沙門喬達摩上是這樣淨信者：『沙門喬達摩能夠為我教導這樣的法，如是，我會捨斷這個疑惑法。』阿難尊師！願我得到沙門喬達摩的看見，那就好了！」第三次，尊者阿難又對遊行者須跋陀說這個：「夠了！須跋陀道友！不要煩擾如來，世尊已疲累。」(212)
世尊聽到尊者阿難與遊行者須跋陀一起的這個交談。那時，世尊召喚尊者阿難：「夠了！阿難！你不要阻擋須跋陀，令須跋陀得到世尊的看見，凡須跋陀將問我任何事，那全部都將問完全智能被期待的，非傷害能被期待的，而凡我將回答他詢問的，他都將急速地了知。」那時，尊者阿難對遊行者須跋陀說這個：「須跋陀道友！請你去，世尊允許你。」那時，遊行者須跋陀去見世尊。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。在一旁坐下的遊行者須跋陀對世尊說這個：「喬達摩尊師！凡這些有團體的、有群眾的、群眾的老師、有名聲的知名開宗祖師、被眾人認定善的沙門婆羅門，即：富蘭那迦葉、末迦利瞿舍羅、阿夷多翅舍欽婆羅、浮陀迦旃延、散惹耶毘羅梨子、尼乾陀若提子，他們對自己自稱的全部證知？全部都不證知？或者一些證知，一些不證知？」「夠了！須跋陀！別理會這個：『他們對自己自稱的全部證知？全部都不證知？或者一些證知，一些不證知？』須跋陀！我將為你教導法，須跋陀！你要聽！你要好好作意，我將說。」「是的，大德！」遊行者須跋陀回答世尊。(213)
世尊說這個：「須跋陀！凡在法律中八支聖道不被發現，在那裡面，沙門不被發現；在那裡，第二沙門也不被發現；在那裡，第三沙門也不被發現；在那裡，第四沙門也不被發現。須跋陀！而凡在法律中八支聖道被發現，在那裡，沙門被發現；在那裡，第二沙門也被發現；在那裡，第三沙門也被發現；在那裡，第四沙門也被發現。須跋陀！在這法律中八支聖道被發現，這裡就有沙門；這裡有第二沙門；這裡有第三沙門；這裡有第四沙門，{異論者以其他諸沙門是空的}[其他異論者以諸沙門是空的]。須跋陀！而如果這些比丘正住，世間以阿羅漢們會是不空的。
須跋陀！年二十九，凡隨尋求什麼是善的我出家，
須跋陀！從那時出家的我，已超過五十年，
正理法的範圍實行者，從這裡外沒有沙門。
也沒有第二沙門，也沒有第三沙門，也沒有第四沙門，其他異論者以沙門是空的。須跋陀！而如果這些比丘正住，世間以阿羅漢們會是不空的。」(214)
在這麼說時，遊行者須跋陀對世尊說這個：「大德！太偉大了，大德！太偉大了，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，願我得到具足戒。」「須跋陀！凡先前為其他外道希望在這法律中出家；希望受具足戒，他別住四個月。經四個月後，發心的比丘們使出家；使受具足戒為比丘狀態，但個人差異由我發現。」「大德！如果先前為其他外道希望在這法律中出家者；希望受具足戒者別住四個月。經四個月後，發心的比丘們使之出家；使之受具足戒為比丘狀態，我將別住四年。經四年後，請發心的比丘們使出家；使受具足戒為比丘狀態。」
那時，世尊召喚尊者阿難：「阿難！那樣的話，請你使須跋陀出家。」「是的，大德！」尊者阿難回答世尊。那時，遊行者須跋陀對尊者阿難說這個：「阿難學友！是你們的利得，阿難學友！是你們的善得的：凡在這裡，在大師的面前以內住弟子之灌頂被灌頂。」遊行者須跋陀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、自我努力的尊者須跋陀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。」然後尊者須跋陀成為眾阿羅漢之一，他是世尊最後的直接弟子。(215)
第五誦分[終了]。
如來最後的言語
那時，世尊召喚尊者阿難：「阿難！又，你們會這麼想：『大師的教語已過去，我們沒有大師了。』阿難！但這不應該被看作這樣，阿難！凡被我為你們教導、告知的法與律，那是我死後你們的大師。阿難！又，如現在，比丘們以學友之語互相稱呼，我死後不應該被這樣稱呼，阿難！較資淺的比丘應該被較資深的比丘以名字，或以姓氏，或以學友之語稱呼；較資深的比丘應該被較資淺的比丘稱呼『大德！』或『尊者！』阿難！我死後，當希望時，請僧團廢除諸小隨小學處，阿難！我死後，應該對闡陀比丘施與梵罰。」「大德！那麼，什麼是梵罰？」「阿難！闡陀比丘可以盡情說，他既不應該被比丘們講說，也不應該被教誡、不應該被訓誡。」(216)
那時，世尊召喚比丘們：「比丘們！又，某位比丘仍然在佛上，或在法上，或在僧團上，或在道上，或在道跡上會有懷疑或疑惑，比丘們！請你們問，你們不要以後成為後悔者：『我們的大師是面對者，我們沒能夠在世尊的面前反問。』」在這麼說時，那些比丘保持沈默。第二次，世尊又……（中略）。第三次，世尊又召喚比丘們：「比丘們！又，某位比丘仍然在佛上，或在法上，或在僧團上，或在道上，或在道跡上會有懷疑或疑惑，比丘們！請你們問，你們不要以後成為後悔者：『我們的大師是面對者，我們沒能夠在世尊的面前反問。』」第三次，那些比丘又保持沈默。那時，世尊召喚比丘們：「比丘們！又，會有也以大師的敬重，你們不問，比丘們！也請同伴告知同伴。」在這麼說時，那些比丘保持沈默。那時，尊者阿難對世尊說這個：「不可思議啊，大德！未曾有啊，大德！大德！我是這樣淨信者：『在這個比丘僧團中，沒有一位比丘在佛上，或在法上，或在僧團上，或在道上，或在道跡上仍然有懷疑或疑惑。』」「阿難！你以淨信說，阿難！在這裡，如來就有智：在這個比丘僧團中，沒有一位比丘在佛上，或在法上，或在僧團上，或在道上，或在道跡上仍然有懷疑或疑惑。阿難！因為，這五百位比丘中，凡最低的比丘，他是入流者、不墮惡趣法者、決定者、正覺為彼岸者。」[AN.4.76](217)
那時，世尊召喚比丘們[SN.6.15]：「好了，比丘們！現在，我召喚你們：『諸行是消散法，你們應該以不放逸使[目標]完成。』這是如來最後的話。」(218)
般涅槃的談論
那時，世尊進入初禪，從初禪出來後，進入第二禪，從第二禪出來後，進入第三禪，從第三禪出來後，進入第四禪，從第四禪出來後，進入空無邊處，從空無邊處等至出來後，進入識無邊處，從識無邊處等至出來後，進入無所有處，從無所有處等至出來後，進入非想非非想處，從非想非非想處等至出來後，進入想受滅。
那時，尊者阿難對尊者阿那律說這個：「阿那律大德！世尊已般涅槃。」「阿難學友！世尊沒般涅槃，他已入想受滅。」
那時，世尊從想受滅等至出來後，進入非想非非想處，從非想非非想處等至出來後，進入無所有處，從無所有處等至出來後，進入識無邊處，從識無邊處等至出來後，進入空無邊處，從空無邊處等至出來後，進入第四禪，從第四禪出來後，進入第三禪，從第三禪出來後，進入第二禪，從第二禪出來後，進入初禪，從初禪出來後，進入第二禪，從第二禪出來後，進入第三禪，從第三禪出來後，進入第四禪，從第四禪出來後，世尊直接(無間)地般涅槃。(219)
在世尊般涅槃時，與般涅槃同時，有恐怖的、共身毛豎立的大地震，且天鼓破裂。在世尊般涅槃時，與般涅槃同時，梵王娑婆主說這個偈頌：
「全部都將捨棄：世間中生類對身體(集聚)，
於該處像這樣的大師，世間中無與倫比者，
得到力量的如來，正覺者已般涅槃。」(220)
在世尊般涅槃時，與般涅槃同時，天帝釋說這個偈頌：
「諸行確實是無常的，是生起與消散法的，
生起後被滅，它們的寂滅是樂。」(221)
在世尊般涅槃時，與般涅槃同時，尊者阿那律說這個偈頌：
「沒有入息出息，心已住立的像這樣者，
不動者發動寂滅後，凡命終的牟尼。
以不動搖的心，忍受痛苦(受)，
如燈火的熄滅，是心的解脫。」[≃Thag.104, 905-906偈](222)
在世尊般涅槃時，與般涅槃同時，尊者阿難說這個偈頌：
「那時是恐怖的，那時是身毛豎立的：
在具有一切殊勝行相的，正覺者般涅槃時。」(223)
在世尊般涅槃時，在那裡，凡那些未離貪的比丘，一些伸出手臂後號哭，如腳被切斷地倒下打滾：「世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。」但，凡那些已離貪的比丘，他們正知、具念地忍受：「諸行是無常的，在這裡，那如何可得。」(224)
那時，尊者阿那律召喚比丘們：「夠了，學友們！你們不要悲傷，你們不要悲泣，學友們！這被如來就事先告知，不是嗎：就與一切所愛的、合意的分離、別離、異離。學友們！在這裡，那如何可得：『凡那個被生的、存在的、有為的、壞散之法，甚至那個如來的身體不要被破壞。』這不存在可能性。學友們！天神們嫌責。」「大德！那麼，怎樣之類的天神們尊者阿那律作意？」
「阿難學友！有在虛空有地想的天神們弄亂頭髮後號哭，伸出手臂後號哭，如腳被切斷地倒下打滾：『世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。』阿難學友！有在地上有地想的天神們弄亂頭髮後號哭，伸出手臂後號哭，如腳被切斷地倒下打滾：『世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。』但，凡那些已離貪的天神們，祂們正知、具念地忍受：『諸行是無常的，在這裡，那如何可得。』」那時，尊者阿那律與尊者阿難以法談度過那夜剩餘的。(225)
那時，尊者阿那律召喚尊者阿難：「阿難學友！請你去，進入拘尸那羅後，請你召喚拘尸那羅的末羅人：『襪謝德們！世尊已般涅槃，現在是那個你們考量的時間。』」「是的，大德！」尊者阿難回答尊者阿那律後，午前時穿衣、拿起衣鉢後，自己為第二人進入拘尸那羅。當時，拘尸那羅的末羅人正以某些應該被作的在集會所已聚集。那時，尊者阿難去拘尸那羅末羅人的集會所。抵達後，召喚拘尸那羅的末羅人：「襪謝德們！世尊已般涅槃，現在是那個你們考量的時間。」聽聞尊者阿難的這個言語後，末羅人、末羅人的兒子們、末羅人的媳婦們、末羅人的妻子們成為有痛苦的、不快樂的、具備心苦的，一些弄亂頭髮後號哭、伸出手臂後號哭，如腳被切斷地倒下打滾：「世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。」(226)
佛遺體的供養
那時，拘尸那羅的末羅人命令男子們：「那樣的話，我說，請你們使尸那羅的香料花環與全部樂器聚集。」那時，拘尸那羅的末羅人拿取香料花環、全部樂器、五百套白布後，往烏玻瓦達那，末羅的沙羅樹林去見世尊遺體。抵達後，以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，建造(做)著諸遮陽篷、準備著諸圓亭棚，度過一天。
那時，拘尸那羅的末羅人想這個：「使世尊的遺體火葬，今天是極不適時的，現在，我們將在明天使世尊的遺體火葬。」那時，拘尸那羅的末羅人以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，建造著諸遮陽篷、準備著諸圓亭棚，又度過第二個白天……又度過第三個白天……又度過第四個白天……又度過第五個白天……又度過第六個白天。
那時，第七個白天，拘尸那羅的末羅人想這個：「我們以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，我們將向南邊搬運到城市的南邊後，向外面到城市外面，在南邊使世尊的遺體火葬。」(227)
當時，八位洗頭的、穿新衣的末羅人首領：「我們將舉起世尊的遺體。」他們不能夠舉起。那時，拘尸那羅的末羅人對尊者阿那律說這個：「阿那律大德！什麼因、什麼緣，以那個，這八位洗頭的、穿新衣的末羅人首領：『我們將舉起世尊的遺體。』他們不能夠舉起？」「襪謝德們！你們的意圖是一種，天神們的意圖是另一種。」「大德！那麼，天神們的意圖是什麼？」「襪謝德們！你們的意圖是：『我們以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，我們將向南邊搬運到城市的南邊後，向外面到城市外面，在南邊使世尊的遺體火葬。』天神們的意圖是：『我們以天的舞蹈、歌唱、奏樂、香料恭敬、尊重、尊敬、崇敬世尊的遺體，我們將向北邊搬運到城市的北邊、經北門使進入城市、向中央搬運到城的中央、經東門出城市後，在城市的東邊，名叫繫冠，末羅人的塔廟，在那裡，使世尊的遺體火葬。』」「大德！令如天神們的意圖那樣。」(228)
當時，拘尸那羅之所及，間隙、下水道、垃圾堆，被落下的曼陀羅花以深及膝高範圍散布。那時，天神們與拘尸那羅的末羅人以天的與人的舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，向北邊搬運到城市的北邊、經北門使進入城市、向中央搬運到城的中央、經東門出城市後，在城市的東邊，名叫繫冠，末羅人的塔廟，在那裡，放下世尊的遺體。(229)
那時，拘尸那羅的末羅人對尊者阿難說這個：「阿難大德！如何在世尊的遺體上應該被行動？」「襪謝德們！如在轉輪王的遺體上行動，這樣，在如來的遺體上應該被行動。」「阿難大德！那麼，如何在轉輪王的遺體上行動？」「襪謝德們！以新的布包捲轉輪王的遺體，以新的布包捲後，以起絨毛的綿包捲，以起絨毛的棉包捲後，以新的衣服包捲，以這個方法成對地包捲轉輪王的遺體五百次後，放入鐵油槽中、以另一個鐵槽使包覆、製作全部芳香的火葬用柴堆後，使轉輪王的遺體火葬，在十字路口建轉輪王的塔。襪謝德們！這樣，在轉輪王的遺體上行動。襪謝德們！如在轉輪王的遺體上行動，這樣，在如來的遺體上應該被行動。襪謝德們！在十字路口如來的塔應該被建，在那裡，凡將獻上花環或香料或香粉，或將問訊，或將使心明淨，那個將對他們將有長久的利益、安樂。」那時，拘尸那羅的末羅人命令男子們：「那樣的話，我說，請你們使尸那羅的起絨毛的綿聚集。」
那時，拘尸那羅的末羅人以新的布包捲世尊的遺體，以新的布包捲後，起絨毛的綿包捲，以起絨毛的綿包捲後，以新的布包捲……以這個方法成對地包捲世尊的遺體五百次後，放進鐵油槽、以另一個鐵槽使包覆、製作全部芳香的火葬用柴堆後，使世尊的遺體登上火葬用柴堆。(230)
大迦葉上座的事
當時，尊者大迦葉與大比丘僧團約五百位比丘一起是從波婆城到拘尸那羅旅途道路行走者。那時，尊者大迦葉離開道路後，坐在某棵樹下。當時，某位邪命外道拿曼陀羅花後，是從拘尸那羅到波婆城旅途道路行走者。尊者大迦葉看見正從遠處走來的那位邪命外道。看見後，對那位邪命外道說這個：「道友！是否你知道我們的大師？」「是的，道友！我知道，今天，沙門喬達摩已般涅槃七天，這個曼陀羅花被我從那裡拿取。」在那裡，凡那些未離貪的比丘，一些伸出手臂後號哭，如腳被切斷地倒下打滾：「世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。」但，凡那些已離貪的比丘，他們正知、具念地忍受：「諸行是無常的，在這裡，那如何可得。」(231)
當時，名叫善吉祥的年老出家者坐在那個群眾中。那時，善吉祥年老出家者對那些比丘說這個：「夠了，學友們！你們不要悲傷，你們不要悲泣，我們比那位大沙門已善解脫，我們被逼苦惱：『這被適合你們，這不被適合你們。』然而，現在，我們將做凡我們將想要；我們將不作凡我們將不想要。」那時，尊者大迦葉召喚比丘們：「夠了，學友們！你們不要悲傷，你們不要悲泣，學友們！這被如來就事先告知，不是嗎：就與一切所愛的、合意的分離、別離、異離。學友們！在這裡，那如何可得：『凡那個被生的、存在的、有為的、壞散之法，甚至那個如來的身體不要被破壞。』這不存在可能性。」(232)
當時，四位洗頭的、穿新衣的末羅人首領：「我們將點燃世尊的火葬用柴堆。」他們不能夠點燃。那時，拘尸那羅的末羅人對尊者阿那律說這個：「阿那律大德！什麼因、什麼緣，以那個這四位洗頭的、穿新衣的末羅人首領：『我們將點燃世尊的火葬用柴堆。』他們不能夠點燃？」「襪謝德們！天神們的意圖是另一種。」「大德！那麼，天神們的意圖是什麼？」「襪謝德們！天神們的意圖是：『這位尊者大迦葉與大比丘僧團約五百位比丘一起是從波婆城到拘尸那羅旅途道路行走者，世尊的火葬用柴堆將不完全燃燒，直到尊者大迦葉以頭禮拜世尊的足為止。」「大德！令如天神們的意圖那樣。」(233)
那時，尊者大迦葉前往拘尸那羅名叫繫冠的末羅人塔廟，去世尊的火葬用柴堆。抵達後，置(作)衣服到一邊肩膀、合掌鞠躬、作右繞火葬用柴堆三次後，以頭禮拜世尊的足。那五百位比丘也置衣服到一邊肩膀、合掌鞠躬、作右繞火葬用柴堆三次後，以頭禮拜世尊的足。還有，在被尊者大迦葉與那五百位比丘禮拜時，世尊的火葬用柴堆就自己被點燃。(234)
當世尊的遺體燃燒時，凡「外皮」，或「皮膚」，或「肉」，或「筋腱」，或「關節液」，既沒有灰被看到，也沒有灰末，只諸遺骨被留下。猶如當酥或油燃燒時，既沒有灰被看到，也沒有灰末。同樣的，當世尊的遺體燃燒時，凡「外皮」，或「皮膚」，或「肉」，或「筋腱」，或「關節液」，既沒有灰被看到，也沒有灰末，只諸遺骨被留下。還有，那五百套布只有二塊布沒被燃燒：凡最內部的與凡外面的。在世尊的遺體已被燃燒時，從空中出現水流後，使世尊的火葬用柴堆熄滅；也從沙羅樹湧現水後，使世尊的火葬用柴堆熄滅；拘尸那羅的末羅人也以一切香水使世尊的火葬用柴堆熄滅。那時，拘尸那羅的末羅人對世尊的遺骨在集會所處建造(作)矛柵欄後，使弓柵欄包圍後，以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬七天。(235)
遺骨的分配
摩揭陀國阿闍世王韋提希子聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，摩揭陀國阿闍世王韋提希子對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我也是剎帝利，我也值得世尊遺骨的分配，我也將作世尊遺骨的塔與祭祀。」
毘舍離的離車族人聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，毘舍離的離車族人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們也值得世尊遺骨的分配，我們也將作世尊遺骨的塔與祭祀。」
住在迦毘羅衛的釋迦人聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，迦毘羅衛的釋迦人對拘尸那羅的末羅人派遣使者：「世尊是我們的最上的親族，我們也值得世尊遺骨的分配，我們也將作世尊遺骨的塔與祭祀。」
阿勒葛玻的布勒人聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，阿勒葛玻的布勒人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們也值得世尊遺骨的分配，我們也將作世尊遺骨的塔與祭祀。」
辣麼村的拘利人聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，羅摩村的拘利人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們也值得世尊遺骨的分配，我們也將作世尊遺骨的塔與祭祀。」
毘留提的婆羅門聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，毘留提的婆羅門對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我也是婆羅門，我也值得世尊遺骨的分配，我也將作世尊遺骨的塔與祭祀。」
波婆城的末羅人聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，波婆城的末羅人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們也值得世尊遺骨的分配，我們也將作世尊遺骨的塔與祭祀。」
在這麼說時，拘尸那羅的末羅人對那些群眾說這個：「世尊在我們的村落土地般涅槃，我們將不給與世尊遺骨的分配。」(236)
在這麼說時，兜那婆羅門對那些群眾、團體說這個：
「請尊師們聽我一語，我們的佛陀有忍耐之語，
確實是不好的-凡對最上人的，遺骨在分配上如果有衝突。
尊師們！讓我們就全部和睦地、和合地，和諧地作八部分，
讓在廣泛的四方有塔，眾人是有眼者的淨信者。」(237)
「婆羅門！那樣的話，就請你區分世尊遺骨為八等份。」「是的，先生！」兜那婆羅門回答那些群眾、團體後，區分世尊遺骨為八等份後，對那些群眾、團體說這個：「請尊師們給與我這個[裝世尊遺骨的]容器，我也將作容器的塔與祭祀。」他們給與兜那婆羅門容器。
胡椒林的摩利亞人聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，胡椒林的摩利亞人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們也值得世尊遺骨的分配，我們也將作世尊遺骨的塔與祭祀。」「沒有世尊遺骨的分配，世尊遺骨已區分，請你們從這裡帶走炭火。」他們從那裡帶走炭火。(238)
遺骨塔的供養
那時，摩揭陀國阿闍世王韋提希子在王舍城作世尊遺骨的塔與祭祀；毘舍離的離車族人也在毘舍離作世尊遺骨的塔與祭祀；住在迦毘羅衛的釋迦人也在迦毘羅衛作世尊遺骨的塔與祭祀；阿勒葛玻的布勒人也在阿勒葛玻作世尊遺骨的塔與祭祀；辣麼村的拘利人也在辣麼村作世尊遺骨的塔與祭祀；毘留提的婆羅門也在毘留提作世尊遺骨的塔與祭祀；波婆城的末羅人也在波婆城作世尊遺骨的塔與祭祀；拘尸那羅的末羅人也在拘尸那羅作世尊遺骨的塔與祭祀；兜那婆羅門也作容器的塔與祭祀；胡椒林的摩利亞人也在胡椒林作炭火的塔與祭祀。像這樣，有八個遺骨塔，第九為容器塔，第十為炭火塔，從前，這是這樣的。」(239)
「八桶有眼者的遺骨，七桶在贍部洲使祭祀，
一桶殊勝最上人的，在辣麼村被龍王祭祀。
一顆牙齒被三十三天祭祀，又一顆在健陀羅城使祭祀，
再一顆在迦陵伽王的領土，又一顆龍王使祭祀。
這個大地就以它的光輝，大地被最勝的供物裝飾，
這樣這位有眼者的遺骨，被一一恭敬者善恭敬。
被天王、龍王、人王祭祀，就像這樣被人間最上的王祭祀，
得到後請你們合掌後禮拜他，佛陀確實是百劫難得的。」
「四十顆平整的牙齒，頭髮與體毛全部，
天神們帶走一顆，鐵圍山的相傳。」(240)
般涅槃大經第三終了。
被我這麼聽聞：
有一次，世尊住在王舍城耆闍崛山。
當時，摩揭陀國阿闍世王韋提希子想要攻打跋耆，他這麼說[AN.7.22]：
「我將要破壞這些這麼大神通力、這麼大威力的跋耆，我將要使跋耆滅亡，我將要使跋耆人來到不幸、災難。」(131)
那時，摩揭陀國阿闍世王韋提希子召喚摩揭陀國大臣作雨者婆羅門：
「來！婆羅門！請你去見世尊。抵達後，請你以我的名義以頭禮拜世尊的足，請你詢問少病、少病苦、起居輕快、有力、安樂住：『大德！摩揭陀國阿闍世王韋提希子以頭禮拜世尊的足，他詢問：少病、少病苦、起居輕快、有力、安樂住？』以及請你這麼說：『大德！摩揭陀國阿闍世王韋提希子想要攻打跋耆，他這麼說：「我將要破壞這些這麼大神通力、這麼大威力的跋耆，我將要使跋耆滅亡，我將要使跋耆人來到不幸、災難。」』如世尊對你回答，善把握它後，你應該告訴我，因為諸如來不說離真實的。」(132)
作雨者婆羅門
「是的，先生！」摩揭陀國大臣作雨者婆羅門回答摩揭陀國阿闍世王韋提希子後，準備一輛輛吉祥車、登上一輛輛吉祥車後，以一輛輛吉祥車從王舍城出發，前往耆闍崛山。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。在一旁坐下的摩揭陀國大臣作雨者婆羅門對世尊說這個：
「喬達摩尊師！摩揭陀國阿闍世王韋提希子以頭禮拜喬達摩尊師的足，他詢問：少病、少病苦、起居輕快、有力、安樂住？喬達摩尊師！摩揭陀國阿闍世王韋提希子想要攻打跋耆，且這麼說：『我將要破壞這些這麼大神通力、這麼大威力的跋耆，我將要使跋耆滅亡，我將要使跋耆人來到不幸、災難。』」(133)
國王的不衰退法
當時，尊者阿難站在世尊的背後對世尊搧著風。那時，世尊召喚尊者阿難：「阿難！是否被你聽聞：跋耆人將是經常聚集的、多聚集的？」「大德！這被我聽聞：『跋耆人將是經常聚集的、多聚集的。』」「阿難！只要跋耆人將是經常聚集的、多聚集的，阿難！跋耆的增長能被預期，非減損。」
「阿難！是否被你聽聞：『跋耆人和合地聚集，和合地出來，和合地作跋耆人應該做的事？』」「大德！這被我聽聞：『跋耆人和合地聚集，和合地出來，和合地作跋耆人應該做的事。』」「阿難！只要跋耆人和合地聚集，和合地出來，和合地作跋耆人應該做的事，阿難！跋耆的增長能被預期，非減損。」
「阿難！是否被你聽聞：『跋耆人不安立沒被安立的，不斷絕已被安立的，依往昔跋耆人所安立的法受持後轉起？』」「大德！這被我聽聞：『跋耆人不安立沒被安立的，不斷絕已被安立的，依往昔跋耆人所安立的法受持後轉起。』」「阿難！只要跋耆人不安立沒被安立的，不斷絕已被安立的，依往昔跋耆人所安立的法受持後轉起，阿難！跋耆的增長能被預期，非減損。」
「阿難！是否被你聽聞：『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆高齡者，且認為他們的應該被聽聞 ？』」「大德！這被我聽聞：『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆高齡者，且認為他們的應該被聽聞。』」「阿難！只要跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆高齡者，且認為他們的應該被聽聞，阿難！跋耆的增長能被預期，非減損。」
「阿難！是否被你聽聞：『跋耆人不對那些良家婦人、良家少女拉、強迫後使居住？』」「大德！這被我聽聞：『跋耆人不對那些良家婦人、良家少女拉、強迫後使居住。』」「阿難！只要跋耆人不對那些良家婦人、良家少女拉、強迫後使居住，阿難！跋耆的增長能被預期，非減損。」
「阿難！是否被你聽聞：『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆塔廟：內部的連同外部的，且不使那些先前施與的、先前作的合法的供品衰損？』」「大德！這被我聽聞：『跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆塔廟：內部的連同外部的，且不使那些先前施與的、先前作的合法的供品衰損。』」「阿難！只要跋耆人恭敬、尊重、尊敬、崇敬那些跋耆的跋耆塔廟：內部的連同外部的，且不使那些先前施與的、先前作的合法的供品衰損，阿難！跋耆的增長能被預期，非減損。」
「阿難！是否被你聽聞：『跋耆人在阿羅漢上有如法的、善安排的守護、防護、保護：如何未到達的阿羅漢會來到跋耆，已到達的阿羅漢會在跋耆住於安樂？』」「大德！這被我聽聞：『跋耆人在阿羅漢上有如法的、善安排的守護、防護、保護：如何未到達的阿羅漢會來到跋耆，已到達的阿羅漢會在跋耆住於安樂？』」「阿難！只要跋耆人在阿羅漢上有如法的、善安排的守護、防護、保護：如何未到達的阿羅漢會來到跋耆，已到達的阿羅漢會在跋耆住於安樂？阿難！跋耆的增長能被預期，非減損。」(134)
那時，世尊召喚摩揭陀國大臣作雨者婆羅門：「婆羅門！有這一次，我住在毘舍離沙愣達達塔廟。婆羅門！在那裡，我教導跋耆人這七不衰退法。婆羅門！只要這七不衰退法在跋耆中住立，以及跋耆人在這七不衰退法上被看見，婆羅門！跋耆的增長能被預期，非減損。」
在這麼說時，摩揭陀國大臣作雨者婆羅門對世尊說這個：「喬達摩尊師！即使只具備一不衰退法，跋耆的增長就能被預期，非減損，更不用說七不衰退法。喬達摩尊師！跋耆就不應該被摩揭陀國阿闍世王韋提希子做，即：以戰爭，除非以欺騙，除非以失和。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 。」「婆羅門！現在是那個你考量的時間。」那時，摩揭陀國大臣作雨者婆羅門歡喜、隨喜世尊所說後，從座位起來後離開。(135)
比丘的不衰退法
那時，在摩揭陀國大臣作雨者婆羅門離開不久，世尊召喚尊者阿難：「阿難！請你去，比丘依止王舍城住之所及，請你使他們全部集合到講堂。」「是的，大德！」尊者阿難回答世尊後，比丘依止王舍城住之所及，使他們全部集合到講堂後，去見世尊。抵達後，向世尊問訊後，在一旁站立。在一旁站立的尊者阿難對世尊說這個：「大德！比丘僧團已經集合，大德！現在是那個世尊考量的時間。」
那時，世尊去講堂。抵達後，在設置的座位坐下。坐下後，世尊召喚比丘們[AN.7.23]：「比丘們！我將為你們教導七不衰退法，你們要聽它！你們要好好作意！我將說。」「是的，大德！」那些比丘回答世尊。
世尊說這個：「比丘們！只要比丘們將是經常聚集的、多聚集的，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們和合地聚集、和合地出來、和合地作比丘應該做的事，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們不安立沒被安立的，不斷絕已被安立的，依所安立的學處受持後轉起，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們恭敬、尊重、尊敬、崇敬那些有經驗的、長久出家的上座比丘、僧團父、僧團指導者，且認為他們的應該被聽聞，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們不走入已生起、導致再有的渴愛的控制，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們是在諸林野住處上的期待者，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們就使各自的念現起：是否未到達的美善同梵行者會到來，已到達的美善同梵行者會住於安樂，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法上被看見，比丘們！比丘們的增長能被預期，非減損。(136)
比丘們！其次，我還將為你們教導七不衰退法，你們要聽它！你們要好好作意！我將說。」「是的，大德！」那些比丘回答世尊。世尊說這個：
「比丘們！只要比丘們是不樂於工作者、不好於工作者、不致力喜於工作者，比丘們！比丘們的增長能被預期，非減損。[AN.7.24]
比丘們！只要比丘們是不樂於談話者、不好於談話者、不致力喜於談話者，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們是不樂於睡眠者、不好於睡眠者、不致力喜於睡眠者，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們是不樂於聚會者、不好於聚會者、不致力喜於聚會者，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們是不惡欲求者、不落入諸惡欲求控制者，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們沒有惡的朋友、惡的同伴、惡的親密朋友，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們不以低劣量殊勝的到達來到終結的中途，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法上被看見，比丘們！比丘們的增長能被預期，非減損。(137)
比丘們！其次，我還將為你們教導另外的七不衰退法……（中略）[AN.7.25]。比丘們！只要比丘們是有信者……（中略）是有慚者……（中略）是有愧者……（中略）是多聞者……（中略）是活力已發動者……（中略）是念已現起者……（中略）是有慧者，比丘們！比丘們的增長能被預期，非減損。比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法上被看見，比丘們！比丘們的增長能被預期，非減損。(138)
比丘們！其次，我還將為你們教導七不衰退法，你們要聽它！你們要好好作意！我將說。」「是的，大德！」那些比丘回答世尊。世尊說這個：
「比丘們！只要比丘們修習念覺支……（中略）修習擇法覺支……修習活力覺支……修習喜覺支……修習寧靜覺支……修習定覺支……修習平靜覺支，比丘們！比丘們的增長能被預期，非減損[AN.7.26]。
比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法上被看見，比丘們！比丘們的增長能被預期，非減損。(139)
比丘們！其次，我還將為你們教導七不衰退法，你們要聽它！你們要好好作意！我將說。」「是的，大德！」那些比丘回答世尊。世尊說這個：
「比丘們！只要比丘們修習無常想……（中略）修習無我想……修習不淨想……修習過患想……修習捨斷想……修習離貪想……修習滅想，比丘們！比丘們的增長能被預期，非減損[AN.7.27]。
比丘們！只要這七不衰退法在諸比丘中住立，以及諸比丘在這七不衰退法上被看見，比丘們！比丘們的增長能被預期，非減損。(140)
比丘們！我將為你們教導六不衰退法，你們要聽它！你們要好好作意！我將說。」「是的，大德！」那些比丘回答世尊。世尊說這個[≃AN.6.11]：
「比丘們！只要比丘們對同梵行者公開地連同私下地使慈身業現起，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們對同梵行者公開地連同私下地使慈語業現起……（中略）對同梵行者公開地連同私下地使慈意業現起，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要凡那些如法所得的如法利得，乃至連鉢裡(鉢繫屬)的量，比丘們是以像這樣利得平等受用者、與持有同梵行者共同受用者，比丘們！比丘們的增長能被預期，非減損。
比丘們！凡那些無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者稱讚的、不取著的、轉起定的戒，只要比丘們在像這樣的諸戒上與同梵行者們公開地連同私下地住於戒達到一致的，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要比丘們對所有這聖的、出離的見引導那樣的行為者苦的完全滅盡，比丘在像這樣的見上與同梵行者們公開地連同私下地住於見達到一致的，比丘們！比丘們的增長能被預期，非減損。
比丘們！只要這六不衰退法在諸比丘中住立，以及諸比丘在這六不衰退法上被看見，比丘們！比丘們的增長能被預期，非減損。」(141)
在那裡，當世尊住在王舍城耆闍崛山時，就對比丘們多作這個法說：「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(142)
那時，世尊如其意地住在王舍城後，召喚尊者阿難：「阿難！我們走，我們將去芒果樹苖圃。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達芒果樹苖圃。在那裡，世尊住在國王的芒果樹苖圃。在那裡，當世尊住在國王的芒果樹苖圃時，就也對比丘們多作這個法說：「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(143)
那時，世尊如其意地住在國王的芒果樹苖圃後，召喚尊者阿難：「阿難！我們走，我們將去那爛陀。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起去那爛陀。在那裡，世尊住在那爛陀賣衣者的芒果園中。(144)
舍利弗的獅子吼
那時，尊者舍利弗去見世尊。抵達後，向世尊問訊後，在一旁坐下。在一旁坐下的尊者舍利弗對世尊說這個[SN.47.12, DN.28, 141-143段]：「大德！我在世尊上有這樣的淨信：不曾有與將沒有，以及現在不存在其他沙門或婆羅門比世尊更高證智的，即：正覺。」「舍利弗！這偉大的、取一向的、吼獅子吼的如牛王之語被你說：『大德！我在世尊上有這樣的淨信：不曾有與將沒有，以及現在不存在其他沙門或婆羅門比世尊更高的證智，即：正覺。』
舍利弗！凡那些存在於過去世的阿羅漢、遍正覺者，那一切世尊被你以心熟知心後知道：『那些世尊是這樣戒者。』……這樣法者……這樣慧者……這樣住處者……『那些世尊是這樣解脫者。』嗎？」「大德！這確實不是。」
「舍利弗！又，凡那些存在於未來世的阿羅漢、遍正覺者，那一切世尊被你以心熟知心後知道：『那些世尊將有這樣的戒。』這樣的法……這樣慧者……這樣的住處者……『那些世尊將是這樣的解脫者。』嗎？」「大德！這確實不是。」
「舍利弗！又，我現在阿羅漢、遍正覺者被你以心熟知心後知道：『世尊有這樣的戒。』這樣的法……這樣慧者……這樣的住處者……『那些世尊是這樣的解脫者。』嗎？」「大德！這確實不是。」
「舍利弗！而在這裡，你在過去、未來、現在阿羅漢、遍正覺者們上沒有他心智，舍利弗！那麼，那樣的話，為何偉大的、取一向的、吼獅子吼的如牛王之語被你說：『大德！我在世尊上有這樣的淨信：不曾有與將沒有，以及現在不存在其他沙門或婆羅門比世尊更高的證智，即：正覺。』呢？」(145)
「大德！我在過去、未來、現在阿羅漢、遍正覺者們上沒有他心智，但法的類比被我知道。大德！猶如國王邊境的城市，有堅固的壁壘，堅固的城牆與城門，只有一個門，在那裡，有賢智的、聰明的、有智慧的、對不認識的制止的、對認識的使進入的守門人。沿那個城市全部環繞道路走的他沒看見甚至連貓出去大小的城牆間隙或裂口，他這麼想：『凡任何粗大的生物進入或出去這個城市，他們全部僅經由門進入或出去。』同樣的，大德！法的類比被我知道：『大德！凡那些存在於過去世的阿羅漢、遍正覺者；那些世尊全部捨斷心的隨雜染、慧的減弱的五蓋後，在四念住上心善建立，如實修習七覺支後，現正覺無上遍正覺。大德！凡那些將存在於未來世的阿羅漢、遍正覺者；那些世尊全部也捨斷心的隨雜染、慧的減弱之五蓋後，在四念住上心善建立，如實修習七覺支後，將現正覺無上遍正覺。大德！現在的世尊、阿羅漢、遍正覺者也捨斷心的隨雜染、慧的減弱之五蓋後，在四念住上心善建立，如實修習七覺支後，現正覺無上遍正覺。』」(146)
又，在那裡，當世尊住在那爛陀賣衣者的芒果園中時，就對比丘們多作這個法說：「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(147)
破戒的過患
那時，世尊如其意地住在那爛陀後，召喚尊者阿難：「阿難！我們走，我們將去巴吒釐村。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達巴吒釐村。巴吒釐村的優婆塞們聽聞[Ud.76]：「聽說世尊已抵達巴吒釐村。」那時，巴吒釐村的優婆塞們去見世尊。抵達後，向世尊問訊後，在一旁坐下。在一旁坐下的巴吒釐村的優婆塞們對世尊說這個：「大德！請世尊同意[到]我們的招待所。」世尊以沈默狀態同意。那時，巴吒釐村的優婆塞們知道世尊同意了後，從座位起來、向世尊問訊、作右繞後，去招待所。抵達後，鋪設招待所的一切鋪設物、設置諸座位、使水瓶設立、懸掛油燈後，去見世尊。抵達後，向世尊問訊後，在一旁站立。在一旁站立的巴吒釐村的優婆塞們對世尊說這個：「大德！招待所的一切鋪設物已鋪設，諸座位已設置，已使水瓶設立，油燈已懸掛，大德！現在是那個世尊考量的時間。」那時，世尊傍晚時，穿衣、拿起衣鉢後，與比丘僧團一起去招待所。抵達後，使腳洗滌、進入招待所後，依止中央柱子面向東坐下，比丘僧團也使腳洗滌、進入集會所後，依止西邊牆壁面向東，置世尊在前面後坐下，巴吒釐村的優婆塞們使腳洗滌、進入招待所後，依止東邊牆壁面向西，面對世尊坐下。(148)
那時，世尊召喚巴吒釐村的優婆塞們：「屋主們！有這破戒者以戒壞失的五種過患[AN.5.213]，哪五種？屋主們！這裡，破戒者、戒壞失者因為放逸而遭受大財產的損失，這是第一種破戒者以戒壞失的過患。
再者，屋主們！破戒者以戒壞失的惡名聲傳播，這是第二種破戒者以戒壞失的過患。
再者，屋主們！破戒者、戒壞失者往見任何群眾：不論剎帝利眾，不論婆羅門眾，不論屋主眾，不論沙門眾，他無自信地、羞愧地往見，這是第三種破戒者以戒壞失的過患。
再者，屋主們！破戒者、戒壞失者癡昧地命終，這是第四種破戒者以戒壞失的過患。
再者，屋主們！破戒者、戒壞失者以身體的崩解，死後往生苦界、惡趣、下界、地獄，這是第五種破戒者以戒壞失的過患。屋主們！這是破戒者以戒壞失的五種過患。(149)
持戒的效益
屋主們！有這持戒者以戒具足的五種效益，哪五種？屋主們！這裡，持戒者、戒具足者因為不放逸而到達大財產的聚集，這是第一種持戒者以戒具足的效益。
再者，屋主們！持戒者、戒具足者的好名聲傳播，這是第二種持戒者以戒具足的效益。
再者，屋主們！持戒者、戒具足者往見任何群眾：不論剎帝利眾，不論婆羅門眾，不論屋主眾，不論沙門眾，他有自信地、不羞愧地往見，這是第三種持戒者以戒具足的效益。
再者，屋主們！持戒者、戒具足者不癡昧地命終，這是第四種持戒者以戒具足的效益。
再者，屋主們！持戒者、戒具足者以身體的崩解，死後往生善趣、天界，這是第五種持戒者以戒具足的效益。屋主們！這是持戒者以戒具足的五種效益。(150)
那時，世尊對巴吒釐村的優婆塞們大部分夜晚以法說開示、勸導、鼓勵、使歡喜後，使離開：「屋主們！夜已過，現在是那個你們考量的時間。」「是的，大德！」巴吒釐村的優婆塞們回答世尊後，從座位起來、向世尊問訊、作右繞後離開。那時，世尊在巴吒釐村優婆塞們離開不久，進入空屋。(151)
華氏城的建築
當時，摩揭陀國大臣蘇尼大與作雨者為了防止跋耆人，在巴吒釐村建築城市。當時，眾多的，甚至千位天神在巴吒釐村佔取諸宅地：凡在大影響力天神佔取宅地處，大影響力國王、國王大臣的心傾向在那裡建築住處；凡在中等天神佔取宅地處，中等[影響力]國王、國王大臣的心傾向在那裡建築住處；凡在低等天神佔取宅地處，低等國王、國王大臣的心傾向在那裡建築住處。世尊以清淨、超越常人的天眼看見在巴吒釐村佔取宅地的那些甚至千位天神。那時，世尊在破曉時起來後，召喚尊者阿難：「阿難！誰在巴吒釐村建築城市呢？」「大德！摩揭陀國大臣蘇尼大與作雨者為了防止跋耆人，在巴吒釐村建築城市。」「阿難！猶如與三十三天一起商量後，阿難！就這樣，摩揭陀國大臣蘇尼大與作雨者為了防止跋耆人，在巴吒釐村建築城市。阿難！這裡，我以清淨、超越常人的天眼看見眾多的，甚至千位天神在巴吒釐村佔取諸宅地：凡在大影響力天神佔取宅地處，大影響力國王、國王大臣的心傾向在那裡建築住處；凡在中等天神佔取宅地處，中等國王、國王大臣的心傾向在那裡建築住處；凡在低等天神佔取宅地處，低等國王、國王大臣的心傾向在那裡建築住處。阿難！亞利安人之所及處；貿易(商人路)之所及，這將是第一城市，華氏城將是財貨集散地。阿難！華氏城的三個障礙將是：火[災]，或水，或失和。」(152)
那時，摩揭陀國大臣蘇尼大與作雨者去見世尊。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，在一旁站立。在一旁站立的摩揭陀國大臣蘇尼大與作雨者對世尊說這個：「請喬達摩尊師與比丘僧團一起同意我們的今天的食事。」世尊以沈默狀態同意。那時，摩揭陀國大臣蘇尼大與作雨者知道世尊同意後，回自己的住處。抵達後，在自己的住處準備勝妙的硬食、軟食，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，與比丘僧團一起去摩揭陀國大臣蘇尼大與作雨者的住處。抵達後，在設置的座位坐下。那時，摩揭陀國大臣蘇尼大與作雨者以勝妙的硬食、軟食親手款待以佛陀為上首的比丘僧團，使滿足。那時，對已食、手離鉢的世尊，摩揭陀國大臣蘇尼大與作雨者取某個低的坐具後，在一旁坐下。世尊以這些偈頌感謝在一旁坐下的摩揭陀國大臣蘇尼大與作雨者：
「在凡地方建造，賢智類者們住所，
在這裡宴請持戒者們，已抑制者們、梵行者們。
凡在那裡已有諸天神，應該為祂們獻上供養，
那些被供養者供養，被服侍者服侍他。
因此祂們憐憫他，如母親對親生的兒子，
諸天神憐憫的人，經常看見諸吉祥。」
那時，世尊以這些偈頌感謝摩揭陀國大臣蘇尼大與作雨者後，從座位起來後離開。(153)
當時，摩揭陀國大臣蘇尼大與作雨者在世尊後面緊跟隨：「現在，凡沙門喬達摩將離開所經之門，那個門將名為喬達摩門；凡將渡恒河所經之渡場，那個渡場將名為喬達摩渡場。」那時，世尊離開所經之門，那個門名為喬達摩門。那時，世尊去恒河之渡場。當時，恒河是滿的、滿到邊緣的、能被烏鴉喝飲的。一些人遍求船，一些人遍求筏，一些人捆綁籠筏，想要從此岸到彼岸。那時，世尊就猶如有力氣的男子伸直彎曲的手臂，或彎曲伸直的手臂，就像這樣在恒河此岸消失，與比丘僧團一起出現在恒河彼岸。那時，世尊看見那些人：一些人遍求船，一些人遍求筏，一些人捆綁籠筏，想要從此岸到彼岸。那時，世尊知道這件事後，那時候吟出優陀那：
「凡渡過河流湖泊：建造橋後捨離泥沼後，
人人捆綁籠筏，有智慧的人已渡過。」(154)
初誦分[終了]。
聖諦的談論
那時，世尊召喚尊者阿難：「阿難！我們走，我們將去拘利村。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達拘利村。在那裡，世尊住在拘利村。在那裡，世尊召喚比丘們[SN.56.21]：
「比丘們！以四聖諦的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴，哪四個？比丘們！以苦聖諦的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴；以苦集聖諦的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴；以苦滅聖諦的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴；以導向苦滅道跡聖諦的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴。比丘們！那個這個苦聖諦已隨覺、已通達，苦集聖諦已隨覺、已通達，苦滅聖諦已隨覺、已通達，導向苦滅道跡聖諦已隨覺、已通達，有的渴愛已切斷，有之導引已滅盡，現在，沒有再有。」世尊說這個，說這個後，善逝、大師又更進一步說這個：
「以四聖諦的，不如實看見，
被長時間輪迴：就在個個出生中。
那些這些已看見，有之導引已根除，
苦的根已切斷，現在沒有再有。」
又，在那裡，當世尊住在拘利村時，就對比丘們多作這個法說：「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(155)
不還者、以正覺為彼岸
那時，世尊如其意地住在拘利村後，召喚尊者阿難：「阿難！我們走，我們將去親戚村。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達親戚村。又，在那裡，世尊住在親戚村的磚屋中。那時，尊者阿難去見世尊。抵達後，向世尊問訊後，在一旁坐下。在一旁坐下的尊者阿難對世尊說這個[SN.55.8-SN.55.10]：「大德！名叫薩哈的比丘在親戚村已命終，他的趣處是什麼？來世是什麼？大德！名叫難陀的比丘尼在親戚村已命終，她的趣處是什麼？來世是什麼？大德！名叫善施的優婆塞在親戚村已命終，他的趣處是什麼？來世是什麼？大德！名叫善生的優婆夷在親戚村已命終，她的趣處是什麼？來世是什麼？大德！名叫公雞的優婆塞在親戚村已命終，他的趣處是什麼？來世是什麼？大德！名叫迦哩巴的優婆塞……（中略）大德！名叫尼迦達的優婆塞……（中略）大德！名叫迦低沙哈的優婆塞……（中略）大德！名叫滿足的優婆塞……（中略）大德！名叫善滿足的優婆塞……（中略）大德！名叫吉祥的優婆塞……（中略）大德！名叫善吉祥的優婆塞在親戚村已命終，他的趣處是什麼？來世是什麼？」(156)
「阿難！薩哈比丘以諸漏的滅盡，以證智自作證後，在當生中進入後住於無漏心解脫、慧解脫。阿難！難陀比丘尼以五下分結的滅盡，成為化生者、在那裡般涅槃者、不從那個世間返還者。阿難！善施優婆塞以三結的遍盡，以貪、瞋、癡薄的狀態，為一來者，只回來這個世間一次後，將作苦的終結。阿難！善生優婆夷以三結的遍盡，為入流者、不墮惡趣法者、決定者、正覺為彼岸者。阿難！公雞優婆塞以五下分結的滅盡，成為化生者、在那裡般涅槃者、不從那個世間返還者。阿難！迦哩巴優婆塞……（中略）阿難！尼迦達優婆塞……（中略）阿難！迦低沙哈優婆塞……（中略）阿難！滿足優婆塞……（中略）阿難！善滿足優婆塞……（中略）阿難！吉祥優婆塞……（中略）阿難！善吉祥優婆塞以五下分結的滅盡，成為化生者、在那裡般涅槃者、不從那個世間返還者。阿難！超過五十位在親戚村死去的優婆塞以五下分結的滅盡，成為化生者、在那裡般涅槃者、不從那個世間返還者。阿難！九十多位在親戚村死去的優婆塞以三結的遍盡，以貪、瞋、癡薄的狀態，為一來者，只回來這個世間一次後，將作苦的終結。阿難！超過五百位在親戚村死去的優婆塞以三結的遍盡，為入流者、不墮惡趣法者、決定者、正覺為彼岸者。(157)
法鏡之法的教說
阿難！又，這是非不可思議的：凡生為人的會命終。在他已命終時，都來見如來後你們詢問這件事，阿難！這對如來確實是傷害。阿難！因此，在這裡，我將教導名叫法鏡之法的教說，凡具備的聖弟子，當希望時，就以自己對自己記說：『我是地獄已盡者，畜生界已盡者，餓鬼界已盡者，苦界、惡趣、下界已盡者，我是入流者、不墮惡趣法者、決定者、正覺為彼岸者。』(158)
阿難！而什麼是法鏡之法的教說，凡具備的聖弟子，當希望時，就以自己對自己記說：『我是地獄已盡者，畜生界已盡者，餓鬼界已盡者，苦界、惡趣、下界已盡者，我是入流者、不墮惡趣法者、決定者、正覺為彼岸者。』呢？
阿難！這裡，聖弟子在佛上具備不壞淨：『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。』
聖弟子在法上具備不壞淨：『被世尊善說的法是直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的。』
在僧團上具備不壞淨：『世尊的弟子僧團是善行者，世尊的弟子僧團是正直行者，世尊的弟子僧團是真理行者，世尊的弟子僧團是方正行者，即：四雙之人、八輩之士，這世尊的弟子僧團是應該被奉獻者、應該被供奉者、應該被供養者、應該被合掌者、世間的無上福田。』
具備聖者喜愛的諸戒：無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者稱讚的、不取著的、轉起定的。
阿難！這是那個法鏡之法的教說，凡具備的聖弟子，當希望時，就以自己對自己記說：『我是地獄已盡者，畜生界已盡者，餓鬼界已盡者，苦界、惡趣、下界已盡者，我是入流者、不墮惡趣法者、決定者、正覺為彼岸者。』」
又，在那裡，當世尊住在親戚村的磚屋時，就對比丘們多作這個法說：
「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(159)
那時，世尊如其意地住在親戚村後，召喚尊者阿難：「阿難！我們走，我們將去毘舍離。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達毘舍離。那時，世尊住在蓭婆巴利園。在那裡，世尊召喚比丘們[SN.47.2]：
「比丘們！比丘應該住於具念的、正知的，這是我們為你們的教誡。比丘們！而怎樣比丘是具念？比丘們！這裡，比丘在身上隨看身地住：熱心的、正知的、有念的，調伏世間中的貪婪、憂後；在諸受上隨看受地……（中略）在心上隨看心地……（中略）在諸法上隨看法地住：熱心的、正知的、有念的，調伏世間中的貪婪、憂後。比丘們！這樣，比丘是具念的。
比丘們！而怎樣比丘是正知？比丘們！這裡，比丘在前進後退時是正知的行為者；在前視環視時是正知的行為者；在[肢體]屈伸時是正知的行為者；在大衣、鉢、衣服的受持時是正知的行為者；在飲、食、嚼、嚐時是正知的行為者；在大小便動作時是正知的行為者；在行、住、坐、臥、清醒、語、默狀態時是正知的行為者。比丘們！這樣，比丘是正知的。比丘們！比丘應該住於具念的、正知的，這是我們為你們的教誡。」(160)
藝妓蓭婆巴利
藝妓蓭婆巴利聽聞：「聽說世尊已到達毘舍離，住在毘舍離我的芒果園中。」那時，藝妓蓭婆巴利準備一輛輛吉祥車、登上一輛輛吉祥車後，以一輛輛吉祥車從毘舍離出發，前往自己的園林。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，向世尊問訊後，在一旁坐下。世尊對在一旁坐下的藝妓蓭婆巴利以法說開示、勸導、鼓勵、使歡喜。那時，藝妓蓭婆巴利被世尊以法說開示、勸導、鼓勵、使歡喜後對世尊說這個：「大德！請世尊與比丘僧團一起同意我明天的食事。」世尊以沈默狀態同意。那時，藝妓蓭婆巴利知道世尊同意後，從座位起來、向世尊問訊、作右繞後離開。
毘舍離的離車族人聽聞：「聽說世尊已到達毘舍離，住在毘舍離蓭婆巴利的園林中。」那時，那些離車族人準備一輛輛吉祥車、登上一輛輛吉祥車後，以一輛輛吉祥車從毘舍離出發。在那裡，一些離車族人是青色的：青色的容色、青色的衣服、青色的裝飾；一些離車族人是黃色的：黃色的容色、黃色的衣服、黃色的裝飾；一些離車族人是紅色的：紅色的容色、紅色的衣服、紅色的裝飾；一些離車族人是白色的：白色的容色、白色的衣服、白色的裝飾。那時，藝妓蓭婆巴利對一個個年輕的離車族人以車軸對車軸、以車輪對車輪、以軛對軛逆轉。那時，那些離車族人對藝妓蓭婆巴利說這個：「喂！蓭婆巴利！為何對一個個年輕的離車族人以車軸對車軸、以車輪對車輪、以軛對軛逆轉？」「貴族之子！像這樣，因為，而世尊與比丘僧團一起被我邀請明天的食事。」「喂！蓭婆巴利！以十萬，請你給與這個食事。」「貴族之子！即使如果你們給與我毘舍離連同其食物的，這樣我也不給與那個食事。」那時，那些離車族人彈指：「先生！我們確實被阿姨打敗，先生！我們確實被阿姨打敗。」
那時，那些離車族人往蓭婆巴利的園林出發。世尊看見正從遠處到來的那些離車族人。看見後，召喚比丘們：「比丘們！對凡三十三天以前沒見過的比丘們，比丘們！請你們檢視離車族群眾，比丘們！請你們注視離車族群眾，比丘們！請你們置離車族群眾為三十三天等同的。」那時，那些離車族人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，向世尊問訊後，在一旁坐下。世尊對在一旁坐下的那些離車族人以法說開示、勸導、鼓勵、使歡喜。那時，那些離車族人被世尊以法說開示、勸導、鼓勵、使歡喜後對世尊說這個：「大德！請世尊與比丘僧團一起同意我們明天的食事。」那時，世尊對那些離車族人說這個：「離車族人！我已同意藝妓蓭婆巴利明天的食事。」那時，那些離車族人彈指：「先生！我們確實被阿姨打敗，先生！我們確實被阿姨打敗。」那時，那些離車族人歡喜、隨喜世尊所說後，從座位起來、向世尊問訊、作右繞後離開。(161)
那時，那夜過後，藝妓蓭婆巴利在自己的園林裡準備勝妙的硬食、軟食後，使[人]為世尊通知時間：「大德！是時間，食事已完成。」那時，世尊午前時穿衣、拿起衣鉢後，去藝妓蓭婆巴利的園林。抵達後，與比丘僧團一起在設置的座位坐下。那時，藝妓蓭婆巴利以勝妙的硬食、軟食親手款待以佛陀為上首的比丘僧團，使滿足。那時，對已食、手離鉢的世尊，藝妓蓭婆巴利取某個低的坐具後，在一旁坐下。在一旁坐下的藝妓蓭婆巴利對世尊說這個：「大德！我將對佛陀為上首的比丘僧團施與這個園林。」世尊接受園林。那時，藝妓蓭婆巴利被世尊以法說開示、勸導、鼓勵、使歡喜後，從座位起來後離開。又，在那裡，當世尊住在毘舍離蓭婆巴利的園林中時，就對比丘們多作這個法說：「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(162)
木瓜樹村雨季安居的進入
那時，世尊如其意地住在蓭婆巴利的園林後，召喚尊者阿難：「阿難！我們走，我們將去木瓜樹小村。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達木瓜樹小村，在那裡，世尊住在木瓜樹小村中。那時，世尊召喚比丘們[SN.47.9]：「來！比丘們！請你們全部在毘舍離依朋友、依熟人、依親近者進入雨季安居，我就在木瓜樹小村這裡進入雨季安居。」「是的，大德！」那些比丘回答世尊後，全部在毘舍離依朋友、依熟人、依親近者進入雨季安居，世尊就在木瓜樹小村那裡進入雨季安居。(163)
那時，當世尊已進入雨季安居時，重病生起，激烈的、瀕臨死亡的諸感受轉起。世尊具念、正知、不被惱害地忍受它們。那時，世尊想這個：「這對我是不適當的：凡我沒召喚隨侍們、沒通知比丘僧團後應該般涅槃。讓我以活力擋開這個病、決意壽行後住。」那時，世尊以活力擋開那個病、決意壽行後住。那時，世尊止息那個病。那時，從病痊癒的世尊從病痊癒不久，從住處出去後，在住處陰影處設置的座位坐下。那時，尊者阿難去見世尊。抵達後，向世尊問訊後，在一旁坐下。在一旁坐下的尊者阿難對世尊說這個：「大德！世尊的安樂被我看見；大德！能被世尊忍受被我看見。大德！此外，以世尊的生病，我的身體如變成酒醉的，我的諸方向也不清晰，諸法也不在我心中出現。大德！但我就有某種程度的安心：『世尊將不會就只那樣般涅槃：只要世尊未說出關於僧團的就任何事。』」(164)
「阿難！但比丘僧團於我期待什麼呢？阿難！不作內外後，法被我教導，阿難！如來在法上沒有師傅留一手，阿難！凡確實如果這麼想：『我將照顧比丘僧團。』或『比丘僧團是指定我的。』阿難！他確實應該說出關於僧團的就任何事。阿難！如來不這麼想：『我將照顧比丘僧團。』或『比丘僧團是指定我的。』阿難！那個如來為何將會說出關於僧團的就任何事？阿難！又，我現在是衰老的、年老的、高齡的、老年的、到達老年的：我的八十歲轉起，阿難！猶如老舊貨車以包纏物複合的使之存續。同樣的，阿難！如來的身體看起來像以包纏物複合的使之存續。阿難！如來凡在以一切相的不作意、以一些受的滅、進入後住於無相心定時，阿難！那時，如來的身體成為較安樂的。阿難！因此，在這裡，你們要住於以自己為島，以自己為歸依，不以其他為歸依；以法為島，以法為歸依，不以其他為歸依。阿難！而怎樣比丘以自己為島，以自己為歸依，不以其他為歸依；以法為島，以法為歸依，不以其他為歸依呢？阿難！這裡，比丘在身上隨看身地住：熱心的、正知的、有念的，調伏世間中的貪婪、憂後；在諸受上……（中略）在心上……（中略）在諸法上隨看法地住：熱心的、正知的、有念的，調伏世間中的貪婪、憂後。阿難！比丘這樣住於以自己為島，以自己為歸依，不以其他為歸依；以法為島，以法為歸依，不以其他為歸依。阿難！現在或我死後，凡任何人將住於以自己為島，以自己為歸依，不以其他為歸依；以法為島，以法為歸依，不以其他為歸依，阿難！那些比丘將是我的凡任何欲學者最第一的。」(165)
第二誦分[終了]。
徵相暗示的談論
那時，世尊午前時穿衣、拿起衣鉢後，為了托鉢進入毘舍離。在毘舍離為了托鉢行走後，餐後已從施食返回，召喚尊者阿難[AN.8.70]：「阿難！請你取坐墊布，為了白天的住處我們將去價玻勒塔廟」「是的，大德！」尊者阿難回答世尊後，取坐墊布，在世尊後面緊跟隨。那時，世尊去價玻勒塔廟。抵達後，在設置的座位坐下。尊者阿難向世尊問訊後，也在一旁坐下。(166)
世尊對在一旁坐下的尊者阿難說這個：「阿難！毘舍離是能被喜樂的，屋跌那塔廟是能被喜樂的，喬答摩葛塔廟是能被喜樂的，七芒果樹塔廟是能被喜樂的，多子塔廟是能被喜樂的，沙愣達達塔廟是能被喜樂的，價玻勒塔廟是能被喜樂的。阿難！凡任何人的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，當他希望時，會住留一劫或一劫的剩餘。阿難！如來的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，阿難！當如來希望時，會住留一劫或一劫的剩餘。」尊者阿難即使這麼在被世尊作粗大的徵相、作粗大的暗示時，不能夠通達，沒要求世尊：「大德！為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，請世尊住留一劫，請善逝住留一劫。」如有那個被魔纏縛的心。第二次，世尊又……（中略）第三次，世尊又召喚尊者阿難：「阿難！毘舍離是能被喜樂的，屋跌那塔廟是能被喜樂的，喬答摩葛塔廟是能被喜樂的，七芒果樹塔廟是能被喜樂的，多子塔廟是能被喜樂的，沙愣達達塔廟是能被喜樂的，價玻勒塔廟是能被喜樂的。阿難！凡任何四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力者，當他希望時，會住留一劫或一劫的剩餘。阿難！如來的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，阿難！當如來希望時，會住留一劫或一劫的剩餘。」尊者阿難即使這麼在被世尊作粗大的徵相、作粗大的暗示時，不能夠通達，沒要求世尊：「大德！為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，請世尊住留一劫，請善逝住留一劫。」如有那個被魔纏縛的心。那時，世尊召喚尊者阿難：「阿難！請你走，現在是那個你考量的時間。」「是的，大德！」尊者阿難回答世尊後，從座位起來、向世尊問訊、作右繞後，坐在不遠處某棵樹下。(167)
魔要求的談論
那時，魔波旬在尊者阿難離開不久，去見世尊。抵達後，向世尊問訊後，在一旁站立，在一旁站立的魔波旬對世尊說這個：「大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。大德！又，這個言語被世尊說：『波旬！我將不般涅槃，除非直到我的比丘弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。』大德！又，現在，世尊的比丘弟子們是聰明的、已被教導的、有自信的、已到達軛安穩的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後，告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後教導有神變的法。大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。
大德！又，這個言語被世尊說：『波旬！我將不般涅槃，除非直到我的比丘尼弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。』大德！又，現在，世尊的比丘尼弟子們是聰明的、已被教導的、有自信的、已到達軛安穩的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後，告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後教導有神變的法。大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。
大德！又，這個言語被世尊說：『波旬！我將不般涅槃，除非直到我的優婆塞弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。』大德！又，現在，世尊的優婆塞弟子們是聰明的、已被教導的、有自信的、已到達軛安穩的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後，告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後教導有神變的法。大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。
大德！又，這個言語被世尊說：『波旬！我將不般涅槃，除非直到我的優婆夷弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。』大德！又，現在，世尊的優婆夷弟子們是聰明的、已被教導的、有自信的、已到達軛安穩的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後，告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後教導有神變的法。大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。
大德！又，這個言語被世尊說：『波旬！我將不般涅槃，除非直到我的這個梵行成為成功的，同時也繁榮的、有名的、人多的、廣的、直到被天-人們善知道的。』大德！又，現在，世尊的梵行是成功的，同時也繁榮的、有名的、人多的、廣的、直到被天-人們善知道的。大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。」
在這麼說時，世尊對魔波旬說這個：「波旬！請你成為放心的，不久，如來將般涅槃，從現在起三個月後，如來將般涅槃。」(168)
壽行的放棄
那時，世尊在價玻勒塔廟具念地、正知地放棄壽行。而在世尊放棄壽行時，有恐怖的、共身毛豎立的大地震，且天鼓破裂。那時，世尊知道這個義理後，那時候吟出優陀那：
「權衡不可比的與存在，牟尼放棄有行，
自身內樂者、入定者，破裂如鎧甲般自己的存在。」[SN.51.10, Ud.51](169)
大地震之因
那時，尊者阿難這麼想：「實在不可思議啊，先生！實在未曾有啊，先生！這個地震確實是大的，這個地震確實是很大的、恐怖的、共身毛豎立的，且天鼓破裂。什麼因、什麼緣有大地震的岀現呢？」
那時，尊者阿難去見世尊。抵達後，向世尊問訊後，在一旁坐下。在一旁坐下的尊者阿難對世尊說這個：「實在不可思議啊，大德！實在未曾有啊，大德！大德！這個地震確實是大的，大德！這個地震確實是很大的、恐怖的、共身毛豎立的，且天鼓破裂。大德！什麼因、什麼緣有大地震的岀現呢？」(170)
「阿難！有這八因、八緣，有大地震的出現，哪八個？阿難！這大地住立於水上，水住立於風上，風住立於空中。阿難！有那個時候：凡大風吹。當大風吹時，使水震動，被震動的水使地震動。這是第一因、第一緣，有大地震的出現。
再者，阿難！有有神通的、心達自在的沙門或婆羅門，或大神通力、大威力的天神，小地想、無量水想被他修習，他使這個地震動、完全震動、大震動、激烈震動。這是第二因、第二緣，有大地震的出現。
再者，阿難！當菩薩從兜率天死沒後，具念地、正知地進入母親子宮時，那時，使這個地震動、完全震動、大震動、激烈震動。這是第三因、第三緣，有大地震的出現。
再者，阿難！當菩薩具念地、正知地出母胎時，那時，使這個地震動、完全震動、大震動、激烈震動。這是第四因、第四緣，有大地震的出現。
再者，阿難！當如來現正覺無上遍正覺時，那時，使這個地震動、完全震動、大震動、激烈震動。這是第五因、第五緣，有大地震的出現。
再者，阿難！當如來使無上法輪隨轉動時，那時，使這個地震動、完全震動、大震動、激烈震動。這是第六因、第六緣，有大地震的出現。
再者，阿難！當如來具念地、正知地放棄壽行時，那時，使這個地震動、完全震動、大震動、激烈震動。這是第七因、第七緣，有大地震的出現。
再者，阿難！當如來般涅槃於無餘涅槃界時，那時，使這個地震動、完全震動、大震動、激烈震動。這是第八因、第八緣，有大地震的出現。阿難！這些是八因、八緣，有大地震的出現。(171)
八眾
阿難！有這八眾[AN.8.69]，哪八個？剎帝利眾、婆羅門眾、屋主眾、沙門眾、四大王天眾、三十三天眾、魔眾、梵天眾。阿難！又，我記得(證知)是好幾百名剎帝利眾拜訪者。又，在那裡，被我共坐以前，連同共語以前、進入交談以前，在那裡，他們的容色是怎樣的，我的容色就像那樣的，他們的聲音是怎樣的，我的聲音就像那樣的。我以法說開示、勸導、鼓勵、使歡喜，而他不知道講說的我：『這位是誰講說呢？天或人？』我以法說開示、勸導、鼓勵、使歡喜後消失。而他不知道消失的我：『這位消失者是誰呢？天或人？』阿難！又，我記得是好幾百個婆羅門眾……（中略）屋主眾……沙門眾……四大王天眾……三十三天眾……魔眾……梵天眾拜訪者。又，在那裡，被我共坐以前，連同共語以前、進入交談以前，在那裡，他們的容色是怎樣的，我的容色就像那樣的，他們的聲音是怎樣的，我的聲音就像那樣的。我以法說開示、勸導、鼓勵、使歡喜，而他不知道講說的我：『這位是誰講說呢？天或人？』我以法說開示、勸導、鼓勵、使歡喜後消失。而他不知道消失的我：『這位消失者是誰呢？天或人？』阿難！這些是八眾。(172)
八勝處
阿難！有這八勝處[AN.10.29]，哪八個？某位內有色想者看見少的美醜的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第一個勝處。
某位內有色想者看見無量的美醜的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第二個勝處。
某位內無色想者看見少的美醜的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第三個勝處。
某位內無色想者看見無量的美醜的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第四個勝處。
某位內無色想者看見青的、青色、青色外觀的、青色光澤的諸外色，猶如青的、青色、青色外觀的、青色光澤的亞麻花；又或猶如那個青的、青色、青色外觀的、青色光澤波羅奈生產的、兩邊光滑的衣服。同樣的，內無色想者看見青的、青色、青色外觀的、青色光澤的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第五個勝處。
某位內無色想者看見黃的、黃色、黃色外觀的、黃色光澤的諸外色，猶如黃的、黃色、黃色外觀的、黃色光澤的黃花樹花；又或猶如那個黃的、黃色、黃色外觀的、黃色光澤波羅奈生產的、兩邊光滑的衣服。同樣的，內無色想者看見黃的、黃色、黃色外觀的、黃色光澤的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第六個勝處。
某位內無色想者看見赤的、赤色、赤色外觀的、赤色光澤的諸外色，猶如赤的、赤色、赤色外觀的、赤色光澤的朱槿花；又或猶如那個赤的、赤色、赤色外觀的、赤色光澤波羅奈生產的、兩邊光滑的衣服。同樣的，內無色想者看見赤的、赤色、赤色外觀的、赤色光澤的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第七個勝處。
某位內無色想者看見白的、白色、白色外觀的、白色光澤的諸外色，猶如白的、白色、白色外觀的、白色光澤的太白星；又或猶如那個白的、白色、白色外觀的、白色光澤波羅奈生產的、兩邊光滑的衣服。同樣的，內無色想者看見白的、白色、白色外觀的、白色光澤的諸外色，征服它們後，成為這樣想者：『我知道，我看見。』這是第八個勝處。阿難！這些是八勝處。(173)
八解脫
阿難！有這八解脫[AN.8.66]，哪八個？有色者看見諸色，這是第一解脫。內無色想者看見外諸色，這是第二解脫。只志向『清淨的』，這是第三解脫。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，這是第四解脫。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，這是第五解脫。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，這是第六解脫。超越一切無所有處後，進入後住於非想非非想處，這是第七解脫。超越一切非想非非想處後，進入後住於想受滅，這是第八解脫，阿難！這些是八解脫。(174)
阿難！有這一次，初現正覺的我住在優樓頻螺，尼連禪河邊牧羊人的榕樹處。那時，魔波旬來見我。抵達後，向我問訊後，在一旁站立，在一旁站立的魔波旬對世尊說這個：『大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。』在這麼說時，我對魔波旬說這個：
『波旬！我將不般涅槃，除非直到我的比丘弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。
波旬！我將不般涅槃，除非直到我的比丘尼弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。
波旬！我將不般涅槃，除非直到我的優婆塞弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。
波旬！我將不般涅槃，除非直到我的優婆夷弟子們將成為聰明的、已被教導的、有自信的、多聞的、持法的、法隨法行的、方正行的、隨法行的，把握自己老師的後將告知、教導、使知、建立、開顯、解析、闡明，對已生起的異論以如法善折伏，折伏後將教導有神變的法。
波旬！我將不般涅槃，除非直到我的這個梵行成為成功的，同時也繁榮的、有名的、人多的、廣的、直到被天-人們善知道的。』(175)
阿難！現在，就在這裡；在價玻勒塔廟，魔波旬來見我。抵達後在一旁站立，阿難！在一旁站立的魔波旬對我說這個：『大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。大德！又，這被世尊說：「波旬！我將不般涅槃，除非直到我的比丘弟子們成為……（中略）除非我的比丘尼弟子們成為……（中略）除非我的優婆塞弟子們成為……（中略）除非我的優婆夷弟子們成為……（中略）除非我的這梵行成為成功的，同時也繁榮的、有名的、人多的、廣的、直到被天-人們善知道的。」大德！又，現在，世尊的梵行是成功的，同時也繁榮的、有名的、人多的、廣的、直到被天-人們善知道的。大德！現在，請世尊般涅槃，請善逝般涅槃，大德！現在是世尊般涅槃的時機。』(176)
在這麼說時，我對魔波旬說這個：『波旬！請你成為放心的，不久，如來將般涅槃，從現在起三個月後，如來將般涅槃。』阿難！現在，就在這裡；在價玻勒塔廟，如來具念地、正知地放棄壽行。」(177)
阿難要求的談論
在這麼說時，尊者阿難對世尊說這個：「為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，大德！請世尊住留一劫，大德！請善逝住留一劫。」
「夠了，阿難！不要求如來，阿難！現在不是要求如來的時機。」第二次，尊者阿難又……（中略）第三次，尊者阿難又對世尊說這個：「為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，大德！請世尊住留一劫，大德！請善逝住留一劫。」
「阿難！你相信如來的覺嗎？」「是的，大德！」「阿難！那麼，那樣的話為何你壓迫如來直到第三次的？」「大德！這被我從世尊的面前聽聞、領受：『阿難！凡任何人的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，當他希望時，會住留一劫或一劫的剩餘。阿難！如來的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，當他希望時，會住留一劫或一劫的剩餘。』」「阿難！你相信？」「是的，大德！」「阿難！因此，在這裡，這就是你的惡作，這就是你的罪過：凡你在被世尊作粗大的徵相、作粗大的暗示時，不能夠通達，沒要求世尊：『大德！為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，請世尊住留一劫，請善逝住留一劫。』阿難！如果你要求如來，如來僅會拒絕你的言語兩次，而第三次會同意，阿難！因此，在這裡，這就是你的惡作，這就是你的罪過。(178)
阿難！有這一次，我住在王舍城耆闍崛山，阿難！在那裡，我也召喚你：『阿難！王舍城是能被喜樂的，耆闍崛山是能被喜樂的。阿難！凡任何人的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，當他希望時，會住留一劫或一劫的剩餘。阿難！如來的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，阿難！當如來希望時，會住留一劫或一劫的剩餘。』阿難！即使這麼在被世尊作粗大的徵相、作粗大的暗示時，不能夠通達，沒要求世尊：『大德！為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，請世尊住留一劫，請善逝住留一劫。』阿難！如果你要求如來，如來僅會拒絕你的言語兩次，而第三次會同意，阿難！因此，在這裡，這就是你的惡作，這就是你的罪過。(179)
阿難！有這一次，我就住在王舍城喬達摩尼拘律樹那裡……（中略）我就住在王舍城盜賊崖那裡……我就住在王舍城毘婆波世山七葉窟那裡……我就住在王舍城仙吞山坡的黑岩那裡……我就住在王舍城寒林蛇頭岩洞窟那裡……我就住在王舍城溫泉園那裡……我就住在王舍城栗鼠飼養處的竹林那裡……我就住在耆婆的芒果園那裡……我就住在王舍城嘛瘩姑七的鹿林那裡，阿難！在那裡，我也召喚你：『阿難！王舍城是能被喜樂的，耆闍崛山是能被喜樂的，喬達摩尼拘律樹是能被喜樂的，盜賊崖是能被喜樂的，毘婆波世山七葉窟是能被喜樂的，仙吞山坡的黑岩是能被喜樂的，寒林蛇頭岩洞窟是能被喜樂的，溫泉園是能被喜樂的，栗鼠飼養處的竹林是能被喜樂的，耆婆的芒果園是能被喜樂的，嘛瘩姑七的鹿林是能被喜樂的。阿難！凡任何人的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力……（中略）阿難！當如來希望時，會住留一劫或一劫的剩餘。』阿難！即使這麼在被世尊作粗大的徵相、作粗大的暗示時，不能夠通達，沒要求世尊：『大德！為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，請世尊住留一劫，請善逝住留一劫。』阿難！如果你要求如來，如來僅會拒絕你的言語兩次，而第三次會同意，阿難！因此，在這裡，這就是你的惡作，這就是你的罪過。(180)
阿難！有這一次，我就住在這毘舍離屋跌那塔廟，阿難！在那裡，我也召喚你：『阿難！毘舍離是能被喜樂的，屋跌那塔廟是能被喜樂的。阿難！凡任何人的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，當他希望時，會住留一劫或一劫的剩餘。阿難！如來的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，阿難！當如來希望時，會住留一劫或一劫的剩餘。』阿難！即使這麼在被世尊作粗大的徵相、作粗大的暗示時，不能夠通達，沒要求世尊：『大德！為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，請世尊住留一劫，請善逝住留一劫。』阿難！如果你要求如來，如來僅會拒絕你的言語兩次，而第三次會同意，阿難！因此，在這裡，這就是你的惡作，這就是你的罪過。(181)
阿難！有這一次，我就住在這毘舍離喬答摩葛塔廟……（中略）我住在這毘舍離七芒果樹塔廟……（中略）我住在這毘舍離多子塔廟……（中略）我住在這毘舍離沙愣達達塔廟……（中略）阿難！現在，我住在這毘舍離價玻勒塔廟，阿難！在那裡，我也召喚你：『阿難！毘舍離是能被喜樂的，屋跌那塔廟是能被喜樂的，喬答摩葛塔廟是能被喜樂的，七芒果樹塔廟是能被喜樂的，多子塔廟是能被喜樂的，沙愣達達塔廟是能被喜樂的，價玻勒塔廟是能被喜樂的。阿難！凡任何四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力者，當他希望時，會住留一劫或一劫的剩餘。阿難！如來的四神足被修習、被多作、被作為車輛、被作為基礎、被實行、被累積、被善努力，阿難！當如來希望時，會住留一劫或一劫的剩餘。』阿難！即使這麼在被世尊作粗大的徵相、作粗大的暗示時，不能夠通達，沒要求世尊：『大德！為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂，請世尊住留一劫，請善逝住留一劫。』阿難！如果你要求如來，如來僅會拒絕你的言語兩次，而第三次會同意，阿難！因此，在這裡，這就是你的惡作，這就是你的罪過。(182)
阿難！這被我就預先告知，不是嗎：與就一切所愛的、合意的分離、別離、異離。阿難！在這裡，那如何可得：『凡那個被生的、存在的、有為的、敗壞之法，那個不要被破壞。』這不存在可能性。阿難！又，凡壽行被如來捨、吐、釋放、捨斷、斷念、放棄，以一向已說的言語：『不久，如來將般涅槃，從現在起三個月後，如來將般涅槃。』而活命之因如來再逆吞回那個，這不存在可能性。阿難！我們走，我們將去大林重閣講堂。」「是的，大德！」尊者阿難回答世尊。
世尊與尊者阿難一起去大林重閣講堂。抵達後，召喚尊者阿難：「阿難！請你去，比丘依止毘舍離住之所及，請你使他們全部集合到講堂。」「是的，大德！」尊者阿難回答世尊後，比丘依止毘舍離住之所及，使他們全部集合到講堂後，去見世尊。抵達後，向世尊問訊後，在一旁站立。在一旁站立的尊者阿難對世尊說這個：「大德！比丘僧眾已經集合，大德！現在是那個世尊考量的時間。」(183)
那時，世尊前往講堂。抵達後，在設置的座位坐下。坐下後，世尊召喚比丘們：「比丘們！因此，在這裡，凡那些被我證知後教導的法，那些被你們善把握後，應該被實行、應該被修習、應該被多作，如是，這個梵行會是長時間的、長久住立的，那會是為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂。比丘們！而哪些是那些被我證知後教導的法，凡被你們善把握後，應該被實行、應該被修習、應該被多作，如是，這個梵行會是長時間的、長久住立的，那會是為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂呢？即：四念住、四正勤、四神足、五根、五力、七覺支、八支聖道，比丘們！這些是被我證知後教導的法，凡被你們善把握後，應該被實行、應該被修習、應該被多作，如是，這個梵行會是長時間的、長久住立的，那會是為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂。」(184)
那時，世尊召喚比丘們：「好了，比丘們！現在，我召喚你們：『諸行是消散法，你們應該以不放逸使[目標]完成。』不久，如來將般涅槃，從現在起三個月後，如來將般涅槃。」世尊說這個，說這個後，善逝、大師又更進一步說這個：
「我的年紀已遍熟，我的生命是少的，
捨斷後我將離開你們，對歸依自己已被我做。
不放逸的、有念的，比丘們！你們要成為善戒者，
以善得定的志向，你們要隨守護自心。
凡在這個法律中，將住於不放逸者，
捨斷老死後，將作苦的終結。」(185)
第三誦分[終了]。
如龍象回視般的
那時，世尊午前時穿衣、拿起衣鉢後，為了托鉢進入毘舍離。在毘舍離為了托鉢行走後，餐後已從施食返回，如龍象回視般地回視毘舍離後，召喚尊者阿難：「阿難！這將是如來對毘舍離的最後一看。阿難！我們走，我們將去貨物村。」「是的，大德！」尊者阿難回答世尊。
那時，世尊與大比丘僧團一起抵達貨物村，在那裡，世尊住在貨物村中。在那裡，世尊召喚比丘們[AN.4.1]：「比丘們！以四法的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴，哪四法呢？比丘們！因為對聖戒的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴；因為對聖定的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴；因為對聖慧的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴；因為對聖解脫的不隨覺、不通達，這樣，這被我連同你們長時間地流轉、輪迴。比丘們！那個這個聖戒已隨覺、已通達；聖定已隨覺、已通達；聖慧已隨覺、已通達；聖解脫已隨覺、已通達，有的渴愛已切斷，有之導引已滅盡，現在，沒有再有。」世尊說這個，說這個後，善逝、大師又更進一步說這個：
「戒、定慧，以及無上解脫，
這些法，被有名聲的喬達摩隨覺。
像這樣證知後，佛告知比丘們法，
苦的作終結之大師，有眼者已般涅槃。」
又，在那裡，當世尊住在貨物村時，就對比丘們多作這個法說：「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(186)
四大場所的談論
那時，世尊如其意地住在貨物村後，召喚尊者阿難：「阿難！我們走，我們將去象村、去芒果樹村、去閻浮村、去財富城。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達財富城，在那裡，世尊住在那個財富城的阿難塔廟。在那裡，世尊召喚比丘們：「比丘們！我將為你們教導這四大場所[≃AN.4.180]，你們要聽它！你們要好好作意！我將說。」「是的，大德！」那些比丘回答世尊。(187)
世尊說這個：「比丘們！這裡，比丘會這麼說：『學友們！這被我從世尊的面前聽聞、領受：「這是法，這是律，這是大師的教說。」』比丘們！那位比丘的所說既不應該被贊同，也不應該被拒絕，不贊同、不拒絕後，善把握那些文句後，應該在經中能使被進入，應該在律中能被對照，如果那些當在經中使進入、在律中對照時，既不在經中進入，也不在律中被看見，在這裡，應該被走到結論：『確實，這不是那位世尊、阿羅漢、遍正覺者的言語，同時也是這位比丘的惡把握的。』比丘們！像這樣，你們應該捨棄它。如果那些當在經中使進入、在律中對照時，在經中進入，同時也在律中被看見，在這裡，應該被走到結論：『確實，這是那位世尊、阿羅漢、遍正覺者的言語，同時也是這位比丘的善把握的。』比丘們！你們應該憶持這第一大場所。
比丘們！又，這裡，比丘會這麼說：『有上座、有上首的僧團住在名叫像那樣的住處，被我從那個僧團的面前聽聞、領受：「這是法，這是律，這是大師的教說。」』比丘們！那位比丘的所說既不應該被贊同，也不應該被拒絕，不贊同、不拒絕後，善把握那些文句後，應該在經中能使被進入，應該在律中能被對照。如果那些當在經中使進入、在律中對照時，既不在經中進入，也不在律中被看見，在這裡，應該被走到結論：『確實，這不是那位世尊、阿羅漢、遍正覺者之語，這是那個僧團的惡把握的。』比丘們！像這樣，你們應該捨棄它。如果那些當在經中使進入、在律中對照時，在經中進入，同時也在律中被看見，在這裡，應該被走到結論：『確實，這是那位世尊、阿羅漢、遍正覺者之語，這是那個僧團的正確把握。』比丘們！你們應該憶持這第二大場所。
比丘們！又，這裡，比丘會這麼說：『眾多多聞、通曉阿含的、持法的、持律的、持本母的上座比丘們住在名叫像那樣的住處，被我從那些上座的面前聽聞、領受：「這是法，這是律，這是大師的教說。」』比丘們！那位比丘的所說既不應該被贊同，也不應該被拒絕，不贊同、不拒絕後，善把握那些文句後，應該在經中能使被進入，應該在律中能被對照。如果那些當在經中使進入、在律中對照時，既不在經中進入，也不在律中被看見，在這裡，應該被走到結論：『確實，這不是那位世尊、阿羅漢、遍正覺者之語，這是那些上座們的惡把握的。』比丘們！像這樣，你們應該捨棄它。如果那些當在經中使進入、在律中對照時，在經中進入，同時也在律中被看見，在這裡，應該被走到結論：『確實，這是那位世尊、阿羅漢、遍正覺者之語，這是那些上座們的正確把握。』比丘們！你們應該憶持這第三大場所。
比丘們！又，這裡，比丘會這麼說：『某位多聞、通曉阿含的、持法的、持律的、持本母的上座比丘住在名叫像那樣的住處，被我從那位上座的面前聽聞、領受：「這是法，這是律，這是大師的教說。」』比丘們！那位比丘的所說既不應該被贊同……（中略）也不在律中被看見，在這裡，應該被走到結論：『確實，這不是那位世尊、阿羅漢、遍正覺者之語，這是那位上座的惡把握的。』比丘們！像這樣，你們應該捨棄它。如果那些當在經中使進入……（中略）同時也在律中被看見，在這裡，應該被走到結論：『確實，這是那位世尊、阿羅漢、遍正覺者之語，這是那位上座的正確把握。』比丘們！你們應該憶持這第四大場所。比丘們！這是四大場所。」
又，在那裡，當世尊住在財富城的阿難塔廟時，就對比丘們多作這個法說：「像這樣是戒，像這樣是定，像這樣是慧。戒被遍修習，定有大果、大效益；定被遍修習，慧有大果、大效益；慧被遍修習，心就完全地從諸漏被解脫，即：欲漏、有漏、無明漏。」(188)
鐵匠之子純陀的事
那時，世尊如其意地住在財富城後，召喚尊者阿難：「阿難！我們走，我們將去波婆城。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起抵達波婆城，在那裡，世尊住在波婆城鐵匠之子純陀的芒果園中[Ud.75]。鐵匠之子純陀聽聞：「聽說世尊已到達波婆城，住在我的芒果園中。」那時，鐵匠之子純陀去見世尊。抵達後，向世尊問訊後，在一旁坐下。世尊對在一旁坐下的鐵匠之子純陀以法說開示、勸導、鼓勵、使歡喜。那時，鐵匠之子純陀被世尊的法說開示、勸導、鼓勵、使歡喜後，對世尊說這個：「大德！請世尊與比丘僧團一起同意我明天的食事。」世尊以沈默狀態同意。那時，鐵匠之子純陀知道世尊同意後，從座位起來、向世尊問訊、作右繞後離開。
那時，那夜過後，鐵匠之子純陀在自己的住處使勝妙的硬食、軟食，以及很多豬喜歡的菇蕈類準備後，使[人]為世尊通知時間：「大德！是時間，食事已完成。」那時，世尊午前時穿衣、拿起衣鉢後，去鐵匠之子純陀的住處。抵達後，與比丘僧團一起在設置的座位坐下。坐下後，世尊召喚鐵匠之子純陀：「純陀！凡那些已準備的豬喜歡的菇蕈類，請你以那個給我吃，而凡其它已準備的硬食、軟食，請你以那個給比丘僧團吃。」「是的，大德！」鐵匠之子純陀回答世尊後，凡已準備的豬喜歡的菇蕈類給世尊吃，而凡其它已準備的硬食、軟食給比丘僧團吃。那時，世尊召喚鐵匠之子純陀：「純陀！凡那些剩下的豬喜歡的菇蕈類請你掩埋在坑中。純陀！我不見在包括天，在包括魔，在包括梵的世間；在包括沙門婆羅門，在包括天-人的世代中，凡那個受用者會完全地走到消化它，除了如來以外。」「是的，大德！」鐵匠之子純陀回答世尊後，凡是剩下的豬喜歡的菇蕈類，那個掩埋在坑中後，去見世尊。抵達後，向世尊問訊後，在一旁坐下。世尊對在一旁坐下的鐵匠之子純陀以法說開示、勸導、鼓勵、使歡喜後，從座位起來後離開。(189)
那時，已食鐵匠之子純陀食物的世尊的嚴重血痢病生起，激烈的、瀕死的感受轉起，世尊具念地、正知地忍受它，不被惱害著。那時，世尊召喚尊者阿難：「阿難！我們走，我們將去拘尸那羅。」「是的，大德！」尊者阿難回答世尊。
「被我聽聞：吃『鍛工』純陀的食物後，
明智者接觸疾病：激烈的、瀕死的。
而以豬喜歡的菇蕈類對已食者，大師的激烈病生起，
下痢的世尊說：我去拘尸那羅城。」(190)
飲水的帶來
那時，世尊離開道路後，去某棵樹下。抵達後，召喚尊者阿難：「來吧，阿難！請你為我摺大衣成四折，阿難！我已疲倦，我將要坐下。」「是的，大德！」尊者阿難回答世尊後，摺大衣成四折，世尊在設置的座位坐下。坐下後，世尊召喚尊者阿難：「來吧，阿難！請你為我帶來飲水，阿難！我已渴，我將要喝。」在這麼說時，尊者阿難對世尊說這個：「大德！現在，約五百輛穿越的貨車，那個車輪切過的淺水被攪動，混濁地流動，大德！這葛古踏河在不遠處，有清澈的水、能被喜樂的水、清涼的水、透明的水、美麗堤岸的、能被喜樂的，在那裡，世尊將喝飲水，以及將產生(作)清涼的肢體。」
第二次，世尊又召喚尊者阿難：「來吧，阿難！請你為我帶來飲水，阿難！我已渴，我將要喝。」
第二次，尊者阿難又對世尊說這個：「大德！現在，約五百輛穿越的貨車，那個車輪切過的淺水被攪動，混濁地流動，大德！這葛古踏河在不遠處，有清澈的水、能被喜樂的水、清涼的水、透明的水、美麗堤岸的、能被喜樂的，在那裡，世尊將喝飲水，以及將產生清涼的肢體。」
第三次，世尊又召喚尊者阿難：「來吧，阿難！請你為我帶來飲水，阿難！我已渴，我將要喝。」「是的，大德！」尊者阿難回答世尊後，取鉢後，去那條河。那時，那條車輪切過的、被攪動的、混濁流動的小河，在尊者阿難抵達時，清澈、清淨、不混濁地流動。那時，尊者阿難想這個：「實在不可思議啊，先生！實在未曾有啊，先生！如來的大神通力狀態、大威力狀態：因為那條車輪切過的、被攪動的、混濁流動的小河，在我抵達時，清澈、清淨、不混濁地流動。」以鉢拿取水後，去見世尊。抵達後，對世尊說這個：「不可思議啊，大德！未曾有啊，大德！如來的大神通力狀態、大威力狀態：大德！現在，那條車輪切過的、被攪動的、混濁流動的小河，在我抵達時，清澈、清淨、不混濁地流動。世尊！請喝飲水，善逝！請喝飲水。」那時，世尊喝飲水。(191)
末羅人之子晡古色的事
當時，阿拉勒-葛拉麼的弟子，末羅人之子晡古色是從拘尸那羅到波婆城旅途道路行走者。末羅人之子晡古色看見坐在某棵樹下的世尊。看見後，去見世尊。抵達後，向世尊問訊後，在一旁坐下。在一旁坐下的末羅人之子晡古色對世尊說這個：「實在不可思議啊，大德！實在未曾有啊，大德！大德！出家者們確實以寂靜的住處住。大德！從前，旅途道路行走的阿拉勒-葛拉麼離開道路後，坐在不遠處的某棵樹下為了白天的住處。大德！那時，約五百輛貨車一一在附近經過。大德！那時，緊從那個貨車商隊的後面到來的某位男子去見阿拉勒-葛拉麼。抵達後，對阿拉勒-葛拉麼說這個：『大德！是否你看見經過的約五百輛貨車？』『朋友！我沒看見。』『大德！那麼，你聽到聲音嗎？』『朋友！我沒聽到聲音。』『大德！那麼，你已睡著嗎？』『朋友！我沒已睡著。』『大德！那麼，你是有意識的(有想的)嗎？』『是的，朋友！』『大德！那個你一直是有意識的、清醒的，對一一在附近經過的約五百輛貨車，你既沒看見，還沒聽到聲音，大德！是否你的大衣被灰塵散布呢？』『是的，朋友！』大德！那時，那位男子想這個：『實在不可思議啊，先生！實在未曾有啊，先生！先生！出家者們確實以寂靜的住處住，確實是因為一直是有意識的、清醒的，對一一在附近經過的約五百輛貨車，既沒看見，還沒聽到聲音。』告知在阿拉勒-葛拉麼上崇高的淨信後離開。」(192)
「晡古色！你怎麼想它：哪個是更難作的，或更難達到的：凡一直是有意識的、清醒的，對一一在附近經過的約五百輛貨車，會既沒看見，還會沒聽到聲音，或凡一直是有意識的、清醒的，在天空下著雨、天空隆隆響著、閃電出現著、雷電爆裂著時，會既沒看見，還會沒聽到聲音？」「大德！五百輛貨車或六百輛貨車或七百輛貨車或八百輛貨車或九百輛貨車或一萬輛貨車將會作什麼？那時，這正是更難作的，同時也更難達到的：凡一直是有意識的、清醒的，在天空下著雨、天空隆隆響著、閃電出現著、雷電爆裂著時，會既沒看見，還會沒聽到聲音。」
「晡古色！有這一次，我住在阿都瑪的糠屋中，當時，在天空下著雨、天空隆隆響著、閃電出現著、雷電爆裂著時，在糠屋不遠處二位農夫兄弟與四頭牛被殺害。晡古色！那時，在阿都瑪的大群人出去後，去見被殺害的那二位農夫兄弟與四頭牛。晡古色！當時，我從糠屋出去後，在糠屋不遠處的屋外經行。晡古色！某位男子從那個大群人來見我。抵達後，向我問訊後，在一旁站立。晡古色！我對在一旁站立的那位男子說這個：『朋友！為何有這集合的大群人呢？』『大德！現在，在天空下著雨、天空隆隆響著、閃電出現著、雷電爆裂著時，二位農夫兄弟與四頭牛被殺害，在這件事上(在這裡)，有這集合的大群人。大德！那麼，你是在哪裡？』『朋友！我就是在這裡。』『大德！那麼，你看見嗎？』『朋友！我沒看見。』『大德！那麼，你聽到聲音嗎？』『朋友！我沒聽到聲音。』『大德！那麼，你已睡著嗎？』『朋友！我沒已睡著。』『大德！那麼，你是有意識的嗎？』『是的，朋友！』『大德！那個你一直是有意識的、清醒的，在天空下著雨、天空隆隆響著、閃電出現著、雷電爆裂著時，既沒看見，還沒聽到聲音嗎？』『是的，朋友！』
晡古色！那時，那位男子這麼想：『實在不可思議啊，先生！實在未曾有啊，先生！先生！出家者們確實以寂靜的住處住，確實是因為一直是有意識的、清醒的，在天空下著雨、天空隆隆響著、閃電出現著、雷電爆裂著時，既沒看見，還沒聽到聲音。』告知於我崇高的淨信後，對我問訊、作右繞後離開。」
在這麼說時，末羅人之子晡古色對世尊說這個：「大德！這個我凡我在阿拉勒-葛拉麼上的淨信，對那個，令我在大風中吹走，或令我在湍急的水流中沖走。大德！太偉大了，大德！太偉大了，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，請世尊記得我為優婆塞，從今天起已終生歸依。」(193)
那時，末羅人之子晡古色召喚某位男子：「喂！我說，請你為我取出一對金色絹衣。」「是的，大德！」那位男子回答末羅人之子晡古色後，取出那一對金色絹衣。那時，末羅人之子晡古色將那一對金色絹衣給與世尊：「大德！這是一對金色絹衣，請世尊對我出自憐愍接受它。」「晡古色！那樣的話，請你以一件使我穿上，以一件對阿難。」「是的，大德！」末羅人之子晡古色回答世尊後，以一件使世尊穿上，以一件對尊者阿難。那時，世尊對末羅人之子晡古色以法說開示、勸導、鼓勵、使歡喜。那時，被世尊以法說開示、勸導、鼓勵、使歡喜的末羅人之子晡古色從座位起來、向世尊問訊、作右繞後離開。(194)
那時，在末羅人之子晡古色離開不久，尊者阿難將那一對金色絹衣給與世尊的身體。被給與世尊的身體的它看起來像如光焰被破壞。那時，尊者阿難對世尊說這個：「實在不可思議啊，大德！實在未曾有啊，大德！大德！如來的膚色是多麼遍純淨的、皎潔的，大德！被給與世尊身體的這一對金色絹衣看起來像如火焰被破壞。」「這是這樣，阿難！這是這樣，阿難！在二種時候如來的身體膚色極度地成為遍純淨的、皎潔的，在哪二種？凡如來現正覺無上遍正覺之夜，與凡在如來般涅槃於無餘涅槃界之夜，阿難！在這二種時候如來的身體膚色極度地成為遍純淨的、皎潔的。阿難！又，今日，在後夜，在拘尸那羅的烏玻瓦達那，末羅的沙羅樹林雙沙羅樹中間如來將般涅槃。阿難！我們走，我們將去葛古踏河。」「是的，大德！」尊者阿難回答世尊。
「一對金色衣，晡古色使人帶來，
以那個使被穿上，金色的大師輝耀。」(195)
那時，世尊與大比丘僧團去葛古踏河。抵達後，進入葛古踏河、沐浴、喝飲、再出來後，去芒果園。抵達後，召喚尊者純陀葛：「來吧！純陀葛！請你為我摺大衣成四折，純陀葛！我已疲倦，我將要躺下。」
「是的，大德！」尊者純陀葛回答世尊後，摺大衣成四折。那時，世尊[左]腳放在[右]腳上、作意起來想後，具念正知地以右脅作獅子臥，而就在那裡，尊者純陀葛坐在世尊前面。
「佛陀走到葛古踏小河後，清澈水的、有悅意水的、明淨的，
極疲倦形色的大師進入，在世間中無比肩的如來。
沐浴與喝飲後大師出來，在比丘眾中被置於前面，
這裡諸法被[大師-Ud.75]世尊轉起，大仙去芒果園。
召喚名叫純陀葛的比丘：四折成為我躺下的墊子，
那位純陀被已自我修習者督促，就急速地鋪四折，
極疲倦形色的大師躺下，在那裡純陀也在前面坐下。」(196)
那時，世尊召喚尊者阿難：「阿難！會有人使鐵匠之子純陀的後悔生出：『純陀學友！是那個你的無利得，是那個你的惡得的：凡如來食用你的最後施食後，般涅槃。』阿難！鐵匠之子純陀的後悔應該這麼被排除：『純陀學友！是那個你的利得，是那個你的善得的：凡如來食用你的最後施食後，般涅槃。純陀學友！這被我在世尊的前面聽聞、在前面領受：『對我二種施食有完全相同的果、相同的果報，比其它施食有極更大果與更大效益，哪二種？凡食用施食後如來現正覺無上遍正覺，與凡食用施食後如來般涅槃於無餘涅槃界，這二種施食有完全相同的果、相同的果報，比其它施食有極更大果與更大效益：轉起壽命的業被尊者鐵匠之子純陀積聚；轉起美貌的業被尊者鐵匠之子純陀積聚；轉起安樂的業被尊者鐵匠之子純陀積聚；轉起名聲的業被尊者鐵匠之子純陀積聚；轉起天界的業被尊者鐵匠之子純陀積聚；轉起權力的業被尊者鐵匠之子純陀積聚。』阿難！鐵匠之子純陀的後悔應該這麼被排除。」那時，世尊知道這個義理後，那時候吟出優陀那：
「施與者的福德增長，自我抑制者的怨恨不被堆積，
善者捨斷惡的，以貪瞋癡的滅盡成為有寂滅者。」(197)
第四誦分[終了]。
雙沙羅樹
那時，世尊召喚尊者阿難：「阿難！我們走，我們將往希連禪河對岸，去拘尸那羅的烏玻瓦達，末羅的沙羅樹林。」「是的，大德！」尊者阿難回答世尊。那時，世尊與大比丘僧團一起往希連禪河對岸，去拘尸那羅的烏玻瓦達，末羅的沙羅樹林。抵達後，召喚尊者阿難：「來吧，阿難！請你為我在雙沙羅樹中間，頭朝北鋪設臥床，阿難！我已疲倦，我將要躺下。」「是的，大德！」尊者阿難回答世尊後，在雙沙羅樹中間，頭朝北鋪設臥床。那時，世尊[左]腳放在[右]腳上後，具念正知地以右脅作獅子臥。
當時，雙沙羅樹以非時節的花全部盛開，它們為了對如來的供養散落、散布、撒滿如來的身體；天的曼陀羅花也從空中落下，它們為了對如來的供養散落、散布、撒滿如來的身體；天的栴檀粉末也從空中落下，它們為了對如來的供養散落、散布、撒滿如來的身體；天的樂器也為了對如來的供養在空中被演奏；天的合唱也為了對如來的供養在空中轉起。(198)
那時，世尊召喚尊者阿難：「阿難！雙沙羅樹以非時節的花全部盛開，它們為了對如來的供養散落、散布、撒滿如來的身體；天的曼陀羅花也從空中落下，它們為了對如來的供養散落、散布、撒滿如來的身體；天的栴檀粉末也從空中落下，它們為了對如來的供養散落、散布、撒滿如來的身體；天的樂器也為了對如來的供養在空中被演奏；天的合唱也為了對如來的供養在空中轉起，阿難！只這個程度，如來沒被恭敬，或被敬重，或被尊重，或被崇敬，或被敬重。阿難！凡比丘，或比丘尼，或優婆塞，或優婆夷住於法隨法行的、方正行的、隨法行的，他以最高的尊敬對如來恭敬、尊重、尊敬、崇敬、敬重。阿難！因此，在這裡，『我們將住於法隨法行的、方正行的、隨法行的。』阿難！應該被你們這麼學。」(199)
優波哇那上座
當時，尊者優波哇那站在世尊的前面對世尊搧著風。那時，世尊使尊者優波哇那離去：「比丘！請你離開，不要站在我的前面。」那時，尊者阿難想這個：「這位尊者優波哇那長時間為世尊的隨侍者、近侍者、近從者，然而，世尊在最後時，卻使尊者優波哇那離去：『比丘！請你離開，不要站在我的前面。』什麼因、什麼緣凡世尊使尊者優波哇那離去：『比丘！請你離開，不要站在我的前面。』呢？」那時，尊者阿難對世尊說這個：「大德！這位尊者優波哇那長時間為世尊的隨侍者、近侍者、近從者，然而，世尊在最後時，卻使尊者優波哇那離去：『比丘！請你離開，不要站在我的前面。』大德！什麼因、什麼緣凡世尊使尊者優波哇那離去：『比丘！請你離開，不要站在我的前面。』呢？」「阿難！在十個世間界中的大部分天神，為了見如來(為了如來的看見)已聚集，阿難！在拘尸那羅的烏玻瓦達那，末羅的沙羅樹林十二由旬各處之所及，沒有即使毛尖點可貫穿大小的地方未被有大影響力的天神佈滿，阿難！天神們嫌責：『而我們為了見如來從遠處來，偶爾如來、阿羅漢、遍正覺者在世間出現，就在今日後夜，如來將般涅槃，而這位有大影響力的比丘站在世尊的前面阻擋，我們得不到在最後時對如來的看見。』」(200)
「大德！那麼，怎樣之類的天神們世尊作意？」「阿難！有在虛空有地想的天神們弄亂頭髮後號哭，伸出手臂後號哭，如腳被切斷地倒下打滾(轉、轉回)：『世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。』
阿難！有在地上有地想的天神們弄亂頭髮後號哭，伸出手臂後號哭，如腳被切斷地倒下打滾：『世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。』
但，凡那些已離貪的天神們，祂們正知、具念地忍受：『諸行是無常的，在這裡，那如何可得。』」(201)
四個能使被激起宗教心的地方
「大德！以前，在四方雨季安居的比丘們為了見如來到來，我們得到看見、得到恭敬那些值得尊敬的比丘們，大德！但，世尊去逝後，我們得不到看見、得不到恭敬那些值得尊敬的比丘們。」
「阿難！有這四個有信善男子的能被看見的、能被使激起宗教心的地方[AN.4.118]，哪四個？『這裡，如來被出生。』阿難！是有信善男子的能被看見的、能被使激起宗教心的地方；『這裡，如來現正覺無上遍正覺。』阿難！是有信善男子的能被看見的、能被使激起宗教心的地方；『這裡，無上法輪被如來轉起。』阿難！是有信善男子的能被看見的、能被使激起宗教心的地方；『這裡，如來般涅槃於無餘涅槃界。』阿難！是有信善男子的能被看見的、能被使激起宗教心的地方，阿難！這是四個有信善男子的能被看見的、能被使激起宗教心的地方。
阿難！有信的比丘、比丘尼、優婆塞、優婆夷們將來到：『這裡，如來被出生。』及『這裡，如來現正覺無上遍正覺。』及『這裡，無上法輪被如來轉起。』及『這裡，如來般涅槃於無餘涅槃界。』阿難！凡任何塔廟巡禮(旅行)者當漫遊時，如果以淨信心地死去，他們全部以身體的崩解，死後將往生善趣、天界。」(202)
阿難問題的談論
「大德！我們如何在婦人上行動？」「阿難！不見。」
「大德！在當看見時，應該被如何行動？」「阿難！不交談。」
「大德！但，與交談，應該被如何行動？」「阿難！應該使念被建立。」(203)
「大德！我們如何在如來的遺體上行動？」「阿難！請你們對如來的遺體供養是不經營事務的。來吧！阿難！請你們在核心利益上努力，請你們在核心利益上實踐，請你們在核心利益上住於不放逸的、熱心的、自我努力的。阿難！有在如來上極淨信的賢智的剎帝利，及賢智的婆羅門，及賢智的屋主，他們將作如來的遺體供養。」(204)
「大德！那麼，如何在如來的遺體上應該被行動？」「阿難！如在轉輪王的遺體上行動，這樣，在如來的遺體上應該被行動。」「大德！那麼，如何在轉輪王的遺體上行動？」「阿難！以新的布包捲轉輪王的遺體，以新的布包捲後，以起絨毛的綿包捲，以起絨毛的棉包捲後，以新的衣服包捲，以這個方法成對地包捲轉輪王的遺體五百次後，放入鐵油槽中、以另一個鐵槽使包覆、製作(作)全部芳香的火葬用柴堆後，使轉輪王的遺體火葬，在十字路口建轉輪王的塔。阿難！這樣，在轉輪王的遺體上行動。阿難！如在轉輪王的遺體上行動，這樣，在如來的遺體上應該被行動。阿難！在十字路口如來的塔應該被建，在那裡，凡將獻上花環或香料或香粉，或將問訊，或將使心明淨，那個將對他們將有長久的利益、安樂。(205)
值得塔的人
阿難！有這四種值得塔者[AN.4.247]，哪四種？如來、阿羅漢、遍正覺者是值得塔者；辟支佛是值得塔者；如來的弟子是值得塔者；轉輪王是值得塔者。
阿難！緣於什麼理由，如來、阿羅漢、遍正覺者是值得塔者呢？『這是那位世尊、阿羅漢、遍正覺者的塔。』阿難！眾人使心淨信(明淨)。在那裡，他們使心淨信後，以身體的崩解，死後往生善趣、天界。阿難！緣於這個理由，如來、阿羅漢、遍正覺者是值得塔者。
阿難！緣於什麼理由，辟支佛是值得塔者呢？『這是那位世尊辟支佛的塔。』阿難！眾人使心淨信。在那裡，他們使心淨信後，以身體的崩解，死後往生善趣、天界。阿難！緣於這個理由，辟支佛是值得塔者。
阿難！緣於什麼理由，如來的弟子是值得塔者呢？『這是那位世尊、阿羅漢、遍正覺者弟子的塔。』阿難！眾人使心淨信。在那裡，他們使心淨信後，以身體的崩解，死後往生善趣、天界。阿難！緣於這個理由，如來的弟子是值得塔者。
阿難！緣於什麼理由，轉輪王是值得塔者呢？『這是那位如法法王的塔。』阿難！眾人使心淨信。在那裡，他們使心淨信後，以身體的崩解，死後往生善趣、天界。阿難！緣於這個理由，轉輪王是值得塔者。阿難！這是四種值得塔者。」(206)
阿難的未曾有法
那時，尊者阿難進入住處、靠著門閂後，站立哭泣著：「但我是個有應該要作的有學，而我的大師將般涅槃：凡對我憐愍者。」那時，世尊召喚比丘們：「比丘們！阿難在哪裡？」「大德！這位尊者阿難進入住處、靠著門閂後，站立哭泣著：『但我是個有應該要作的有學，而我的大師將般涅槃：凡對我憐愍者。』」那時，世尊召喚某位比丘：「來！比丘！你以我的名義召喚阿難：『阿難學友！大師召喚你。』」「是的，大德！」那位比丘回答世尊後，去見尊者阿難。抵達後，對尊者阿難說這個：「阿難學友！大師召喚你。」「是的，學友！」尊者阿難回答那位比丘後，去見世尊。抵達後，向世尊問訊後，在一旁坐下。世尊對在一旁坐下的尊者阿難說這個：「夠了，阿難！你不要悲傷，你不要悲泣，阿難！這被我就事先告知，不是嗎：就與一切所愛的、合意的分離、別離、異離[SN.47.13]。阿難！在這裡，那如何可得：『凡那個被生的、存在的、有為的、壞散之法，甚至那個如來的身體不要被破壞。』這不存在可能性。阿難！如來被你長時間以慈身業有益地、安樂地、無二地、無量地；以慈語業有益地、安樂地、無二地、無量地；以慈意業有益地、安樂地、無二地、無量地侍奉，阿難！你確實已作福德，請你實踐勤奮，你將急速地成為無漏者。」(207)
那時，世尊召喚比丘們：「比丘們！凡那些存在於過去世的阿羅漢、遍正覺者，都有那些世尊的這最上的侍者，猶如我的阿難；凡那些存在於未來世的阿羅漢、遍正覺者，也都有那些世尊的這最上的侍者，猶如我的阿難。比丘們！阿難是賢智者，比丘們！阿難是有智慧者，知道：『為了見如來前往，這是比丘們的時機；這是比丘尼的時機；這是優婆塞的時機；這是優婆夷的時機；這是國王、國王大臣們、外道們、外道弟子們的時機。(208)
比丘們！有這四種關於阿難的不可思議之未曾有法[AN.4.129]，哪四種？比丘們！如果比丘眾為了見阿難前往，那個[眾]經由看見成為悅意的。在那裡，如果阿難說法，那個也經由所說的成為悅意的。比丘們！有時，阿難沈默，比丘眾就成為不滿足的。比丘們！如果比丘尼眾為了見阿難前往，那個經由看見成為悅意的。在那裡，如果阿難說法，那個也經由所說的成為悅意的。比丘們！有時，阿難沈默，比丘尼眾就成為不滿足的。比丘們！如果優婆塞眾為了見阿難前往，那個經由看見成為悅意的。在那裡，如果阿難說法，那個也經由所說的成為悅意的。比丘們！有時，阿難沈默，優婆塞眾就成為不滿足的。比丘們！如果優婆夷眾為了見阿難前往，那個經由看見成為悅意的。在那裡，如果阿難說法，那個也經由所說的成為悅意的。比丘們！有時，阿難沈默，優婆夷眾就成為不滿足的。比丘們！這是四種關於阿難的不可思議之未曾有法。
比丘們！有這四種關於轉輪王的不可思議之未曾有法[AN.4.130]，哪四種？比丘們！如果剎帝利眾為了見轉輪王前往，那個[眾]經由看見成為悅意的。在那裡，如果轉輪王講說，那個也經由所說的成為悅意的。比丘們！有時，轉輪王沈默，剎帝利眾就成為不滿足的。比丘們！如果婆羅門眾……（中略）比丘們！如果屋主眾……（中略）比丘們！如果沙門眾為了見轉輪王前往，那個經由看見成為悅意的。在那裡，如果轉輪王講說，那個也經由所說的成為悅意的。比丘們！有時，轉輪王沈默，沙門眾就成為不滿足的。同樣的，比丘們！有這四種關於阿難的不可思議之未曾有法：比丘們！如果比丘眾為了見阿難前往，那個經由看見成為悅意的。在那裡，如果阿難說法，那個也經由所說的成為悅意的。比丘們！有時，阿難沈默，比丘眾就成為不滿足的。比丘們！如果比丘尼眾……（中略）優婆塞眾……（中略）優婆夷眾為了見阿難前往，那個經由看見成為悅意的。在那裡，如果阿難說法，那個也經由所說的成為悅意的。比丘們！有時，阿難沈默，優婆夷眾就成為不滿足的。比丘們！這是四種關於阿難的不可思議之未曾有法。」(209)
大善見經的宣說
在這麼說時，尊者阿難對世尊說這個[DN.17]：「大德！世尊不要在這個小的小城市、貧瘠的小城市、分枝小城市般涅槃，大德！有其他大城市，即：瞻波城、王舍城、舍衛城、娑雞多城、憍賞彌城、波羅奈城，請世尊在那裡般涅槃。在那裡，有許多在如來上極淨信的大財富剎帝利們、大財富婆羅門們、大財富屋主們，他們將作如來的遺體供養。」「阿難！你不要這麼說，阿難！你不要這麼說：『小的小城市、貧瘠的小城市、分枝小城市。』
阿難！從前，名叫大善見王是轉輪王、如法法王、征服四邊者、達到國土安定者、具備七寶者。阿難！大善見王的王都是這個拘尸那羅，名叫咕薩瓦帝，東西有十二由旬長，南北有七由旬寬。阿難！咕薩瓦帝王都是繁榮的，同時也富裕的，以及人多的、人雜亂的、豊饒的，阿難！猶如名叫阿勒葛曼大天神們的王都是繁榮的，同時也富裕的，以及人多的、人雜亂的、豊饒的。同樣的，阿難！咕薩瓦帝王都是繁榮的，同時也富裕的，以及人多的、人雜亂的、豊饒的。阿難！咕薩瓦帝王都日夜未被十種聲音遠離，即：象聲、馬聲、車聲、大鼓聲、小鼓聲、琵琶琴聲、歌聲、法螺聲、鐃鈸聲、手銅鑼聲，『請你吃、請你喝、請你嚼。』為第十種聲音。
阿難！請你去，進入拘尸那羅後，請你召喚拘尸那羅的末羅人：『襪謝德們！今日，在後夜，如來將般涅槃，襪謝德們！請你們前進，襪謝德們！請你們前進，你們不要之後成為後悔者：如來的般涅槃是在我們的村落土地，我們在最後時得不到對如來的看見。』」「是的，大德！」尊者阿難回答世尊後，穿衣、拿起衣鉢後，自己為第二人(與同伴)進入拘尸那羅。(210)
末羅人的禮拜
當時，拘尸那羅的末羅人正以某些應該被作的在集會所已聚集。那時，尊者阿難去拘尸那羅末羅人的集會所。抵達後，召喚拘尸那羅的末羅人：「襪謝德們！今日，在後夜，如來將般涅槃，襪謝德們！請你們前進，襪謝德們！請你們前進，你們不要之後成為後悔者：如來的般涅槃是在我們的村落土地，我們在最後時得不到對如來的看見。」聽聞尊者阿難的這個言語後，末羅人、末羅人的兒子們、末羅人的媳婦們、末羅人的妻子們成為有痛苦的、不快樂的、具備心苦的，一些弄亂頭髮後號哭、伸出手臂後號哭，如腳被切斷地倒下打滾：「世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。」那時，有痛苦的、不快樂的、具備心苦的末羅人的末羅人、末羅人的兒子們、末羅人的媳婦們、末羅人的妻子們往烏玻瓦達那，末羅的沙羅樹林，去見尊者阿難。那時，尊者阿難想這個：「如果我使拘尸那羅的末羅人一個一個禮拜世尊，世尊未被拘尸那羅的末羅人禮拜[完畢]，那時，這夜變明亮。讓我置拘尸那羅的末羅人家族團、家族團後，使之禮拜世尊：『大德！像這樣名字的末羅人，包含兒子的，包含妻子的，包含群眾的，包含朋友的，以頭禮拜世尊的足。』」那時，尊者阿難置拘尸那羅的末羅人家族團、家族團後，使之禮拜世尊：「大德！像這樣名字的末羅人，包含兒子的，包含妻子的，包含群眾的，包含朋友的，以頭禮拜世尊的足。」那時，尊者阿難以這個方法，就在初夜使拘尸那羅的末羅人禮拜世尊[完畢]。(211)
遊行者須跋陀的事
當時，名叫須跋陀的遊行者住在拘尸那羅。遊行者須跋陀聽聞：「聽說在今日後夜，沙門喬達摩將般涅槃。」遊行者須跋陀想這個：「又，當遊行者的年長者、很老者、老師與老師的老師講說時，這被我聽聞：『偶爾如來、阿羅漢、遍正覺者在世間出現。』就在今日後夜，沙門喬達摩將般涅槃，而我有這個生起的疑法，我在沙門喬達摩上是這樣淨信者：『沙門喬達摩能夠為我教導這樣的法，如是，我會捨斷這個疑惑法。』」那時，遊行者須跋陀往烏玻瓦達那，末羅的沙羅樹林，去見尊者阿難。抵達後，對尊者阿難說這個：「阿難尊師！當遊行者的年長者、很老者、老師與老師的老師講說時，這被我聽聞：『偶爾如來、阿羅漢、遍正覺者在世間出現。』就在今日後夜，沙門喬達摩將般涅槃，而我有這個生起的疑法，我在沙門喬達摩上是這樣淨信者：『沙門喬達摩能夠為我教導這樣的法，如是，我會捨斷這個疑惑法。』阿難尊師！願我得到沙門喬達摩的看見，那就好了！」在這麼說時，尊者阿難對遊行者須跋陀說這個：「夠了！須跋陀道友！你不要煩擾如來，世尊已疲累。」第二次，遊行者須跋陀又……（中略）。第三次，遊行者須跋陀又對尊者阿難說這個：「阿難尊師！當遊行者的年長者、很老者、老師與老師的老師講說時，這被我聽聞：『偶爾如來、阿羅漢、遍正覺者在世間出現。』就在今日後夜，沙門喬達摩將般涅槃，而我有這個生起的疑法，我在沙門喬達摩上是這樣淨信者：『沙門喬達摩能夠為我教導這樣的法，如是，我會捨斷這個疑惑法。』阿難尊師！願我得到沙門喬達摩的看見，那就好了！」第三次，尊者阿難又對遊行者須跋陀說這個：「夠了！須跋陀道友！不要煩擾如來，世尊已疲累。」(212)
世尊聽到尊者阿難與遊行者須跋陀一起的這個交談。那時，世尊召喚尊者阿難：「夠了！阿難！你不要阻擋須跋陀，令須跋陀得到世尊的看見，凡須跋陀將問我任何事，那全部都將問完全智能被期待的，非傷害能被期待的，而凡我將回答他詢問的，他都將急速地了知。」那時，尊者阿難對遊行者須跋陀說這個：「須跋陀道友！請你去，世尊允許你。」那時，遊行者須跋陀去見世尊。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。在一旁坐下的遊行者須跋陀對世尊說這個：「喬達摩尊師！凡這些有團體的、有群眾的、群眾的老師、有名聲的知名開宗祖師、被眾人認定善的沙門婆羅門，即：富蘭那迦葉、末迦利瞿舍羅、阿夷多翅舍欽婆羅、浮陀迦旃延、散惹耶毘羅梨子、尼乾陀若提子，他們對自己自稱的全部證知？全部都不證知？或者一些證知，一些不證知？」「夠了！須跋陀！別理會這個：『他們對自己自稱的全部證知？全部都不證知？或者一些證知，一些不證知？』須跋陀！我將為你教導法，須跋陀！你要聽！你要好好作意，我將說。」「是的，大德！」遊行者須跋陀回答世尊。(213)
世尊說這個：「須跋陀！凡在法律中八支聖道不被發現，在那裡面，沙門不被發現；在那裡，第二沙門也不被發現；在那裡，第三沙門也不被發現；在那裡，第四沙門也不被發現。須跋陀！而凡在法律中八支聖道被發現，在那裡，沙門被發現；在那裡，第二沙門也被發現；在那裡，第三沙門也被發現；在那裡，第四沙門也被發現。須跋陀！在這法律中八支聖道被發現，這裡就有沙門；這裡有第二沙門；這裡有第三沙門；這裡有第四沙門，{異論者以其他諸沙門是空的}[其他異論者以諸沙門是空的]。須跋陀！而如果這些比丘正住，世間以阿羅漢們會是不空的。
須跋陀！年二十九，凡隨尋求什麼是善的我出家，
須跋陀！從那時出家的我，已超過五十年，
正理法的範圍實行者，從這裡外沒有沙門。
也沒有第二沙門，也沒有第三沙門，也沒有第四沙門，其他異論者以沙門是空的。須跋陀！而如果這些比丘正住，世間以阿羅漢們會是不空的。」(214)
在這麼說時，遊行者須跋陀對世尊說這個：「大德！太偉大了，大德！太偉大了，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，願我得到具足戒。」「須跋陀！凡先前為其他外道希望在這法律中出家；希望受具足戒，他別住四個月。經四個月後，發心的比丘們使出家；使受具足戒為比丘狀態，但個人差異由我發現。」「大德！如果先前為其他外道希望在這法律中出家者；希望受具足戒者別住四個月。經四個月後，發心的比丘們使之出家；使之受具足戒為比丘狀態，我將別住四年。經四年後，請發心的比丘們使出家；使受具足戒為比丘狀態。」
那時，世尊召喚尊者阿難：「阿難！那樣的話，請你使須跋陀出家。」「是的，大德！」尊者阿難回答世尊。那時，遊行者須跋陀對尊者阿難說這個：「阿難學友！是你們的利得，阿難學友！是你們的善得的：凡在這裡，在大師的面前以內住弟子之灌頂被灌頂。」遊行者須跋陀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、自我努力的尊者須跋陀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。」然後尊者須跋陀成為眾阿羅漢之一，他是世尊最後的直接弟子。(215)
第五誦分[終了]。
如來最後的言語
那時，世尊召喚尊者阿難：「阿難！又，你們會這麼想：『大師的教語已過去，我們沒有大師了。』阿難！但這不應該被看作這樣，阿難！凡被我為你們教導、告知的法與律，那是我死後你們的大師。阿難！又，如現在，比丘們以學友之語互相稱呼，我死後不應該被這樣稱呼，阿難！較資淺的比丘應該被較資深的比丘以名字，或以姓氏，或以學友之語稱呼；較資深的比丘應該被較資淺的比丘稱呼『大德！』或『尊者！』阿難！我死後，當希望時，請僧團廢除諸小隨小學處，阿難！我死後，應該對闡陀比丘施與梵罰。」「大德！那麼，什麼是梵罰？」「阿難！闡陀比丘可以盡情說，他既不應該被比丘們講說，也不應該被教誡、不應該被訓誡。」(216)
那時，世尊召喚比丘們：「比丘們！又，某位比丘仍然在佛上，或在法上，或在僧團上，或在道上，或在道跡上會有懷疑或疑惑，比丘們！請你們問，你們不要以後成為後悔者：『我們的大師是面對者，我們沒能夠在世尊的面前反問。』」在這麼說時，那些比丘保持沈默。第二次，世尊又……（中略）。第三次，世尊又召喚比丘們：「比丘們！又，某位比丘仍然在佛上，或在法上，或在僧團上，或在道上，或在道跡上會有懷疑或疑惑，比丘們！請你們問，你們不要以後成為後悔者：『我們的大師是面對者，我們沒能夠在世尊的面前反問。』」第三次，那些比丘又保持沈默。那時，世尊召喚比丘們：「比丘們！又，會有也以大師的敬重，你們不問，比丘們！也請同伴告知同伴。」在這麼說時，那些比丘保持沈默。那時，尊者阿難對世尊說這個：「不可思議啊，大德！未曾有啊，大德！大德！我是這樣淨信者：『在這個比丘僧團中，沒有一位比丘在佛上，或在法上，或在僧團上，或在道上，或在道跡上仍然有懷疑或疑惑。』」「阿難！你以淨信說，阿難！在這裡，如來就有智：在這個比丘僧團中，沒有一位比丘在佛上，或在法上，或在僧團上，或在道上，或在道跡上仍然有懷疑或疑惑。阿難！因為，這五百位比丘中，凡最低的比丘，他是入流者、不墮惡趣法者、決定者、正覺為彼岸者。」[AN.4.76](217)
那時，世尊召喚比丘們[SN.6.15]：「好了，比丘們！現在，我召喚你們：『諸行是消散法，你們應該以不放逸使[目標]完成。』這是如來最後的話。」(218)
般涅槃的談論
那時，世尊進入初禪，從初禪出來後，進入第二禪，從第二禪出來後，進入第三禪，從第三禪出來後，進入第四禪，從第四禪出來後，進入空無邊處，從空無邊處等至出來後，進入識無邊處，從識無邊處等至出來後，進入無所有處，從無所有處等至出來後，進入非想非非想處，從非想非非想處等至出來後，進入想受滅。
那時，尊者阿難對尊者阿那律說這個：「阿那律大德！世尊已般涅槃。」「阿難學友！世尊沒般涅槃，他已入想受滅。」
那時，世尊從想受滅等至出來後，進入非想非非想處，從非想非非想處等至出來後，進入無所有處，從無所有處等至出來後，進入識無邊處，從識無邊處等至出來後，進入空無邊處，從空無邊處等至出來後，進入第四禪，從第四禪出來後，進入第三禪，從第三禪出來後，進入第二禪，從第二禪出來後，進入初禪，從初禪出來後，進入第二禪，從第二禪出來後，進入第三禪，從第三禪出來後，進入第四禪，從第四禪出來後，世尊直接(無間)地般涅槃。(219)
在世尊般涅槃時，與般涅槃同時，有恐怖的、共身毛豎立的大地震，且天鼓破裂。在世尊般涅槃時，與般涅槃同時，梵王娑婆主說這個偈頌：
「全部都將捨棄：世間中生類對身體(集聚)，
於該處像這樣的大師，世間中無與倫比者，
得到力量的如來，正覺者已般涅槃。」(220)
在世尊般涅槃時，與般涅槃同時，天帝釋說這個偈頌：
「諸行確實是無常的，是生起與消散法的，
生起後被滅，它們的寂滅是樂。」(221)
在世尊般涅槃時，與般涅槃同時，尊者阿那律說這個偈頌：
「沒有入息出息，心已住立的像這樣者，
不動者發動寂滅後，凡命終的牟尼。
以不動搖的心，忍受痛苦(受)，
如燈火的熄滅，是心的解脫。」[≃Thag.104, 905-906偈](222)
在世尊般涅槃時，與般涅槃同時，尊者阿難說這個偈頌：
「那時是恐怖的，那時是身毛豎立的：
在具有一切殊勝行相的，正覺者般涅槃時。」(223)
在世尊般涅槃時，在那裡，凡那些未離貪的比丘，一些伸出手臂後號哭，如腳被切斷地倒下打滾：「世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。」但，凡那些已離貪的比丘，他們正知、具念地忍受：「諸行是無常的，在這裡，那如何可得。」(224)
那時，尊者阿那律召喚比丘們：「夠了，學友們！你們不要悲傷，你們不要悲泣，學友們！這被如來就事先告知，不是嗎：就與一切所愛的、合意的分離、別離、異離。學友們！在這裡，那如何可得：『凡那個被生的、存在的、有為的、壞散之法，甚至那個如來的身體不要被破壞。』這不存在可能性。學友們！天神們嫌責。」「大德！那麼，怎樣之類的天神們尊者阿那律作意？」
「阿難學友！有在虛空有地想的天神們弄亂頭髮後號哭，伸出手臂後號哭，如腳被切斷地倒下打滾：『世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。』阿難學友！有在地上有地想的天神們弄亂頭髮後號哭，伸出手臂後號哭，如腳被切斷地倒下打滾：『世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。』但，凡那些已離貪的天神們，祂們正知、具念地忍受：『諸行是無常的，在這裡，那如何可得。』」那時，尊者阿那律與尊者阿難以法談度過那夜剩餘的。(225)
那時，尊者阿那律召喚尊者阿難：「阿難學友！請你去，進入拘尸那羅後，請你召喚拘尸那羅的末羅人：『襪謝德們！世尊已般涅槃，現在是那個你們考量的時間。』」「是的，大德！」尊者阿難回答尊者阿那律後，午前時穿衣、拿起衣鉢後，自己為第二人進入拘尸那羅。當時，拘尸那羅的末羅人正以某些應該被作的在集會所已聚集。那時，尊者阿難去拘尸那羅末羅人的集會所。抵達後，召喚拘尸那羅的末羅人：「襪謝德們！世尊已般涅槃，現在是那個你們考量的時間。」聽聞尊者阿難的這個言語後，末羅人、末羅人的兒子們、末羅人的媳婦們、末羅人的妻子們成為有痛苦的、不快樂的、具備心苦的，一些弄亂頭髮後號哭、伸出手臂後號哭，如腳被切斷地倒下打滾：「世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。」(226)
佛遺體的供養
那時，拘尸那羅的末羅人命令男子們：「那樣的話，我說，請你們使尸那羅的香料花環與全部樂器聚集。」那時，拘尸那羅的末羅人拿取香料花環、全部樂器、五百套白布後，往烏玻瓦達那，末羅的沙羅樹林去見世尊遺體。抵達後，以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，建造(做)著諸遮陽篷、準備著諸圓亭棚，度過一天。
那時，拘尸那羅的末羅人想這個：「使世尊的遺體火葬，今天是極不適時的，現在，我們將在明天使世尊的遺體火葬。」那時，拘尸那羅的末羅人以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，建造著諸遮陽篷、準備著諸圓亭棚，又度過第二個白天……又度過第三個白天……又度過第四個白天……又度過第五個白天……又度過第六個白天。
那時，第七個白天，拘尸那羅的末羅人想這個：「我們以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，我們將向南邊搬運到城市的南邊後，向外面到城市外面，在南邊使世尊的遺體火葬。」(227)
當時，八位洗頭的、穿新衣的末羅人首領：「我們將舉起世尊的遺體。」他們不能夠舉起。那時，拘尸那羅的末羅人對尊者阿那律說這個：「阿那律大德！什麼因、什麼緣，以那個，這八位洗頭的、穿新衣的末羅人首領：『我們將舉起世尊的遺體。』他們不能夠舉起？」「襪謝德們！你們的意圖是一種，天神們的意圖是另一種。」「大德！那麼，天神們的意圖是什麼？」「襪謝德們！你們的意圖是：『我們以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，我們將向南邊搬運到城市的南邊後，向外面到城市外面，在南邊使世尊的遺體火葬。』天神們的意圖是：『我們以天的舞蹈、歌唱、奏樂、香料恭敬、尊重、尊敬、崇敬世尊的遺體，我們將向北邊搬運到城市的北邊、經北門使進入城市、向中央搬運到城的中央、經東門出城市後，在城市的東邊，名叫繫冠，末羅人的塔廟，在那裡，使世尊的遺體火葬。』」「大德！令如天神們的意圖那樣。」(228)
當時，拘尸那羅之所及，間隙、下水道、垃圾堆，被落下的曼陀羅花以深及膝高範圍散布。那時，天神們與拘尸那羅的末羅人以天的與人的舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，向北邊搬運到城市的北邊、經北門使進入城市、向中央搬運到城的中央、經東門出城市後，在城市的東邊，名叫繫冠，末羅人的塔廟，在那裡，放下世尊的遺體。(229)
那時，拘尸那羅的末羅人對尊者阿難說這個：「阿難大德！如何在世尊的遺體上應該被行動？」「襪謝德們！如在轉輪王的遺體上行動，這樣，在如來的遺體上應該被行動。」「阿難大德！那麼，如何在轉輪王的遺體上行動？」「襪謝德們！以新的布包捲轉輪王的遺體，以新的布包捲後，以起絨毛的綿包捲，以起絨毛的棉包捲後，以新的衣服包捲，以這個方法成對地包捲轉輪王的遺體五百次後，放入鐵油槽中、以另一個鐵槽使包覆、製作全部芳香的火葬用柴堆後，使轉輪王的遺體火葬，在十字路口建轉輪王的塔。襪謝德們！這樣，在轉輪王的遺體上行動。襪謝德們！如在轉輪王的遺體上行動，這樣，在如來的遺體上應該被行動。襪謝德們！在十字路口如來的塔應該被建，在那裡，凡將獻上花環或香料或香粉，或將問訊，或將使心明淨，那個將對他們將有長久的利益、安樂。」那時，拘尸那羅的末羅人命令男子們：「那樣的話，我說，請你們使尸那羅的起絨毛的綿聚集。」
那時，拘尸那羅的末羅人以新的布包捲世尊的遺體，以新的布包捲後，起絨毛的綿包捲，以起絨毛的綿包捲後，以新的布包捲……以這個方法成對地包捲世尊的遺體五百次後，放進鐵油槽、以另一個鐵槽使包覆、製作全部芳香的火葬用柴堆後，使世尊的遺體登上火葬用柴堆。(230)
大迦葉上座的事
當時，尊者大迦葉與大比丘僧團約五百位比丘一起是從波婆城到拘尸那羅旅途道路行走者。那時，尊者大迦葉離開道路後，坐在某棵樹下。當時，某位邪命外道拿曼陀羅花後，是從拘尸那羅到波婆城旅途道路行走者。尊者大迦葉看見正從遠處走來的那位邪命外道。看見後，對那位邪命外道說這個：「道友！是否你知道我們的大師？」「是的，道友！我知道，今天，沙門喬達摩已般涅槃七天，這個曼陀羅花被我從那裡拿取。」在那裡，凡那些未離貪的比丘，一些伸出手臂後號哭，如腳被切斷地倒下打滾：「世尊太快地將般涅槃，善逝太快地將般涅槃，世間之眼太快地將消失。」但，凡那些已離貪的比丘，他們正知、具念地忍受：「諸行是無常的，在這裡，那如何可得。」(231)
當時，名叫善吉祥的年老出家者坐在那個群眾中。那時，善吉祥年老出家者對那些比丘說這個：「夠了，學友們！你們不要悲傷，你們不要悲泣，我們比那位大沙門已善解脫，我們被逼苦惱：『這被適合你們，這不被適合你們。』然而，現在，我們將做凡我們將想要；我們將不作凡我們將不想要。」那時，尊者大迦葉召喚比丘們：「夠了，學友們！你們不要悲傷，你們不要悲泣，學友們！這被如來就事先告知，不是嗎：就與一切所愛的、合意的分離、別離、異離。學友們！在這裡，那如何可得：『凡那個被生的、存在的、有為的、壞散之法，甚至那個如來的身體不要被破壞。』這不存在可能性。」(232)
當時，四位洗頭的、穿新衣的末羅人首領：「我們將點燃世尊的火葬用柴堆。」他們不能夠點燃。那時，拘尸那羅的末羅人對尊者阿那律說這個：「阿那律大德！什麼因、什麼緣，以那個這四位洗頭的、穿新衣的末羅人首領：『我們將點燃世尊的火葬用柴堆。』他們不能夠點燃？」「襪謝德們！天神們的意圖是另一種。」「大德！那麼，天神們的意圖是什麼？」「襪謝德們！天神們的意圖是：『這位尊者大迦葉與大比丘僧團約五百位比丘一起是從波婆城到拘尸那羅旅途道路行走者，世尊的火葬用柴堆將不完全燃燒，直到尊者大迦葉以頭禮拜世尊的足為止。」「大德！令如天神們的意圖那樣。」(233)
那時，尊者大迦葉前往拘尸那羅名叫繫冠的末羅人塔廟，去世尊的火葬用柴堆。抵達後，置(作)衣服到一邊肩膀、合掌鞠躬、作右繞火葬用柴堆三次後，以頭禮拜世尊的足。那五百位比丘也置衣服到一邊肩膀、合掌鞠躬、作右繞火葬用柴堆三次後，以頭禮拜世尊的足。還有，在被尊者大迦葉與那五百位比丘禮拜時，世尊的火葬用柴堆就自己被點燃。(234)
當世尊的遺體燃燒時，凡「外皮」，或「皮膚」，或「肉」，或「筋腱」，或「關節液」，既沒有灰被看到，也沒有灰末，只諸遺骨被留下。猶如當酥或油燃燒時，既沒有灰被看到，也沒有灰末。同樣的，當世尊的遺體燃燒時，凡「外皮」，或「皮膚」，或「肉」，或「筋腱」，或「關節液」，既沒有灰被看到，也沒有灰末，只諸遺骨被留下。還有，那五百套布只有二塊布沒被燃燒：凡最內部的與凡外面的。在世尊的遺體已被燃燒時，從空中出現水流後，使世尊的火葬用柴堆熄滅；也從沙羅樹湧現水後，使世尊的火葬用柴堆熄滅；拘尸那羅的末羅人也以一切香水使世尊的火葬用柴堆熄滅。那時，拘尸那羅的末羅人對世尊的遺骨在集會所處建造(作)矛柵欄後，使弓柵欄包圍後，以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬七天。(235)
遺骨的分配
摩揭陀國阿闍世王韋提希子聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，摩揭陀國阿闍世王韋提希子對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我也是剎帝利，我也值得世尊遺骨的分配，我也將作世尊遺骨的塔與祭祀。」
毘舍離的離車族人聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，毘舍離的離車族人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們也值得世尊遺骨的分配，我們也將作世尊遺骨的塔與祭祀。」
住在迦毘羅衛的釋迦人聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，迦毘羅衛的釋迦人對拘尸那羅的末羅人派遣使者：「世尊是我們的最上的親族，我們也值得世尊遺骨的分配，我們也將作世尊遺骨的塔與祭祀。」
阿勒葛玻的布勒人聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，阿勒葛玻的布勒人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們也值得世尊遺骨的分配，我們也將作世尊遺骨的塔與祭祀。」
辣麼村的拘利人聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，羅摩村的拘利人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們也值得世尊遺骨的分配，我們也將作世尊遺骨的塔與祭祀。」
毘留提的婆羅門聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，毘留提的婆羅門對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我也是婆羅門，我也值得世尊遺骨的分配，我也將作世尊遺骨的塔與祭祀。」
波婆城的末羅人聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，波婆城的末羅人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們也值得世尊遺骨的分配，我們也將作世尊遺骨的塔與祭祀。」
在這麼說時，拘尸那羅的末羅人對那些群眾說這個：「世尊在我們的村落土地般涅槃，我們將不給與世尊遺骨的分配。」(236)
在這麼說時，兜那婆羅門對那些群眾、團體說這個：
「請尊師們聽我一語，我們的佛陀有忍耐之語，
確實是不好的-凡對最上人的，遺骨在分配上如果有衝突。
尊師們！讓我們就全部和睦地、和合地，和諧地作八部分，
讓在廣泛的四方有塔，眾人是有眼者的淨信者。」(237)
「婆羅門！那樣的話，就請你區分世尊遺骨為八等份。」「是的，先生！」兜那婆羅門回答那些群眾、團體後，區分世尊遺骨為八等份後，對那些群眾、團體說這個：「請尊師們給與我這個[裝世尊遺骨的]容器，我也將作容器的塔與祭祀。」他們給與兜那婆羅門容器。
胡椒林的摩利亞人聽聞：「聽說世尊在拘尸那羅已般涅槃。」那時，胡椒林的摩利亞人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們也值得世尊遺骨的分配，我們也將作世尊遺骨的塔與祭祀。」「沒有世尊遺骨的分配，世尊遺骨已區分，請你們從這裡帶走炭火。」他們從那裡帶走炭火。(238)
遺骨塔的供養
那時，摩揭陀國阿闍世王韋提希子在王舍城作世尊遺骨的塔與祭祀；毘舍離的離車族人也在毘舍離作世尊遺骨的塔與祭祀；住在迦毘羅衛的釋迦人也在迦毘羅衛作世尊遺骨的塔與祭祀；阿勒葛玻的布勒人也在阿勒葛玻作世尊遺骨的塔與祭祀；辣麼村的拘利人也在辣麼村作世尊遺骨的塔與祭祀；毘留提的婆羅門也在毘留提作世尊遺骨的塔與祭祀；波婆城的末羅人也在波婆城作世尊遺骨的塔與祭祀；拘尸那羅的末羅人也在拘尸那羅作世尊遺骨的塔與祭祀；兜那婆羅門也作容器的塔與祭祀；胡椒林的摩利亞人也在胡椒林作炭火的塔與祭祀。像這樣，有八個遺骨塔，第九為容器塔，第十為炭火塔，從前，這是這樣的。」(239)
「八桶有眼者的遺骨，七桶在贍部洲使祭祀，
一桶殊勝最上人的，在辣麼村被龍王祭祀。
一顆牙齒被三十三天祭祀，又一顆在健陀羅城使祭祀，
再一顆在迦陵伽王的領土，又一顆龍王使祭祀。
這個大地就以它的光輝，大地被最勝的供物裝飾，
這樣這位有眼者的遺骨，被一一恭敬者善恭敬。
被天王、龍王、人王祭祀，就像這樣被人間最上的王祭祀，
得到後請你們合掌後禮拜他，佛陀確實是百劫難得的。」
「四十顆平整的牙齒，頭髮與體毛全部，
天神們帶走一顆，鐵圍山的相傳。」(240)
般涅槃大經第三終了。
DN.16/(3) Mahāparinibbānasuttaṃ
131. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti. So evamāha– “ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmi vajjī”ti.
132. Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi– “ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi– ‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha– “ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī’”ti. Yathā te bhagavā byākaroti, taṃ sādhukaṃ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṃ bhaṇantī”ti.
Vassakārabrāhmaṇo
133. “Evaṃ, bho”ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi rājagahamhā niyyāsi, yena gijjhakūṭo pabbato tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca– “rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha– ‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī’”ti.
Rāja-aparihāniyadhammā
134. Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “kinti te, ānanda, sutaṃ, ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’ti? “Sutaṃ metaṃ, bhante– ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā”ti. “Yāvakīvañca, ānanda, vajjī abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
“Kinti te, ānanda, sutaṃ ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’ti? “Sutaṃ metaṃ, bhante– ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī”ti. “Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
“Kinti te, ānanda, sutaṃ, ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti? “Sutaṃ metaṃ, bhante– ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti. “Yāvakīvañca, ānanda, “vajjī apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
“Kinti te, ānanda, sutaṃ, ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti? “Sutaṃ metaṃ, bhante– ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti. “Yāvakīvañca, ānanda, vajjī ye te vajjīnaṃ vajjimahallakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
“Kinti te, ānanda, sutaṃ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti? “Sutaṃ metaṃ, bhante– ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī’”ti. “Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
“Kinti te, ānanda, sutaṃ, ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti? “Sutaṃ metaṃ, bhante– ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṃ karonti mānenti pūjenti tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti. “Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
“Kinti te, ānanda, sutaṃ, ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti? “Sutaṃ metaṃ, bhante ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti. “Yāvakīvañca, ānanda, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.
135. Atha kho bhagavā vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi– “ekamidāhaṃ, brāhmaṇa, samayaṃ vesāliyaṃ viharāmi sārandade cetiye. Tatrāhaṃ vajjīnaṃ ime satta aparihāniye dhamme desesiṃ. Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.
Evaṃ vutte, vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca– “ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṃ vajjīnaṃ vuddhiyeva pāṭikaṅkhā, no parihāni Ko pana vādo sattahi aparihāniyehi dhammehi. Akaraṇīyāva, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṃ yuddhassa, aññatra upalāpanāya aññatra mithubhedā. Handa ca dāni mayaṃ, bho gotama, gacchāma bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.
Bhikkhu-aparihāniyadhammā
136. Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ āmantesi– “gaccha tvaṃ, ānanda, yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ etadavoca– “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṃ maññatī”ti.
Atha kho bhagavā uṭṭhāyāsanā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi– “satta vo, bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
“Yāvakīvañca bhikkhave, bhikkhū abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṃ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṃ upaṭṭhapessanti– ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
137. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṃ icchānaṃ vasaṃ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṃ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
138. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi …pe… “yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti …pe… hirimanā bhavissanti… ottappī bhavissanti… bahussutā bhavissanti… āraddhavīriyā bhavissanti… upaṭṭhitassatī bhavissanti… paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
139. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
“Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāvessanti …pe… dhammavicayasambojjhaṅgaṃ bhāvessanti… vīriyasambojjhaṅgaṃ bhāvessanti… pītisambojjhaṅgaṃ bhāvessanti… passaddhisambojjhaṅgaṃ bhāvessanti… samādhisambojjhaṅgaṃ bhāvessanti… upekkhāsambojjhaṅgaṃ bhāvessanti, vuddhiyeva bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā no parihāni.
140. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
“Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṃ bhāvessanti …pe… anattasaññaṃ bhāvessanti… asubhasaññaṃ bhāvessanti… ādīnavasaññaṃ bhāvessanti… pahānasaññaṃ bhāvessanti… virāgasaññaṃ bhāvessanti… nirodhasaññaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
141. “Cha, vo bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
“Yāvakīvañca bhikkhave, bhikkhū mettaṃ kāyakammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū mettaṃ vacīkammaṃ paccupaṭṭhāpessanti …pe… mettaṃ manokammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū yāni kāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū yāyaṃ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.
142. Tatra sudaṃ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
143. Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena ambalaṭṭhikā tadavasari. Tatra sudaṃ bhagavā ambalaṭṭhikāyaṃ viharati rājāgārake. Tatrāpi sudaṃ bhagavā ambalaṭṭhikāyaṃ viharanto rājāgārake etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
144. Atha kho bhagavā ambalaṭṭhikāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena nāḷandā tadavasari, tatra sudaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane
Sāriputtasīhanādo
145. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca– “evaṃ pasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan”ti. “Uḷārā kho te ayaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’ti.
“Kiṃ te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā– ‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti? “No hetaṃ, bhante”.
“Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā– ‘evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto bhavissanti itipī’”ti? “No hetaṃ, bhante”.
“Kiṃ pana te, sāriputta, ahaṃ etarahi arahaṃ sammāsambuddho cetasā ceto paricca vidito– “evaṃsīlo bhagavā itipi evaṃdhammo evaṃpañño evaṃvihārī evaṃvimutto bhagavā itipī’”ti? “No hetaṃ, bhante”.
“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi. Atha kiñcarahi te ayaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito– ‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’”ti?
146. “Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi, api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ, tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. Evameva kho me, bhante, dhammanvayo vidito – ‘ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho’”ti.
147. Tatrapi sudaṃ bhagavā nāḷandāyaṃ viharanto pāvārikambavane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Dussīla-ādīnavā
148. Atha kho bhagavā nāḷandāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena pāṭaligāmo tadavasari. Assosuṃ kho pāṭaligāmikā upāsakā– “bhagavā kira pāṭaligāmaṃ anuppatto”ti. Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ– “adhivāsetu no, bhante, bhagavā āvasathāgāran”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena āvasathāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ āvasathāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ patiṭṭhāpetvā telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ– “sabbasantharisanthataṃ, bhante, āvasathāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito; yassadāni, bhante, bhagavā kālaṃ maññatī”ti. Atha kho bhagavā sāyanhasamayaṃ. Nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā. Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantameva purakkhatvā.
149. Atha kho bhagavā pāṭaligāmike upāsake āmantesi– “pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Katame pañca? Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati. Ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
“Puna caparaṃ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā.
“Puna caparaṃ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati– yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ– avisārado upasaṅkamati maṅkubhūto. Ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā.
“Puna caparaṃ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṅkaroti. Ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā.
“Puna caparaṃ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā. Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.
Sīlavantta-ānisaṃsā
150. “Pañcime gahapatayo, ānisaṃsā sīlavato sīlasampadāya. Katame pañca? Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati. Ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.
“Puna caparaṃ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.
“Puna caparaṃ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati– yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamati amaṅkubhūto. Ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.
“Puna caparaṃ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṅkaroti. Ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.
“Puna caparaṃ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya. Ime kho, gahapatayo, pañca ānisaṃsā sīlavato sīlasampadāyā”ti.
151. Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi– “abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṃ maññathā”ti. “Evaṃ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṃ pāvisi.
Pāṭaliputtanagaramāpanaṃ
152. Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. Tena samayena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhanti. Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Atha kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ ānandaṃ āmantesi– “ke nu kho, ānanda, pāṭaligāme nagaraṃ māpentī”ti ? “Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāyā”ti. “Seyyathāpi, ānanda, devehi tāvatiṃsehi saddhiṃ mantetvā, evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. Idhāhaṃ, ānanda, addasaṃ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṃ ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yāvatā, ānanda, ariyaṃ āyatanaṃ yāvatā vaṇippatho idaṃ agganagaraṃ bhavissati pāṭaliputtaṃ puṭabhedanaṃ Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti– aggito vā udakato vā mithubhedā vā”ti.
153. Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu, ekamantaṃ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṃ etadavocuṃ– “adhivāsetu no bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṃ viditvā yena sako āvasatho tenupasaṅkamiṃsu; upasaṅkamitvā sake āvasathe paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesuṃ– “kālo, bho gotama, niṭṭhitaṃ bhattan”ti.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sunidhavassakārānaṃ magadhamahāmattānaṃ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesuṃ sampavāresuṃ. Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi–
“Yasmiṃ padese kappeti, vāsaṃ paṇḍitajātiyo;
Sīlavantettha bhojetvā, saññate brahmacārayo.
“Yā tattha devatā āsuṃ, tāsaṃ dakkhiṇamādise;
Tā pūjitā pūjayanti, mānitā mānayanti naṃ.
“Tato naṃ anukampanti, mātā puttaṃva orasaṃ;
Devatānukampito poso, sadā bhadrāni passatī”ti.
Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
154. Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti– “yenajja samaṇo gotamo dvārena nikkhamissati, taṃ gotamadvāraṃ nāma bhavissati. Yena titthena gaṅgaṃ nadiṃ tarissati, taṃ gotamatitthaṃ nāma bhavissatī”ti. Atha kho bhagavā yena dvārena nikkhami taṃ gotamadvāraṃ nāma ahosi. Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Appekacce manussā nāvaṃ pariyesanti, appekacce uḷumpaṃ pariyesanti, appekacce kullaṃ bandhanti apārā, pāraṃ gantukāmā. Atha kho bhagavā– seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṃ bhikkhusaṅghena. Addasā kho bhagavā te manusse appekacce nāvaṃ pariyesante appekacce uḷumpaṃ pariyesante appekacce kullaṃ bandhante apārā pāraṃ gantukāme. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi–
“Ye taranti aṇṇavaṃ saraṃ, setuṃ katvāna visajja pallalāni.
Kullañhi jano bandhati, tiṇṇā medhāvino janā”ti.
Paṭhamabhāṇavāro.
Ariyasaccakathā
155. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena koṭigāmo tadavasari. Tatra sudaṃ bhagavā koṭigāme viharati. Tatra kho bhagavā bhikkhū āmantesi–
“Catunnaṃ bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Katamesaṃ catunnaṃ? Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhasamudayaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthidāni punabbhavo”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā–
“Catunnaṃ ariyasaccānaṃ, yathābhūtaṃ adassanā;
Saṃsitaṃ dīghamaddhānaṃ, tāsu tāsveva jātisu.
Tāni etāni diṭṭhāni, bhavanetti samūhatā;
Ucchinnaṃ mūlaṃ dukkhassa, natthi dāni punabbhavo”ti.
Tatrapi sudaṃ bhagavā koṭigāme viharanto etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Anāvattidhammasambodhiparāyaṇā
156. Atha kho bhagavā koṭigāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena nātikā tenupaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena nātikā tadavasari. Tatrapi sudaṃ bhagavā nātike viharati giñjakāvasathe. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Nandā nāma, bhante, bhikkhunī nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo? Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati ko abhisamparāyo? Kukkuṭo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Kāḷimbo nāma, bhante, upāsako …pe… nikaṭo nāma, bhante, upāsako… kaṭissaho nāma, bhante, upāsako… tuṭṭho nāma, bhante, upāsako… santuṭṭho nāma, bhante, upāsako… bhaddo nāma, bhante, upāsako… subhaddo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo”ti?
157. “Sāḷho, ānanda, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. Nandā, ānanda, bhikkhunī pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā. Sudatto, ānanda, upāsako tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissati. Sujātā, ānanda, upāsikā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. Kukkuṭo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. Kāḷimbo, ānanda, upāsako …pe… nikaṭo, ānanda, upāsako… kaṭissaho ānanda, upāsako… tuṭṭho, ānanda, upāsako … santuṭṭho, ānanda, upāsako… bhaddo, ānanda, upāsako… subhaddo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā Paropaññāsaṃ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
Dhammādāsadhammapariyāyā
158. “Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṅkareyya. Tasmiṃyeva kālaṅkate tathāgataṃ upasaṅkamitvā etamatthaṃ pucchissatha, vihesā hesā, ānanda, tathāgatassa. Tasmātihānanda, dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
159. “Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya– ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti?
“Idhānanda ariyasāvako buddhe aveccappasādena samannāgato hoti– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
“Dhamme aveccappasādena samannāgato hoti– ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.
“Saṅghe aveccappasādena samannāgato hoti– ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.
“Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
“Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
Tatrapi sudaṃ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti–
“Iti sīlaṃ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
160. Atha kho bhagavā nātike yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena vesālī tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi–
“Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.
“Kathañca bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṃ vo amhākaṃ anusāsanī”ti.
Ambapālīgaṇikā
161. Assosi kho ambapālī gaṇikā– “bhagavā kira vesāliṃ anuppatto vesāliyaṃ viharati mayhaṃ ambavane”ti. Atha kho ambapālī gaṇikā bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyāsi. Yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ambapāliṃ gaṇikaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavoca– “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho ambapālī gaṇikā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Assosuṃ kho vesālikā licchavī– “bhagavā kira vesāliṃ anuppatto vesāliyaṃ viharati ambapālivane”ti. Atha kho te licchavī bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṃsu. Tatra ekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, ekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, ekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, ekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā. Atha kho ambapālī gaṇikā daharānaṃ daharānaṃ licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ yugena yugaṃ paṭivaṭṭesi. Atha kho te licchavī ambapāliṃ gaṇikaṃ etadavocuṃ– “kiṃ, je ambapāli daharānaṃ daharānaṃ licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ yugena yugaṃ paṭivaṭṭesī”ti? “Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. “Dehi, je ambapāli, etaṃ bhattaṃ satasahassenā”ti. “Sacepi me, ayyaputtā, vesāliṃ sāhāraṃ dassatha, evamahaṃ taṃ bhattaṃ na dassāmī”ti. Atha kho te licchavī aṅguliṃ phoṭesuṃ– “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.
Atha kho te licchavī yena ambapālivanaṃ tena pāyiṃsu. Addasā kho bhagavā te licchavī dūratova āgacchante. Disvāna bhikkhū āmantesi– “yesaṃ, bhikkhave, bhikkhūnaṃ devā tāvatiṃsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṃ; apaloketha, bhikkhave licchaviparisaṃ; upasaṃharatha, bhikkhave, licchaviparisaṃ– tāvatiṃsasadisan”ti. Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavocuṃ– “adhivāsetu no, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Atha kho bhagavā te licchavī etadavoca– “adhivutthaṃ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti. Atha kho te licchavī aṅguliṃ phoṭesuṃ– “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti. Atha kho te licchavī bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.
162. Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi– “kālo, bhante, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho ambapālī gaṇikā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho ambapālī gaṇikā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho ambapālī gaṇikā bhagavantaṃ etadavoca– “imāhaṃ, bhante, ārāmaṃ buddhappamukhassa bhikkhusaṅghassa dammī”ti. Paṭiggahesi bhagavā ārāmaṃ. Atha kho bhagavā ambapāliṃ gaṇikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Tatrapi sudaṃ bhagavā vesāliyaṃ viharanto ambapālivane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Veḷuvagāmavassūpagamanaṃ
163. Atha kho bhagavā ambapālivane yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena veḷuvagāmako tadavasari. Tatra sudaṃ bhagavā veḷuvagāmake viharati. Tatra kho bhagavā bhikkhū āmantesi– “etha tumhe, bhikkhave, samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha. Ahaṃ pana idheva veḷuvagāmake vassaṃ upagacchāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchiṃsu. Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi.
164. Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tā sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi– “na kho metaṃ patirūpaṃ, yvāhaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ parinibbāyeyyaṃ. Yaṃnūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyan”ti. Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi. Atha kho bhagavato so ābādho paṭipassambhi. Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṃ paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ me, bhante, bhagavato khamanīyaṃ, api ca me, bhante, madhurakajāto viya kāyo. Disāpi me na pakkhāyanti; dhammāpi maṃ na paṭibhanti bhagavato gelaññena, api ca me, bhante, ahosi kācideva assāsamattā – ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṃ ārabbha kiñcideva udāharatī’”ti.
165. “Kiṃ panānanda, bhikkhusaṅgho mayi paccāsīsati? Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. Yassa nūna, ānanda, evamassa– ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṃ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṃ hoti– ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā. Sakiṃ, ānanda, tathāgato bhikkhusaṅghaṃ ārabbha kiñcideva udāharissati. Ahaṃ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo-anuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṃ veṭhamissakena yāpeti, evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti. Yasmiṃ, ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro, ānanda, tasmiṃ samaye tathāgatassa kāyo hoti. Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
Dutiyabhāṇavāro.
Nimittobhāsakathā
166. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – “gaṇhāhi, ānanda, nisīdanaṃ, yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divā vihārāyā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho ānando bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
167. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca– “ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci– “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto. Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ na bhagavantaṃ yāci– “tiṭṭhatu bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “gaccha tvaṃ, ānanda, yassadāni kālaṃ maññasī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā avidūre aññatarasmiṃ rukkhamūle nisīdi.
Mārayācanakathā
168. Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho māro pāpimā bhagavantaṃ etadavoca– “parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānī karissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.
“Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.
“Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni bhante, bhagavato.
“Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.
“Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhaṃ ceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti. Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhaṃ ceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato”ti
Evaṃ vutte bhagavā māraṃ pāpimantaṃ etadavoca– “appossukko tvaṃ, pāpima, hohi, na ciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.
Āyusaṅkhāra-ossajjanaṃ
169. Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso , devadundubhiyo ca phaliṃsu Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi–
“Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;
Ajjhattarato samāhito, abhindi kavacamivattasambhavan”ti.
Mahābhūmicālahetu
170. Atha kho āyasmato ānandassa etadahosi– “acchariyaṃ vata bho, abbhutaṃ vata bho, mahā vatāyaṃ bhūmicālo; sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu. Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, mahā vatāyaṃ, bhante, bhūmicālo; sumahā vatāyaṃ bhante, bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu. Ko nu kho, bhante hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
171. “Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. Katame aṭṭha? Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṃ vāte patiṭṭhitaṃ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṃ mahāvātā vāyanti. Mahāvātā vāyantā udakaṃ kampenti. Udakaṃ kampitaṃ pathaviṃ kampeti. Ayaṃ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.
“Puna caparaṃ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ kampeti saṅkampeti sampakampeti sampavedheti. Ayaṃ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya.
“Puna caparaṃ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya.
“Puna caparaṃ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.
“Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.
“Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.
“Puna caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.
“Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya. Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā”ti.
Aṭṭha parisā
172. “Aṭṭha kho imā, ānanda, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā. Abhijānāmi kho panāhaṃ, ānanda anekasataṃ khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbaṃ ceva sallapitapubbañca sākacchā ca samāpajjitapubbā Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti– ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti– ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti? Abhijānāmi kho panāhaṃ, ānanda, anekasataṃ brāhmaṇaparisaṃ …pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbaṃ ceva sallapitapubbañca sākacchā ca samāpajjitapubbā. Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti– ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti– ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti? Imā kho, ānanda, aṭṭha parisā.
Aṭṭha abhibhāyatanāni
173. “Aṭṭha kho imāni, ānanda, abhibhāyatanāni. Katamāni aṭṭha Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.
“Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.
“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.
“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.
“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.
“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.
“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.
“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ Imāni kho, ānanda, aṭṭha abhibhāyatanāni.
Aṭṭha vimokkhā
174. “Aṭṭha kho ime, ānanda, vimokkhā. Katame aṭṭha? Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho. Subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho. Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho. Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho. Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ sattamo vimokkho. Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. Ime kho, ānanda, aṭṭha vimokkhā.
175. “Ekamidāhaṃ ānanda, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho, ānanda, māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ Etadavoca– ‘parinibbātudāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato’ti. Evaṃ vutte ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ–
“‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.
“‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.
“‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.
“‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.
“‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti.
176. “Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ etadavoca– ‘parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā– “na tāvāhaṃ, pāpima parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti …pe… yāva me bhikkhuniyo na sāvikā bhavissanti …pe… yāva me upāsakā na sāvakā bhavissanti …pe… yāva me upāsikā na sāvikā bhavissanti …pe… yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitan”ti. Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato’ti.
177. “Evaṃ vutte, ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ– ‘appossukko tvaṃ, pāpima, hohi, naciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti. Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho”ti.
Ānandayācanakathā
178. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
“Alaṃdāni, ānanda. Mā tathāgataṃ yāci, akālodāni, ānanda, tathāgataṃ yācanāyā”ti. Dutiyampi kho āyasmā ānando …pe… tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca– “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
“Saddahasi tvaṃ, ānanda, tathāgatassa bodhin”ti? “Evaṃ, bhante”. “Atha kiñcarahi tvaṃ, ānanda, tathāgataṃ yāvatatiyakaṃ abhinippīḷesī”ti? “Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ– ‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’”ti. “Saddahasi tvaṃ, ānandā”ti? “Evaṃ, bhante”. “Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ, yaṃ tvaṃ tathāgatena evaṃ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
179. “Ekamidāhaṃ, ānanda, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ – ‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo, ānanda, gijjhakūṭo pabbato. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dve te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
180. “Ekamidāhaṃ, ānanda, samayaṃ tattheva rājagahe viharāmi gotamanigrodhe …pe… tattheva rājagahe viharāmi corapapāte… tattheva rājagahe viharāmi vebhārapasse sattapaṇṇiguhāyaṃ… tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṃ… tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre… tattheva rājagahe viharāmi tapodārāme… tattheva rājagahe viharāmi veḷuvane kalandakanivāpe… tattheva rājagahe viharāmi jīvakambavane… tattheva rājagahe viharāmi maddakucchismiṃ migadāye tatrāpi kho tāhaṃ, ānanda, āmantesiṃ– ‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo gijjhakūṭo pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā, ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane sappasoṇḍikapabbhāro ramaṇīyo tapodārāmo, ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṃ jīvakambavanaṃ, ramaṇīyo maddakucchismiṃ migadāyo. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā …pe… ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
181. “Ekamidāhaṃ, ānanda, samayaṃ idheva vesāliyaṃ viharāmi udene cetiye. Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ– ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya, tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
182. “Ekamidāhaṃ ānanda, samayaṃ idheva vesāliyaṃ viharāmi gotamake cetiye …pe… idheva vesāliyaṃ viharāmi sattambe cetiye… idheva vesāliyaṃ viharāmi bahuputte cetiye… idheva vesāliyaṃ viharāmi sārandade cetiye… idāneva kho tāhaṃ, ānanda, ajja cāpāle cetiye āmantesiṃ– ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
183. “Nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṃ kutettha, ānanda, labbhā, yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti netaṃ ṭhānaṃ vijjati’. Yaṃ kho panetaṃ, ānanda, tathāgatena cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ ossaṭṭho āyusaṅkhāro, ekaṃsena vācā bhāsitā– ‘na ciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti. Tañca tathāgato jīvitahetu puna paccāvamissatīti netaṃ ṭhānaṃ vijjati. Āyāmānanda, yena mahāvanaṃ kūṭāgārasālā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Atha kho bhagavā āyasmatā ānandena saddhiṃ yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi– “gaccha tvaṃ, ānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ etadavoca “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṃ maññatī”ti.
184. Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi– “tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Seyyathidaṃ– cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo. Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
185. Atha kho bhagavā bhikkhū āmantesi– “handadāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādetha. Naciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā.–
“Paripakko vayo mayhaṃ, parittaṃ mama jīvitaṃ;
Pahāya vo gamissāmi, kataṃ me saraṇamattano.
“Appamattā satīmanto, susīlā hotha bhikkhavo;
Susamāhitasaṅkappā, sacittamanurakkhatha.
“Yo imasmiṃ dhammavinaye, appamatto vihassati;
Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī”ti.
Tatiyo bhāṇavāro.
Nāgāpalokitaṃ
186. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto nāgāpalokitaṃ vesāliṃ apaloketvā āyasmantaṃ ānandaṃ āmantesi– “idaṃ pacchimakaṃ, ānanda, tathāgatassa vesāliyā dassanaṃ bhavissati. Āyāmānanda, yena bhaṇḍagāmo tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena bhaṇḍagāmo tadavasari. Tatra sudaṃ bhagavā bhaṇḍagāme viharati. Tatra kho bhagavā bhikkhū āmantesi– “catunnaṃ, bhikkhave, dhammānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Katamesaṃ catunnaṃ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā–
“Sīlaṃ samādhi paññā ca, vimutti ca anuttarā;
Anubuddhā ime dhammā, gotamena yasassinā.
“Iti buddho abhiññāya, dhammamakkhāsi bhikkhunaṃ;
Dukkhassantakaro satthā, cakkhumā parinibbuto”ti.
Tatrāpi sudaṃ bhagavā bhaṇḍagāme viharanto etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Catumahāpadesakathā
187. Atha kho bhagavā bhaṇḍagāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena hatthigāmo, yena ambagāmo, yena jambugāmo, yena bhoganagaraṃ tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena bhoganagaraṃ tadavasari. Tatra sudaṃ bhagavā bhoganagare viharati ānande cetiye. Tatra kho bhagavā bhikkhū āmantesi– “cattārome, bhikkhave, mahāpadese desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
188. “Idha, bhikkhave, bhikkhu evaṃ vadeyya– ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ, ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; imassa ca bhikkhuno duggahitan’ti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ tassa bhagavato vacanaṃ; imassa ca bhikkhuno suggahitan’ti. Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha.
“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya– ‘amukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ, ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tassa ca saṅghassa duggahitan’ti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā idaṃ tassa bhagavato vacanaṃ; tassa ca saṅghassa suggahitan’ti. Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha.
“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya– ‘amukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ– ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ …pe… na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tesañca therānaṃ duggahitan’ti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni …pe… vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ; tesañca therānaṃ suggahitan’ti. Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha.
“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya– ‘amukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ– ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāritabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tassa ca therassa duggahitan’ti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti niṭṭhamettha gantabbaṃ– ‘addhā idaṃ tassa bhagavato vacanaṃ; tassa ca therassa suggahitan’ti. Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha. Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti.
Tatrapi sudaṃ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Kammāraputtacundavatthu
189. Atha kho bhagavā bhoganagare yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena pāvā tadavasari. Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane. Assosi kho cundo kammāraputto– “bhagavā kira pāvaṃ anuppatto, pāvāyaṃ viharati mayhaṃ ambavane”ti. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca– “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho cundo kammāraputto bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā pahūtañca sūkaramaddavaṃ bhagavato kālaṃ ārocāpesi– “kālo, bhante, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā cundaṃ kammāraputtaṃ āmantesi– “yaṃ te, cunda, sūkaramaddavaṃ paṭiyattaṃ, tena maṃ parivisa. Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ, tena bhikkhusaṅghaṃ parivisā”ti. “Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ paṭiyattaṃ, tena bhagavantaṃ parivisi. Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ tena bhikkhusaṅghaṃ parivisi. Atha kho bhagavā cundaṃ kammāraputtaṃ āmantesi– “yaṃ te, cunda, sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇāhi. Nāhaṃ taṃ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṃ paribhuttaṃ sammā pariṇāmaṃ gaccheyya aññatra tathāgatassā”ti. “Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.
190. Atha kho bhagavato cundassa kammāraputtassa bhattaṃ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. Tā sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Cundassa bhattaṃ bhuñjitvā, kammārassāti me sutaṃ;
Ābādhaṃ samphusī dhīro, pabāḷhaṃ māraṇantikaṃ.
Bhuttassa ca sūkaramaddavena, byādhippabāḷho udapādi satthuno.
Virecamāno bhagavā avoca, gacchāmahaṃ kusināraṃ nagaranti.
Pānīyāharaṇaṃ
191. Atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi – “iṅgha me tvaṃ, ānanda, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca– “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati. Ayaṃ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītī karissatī”ti.
Dutiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. Dutiyampi kho āyasmā ānando bhagavantaṃ etadavoca– “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati. Ayaṃ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītīkarissatī”ti.
Tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṃ gahetvā yena sā nadikā tenupasaṅkami. Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha. Atha kho āyasmato ānandassa etadahosi– “acchariyaṃ vata, bho, abbhutaṃ vata, bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti. Pattena pānīyaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. Idāni sā bhante nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandittha. Pivatu bhagavā pānīyaṃ pivatu sugato pānīyan”ti. Atha kho bhagavā pānīyaṃ apāyi.
Pukkusamallaputtavatthu
192. Tena rokho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṃ addhānamaggappaṭippanno hoti. Addasā kho pukkuso mallaputto bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pukkuso mallaputto bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, santena vata, bhante, pabbajitā vihārena viharanti. Bhūtapubbaṃ, bhante āḷāro kālāmo addhānamaggappaṭippanno maggā okkamma avidūre aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṃ kālāmaṃ nissāya nissāya atikkamiṃsu. Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavoca– ‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti? ‘Na kho ahaṃ, āvuso, addasan’ti. ‘Kiṃ pana, bhante, saddaṃ assosī’ti? ‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti. ‘Kiṃ pana, bhante, sutto ahosī’ti? ‘Na kho ahaṃ, āvuso, sutto ahosin’ti. ‘Kiṃ pana, bhante, saññī ahosī’ti? ‘Evamāvuso’ti. ‘So tvaṃ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosi; apisu te, bhante, saṅghāṭi rajena okiṇṇā’ti? ‘Evamāvuso’ti. Atha kho, bhante, tassa purisassa etadahosi– ‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṃ sossatī’ti! Āḷāre kālāme uḷāraṃ pasādaṃ pavedetvā pakkāmī”ti.
193. “Taṃ kiṃ maññasi, pukkusa, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā– yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṃ suṇeyya; yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā”ti? “Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni, sakaṭasahassaṃ vā sakaṭasatasahassaṃ vā. Atha kho etadeva dukkarataraṃ ceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā”ti.
“Ekamidāhaṃ, pukkusa, samayaṃ ātumāyaṃ viharāmi bhusāgāre. Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā. Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami. Tena kho panāhaṃ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi. Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ahaṃ, pukkusa, taṃ purisaṃ etadavocaṃ– ‘kiṃ nu kho eso, āvuso, mahājanakāyo sannipatito’ti? ‘Idāni bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā. Ettheso mahājanakāyo sannipatito. Tvaṃ pana, bhante, kva ahosī’ti? ‘Idheva kho ahaṃ, āvuso, ahosin’ti. ‘Kiṃ pana, bhante, addasā’ti? ‘Na kho ahaṃ, āvuso, addasan’ti. ‘Kiṃ pana, bhante, saddaṃ assosī’ti? ‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti. ‘Kiṃ pana, bhante, sutto ahosī’ti? ‘Na kho ahaṃ, āvuso, sutto ahosin’ti. ‘Kiṃ pana, bhante, saññī ahosī’ti? ‘Evamāvuso’ti. ‘So tvaṃ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṃ assosī’ti? “Evamāvuso”ti?
“Atha kho, pukkusa, purisassa etadahosi– ‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṃ sossatī’ti. Mayi uḷāraṃ pasādaṃ pavedetvā maṃ abhivādetvā padakkhiṇaṃ katvā pakkāmī”ti.
Evaṃ vutte pukkuso mallaputto bhagavantaṃ etadavoca– “esāhaṃ, bhante, yo me āḷāre kālāme pasādo taṃ mahāvāte vā ophuṇāmi sīghasotāya vā nadiyā pavāhemi. 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.
194. Atha kho pukkuso mallaputto aññataraṃ purisaṃ āmantesi– “iṅgha me tvaṃ, bhaṇe, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āharā”ti. “Evaṃ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āhari. Atha kho pukkuso mallaputto taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato upanāmesi– “idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ, taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti. “Tena hi, pukkusa, ekena maṃ acchādehi, ekena ānandan”ti. “Evaṃ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṃ acchādeti, ekena āyasmantaṃ ānandaṃ. Atha kho bhagavā pukkusaṃ mallaputtaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho pukkuso mallaputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
195. Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmesi. Taṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya khāyati. Atha kho āyasmā ānando bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto. Idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya khāyatī”ti. “Evametaṃ, ānanda, evametaṃ, ānanda dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. Katamesu dvīsu? Yañca, ānanda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati. Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. “Ajja kho, panānanda, rattiyā pacchime yāme kusinārāyaṃ upavattane mallānaṃ sālavane antarena yamakasālānaṃ tathāgatassa parinibbānaṃ bhavissati. Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Siṅgīvaṇṇaṃ yugamaṭṭhaṃ, pukkuso abhihārayi;
Tena acchādito satthā, hemavaṇṇo asobhathāti.
196. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena kakudhā nadī tenupasaṅkami upasaṅkamitvā kakudhaṃ nadiṃ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṃ tenupasaṅkami. Upasaṅkamitvā āyasmantaṃ cundakaṃ āmantesi– “iṅgha me tvaṃ, cundaka, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti.
“Evaṃ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā. Āyasmā pana cundako tattheva bhagavato purato nisīdi.
Gantvāna buddho nadikaṃ kakudhaṃ,
Acchodakaṃ sātudakaṃ vippasannaṃ.
Ogāhi satthā akilantarūpo,
Tathāgato appaṭimo ca loke.
Nhatvā ca pivitvā cudatāri satthā,
Purakkhato bhikkhugaṇassa majjhe.
Vattā pavattā bhagavā idha dhamme,
Upāgami ambavanaṃ mahesi.
Āmantayi cundakaṃ nāma bhikkhuṃ,
Catugguṇaṃ santhara me nipajjaṃ.
So codito bhāvitattena cundo,
Catugguṇaṃ santhari khippameva.
Nipajji satthā akilantarūpo,
Cundopi tattha pamukhe nisīdīti.
197. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “siyā kho, panānanda, cundassa kammāraputtassa koci vippaṭisāraṃ uppādeyya– ‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṃ, yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto’ti. Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo– ‘tassa te, āvuso cunda, lābhā tassa te suladdhaṃ, yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto. Sammukhā metaṃ, āvuso cunda, bhagavato sutaṃ sammukhā paṭiggahitaṃ– dve me piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. Katame dve? Yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati. Ime dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. Āyusaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, vaṇṇasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, sukhasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, yasasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, saggasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, ādhipateyyasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitan’ti. Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo”ti. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi–
“Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati.
Kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā sanibbuto”ti.
Catuttho bhāṇavāro.
Yamakasālā
198. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkamissāmā”ti “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkami. Upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi– “iṅgha me tvaṃ, ānanda, antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno.
Tena kho pana samayena yamakasālā sabbaphāliphullā honti akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.
199. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya. Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya pūjāya. Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti. Evañhi vo, ānanda, sikkhitabban”ti.
Upavāṇatthero
200. Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṃ bījayamāno. Atha kho bhagavā āyasmantaṃ upavāṇaṃ apasāresi– “apehi, bhikkhu, mā me purato aṭṭhāsī”ti. Atha kho āyasmato ānandassa etadahosi– “ayaṃ kho āyasmā upavāṇo dīgharattaṃ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṃ upavāṇaṃ apasāreti– ‘apehi bhikkhu, mā me purato aṭṭhāsī’ti. Ko nu kho hetu, ko paccayo, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti– ‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti? Atha kho āyasmā ānando bhagavantaṃ etadavoca– ‘ayaṃ, bhante, āyasmā upavāṇo dīgharattaṃ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṃ upavāṇaṃ apasāreti– “apehi, bhikkhu, mā me purato aṭṭhāsī”ti. Ko nu kho, bhante, hetu, ko paccayo, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti– “apehi, bhikkhu, mā me purato aṭṭhāsī”ti? “Yebhuyyena, ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṃ dassanāya. Yāvatā, ānanda, kusinārā upavattanaṃ mallānaṃ sālavanaṃ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinitudanamattopi mahesakkhāhi devatāhi apphuṭo. Devatā, ānanda, ujjhāyanti– ‘dūrā ca vatamha āgatā tathāgataṃ dassanāya. Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā. Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṃ labhāma pacchime kāle tathāgataṃ dassanāyā’”ti.
201. “Kathaṃbhūtā pana, bhante, bhagavā devatā manasikarotī”ti? “Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhṃ-āyissatī’ti.
“Santānanda, devatā pathaviyaṃ pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī’”ti.
“Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti– ‘aniccā saṅkhārā, taṃ kutettha labbhā’ti.
Catusaṃvejanīyaṭṭhānāni
202. “Pubbe bhante, disāsu vassaṃ vuṭṭhā bhikkhū āgacchanti tathāgataṃ dassanāya. Te mayaṃ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya. Bhagavato pana mayaṃ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā”ti.
“Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni. Katamāni cattāri? ‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgatena anuttaraṃ dhammacakkaṃ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. Imāni kho ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni.
“Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo– ‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṃ dhammacakkaṃ pavattitan’tipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi. Ye hi keci, ānanda, cetiyacārikaṃ āhiṇḍantā pasannacittā kālaṅkarissanti, sabbe te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissantī”ti.
Ānandapucchākathā
203. “Kathaṃ mayaṃ, bhante, mātugāme paṭipajjāmā”ti? “Adassanaṃ, ānandā”ti. “Dassane, bhagavā, sati kathaṃ paṭipajjitabban”ti? “Anālāpo, ānandā”ti “Ālapantena pana, bhante, kathaṃ paṭipajjitabban”ti? “Sati, ānanda, upaṭṭhāpetabbā”ti.
204. “Kathaṃ mayaṃ, bhante, tathāgatassa sarīre paṭipajjāmā”ti? “Abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāya. Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha, sāratthe appamattā ātāpino pahitattā viharatha. Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṃ karissantī”ti.
205. “Kathaṃ pana, bhante, tathāgatassa sarīre paṭipajjitabban”ti? “Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabban”ti. “Kathaṃ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī”ti? “Rañño, ānanda, cakkavattissa sarīraṃ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti. Cātumahāpathe rañño cakkavattissa thūpaṃ karonti Evaṃ kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.
Thūpārahapuggalo
206. “Cattārome, ānanda, thūpārahā. Katame cattāro? Tathāgato arahaṃ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī thūpārahoti.
“Kiñcānanda atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho? ‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho.
“Kiñcānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho? ‘Ayaṃ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho.
“Kiñcānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho? ‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo’ti ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho.
“Kiñcānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho? ‘Ayaṃ tassa dhammikassa dhammarañño thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho. Ime kho, ānanda cattāro thūpārahā”ti.
Ānanda-acchariyadhammo
207. Atha kho āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno aṭṭhāsi– “ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako”ti. Atha kho bhagavā bhikkhū āmantesi– “kahaṃ nu kho, bhikkhave, ānando”ti? “Eso, bhante, āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno ṭhito– ‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako’”ti. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi– “ehi tvaṃ, bhikkhu, mama vacanena ānandaṃ āmantehi ‘satthā taṃ, āvuso ānanda, āmantetī’”ti. “Evaṃ bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – “satthā taṃ, āvuso ānanda, āmantetī”ti. “Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca– “alaṃ, ānanda, mā soci mā paridevi, nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ– ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’; taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata tathāgatassāpi sarīraṃ mā palujjī’ti netaṃ ṭhānaṃ vijjati. Dīgharattaṃ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena. Katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo”ti.
208. Atha kho bhagavā bhikkhū āmantesi– “yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā ahesuṃ, seyyathāpi mayhaṃ ānando. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṃ ānando. Paṇḍito, bhikkhave, ānando; medhāvī, bhikkhave, ānando. Jānāti ‘ayaṃ kālo tathāgataṃ dassanāya upasaṅkamituṃ bhikkhūnaṃ, ayaṃ kālo bhikkhunīnaṃ, ayaṃ kālo upāsakānaṃ ayaṃ kālo upāsikānaṃ, ayaṃ kālo rañño rājamahāmattānaṃ titthiyānaṃ titthiyasāvakānan’ti.
209. “Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande. Katame cattāro? Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, bhikkhunīparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhunīparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, upāsakaparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsakaparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce, ānando, dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti, atha kho ānando tuṇhī hoti. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.
“Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi. Katame cattāro Sace, bhikkhave, khattiyaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, khattiyaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti. Sace bhikkhave, brāhmaṇaparisā …pe… gahapatiparisā …pe… samaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, samaṇaparisā hoti, atha kho rājā cakkavattī tuṇhī hoti. Evameva Kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande. Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti. Atha kho ānando tuṇhī hoti. Sace, bhikkhave bhikkhunīparisā …pe… upāsakaparisā …pe… upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti. Atha kho ānando tuṇhī hoti. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.
Mahāsudassanasuttadesanā
210. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – “mā, bhante, bhagavā imasmiṃ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. Santi, bhante, aññāni mahānagarāni, seyyathidaṃ– campā rājagahaṃ sāvatthī sāketaṃ kosambī bārāṇasī; ettha bhagavā parinibbāyatu. Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā. Te tathāgatassa sarīrapūjaṃ karissantī”ti “māhevaṃ, ānanda, avaca; māhevaṃ, ānanda, avaca– ‘khuddakanagarakaṃ ujjaṅgalanagarakaṃ sākhānagarakan’ti.
“Bhūtapubbaṃ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janappadatthāvariyappatto sattaratanasamannāgato. Rañño, ānanda, mahāsudassanassa ayaṃ kusinārā kusāvatī nāma rājadhānī ahosi, puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena. Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Seyyathāpi, ānanda, devānaṃ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca; evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṃ– hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.
“Gaccha tvaṃ, ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi– ‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Abhikkamatha vāseṭṭhā, abhikkamatha vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha– amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi.
Mallānaṃ vandanā
211. Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti kenacideva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi– “ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Abhikkamatha vāseṭṭhā abhikkamatha vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha– ‘amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’”ti. Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī’ti. Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṃ mallānaṃ sālavanaṃ yenāyasmā ānando tenupasaṅkamiṃsu. Atha kho āyasmato ānandassa etadahosi – “sace kho ahaṃ kosinārake malle ekamekaṃ bhagavantaṃ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṃ ratti vibhāyissati. Yaṃnūnāhaṃ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpeyyaṃ– ‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’ti. Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpesi– ‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’”ti. Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṃ vandāpesi.
Subhaddaparibbājakavatthu
212. Tena kho pana samayena subhaddo nāma paribbājako kusinārāyaṃ paṭivasati. Assosi kho subhaddo paribbājako– “ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissatī”ti. Atha kho subhaddassa paribbājakassa etadahosi– “sutaṃ kho pana metaṃ paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno, evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’”ti. Atha kho subhaddo paribbājako yena upavattanaṃ mallānaṃ sālavanaṃ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca– “sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno– evaṃ pasanno ahaṃ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’ti. Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā”ti. Evaṃ vutte āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca– “alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā”ti. Dutiyampi kho subhaddo paribbājako …pe… tatiyampi kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca– “sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno– evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’ti. Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā”ti. Tatiyampi kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca– “alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā”ti.
213. Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “alaṃ, ānanda, mā subhaddaṃ vāresi, labhataṃ, ānanda, subhaddo tathāgataṃ dassanāya. Yaṃ kiñci maṃ subhaddo pucchissati, sabbaṃ taṃ aññāpekkhova pucchissati, no vihesāpekkho. Yaṃ cassāhaṃ puṭṭho byākarissāmi, taṃ khippameva ājānissatī”ti. Atha kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca– “gacchāvuso subhadda, karoti te bhagavā okāsan”ti. Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subhaddo paribbājako bhagavantaṃ etadavoca– “yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū”ti? “Alaṃ, subhadda, tiṭṭhatetaṃ– ‘sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū’ti. Dhammaṃ te, subhadda, desessāmi; taṃ suṇāhi sādhukaṃ manasikarohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi. Bhagavā etadavoca–
214. “Yasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati. Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha samaṇo upalabbhati, tatiyopi tattha samaṇo upalabbhati, catutthopi tattha samaṇo upalabbhati. Imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assāti.
“Ekūnatiṃso vayasā subhadda, yaṃ pabbajiṃ kiṃkusalānu-esī.
Vassāni paññāsa samādhikāni, yato ahaṃ pabbajito subhadda.
Ñāyassa dhammassa padesavattī, ito bahiddhā samaṇopi natthi.
“Dutiyopi samaṇo natthi. Tatiyopi samaṇo natthi. Catutthopi samaṇo natthi. Suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā”ti.
215. Evaṃ vutte subhaddo 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. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti. “Yo kho, subhadda, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti. “Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “tenahānanda, subhaddaṃ pabbājehī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca– “lābhā vo, āvuso ānanda; suladdhaṃ vo, āvuso ānanda, ye ettha satthu sammukhā antevāsikābhisekena abhisittā”ti. Alattha kho subhaddo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā subhaddo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva– ‘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 subhaddo arahataṃ ahosi. So bhagavato pacchimo sakkhisāvako ahosīti.
Pañcamo bhāṇavāro.
Tathāgatapacchimavācā
216. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “siyā kho panānanda, tumhākaṃ evamassa– ‘atītasatthukaṃ pāvacanaṃ, natthi no satthā’ti. Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā. Yathā kho panānanda, etarahi bhikkhū aññamaññaṃ āvusovādena samudācaranti, na kho mamaccayena evaṃ samudācaritabbaṃ. Theratarena, ānanda, bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo. Navakatarena bhikkhunā therataro bhikkhu ‘bhante’ti vā ‘āyasmā’ti vā samudācaritabbo. Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu. Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti. “Katamo pana, bhante, brahmadaṇḍo”ti? “Channo, ānanda, bhikkhu yaṃ iccheyya, taṃ vadeyya. So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo”ti.
217. Atha kho bhagavā bhikkhū āmantesi– “siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha– ‘sammukhībhūto no satthā ahosi na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitu’” nti. Evaṃ vutte te bhikkhū tuṇhī ahesuṃ. Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā bhikkhū āmantesi– “siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha– ‘sammukhībhūto no satthā ahosi na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitu’” nti. Tatiyampi kho te bhikkhū tuṇhī ahesuṃ. Atha kho bhagavā bhikkhū āmantesi– “siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti. Evaṃ vutte te bhikkhū tuṇhī ahesuṃ. Atha kho āyasmā ānando bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, evaṃ pasanno ahaṃ, bhante, imasmiṃ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’”ti. “Pasādā kho tvaṃ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṃ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā. Imesañhi, ānanda, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
218. Atha kho bhagavā bhikkhū āmantesi– “handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethā”ti. Ayaṃ tathāgatassa pacchimā vācā.
Parinibbutakathā
219. Atha kho bhagavā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji. Catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā saññāvedayitanirodhaṃ samāpajji.
Atha kho āyasmā ānando āyasmantaṃ anuruddhaṃ etadavoca– “parinibbuto, bhante anuruddha bhagavā”ti. “Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṃ samāpanno”ti.
Atha kho bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyi.
220. Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṃsanako salomahaṃso. Devadundubhiyo ca phaliṃsu. Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṃ gāthaṃ abhāsi–
“Sabbeva nikkhipissanti, bhūtā loke samussayaṃ;
Yattha etādiso satthā, loke appaṭipuggalo.
Tathāgato balappatto, sambuddho parinibbuto”ti.
221. Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṃ gāthaṃ abhāsi–
“Aniccā vata saṅkhārā, uppādavayadhammino;
Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho”ti.
222. Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi–
“Nāhu assāsapassāso, ṭhitacittassa tādino;
Anejo santimārabbha, yaṃ kālamakarī muni.
“Asallīnena cittena, vedanaṃ ajjhavāsayi;
Pajjotasseva nibbānaṃ, vimokkho cetaso ahū”ti.
223. Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṃ gāthaṃ abhāsi–
“Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;
Sabbākāravarūpete, sambuddhe parinibbute”ti.
224. Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṃ bhagavā parinibbuto atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti– “aniccā saṅkhārā, taṃ kutettha labbhā”ti.
225. Atha kho āyasmā anuruddho bhikkhū āmantesi – “alaṃ, āvuso, mā socittha mā paridevittha. Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ– ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti, netaṃ ṭhānaṃ vijjati Devatā, āvuso, ujjhāyantī”ti. “Kathaṃbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī”ti?
“Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti. Santāvuso ānanda, devatā pathaviyā pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbuto atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti. Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti– ‘aniccā saṅkhārā, taṃ kutettha labbhā’ti. Atha kho āyasmā ca anuruddho āyasmā ca ānando taṃ rattāvasesaṃ dhammiyā kathāya vītināmesuṃ.
226. Atha kho āyasmā anuruddho āyasmantaṃ ānandaṃ āmantesi– “gacchāvuso ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi– ‘parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṃ maññathā’”ti. “Evaṃ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi. Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi– ‘parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṃ maññathā’ti. Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– “atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti.
Buddhasarīrapūjā
227. Atha kho kosinārakā mallā purise āṇāpesuṃ – “tena hi, bhaṇe, kusinārāyaṃ gandhamālañca sabbañca tāḷāvacaraṃ sannipātethā”ti. Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṃ pañca ca dussayugasatāni ādāya yena upavattanaṃ mallānaṃ sālavanaṃ, yena bhagavato sarīraṃ tenupasaṅkamiṃsu; upasaṅkamitvā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṃ vītināmesuṃ.
Atha kho kosinārakānaṃ mallānaṃ etadahosi– “ativikālo kho ajja bhagavato sarīraṃ jhāpetuṃ, sve dāni mayaṃ bhagavato sarīraṃ jhāpessāmā”ti. Atha kho kosinārakā mallā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā dutiyampi divasaṃ vītināmesuṃ, tatiyampi divasaṃ vītināmesuṃ, catutthampi divasaṃ vītināmesuṃ, pañcamampi divasaṃ vītināmesuṃ, chaṭṭhampi divasaṃ vītināmesuṃ.
Atha kho sattamaṃ divasaṃ kosinārakānaṃ mallānaṃ etadahosi– “mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ jhāpessāmā”ti.
228. Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā “mayaṃ bhagavato sarīraṃ uccāressāmā”ti na sakkonti uccāretuṃ. Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ– “ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā ‘mayaṃ bhagavato sarīraṃ uccāressāmā’ti na sakkonti uccāretun”ti? “Aññathā kho, vāseṭṭhā, tumhākaṃ adhippāyo, aññathā devatānaṃ adhippāyo”ti. “Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti? “Tumhākaṃ kho, vāseṭṭhā, adhippāyo– ‘mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ jhāpessāmā’ti; devatānaṃ kho, vāseṭṭhā, adhippāyo– ‘mayaṃ bhagavato sarīraṃ dibbehi naccehi gītehi vāditehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha bhagavato sarīraṃ jhāpessāmā’ti. “Yathā, bhante, devatānaṃ adhippāyo, tathā hotū”ti.
229. Tena kho pana samayena kusinārā yāva sandhisamalasaṃkaṭīrā jaṇṇumattena odhinā mandāravapupphehi santhatā hoti. Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṃ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha ca bhagavato sarīraṃ nikkhipiṃsu.
230. Atha kho kosinārakā mallā āyasmantaṃ ānandaṃ etadavocuṃ– “kathaṃ mayaṃ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti? “Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabban”ti. “Kathaṃ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti? “Rañño, vāseṭṭhā, cakkavattissa sarīraṃ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti. Cātumahāpathe rañño cakkavattissa thūpaṃ karonti Evaṃ kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti. Atha kho kosinārakā mallā purise āṇāpesuṃ– “tena hi, bhaṇe, mallānaṃ vihataṃ kappāsaṃ sannipātethā”ti.
Atha kho kosinārakā mallā bhagavato sarīraṃ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṃ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṃ. Etena upāyena pañcahi yugasatehi bhagavato sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā bhagavato sarīraṃ citakaṃ āropesuṃ.
Mahākassapattheravatthu
231. Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭippanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṃ rukkhamūle nisīdi. Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṃ gahetvā pāvaṃ addhānamaggappaṭippanno hoti. Addasā kho āyasmā mahākassapo taṃ ājīvakaṃ dūratova āgacchantaṃ, disvā taṃ ājīvakaṃ etadavoca– “apāvuso, amhākaṃ satthāraṃ jānāsī”ti? “Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo. Tato me idaṃ mandāravapupphaṃ gahitan”ti. Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– “atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti– “aniccā saṅkhārā, taṃ kutettha labbhā”ti.
232. Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṃ parisāyaṃ nisinno hoti. Atha kho subhaddo vuddhapabbajito te bhikkhū etadavoca– “alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena. Upaddutā ca homa– ‘idaṃ vo kappati, idaṃ vo na kappatī’ti. Idāni pana mayaṃ yaṃ icchissāma, taṃ karissāma, yaṃ na icchissāma, na taṃ karissāmā”ti. Atha kho āyasmā mahākassapo bhikkhū āmantesi – “alaṃ, āvuso, mā socittha, mā paridevittha. Nanu etaṃ āvuso, bhagavatā paṭikacceva akkhātaṃ– ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ tathāgatassāpi sarīraṃ mā palujjī’ti, netaṃ ṭhānaṃ vijjatī”ti.
233. Tena kho pana samayena cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā– “mayaṃ bhagavato citakaṃ āḷimpessāmā”ti na sakkonti āḷimpetuṃ. Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ– “ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā– ‘mayaṃ bhagavato citakaṃ āḷimpessāmā’ti na sakkonti āḷimpetun”ti? “Aññathā kho, vāseṭṭhā, devatānaṃ adhippāyo”ti. “Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti? “Devatānaṃ kho, vāseṭṭhā, adhippāyo– ‘ayaṃ āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭippanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī’”ti. “Yathā, bhante, devatānaṃ adhippāyo, tathā hotū”ti.
234. Atha kho āyasmā mahākassapo yena kusinārā makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ, yena bhagavato citako tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandi. Tānipi kho pañcabhikkhusatāni ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandiṃsu. Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali.
235. Jhāyamānassa kho pana bhagavato sarīrassa yaṃ ahosi chavīti vā cammanti vā maṃsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṃsu. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi; evameva bhagavato sarīrassa jhāyamānassa yaṃ ahosi chavīti vā cammanti vā maṃsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṃsu. Tesañca pañcannaṃ dussayugasatānaṃ dveva dussāni na ḍayhiṃsu yañca sabba-abbhantarimaṃ yañca bāhiraṃ. Daḍḍhe ca kho pana bhagavato sarīre antalikkhā udakadhārā pātubhavitvā bhagavato citakaṃ nibbāpesi. Udakasālatopi abbhunnamitvā bhagavato citakaṃ nibbāpesi. Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṃ nibbāpesuṃ. Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṃ sandhāgāre sattipañjaraṃ karitvā dhanupākāraṃ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṃsu garuṃ kariṃsu mānesuṃ pūjesuṃ.
Sarīradhātuvibhājanaṃ
236. Assosi kho rājā māgadho ajātasattu vedehiputto– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṃ mallānaṃ dūtaṃ pāhesi– “bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ thūpañca mahañca karissāmī”ti.
Assosuṃ kho vesālikā licchavī– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho vesālikā licchavī kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.
Assosuṃ kho kapilavatthuvāsī sakyā– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho kapilavatthuvāsī sakyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavā amhākaṃ ñātiseṭṭho mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.
Assosuṃ kho allakappakā bulayo – “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho allakappakā bulayo kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti
Assosuṃ kho rāmagāmakā koḷiyā– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho rāmagāmakā koḷiyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.
Assosi kho veṭṭhadīpako brāhmaṇo– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṃ mallānaṃ dūtaṃ pāhesi– “bhagavāpi khattiyo ahaṃ pismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ thūpañca mahañca karissāmī”ti.
Assosuṃ kho pāveyyakā mallā– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho pāveyyakā mallā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.
Evaṃ vutte kosinārakā mallā te saṅghe gaṇe etadavocuṃ– “bhagavā amhākaṃ gāmakkhette parinibbuto, na mayaṃ dassāma bhagavato sarīrānaṃ bhāgan”ti.
237. Evaṃ vutte doṇo brāhmaṇo te saṅghe gaṇe etadavoca–
“Suṇantu bhonto mama ekavācaṃ,
Amhāka. Buddho ahu khantivādo.
Na hi sādhu yaṃ uttamapuggalassa,
Sarīrabhāge siyā sampahāro.
Sabbeva bhonto sahitā samaggā,
Sammodamānā karomaṭṭhabhāge.
Vitthārikā hontu disāsu thūpā,
Bahū janā cakkhumato pasannā”ti.
238. “Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṃ savibhattaṃ vibhajāhī”ti. “Evaṃ, bho”ti kho doṇo brāhmaṇo tesaṃ saṅghānaṃ gaṇānaṃ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṃ suvibhattaṃ vibhajitvā te saṅghe gaṇe etadavoca – “imaṃ me bhonto tumbaṃ dadantu ahampi tumbassa thūpañca mahañca karissāmī”ti. Adaṃsu kho te doṇassa brāhmaṇassa tumbaṃ.
Assosuṃ kho pippalivaniyā moriyā– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho pippalivaniyā moriyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti. “Natthi bhagavato sarīrānaṃ bhāgo, vibhattāni bhagavato sarīrāni. Ito aṅgāraṃ harathā”ti. Te tato aṅgāraṃ hariṃsu.
Dhātuthūpapūjā
239. Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṃ thūpañca mahañca akāsi. Vesālikāpi licchavī vesāliyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Kapilavatthuvāsīpi sakyā kapilavatthusmiṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Allakappakāpi bulayo allakappe bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṃ thūpañca mahañca akāsi. Pāveyyakāpi mallā pāvāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Kosinārakāpi mallā kusinārāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi. Pippalivaniyāpi moriyā pippalivane aṅgārānaṃ thūpañca mahañca akaṃsu. Iti aṭṭha sarīrathūpā navamo tumbathūpo dasamo aṅgārathūpo. Evametaṃ bhūtapubbanti.
240. Aṭṭhadoṇaṃ cakkhumato sarīraṃ, sattadoṇaṃ jambudīpe mahenti.
Ekañca doṇaṃ purisavaruttamassa, rāmagāme nāgarājā maheti.
Ekāhi dāṭhā tidivehi pūjitā, ekā pana gandhārapure mahīyati.
Kāliṅgarañño vijite punekaṃ, ekaṃ pana nāgarājā maheti.
Tasseva tejena ayaṃ vasundharā,
Āyāgaseṭṭhehi mahī alaṅkatā.
Evaṃ imaṃ cakkhumato sarīraṃ,
Susakkataṃ sakkatasakkatehi.
Devindanāgindanarindapūjito
Manussindaseṭṭhehi tatheva pūjito.
Taṃ vandatha pañjalikā labhitvā,
Buddho have kappasatehi dullabhoti.
Cattālīsa samā dantā, kesā lomā ca sabbaso;
Devā hariṃsu ekekaṃ, cakkavāḷaparamparāti.
Mahāparinibbānasuttaṃ niṭṭhitaṃ tatiyaṃ.
131. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti. So evamāha– “ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmi vajjī”ti.
132. Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi– “ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi– ‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha– “ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī’”ti. Yathā te bhagavā byākaroti, taṃ sādhukaṃ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṃ bhaṇantī”ti.
Vassakārabrāhmaṇo
133. “Evaṃ, bho”ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi rājagahamhā niyyāsi, yena gijjhakūṭo pabbato tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca– “rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha– ‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī’”ti.
Rāja-aparihāniyadhammā
134. Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “kinti te, ānanda, sutaṃ, ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’ti? “Sutaṃ metaṃ, bhante– ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā”ti. “Yāvakīvañca, ānanda, vajjī abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
“Kinti te, ānanda, sutaṃ ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’ti? “Sutaṃ metaṃ, bhante– ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī”ti. “Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
“Kinti te, ānanda, sutaṃ, ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti? “Sutaṃ metaṃ, bhante– ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti. “Yāvakīvañca, ānanda, “vajjī apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
“Kinti te, ānanda, sutaṃ, ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti? “Sutaṃ metaṃ, bhante– ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti. “Yāvakīvañca, ānanda, vajjī ye te vajjīnaṃ vajjimahallakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
“Kinti te, ānanda, sutaṃ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti? “Sutaṃ metaṃ, bhante– ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī’”ti. “Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
“Kinti te, ānanda, sutaṃ, ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti? “Sutaṃ metaṃ, bhante– ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṃ karonti mānenti pūjenti tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti. “Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.
“Kinti te, ānanda, sutaṃ, ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti? “Sutaṃ metaṃ, bhante ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti. “Yāvakīvañca, ānanda, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.
135. Atha kho bhagavā vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi– “ekamidāhaṃ, brāhmaṇa, samayaṃ vesāliyaṃ viharāmi sārandade cetiye. Tatrāhaṃ vajjīnaṃ ime satta aparihāniye dhamme desesiṃ. Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.
Evaṃ vutte, vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca– “ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṃ vajjīnaṃ vuddhiyeva pāṭikaṅkhā, no parihāni Ko pana vādo sattahi aparihāniyehi dhammehi. Akaraṇīyāva, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṃ yuddhassa, aññatra upalāpanāya aññatra mithubhedā. Handa ca dāni mayaṃ, bho gotama, gacchāma bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.
Bhikkhu-aparihāniyadhammā
136. Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ āmantesi– “gaccha tvaṃ, ānanda, yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ etadavoca– “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṃ maññatī”ti.
Atha kho bhagavā uṭṭhāyāsanā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi– “satta vo, bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
“Yāvakīvañca bhikkhave, bhikkhū abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṃ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṃ upaṭṭhapessanti– ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
137. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṃ icchānaṃ vasaṃ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṃ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
138. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi …pe… “yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti …pe… hirimanā bhavissanti… ottappī bhavissanti… bahussutā bhavissanti… āraddhavīriyā bhavissanti… upaṭṭhitassatī bhavissanti… paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
139. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
“Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāvessanti …pe… dhammavicayasambojjhaṅgaṃ bhāvessanti… vīriyasambojjhaṅgaṃ bhāvessanti… pītisambojjhaṅgaṃ bhāvessanti… passaddhisambojjhaṅgaṃ bhāvessanti… samādhisambojjhaṅgaṃ bhāvessanti… upekkhāsambojjhaṅgaṃ bhāvessanti, vuddhiyeva bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā no parihāni.
140. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
“Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṃ bhāvessanti …pe… anattasaññaṃ bhāvessanti… asubhasaññaṃ bhāvessanti… ādīnavasaññaṃ bhāvessanti… pahānasaññaṃ bhāvessanti… virāgasaññaṃ bhāvessanti… nirodhasaññaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
141. “Cha, vo bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
“Yāvakīvañca bhikkhave, bhikkhū mettaṃ kāyakammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū mettaṃ vacīkammaṃ paccupaṭṭhāpessanti …pe… mettaṃ manokammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū yāni kāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca, bhikkhave, bhikkhū yāyaṃ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
“Yāvakīvañca bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.
142. Tatra sudaṃ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
143. Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena ambalaṭṭhikā tadavasari. Tatra sudaṃ bhagavā ambalaṭṭhikāyaṃ viharati rājāgārake. Tatrāpi sudaṃ bhagavā ambalaṭṭhikāyaṃ viharanto rājāgārake etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
144. Atha kho bhagavā ambalaṭṭhikāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena nāḷandā tadavasari, tatra sudaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane
Sāriputtasīhanādo
145. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca– “evaṃ pasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan”ti. “Uḷārā kho te ayaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’ti.
“Kiṃ te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā– ‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti? “No hetaṃ, bhante”.
“Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā– ‘evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto bhavissanti itipī’”ti? “No hetaṃ, bhante”.
“Kiṃ pana te, sāriputta, ahaṃ etarahi arahaṃ sammāsambuddho cetasā ceto paricca vidito– “evaṃsīlo bhagavā itipi evaṃdhammo evaṃpañño evaṃvihārī evaṃvimutto bhagavā itipī’”ti? “No hetaṃ, bhante”.
“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi. Atha kiñcarahi te ayaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito– ‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’”ti?
146. “Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi, api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ, tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. Evameva kho me, bhante, dhammanvayo vidito – ‘ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho’”ti.
147. Tatrapi sudaṃ bhagavā nāḷandāyaṃ viharanto pāvārikambavane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Dussīla-ādīnavā
148. Atha kho bhagavā nāḷandāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena pāṭaligāmo tadavasari. Assosuṃ kho pāṭaligāmikā upāsakā– “bhagavā kira pāṭaligāmaṃ anuppatto”ti. Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ– “adhivāsetu no, bhante, bhagavā āvasathāgāran”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena āvasathāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ āvasathāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ patiṭṭhāpetvā telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ– “sabbasantharisanthataṃ, bhante, āvasathāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito; yassadāni, bhante, bhagavā kālaṃ maññatī”ti. Atha kho bhagavā sāyanhasamayaṃ. Nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā. Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantameva purakkhatvā.
149. Atha kho bhagavā pāṭaligāmike upāsake āmantesi– “pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Katame pañca? Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati. Ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
“Puna caparaṃ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā.
“Puna caparaṃ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati– yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ– avisārado upasaṅkamati maṅkubhūto. Ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā.
“Puna caparaṃ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṅkaroti. Ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā.
“Puna caparaṃ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā. Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.
Sīlavantta-ānisaṃsā
150. “Pañcime gahapatayo, ānisaṃsā sīlavato sīlasampadāya. Katame pañca? Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati. Ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.
“Puna caparaṃ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.
“Puna caparaṃ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati– yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamati amaṅkubhūto. Ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.
“Puna caparaṃ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṅkaroti. Ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.
“Puna caparaṃ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya. Ime kho, gahapatayo, pañca ānisaṃsā sīlavato sīlasampadāyā”ti.
151. Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi– “abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṃ maññathā”ti. “Evaṃ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṃ pāvisi.
Pāṭaliputtanagaramāpanaṃ
152. Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. Tena samayena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhanti. Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Atha kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ ānandaṃ āmantesi– “ke nu kho, ānanda, pāṭaligāme nagaraṃ māpentī”ti ? “Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāyā”ti. “Seyyathāpi, ānanda, devehi tāvatiṃsehi saddhiṃ mantetvā, evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. Idhāhaṃ, ānanda, addasaṃ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṃ ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yāvatā, ānanda, ariyaṃ āyatanaṃ yāvatā vaṇippatho idaṃ agganagaraṃ bhavissati pāṭaliputtaṃ puṭabhedanaṃ Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti– aggito vā udakato vā mithubhedā vā”ti.
153. Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu, ekamantaṃ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṃ etadavocuṃ– “adhivāsetu no bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṃ viditvā yena sako āvasatho tenupasaṅkamiṃsu; upasaṅkamitvā sake āvasathe paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesuṃ– “kālo, bho gotama, niṭṭhitaṃ bhattan”ti.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sunidhavassakārānaṃ magadhamahāmattānaṃ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesuṃ sampavāresuṃ. Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi–
“Yasmiṃ padese kappeti, vāsaṃ paṇḍitajātiyo;
Sīlavantettha bhojetvā, saññate brahmacārayo.
“Yā tattha devatā āsuṃ, tāsaṃ dakkhiṇamādise;
Tā pūjitā pūjayanti, mānitā mānayanti naṃ.
“Tato naṃ anukampanti, mātā puttaṃva orasaṃ;
Devatānukampito poso, sadā bhadrāni passatī”ti.
Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
154. Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti– “yenajja samaṇo gotamo dvārena nikkhamissati, taṃ gotamadvāraṃ nāma bhavissati. Yena titthena gaṅgaṃ nadiṃ tarissati, taṃ gotamatitthaṃ nāma bhavissatī”ti. Atha kho bhagavā yena dvārena nikkhami taṃ gotamadvāraṃ nāma ahosi. Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Appekacce manussā nāvaṃ pariyesanti, appekacce uḷumpaṃ pariyesanti, appekacce kullaṃ bandhanti apārā, pāraṃ gantukāmā. Atha kho bhagavā– seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṃ bhikkhusaṅghena. Addasā kho bhagavā te manusse appekacce nāvaṃ pariyesante appekacce uḷumpaṃ pariyesante appekacce kullaṃ bandhante apārā pāraṃ gantukāme. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi–
“Ye taranti aṇṇavaṃ saraṃ, setuṃ katvāna visajja pallalāni.
Kullañhi jano bandhati, tiṇṇā medhāvino janā”ti.
Paṭhamabhāṇavāro.
Ariyasaccakathā
155. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena koṭigāmo tadavasari. Tatra sudaṃ bhagavā koṭigāme viharati. Tatra kho bhagavā bhikkhū āmantesi–
“Catunnaṃ bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Katamesaṃ catunnaṃ? Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhasamudayaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthidāni punabbhavo”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā–
“Catunnaṃ ariyasaccānaṃ, yathābhūtaṃ adassanā;
Saṃsitaṃ dīghamaddhānaṃ, tāsu tāsveva jātisu.
Tāni etāni diṭṭhāni, bhavanetti samūhatā;
Ucchinnaṃ mūlaṃ dukkhassa, natthi dāni punabbhavo”ti.
Tatrapi sudaṃ bhagavā koṭigāme viharanto etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Anāvattidhammasambodhiparāyaṇā
156. Atha kho bhagavā koṭigāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena nātikā tenupaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena nātikā tadavasari. Tatrapi sudaṃ bhagavā nātike viharati giñjakāvasathe. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Nandā nāma, bhante, bhikkhunī nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo? Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati ko abhisamparāyo? Kukkuṭo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Kāḷimbo nāma, bhante, upāsako …pe… nikaṭo nāma, bhante, upāsako… kaṭissaho nāma, bhante, upāsako… tuṭṭho nāma, bhante, upāsako… santuṭṭho nāma, bhante, upāsako… bhaddo nāma, bhante, upāsako… subhaddo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo”ti?
157. “Sāḷho, ānanda, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. Nandā, ānanda, bhikkhunī pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā. Sudatto, ānanda, upāsako tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissati. Sujātā, ānanda, upāsikā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. Kukkuṭo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. Kāḷimbo, ānanda, upāsako …pe… nikaṭo, ānanda, upāsako… kaṭissaho ānanda, upāsako… tuṭṭho, ānanda, upāsako … santuṭṭho, ānanda, upāsako… bhaddo, ānanda, upāsako… subhaddo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā Paropaññāsaṃ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
Dhammādāsadhammapariyāyā
158. “Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṅkareyya. Tasmiṃyeva kālaṅkate tathāgataṃ upasaṅkamitvā etamatthaṃ pucchissatha, vihesā hesā, ānanda, tathāgatassa. Tasmātihānanda, dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
159. “Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya– ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti?
“Idhānanda ariyasāvako buddhe aveccappasādena samannāgato hoti– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
“Dhamme aveccappasādena samannāgato hoti– ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.
“Saṅghe aveccappasādena samannāgato hoti– ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.
“Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
“Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
Tatrapi sudaṃ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti–
“Iti sīlaṃ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
160. Atha kho bhagavā nātike yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena vesālī tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi–
“Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.
“Kathañca bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṃ vo amhākaṃ anusāsanī”ti.
Ambapālīgaṇikā
161. Assosi kho ambapālī gaṇikā– “bhagavā kira vesāliṃ anuppatto vesāliyaṃ viharati mayhaṃ ambavane”ti. Atha kho ambapālī gaṇikā bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyāsi. Yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ambapāliṃ gaṇikaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavoca– “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho ambapālī gaṇikā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Assosuṃ kho vesālikā licchavī– “bhagavā kira vesāliṃ anuppatto vesāliyaṃ viharati ambapālivane”ti. Atha kho te licchavī bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṃsu. Tatra ekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, ekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, ekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, ekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā. Atha kho ambapālī gaṇikā daharānaṃ daharānaṃ licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ yugena yugaṃ paṭivaṭṭesi. Atha kho te licchavī ambapāliṃ gaṇikaṃ etadavocuṃ– “kiṃ, je ambapāli daharānaṃ daharānaṃ licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ yugena yugaṃ paṭivaṭṭesī”ti? “Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. “Dehi, je ambapāli, etaṃ bhattaṃ satasahassenā”ti. “Sacepi me, ayyaputtā, vesāliṃ sāhāraṃ dassatha, evamahaṃ taṃ bhattaṃ na dassāmī”ti. Atha kho te licchavī aṅguliṃ phoṭesuṃ– “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.
Atha kho te licchavī yena ambapālivanaṃ tena pāyiṃsu. Addasā kho bhagavā te licchavī dūratova āgacchante. Disvāna bhikkhū āmantesi– “yesaṃ, bhikkhave, bhikkhūnaṃ devā tāvatiṃsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṃ; apaloketha, bhikkhave licchaviparisaṃ; upasaṃharatha, bhikkhave, licchaviparisaṃ– tāvatiṃsasadisan”ti. Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavocuṃ– “adhivāsetu no, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Atha kho bhagavā te licchavī etadavoca– “adhivutthaṃ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti. Atha kho te licchavī aṅguliṃ phoṭesuṃ– “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti. Atha kho te licchavī bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.
162. Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi– “kālo, bhante, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho ambapālī gaṇikā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho ambapālī gaṇikā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho ambapālī gaṇikā bhagavantaṃ etadavoca– “imāhaṃ, bhante, ārāmaṃ buddhappamukhassa bhikkhusaṅghassa dammī”ti. Paṭiggahesi bhagavā ārāmaṃ. Atha kho bhagavā ambapāliṃ gaṇikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Tatrapi sudaṃ bhagavā vesāliyaṃ viharanto ambapālivane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Veḷuvagāmavassūpagamanaṃ
163. Atha kho bhagavā ambapālivane yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena veḷuvagāmako tadavasari. Tatra sudaṃ bhagavā veḷuvagāmake viharati. Tatra kho bhagavā bhikkhū āmantesi– “etha tumhe, bhikkhave, samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha. Ahaṃ pana idheva veḷuvagāmake vassaṃ upagacchāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchiṃsu. Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi.
164. Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tā sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi– “na kho metaṃ patirūpaṃ, yvāhaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ parinibbāyeyyaṃ. Yaṃnūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyan”ti. Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi. Atha kho bhagavato so ābādho paṭipassambhi. Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṃ paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ me, bhante, bhagavato khamanīyaṃ, api ca me, bhante, madhurakajāto viya kāyo. Disāpi me na pakkhāyanti; dhammāpi maṃ na paṭibhanti bhagavato gelaññena, api ca me, bhante, ahosi kācideva assāsamattā – ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṃ ārabbha kiñcideva udāharatī’”ti.
165. “Kiṃ panānanda, bhikkhusaṅgho mayi paccāsīsati? Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. Yassa nūna, ānanda, evamassa– ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṃ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṃ hoti– ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā. Sakiṃ, ānanda, tathāgato bhikkhusaṅghaṃ ārabbha kiñcideva udāharissati. Ahaṃ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo-anuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṃ veṭhamissakena yāpeti, evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti. Yasmiṃ, ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro, ānanda, tasmiṃ samaye tathāgatassa kāyo hoti. Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
Dutiyabhāṇavāro.
Nimittobhāsakathā
166. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – “gaṇhāhi, ānanda, nisīdanaṃ, yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divā vihārāyā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho ānando bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
167. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca– “ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci– “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto. Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ na bhagavantaṃ yāci– “tiṭṭhatu bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “gaccha tvaṃ, ānanda, yassadāni kālaṃ maññasī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā avidūre aññatarasmiṃ rukkhamūle nisīdi.
Mārayācanakathā
168. Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho māro pāpimā bhagavantaṃ etadavoca– “parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānī karissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.
“Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.
“Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni bhante, bhagavato.
“Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.
“Bhāsitā kho panesā, bhante, bhagavatā vācā– ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhaṃ ceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti. Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhaṃ ceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato”ti
Evaṃ vutte bhagavā māraṃ pāpimantaṃ etadavoca– “appossukko tvaṃ, pāpima, hohi, na ciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.
Āyusaṅkhāra-ossajjanaṃ
169. Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso , devadundubhiyo ca phaliṃsu Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi–
“Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;
Ajjhattarato samāhito, abhindi kavacamivattasambhavan”ti.
Mahābhūmicālahetu
170. Atha kho āyasmato ānandassa etadahosi– “acchariyaṃ vata bho, abbhutaṃ vata bho, mahā vatāyaṃ bhūmicālo; sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu. Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, mahā vatāyaṃ, bhante, bhūmicālo; sumahā vatāyaṃ bhante, bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu. Ko nu kho, bhante hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
171. “Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. Katame aṭṭha? Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṃ vāte patiṭṭhitaṃ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṃ mahāvātā vāyanti. Mahāvātā vāyantā udakaṃ kampenti. Udakaṃ kampitaṃ pathaviṃ kampeti. Ayaṃ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.
“Puna caparaṃ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ kampeti saṅkampeti sampakampeti sampavedheti. Ayaṃ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya.
“Puna caparaṃ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya.
“Puna caparaṃ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.
“Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.
“Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.
“Puna caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.
“Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya. Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā”ti.
Aṭṭha parisā
172. “Aṭṭha kho imā, ānanda, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā. Abhijānāmi kho panāhaṃ, ānanda anekasataṃ khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbaṃ ceva sallapitapubbañca sākacchā ca samāpajjitapubbā Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti– ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti– ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti? Abhijānāmi kho panāhaṃ, ānanda, anekasataṃ brāhmaṇaparisaṃ …pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbaṃ ceva sallapitapubbañca sākacchā ca samāpajjitapubbā. Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti– ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti– ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti? Imā kho, ānanda, aṭṭha parisā.
Aṭṭha abhibhāyatanāni
173. “Aṭṭha kho imāni, ānanda, abhibhāyatanāni. Katamāni aṭṭha Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.
“Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.
“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.
“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.
“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.
“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.
“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.
“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ Imāni kho, ānanda, aṭṭha abhibhāyatanāni.
Aṭṭha vimokkhā
174. “Aṭṭha kho ime, ānanda, vimokkhā. Katame aṭṭha? Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho. Subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho. Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho. Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho. Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ sattamo vimokkho. Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. Ime kho, ānanda, aṭṭha vimokkhā.
175. “Ekamidāhaṃ ānanda, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho, ānanda, māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ Etadavoca– ‘parinibbātudāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato’ti. Evaṃ vutte ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ–
“‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.
“‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.
“‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.
“‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.
“‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti.
176. “Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ etadavoca– ‘parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā– “na tāvāhaṃ, pāpima parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti …pe… yāva me bhikkhuniyo na sāvikā bhavissanti …pe… yāva me upāsakā na sāvakā bhavissanti …pe… yāva me upāsikā na sāvikā bhavissanti …pe… yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitan”ti. Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato’ti.
177. “Evaṃ vutte, ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ– ‘appossukko tvaṃ, pāpima, hohi, naciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti. Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho”ti.
Ānandayācanakathā
178. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
“Alaṃdāni, ānanda. Mā tathāgataṃ yāci, akālodāni, ānanda, tathāgataṃ yācanāyā”ti. Dutiyampi kho āyasmā ānando …pe… tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca– “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
“Saddahasi tvaṃ, ānanda, tathāgatassa bodhin”ti? “Evaṃ, bhante”. “Atha kiñcarahi tvaṃ, ānanda, tathāgataṃ yāvatatiyakaṃ abhinippīḷesī”ti? “Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ– ‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’”ti. “Saddahasi tvaṃ, ānandā”ti? “Evaṃ, bhante”. “Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ, yaṃ tvaṃ tathāgatena evaṃ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
179. “Ekamidāhaṃ, ānanda, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ – ‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo, ānanda, gijjhakūṭo pabbato. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dve te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
180. “Ekamidāhaṃ, ānanda, samayaṃ tattheva rājagahe viharāmi gotamanigrodhe …pe… tattheva rājagahe viharāmi corapapāte… tattheva rājagahe viharāmi vebhārapasse sattapaṇṇiguhāyaṃ… tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṃ… tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre… tattheva rājagahe viharāmi tapodārāme… tattheva rājagahe viharāmi veḷuvane kalandakanivāpe… tattheva rājagahe viharāmi jīvakambavane… tattheva rājagahe viharāmi maddakucchismiṃ migadāye tatrāpi kho tāhaṃ, ānanda, āmantesiṃ– ‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo gijjhakūṭo pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā, ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane sappasoṇḍikapabbhāro ramaṇīyo tapodārāmo, ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṃ jīvakambavanaṃ, ramaṇīyo maddakucchismiṃ migadāyo. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā …pe… ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
181. “Ekamidāhaṃ, ānanda, samayaṃ idheva vesāliyaṃ viharāmi udene cetiye. Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ– ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya, tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
182. “Ekamidāhaṃ ānanda, samayaṃ idheva vesāliyaṃ viharāmi gotamake cetiye …pe… idheva vesāliyaṃ viharāmi sattambe cetiye… idheva vesāliyaṃ viharāmi bahuputte cetiye… idheva vesāliyaṃ viharāmi sārandade cetiye… idāneva kho tāhaṃ, ānanda, ajja cāpāle cetiye āmantesiṃ– ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci– ‘tiṭṭhatu bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
183. “Nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṃ kutettha, ānanda, labbhā, yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti netaṃ ṭhānaṃ vijjati’. Yaṃ kho panetaṃ, ānanda, tathāgatena cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ ossaṭṭho āyusaṅkhāro, ekaṃsena vācā bhāsitā– ‘na ciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti. Tañca tathāgato jīvitahetu puna paccāvamissatīti netaṃ ṭhānaṃ vijjati. Āyāmānanda, yena mahāvanaṃ kūṭāgārasālā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Atha kho bhagavā āyasmatā ānandena saddhiṃ yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi– “gaccha tvaṃ, ānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ etadavoca “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṃ maññatī”ti.
184. Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi– “tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Seyyathidaṃ– cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo. Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
185. Atha kho bhagavā bhikkhū āmantesi– “handadāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādetha. Naciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā.–
“Paripakko vayo mayhaṃ, parittaṃ mama jīvitaṃ;
Pahāya vo gamissāmi, kataṃ me saraṇamattano.
“Appamattā satīmanto, susīlā hotha bhikkhavo;
Susamāhitasaṅkappā, sacittamanurakkhatha.
“Yo imasmiṃ dhammavinaye, appamatto vihassati;
Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī”ti.
Tatiyo bhāṇavāro.
Nāgāpalokitaṃ
186. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto nāgāpalokitaṃ vesāliṃ apaloketvā āyasmantaṃ ānandaṃ āmantesi– “idaṃ pacchimakaṃ, ānanda, tathāgatassa vesāliyā dassanaṃ bhavissati. Āyāmānanda, yena bhaṇḍagāmo tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena bhaṇḍagāmo tadavasari. Tatra sudaṃ bhagavā bhaṇḍagāme viharati. Tatra kho bhagavā bhikkhū āmantesi– “catunnaṃ, bhikkhave, dhammānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Katamesaṃ catunnaṃ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā–
“Sīlaṃ samādhi paññā ca, vimutti ca anuttarā;
Anubuddhā ime dhammā, gotamena yasassinā.
“Iti buddho abhiññāya, dhammamakkhāsi bhikkhunaṃ;
Dukkhassantakaro satthā, cakkhumā parinibbuto”ti.
Tatrāpi sudaṃ bhagavā bhaṇḍagāme viharanto etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Catumahāpadesakathā
187. Atha kho bhagavā bhaṇḍagāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena hatthigāmo, yena ambagāmo, yena jambugāmo, yena bhoganagaraṃ tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena bhoganagaraṃ tadavasari. Tatra sudaṃ bhagavā bhoganagare viharati ānande cetiye. Tatra kho bhagavā bhikkhū āmantesi– “cattārome, bhikkhave, mahāpadese desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
188. “Idha, bhikkhave, bhikkhu evaṃ vadeyya– ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ, ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; imassa ca bhikkhuno duggahitan’ti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ tassa bhagavato vacanaṃ; imassa ca bhikkhuno suggahitan’ti. Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha.
“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya– ‘amukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ, ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tassa ca saṅghassa duggahitan’ti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā idaṃ tassa bhagavato vacanaṃ; tassa ca saṅghassa suggahitan’ti. Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha.
“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya– ‘amukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ– ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ …pe… na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tesañca therānaṃ duggahitan’ti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni …pe… vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ; tesañca therānaṃ suggahitan’ti. Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha.
“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya– ‘amukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ– ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāritabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ– ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tassa ca therassa duggahitan’ti. Itihetaṃ, bhikkhave, chaḍḍeyyātha. Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti niṭṭhamettha gantabbaṃ– ‘addhā idaṃ tassa bhagavato vacanaṃ; tassa ca therassa suggahitan’ti. Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha. Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti.
Tatrapi sudaṃ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti– “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ– kāmāsavā, bhavāsavā, avijjāsavā”ti.
Kammāraputtacundavatthu
189. Atha kho bhagavā bhoganagare yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena pāvā tadavasari. Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane. Assosi kho cundo kammāraputto– “bhagavā kira pāvaṃ anuppatto, pāvāyaṃ viharati mayhaṃ ambavane”ti. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca– “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho cundo kammāraputto bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā pahūtañca sūkaramaddavaṃ bhagavato kālaṃ ārocāpesi– “kālo, bhante, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā cundaṃ kammāraputtaṃ āmantesi– “yaṃ te, cunda, sūkaramaddavaṃ paṭiyattaṃ, tena maṃ parivisa. Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ, tena bhikkhusaṅghaṃ parivisā”ti. “Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ paṭiyattaṃ, tena bhagavantaṃ parivisi. Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ tena bhikkhusaṅghaṃ parivisi. Atha kho bhagavā cundaṃ kammāraputtaṃ āmantesi– “yaṃ te, cunda, sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇāhi. Nāhaṃ taṃ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṃ paribhuttaṃ sammā pariṇāmaṃ gaccheyya aññatra tathāgatassā”ti. “Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.
190. Atha kho bhagavato cundassa kammāraputtassa bhattaṃ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. Tā sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Cundassa bhattaṃ bhuñjitvā, kammārassāti me sutaṃ;
Ābādhaṃ samphusī dhīro, pabāḷhaṃ māraṇantikaṃ.
Bhuttassa ca sūkaramaddavena, byādhippabāḷho udapādi satthuno.
Virecamāno bhagavā avoca, gacchāmahaṃ kusināraṃ nagaranti.
Pānīyāharaṇaṃ
191. Atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi – “iṅgha me tvaṃ, ānanda, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca– “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati. Ayaṃ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītī karissatī”ti.
Dutiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. Dutiyampi kho āyasmā ānando bhagavantaṃ etadavoca– “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati. Ayaṃ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītīkarissatī”ti.
Tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṃ gahetvā yena sā nadikā tenupasaṅkami. Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha. Atha kho āyasmato ānandassa etadahosi– “acchariyaṃ vata, bho, abbhutaṃ vata, bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti. Pattena pānīyaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. Idāni sā bhante nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandittha. Pivatu bhagavā pānīyaṃ pivatu sugato pānīyan”ti. Atha kho bhagavā pānīyaṃ apāyi.
Pukkusamallaputtavatthu
192. Tena rokho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṃ addhānamaggappaṭippanno hoti. Addasā kho pukkuso mallaputto bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pukkuso mallaputto bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, santena vata, bhante, pabbajitā vihārena viharanti. Bhūtapubbaṃ, bhante āḷāro kālāmo addhānamaggappaṭippanno maggā okkamma avidūre aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṃ kālāmaṃ nissāya nissāya atikkamiṃsu. Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavoca– ‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti? ‘Na kho ahaṃ, āvuso, addasan’ti. ‘Kiṃ pana, bhante, saddaṃ assosī’ti? ‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti. ‘Kiṃ pana, bhante, sutto ahosī’ti? ‘Na kho ahaṃ, āvuso, sutto ahosin’ti. ‘Kiṃ pana, bhante, saññī ahosī’ti? ‘Evamāvuso’ti. ‘So tvaṃ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosi; apisu te, bhante, saṅghāṭi rajena okiṇṇā’ti? ‘Evamāvuso’ti. Atha kho, bhante, tassa purisassa etadahosi– ‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṃ sossatī’ti! Āḷāre kālāme uḷāraṃ pasādaṃ pavedetvā pakkāmī”ti.
193. “Taṃ kiṃ maññasi, pukkusa, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā– yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṃ suṇeyya; yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā”ti? “Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni, sakaṭasahassaṃ vā sakaṭasatasahassaṃ vā. Atha kho etadeva dukkarataraṃ ceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā”ti.
“Ekamidāhaṃ, pukkusa, samayaṃ ātumāyaṃ viharāmi bhusāgāre. Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā. Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami. Tena kho panāhaṃ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi. Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ahaṃ, pukkusa, taṃ purisaṃ etadavocaṃ– ‘kiṃ nu kho eso, āvuso, mahājanakāyo sannipatito’ti? ‘Idāni bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā. Ettheso mahājanakāyo sannipatito. Tvaṃ pana, bhante, kva ahosī’ti? ‘Idheva kho ahaṃ, āvuso, ahosin’ti. ‘Kiṃ pana, bhante, addasā’ti? ‘Na kho ahaṃ, āvuso, addasan’ti. ‘Kiṃ pana, bhante, saddaṃ assosī’ti? ‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti. ‘Kiṃ pana, bhante, sutto ahosī’ti? ‘Na kho ahaṃ, āvuso, sutto ahosin’ti. ‘Kiṃ pana, bhante, saññī ahosī’ti? ‘Evamāvuso’ti. ‘So tvaṃ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṃ assosī’ti? “Evamāvuso”ti?
“Atha kho, pukkusa, purisassa etadahosi– ‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṃ sossatī’ti. Mayi uḷāraṃ pasādaṃ pavedetvā maṃ abhivādetvā padakkhiṇaṃ katvā pakkāmī”ti.
Evaṃ vutte pukkuso mallaputto bhagavantaṃ etadavoca– “esāhaṃ, bhante, yo me āḷāre kālāme pasādo taṃ mahāvāte vā ophuṇāmi sīghasotāya vā nadiyā pavāhemi. 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.
194. Atha kho pukkuso mallaputto aññataraṃ purisaṃ āmantesi– “iṅgha me tvaṃ, bhaṇe, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āharā”ti. “Evaṃ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āhari. Atha kho pukkuso mallaputto taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato upanāmesi– “idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ, taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti. “Tena hi, pukkusa, ekena maṃ acchādehi, ekena ānandan”ti. “Evaṃ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṃ acchādeti, ekena āyasmantaṃ ānandaṃ. Atha kho bhagavā pukkusaṃ mallaputtaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho pukkuso mallaputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
195. Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmesi. Taṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya khāyati. Atha kho āyasmā ānando bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto. Idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya khāyatī”ti. “Evametaṃ, ānanda, evametaṃ, ānanda dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. Katamesu dvīsu? Yañca, ānanda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati. Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. “Ajja kho, panānanda, rattiyā pacchime yāme kusinārāyaṃ upavattane mallānaṃ sālavane antarena yamakasālānaṃ tathāgatassa parinibbānaṃ bhavissati. Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Siṅgīvaṇṇaṃ yugamaṭṭhaṃ, pukkuso abhihārayi;
Tena acchādito satthā, hemavaṇṇo asobhathāti.
196. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena kakudhā nadī tenupasaṅkami upasaṅkamitvā kakudhaṃ nadiṃ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṃ tenupasaṅkami. Upasaṅkamitvā āyasmantaṃ cundakaṃ āmantesi– “iṅgha me tvaṃ, cundaka, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti.
“Evaṃ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā. Āyasmā pana cundako tattheva bhagavato purato nisīdi.
Gantvāna buddho nadikaṃ kakudhaṃ,
Acchodakaṃ sātudakaṃ vippasannaṃ.
Ogāhi satthā akilantarūpo,
Tathāgato appaṭimo ca loke.
Nhatvā ca pivitvā cudatāri satthā,
Purakkhato bhikkhugaṇassa majjhe.
Vattā pavattā bhagavā idha dhamme,
Upāgami ambavanaṃ mahesi.
Āmantayi cundakaṃ nāma bhikkhuṃ,
Catugguṇaṃ santhara me nipajjaṃ.
So codito bhāvitattena cundo,
Catugguṇaṃ santhari khippameva.
Nipajji satthā akilantarūpo,
Cundopi tattha pamukhe nisīdīti.
197. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “siyā kho, panānanda, cundassa kammāraputtassa koci vippaṭisāraṃ uppādeyya– ‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṃ, yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto’ti. Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo– ‘tassa te, āvuso cunda, lābhā tassa te suladdhaṃ, yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto. Sammukhā metaṃ, āvuso cunda, bhagavato sutaṃ sammukhā paṭiggahitaṃ– dve me piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. Katame dve? Yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati. Ime dve piṇḍapātā samasamaphalā samavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. Āyusaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, vaṇṇasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, sukhasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, yasasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, saggasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, ādhipateyyasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitan’ti. Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo”ti. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi–
“Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati.
Kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā sanibbuto”ti.
Catuttho bhāṇavāro.
Yamakasālā
198. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkamissāmā”ti “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkami. Upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi– “iṅgha me tvaṃ, ānanda, antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno.
Tena kho pana samayena yamakasālā sabbaphāliphullā honti akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.
199. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya. Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya pūjāya. Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti. Evañhi vo, ānanda, sikkhitabban”ti.
Upavāṇatthero
200. Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṃ bījayamāno. Atha kho bhagavā āyasmantaṃ upavāṇaṃ apasāresi– “apehi, bhikkhu, mā me purato aṭṭhāsī”ti. Atha kho āyasmato ānandassa etadahosi– “ayaṃ kho āyasmā upavāṇo dīgharattaṃ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṃ upavāṇaṃ apasāreti– ‘apehi bhikkhu, mā me purato aṭṭhāsī’ti. Ko nu kho hetu, ko paccayo, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti– ‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti? Atha kho āyasmā ānando bhagavantaṃ etadavoca– ‘ayaṃ, bhante, āyasmā upavāṇo dīgharattaṃ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṃ upavāṇaṃ apasāreti– “apehi, bhikkhu, mā me purato aṭṭhāsī”ti. Ko nu kho, bhante, hetu, ko paccayo, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti– “apehi, bhikkhu, mā me purato aṭṭhāsī”ti? “Yebhuyyena, ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṃ dassanāya. Yāvatā, ānanda, kusinārā upavattanaṃ mallānaṃ sālavanaṃ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinitudanamattopi mahesakkhāhi devatāhi apphuṭo. Devatā, ānanda, ujjhāyanti– ‘dūrā ca vatamha āgatā tathāgataṃ dassanāya. Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā. Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṃ labhāma pacchime kāle tathāgataṃ dassanāyā’”ti.
201. “Kathaṃbhūtā pana, bhante, bhagavā devatā manasikarotī”ti? “Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhṃ-āyissatī’ti.
“Santānanda, devatā pathaviyaṃ pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī’”ti.
“Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti– ‘aniccā saṅkhārā, taṃ kutettha labbhā’ti.
Catusaṃvejanīyaṭṭhānāni
202. “Pubbe bhante, disāsu vassaṃ vuṭṭhā bhikkhū āgacchanti tathāgataṃ dassanāya. Te mayaṃ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya. Bhagavato pana mayaṃ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā”ti.
“Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni. Katamāni cattāri? ‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgatena anuttaraṃ dhammacakkaṃ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. Imāni kho ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni.
“Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo– ‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṃ dhammacakkaṃ pavattitan’tipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi. Ye hi keci, ānanda, cetiyacārikaṃ āhiṇḍantā pasannacittā kālaṅkarissanti, sabbe te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissantī”ti.
Ānandapucchākathā
203. “Kathaṃ mayaṃ, bhante, mātugāme paṭipajjāmā”ti? “Adassanaṃ, ānandā”ti. “Dassane, bhagavā, sati kathaṃ paṭipajjitabban”ti? “Anālāpo, ānandā”ti “Ālapantena pana, bhante, kathaṃ paṭipajjitabban”ti? “Sati, ānanda, upaṭṭhāpetabbā”ti.
204. “Kathaṃ mayaṃ, bhante, tathāgatassa sarīre paṭipajjāmā”ti? “Abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāya. Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha, sāratthe appamattā ātāpino pahitattā viharatha. Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṃ karissantī”ti.
205. “Kathaṃ pana, bhante, tathāgatassa sarīre paṭipajjitabban”ti? “Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabban”ti. “Kathaṃ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī”ti? “Rañño, ānanda, cakkavattissa sarīraṃ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti. Cātumahāpathe rañño cakkavattissa thūpaṃ karonti Evaṃ kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.
Thūpārahapuggalo
206. “Cattārome, ānanda, thūpārahā. Katame cattāro? Tathāgato arahaṃ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī thūpārahoti.
“Kiñcānanda atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho? ‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho.
“Kiñcānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho? ‘Ayaṃ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho.
“Kiñcānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho? ‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo’ti ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho.
“Kiñcānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho? ‘Ayaṃ tassa dhammikassa dhammarañño thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho. Ime kho, ānanda cattāro thūpārahā”ti.
Ānanda-acchariyadhammo
207. Atha kho āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno aṭṭhāsi– “ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako”ti. Atha kho bhagavā bhikkhū āmantesi– “kahaṃ nu kho, bhikkhave, ānando”ti? “Eso, bhante, āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno ṭhito– ‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako’”ti. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi– “ehi tvaṃ, bhikkhu, mama vacanena ānandaṃ āmantehi ‘satthā taṃ, āvuso ānanda, āmantetī’”ti. “Evaṃ bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – “satthā taṃ, āvuso ānanda, āmantetī”ti. “Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca– “alaṃ, ānanda, mā soci mā paridevi, nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ– ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’; taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata tathāgatassāpi sarīraṃ mā palujjī’ti netaṃ ṭhānaṃ vijjati. Dīgharattaṃ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena. Katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo”ti.
208. Atha kho bhagavā bhikkhū āmantesi– “yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā ahesuṃ, seyyathāpi mayhaṃ ānando. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṃ ānando. Paṇḍito, bhikkhave, ānando; medhāvī, bhikkhave, ānando. Jānāti ‘ayaṃ kālo tathāgataṃ dassanāya upasaṅkamituṃ bhikkhūnaṃ, ayaṃ kālo bhikkhunīnaṃ, ayaṃ kālo upāsakānaṃ ayaṃ kālo upāsikānaṃ, ayaṃ kālo rañño rājamahāmattānaṃ titthiyānaṃ titthiyasāvakānan’ti.
209. “Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande. Katame cattāro? Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, bhikkhunīparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhunīparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, upāsakaparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsakaparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce, ānando, dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti, atha kho ānando tuṇhī hoti. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.
“Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi. Katame cattāro Sace, bhikkhave, khattiyaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, khattiyaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti. Sace bhikkhave, brāhmaṇaparisā …pe… gahapatiparisā …pe… samaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, samaṇaparisā hoti, atha kho rājā cakkavattī tuṇhī hoti. Evameva Kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande. Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti. Atha kho ānando tuṇhī hoti. Sace, bhikkhave bhikkhunīparisā …pe… upāsakaparisā …pe… upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti. Atha kho ānando tuṇhī hoti. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.
Mahāsudassanasuttadesanā
210. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – “mā, bhante, bhagavā imasmiṃ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. Santi, bhante, aññāni mahānagarāni, seyyathidaṃ– campā rājagahaṃ sāvatthī sāketaṃ kosambī bārāṇasī; ettha bhagavā parinibbāyatu. Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā. Te tathāgatassa sarīrapūjaṃ karissantī”ti “māhevaṃ, ānanda, avaca; māhevaṃ, ānanda, avaca– ‘khuddakanagarakaṃ ujjaṅgalanagarakaṃ sākhānagarakan’ti.
“Bhūtapubbaṃ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janappadatthāvariyappatto sattaratanasamannāgato. Rañño, ānanda, mahāsudassanassa ayaṃ kusinārā kusāvatī nāma rājadhānī ahosi, puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena. Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Seyyathāpi, ānanda, devānaṃ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca; evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṃ– hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.
“Gaccha tvaṃ, ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi– ‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Abhikkamatha vāseṭṭhā, abhikkamatha vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha– amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi.
Mallānaṃ vandanā
211. Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti kenacideva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi– “ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Abhikkamatha vāseṭṭhā abhikkamatha vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha– ‘amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’”ti. Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī’ti. Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṃ mallānaṃ sālavanaṃ yenāyasmā ānando tenupasaṅkamiṃsu. Atha kho āyasmato ānandassa etadahosi – “sace kho ahaṃ kosinārake malle ekamekaṃ bhagavantaṃ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṃ ratti vibhāyissati. Yaṃnūnāhaṃ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpeyyaṃ– ‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’ti. Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpesi– ‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’”ti. Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṃ vandāpesi.
Subhaddaparibbājakavatthu
212. Tena kho pana samayena subhaddo nāma paribbājako kusinārāyaṃ paṭivasati. Assosi kho subhaddo paribbājako– “ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissatī”ti. Atha kho subhaddassa paribbājakassa etadahosi– “sutaṃ kho pana metaṃ paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno, evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’”ti. Atha kho subhaddo paribbājako yena upavattanaṃ mallānaṃ sālavanaṃ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca– “sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno– evaṃ pasanno ahaṃ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’ti. Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā”ti. Evaṃ vutte āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca– “alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā”ti. Dutiyampi kho subhaddo paribbājako …pe… tatiyampi kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca– “sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno– evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’ti. Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā”ti. Tatiyampi kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca– “alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā”ti.
213. Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “alaṃ, ānanda, mā subhaddaṃ vāresi, labhataṃ, ānanda, subhaddo tathāgataṃ dassanāya. Yaṃ kiñci maṃ subhaddo pucchissati, sabbaṃ taṃ aññāpekkhova pucchissati, no vihesāpekkho. Yaṃ cassāhaṃ puṭṭho byākarissāmi, taṃ khippameva ājānissatī”ti. Atha kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca– “gacchāvuso subhadda, karoti te bhagavā okāsan”ti. Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subhaddo paribbājako bhagavantaṃ etadavoca– “yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū”ti? “Alaṃ, subhadda, tiṭṭhatetaṃ– ‘sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū’ti. Dhammaṃ te, subhadda, desessāmi; taṃ suṇāhi sādhukaṃ manasikarohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi. Bhagavā etadavoca–
214. “Yasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati. Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha samaṇo upalabbhati, tatiyopi tattha samaṇo upalabbhati, catutthopi tattha samaṇo upalabbhati. Imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assāti.
“Ekūnatiṃso vayasā subhadda, yaṃ pabbajiṃ kiṃkusalānu-esī.
Vassāni paññāsa samādhikāni, yato ahaṃ pabbajito subhadda.
Ñāyassa dhammassa padesavattī, ito bahiddhā samaṇopi natthi.
“Dutiyopi samaṇo natthi. Tatiyopi samaṇo natthi. Catutthopi samaṇo natthi. Suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā”ti.
215. Evaṃ vutte subhaddo 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. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti. “Yo kho, subhadda, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti. “Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi– “tenahānanda, subhaddaṃ pabbājehī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca– “lābhā vo, āvuso ānanda; suladdhaṃ vo, āvuso ānanda, ye ettha satthu sammukhā antevāsikābhisekena abhisittā”ti. Alattha kho subhaddo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā subhaddo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva– ‘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 subhaddo arahataṃ ahosi. So bhagavato pacchimo sakkhisāvako ahosīti.
Pañcamo bhāṇavāro.
Tathāgatapacchimavācā
216. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “siyā kho panānanda, tumhākaṃ evamassa– ‘atītasatthukaṃ pāvacanaṃ, natthi no satthā’ti. Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā. Yathā kho panānanda, etarahi bhikkhū aññamaññaṃ āvusovādena samudācaranti, na kho mamaccayena evaṃ samudācaritabbaṃ. Theratarena, ānanda, bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo. Navakatarena bhikkhunā therataro bhikkhu ‘bhante’ti vā ‘āyasmā’ti vā samudācaritabbo. Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu. Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti. “Katamo pana, bhante, brahmadaṇḍo”ti? “Channo, ānanda, bhikkhu yaṃ iccheyya, taṃ vadeyya. So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo”ti.
217. Atha kho bhagavā bhikkhū āmantesi– “siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha– ‘sammukhībhūto no satthā ahosi na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitu’” nti. Evaṃ vutte te bhikkhū tuṇhī ahesuṃ. Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā bhikkhū āmantesi– “siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha– ‘sammukhībhūto no satthā ahosi na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitu’” nti. Tatiyampi kho te bhikkhū tuṇhī ahesuṃ. Atha kho bhagavā bhikkhū āmantesi– “siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti. Evaṃ vutte te bhikkhū tuṇhī ahesuṃ. Atha kho āyasmā ānando bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante, evaṃ pasanno ahaṃ, bhante, imasmiṃ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’”ti. “Pasādā kho tvaṃ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṃ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā. Imesañhi, ānanda, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
218. Atha kho bhagavā bhikkhū āmantesi– “handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethā”ti. Ayaṃ tathāgatassa pacchimā vācā.
Parinibbutakathā
219. Atha kho bhagavā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji. Catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā saññāvedayitanirodhaṃ samāpajji.
Atha kho āyasmā ānando āyasmantaṃ anuruddhaṃ etadavoca– “parinibbuto, bhante anuruddha bhagavā”ti. “Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṃ samāpanno”ti.
Atha kho bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyi.
220. Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṃsanako salomahaṃso. Devadundubhiyo ca phaliṃsu. Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṃ gāthaṃ abhāsi–
“Sabbeva nikkhipissanti, bhūtā loke samussayaṃ;
Yattha etādiso satthā, loke appaṭipuggalo.
Tathāgato balappatto, sambuddho parinibbuto”ti.
221. Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṃ gāthaṃ abhāsi–
“Aniccā vata saṅkhārā, uppādavayadhammino;
Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho”ti.
222. Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi–
“Nāhu assāsapassāso, ṭhitacittassa tādino;
Anejo santimārabbha, yaṃ kālamakarī muni.
“Asallīnena cittena, vedanaṃ ajjhavāsayi;
Pajjotasseva nibbānaṃ, vimokkho cetaso ahū”ti.
223. Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṃ gāthaṃ abhāsi–
“Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;
Sabbākāravarūpete, sambuddhe parinibbute”ti.
224. Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṃ bhagavā parinibbuto atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti– “aniccā saṅkhārā, taṃ kutettha labbhā”ti.
225. Atha kho āyasmā anuruddho bhikkhū āmantesi – “alaṃ, āvuso, mā socittha mā paridevittha. Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ– ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti, netaṃ ṭhānaṃ vijjati Devatā, āvuso, ujjhāyantī”ti. “Kathaṃbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī”ti?
“Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti. Santāvuso ānanda, devatā pathaviyā pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– ‘atikhippaṃ bhagavā parinibbuto atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti. Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti– ‘aniccā saṅkhārā, taṃ kutettha labbhā’ti. Atha kho āyasmā ca anuruddho āyasmā ca ānando taṃ rattāvasesaṃ dhammiyā kathāya vītināmesuṃ.
226. Atha kho āyasmā anuruddho āyasmantaṃ ānandaṃ āmantesi– “gacchāvuso ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi– ‘parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṃ maññathā’”ti. “Evaṃ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi. Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi– ‘parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṃ maññathā’ti. Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– “atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti.
Buddhasarīrapūjā
227. Atha kho kosinārakā mallā purise āṇāpesuṃ – “tena hi, bhaṇe, kusinārāyaṃ gandhamālañca sabbañca tāḷāvacaraṃ sannipātethā”ti. Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṃ pañca ca dussayugasatāni ādāya yena upavattanaṃ mallānaṃ sālavanaṃ, yena bhagavato sarīraṃ tenupasaṅkamiṃsu; upasaṅkamitvā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṃ vītināmesuṃ.
Atha kho kosinārakānaṃ mallānaṃ etadahosi– “ativikālo kho ajja bhagavato sarīraṃ jhāpetuṃ, sve dāni mayaṃ bhagavato sarīraṃ jhāpessāmā”ti. Atha kho kosinārakā mallā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā dutiyampi divasaṃ vītināmesuṃ, tatiyampi divasaṃ vītināmesuṃ, catutthampi divasaṃ vītināmesuṃ, pañcamampi divasaṃ vītināmesuṃ, chaṭṭhampi divasaṃ vītināmesuṃ.
Atha kho sattamaṃ divasaṃ kosinārakānaṃ mallānaṃ etadahosi– “mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ jhāpessāmā”ti.
228. Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā “mayaṃ bhagavato sarīraṃ uccāressāmā”ti na sakkonti uccāretuṃ. Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ– “ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā ‘mayaṃ bhagavato sarīraṃ uccāressāmā’ti na sakkonti uccāretun”ti? “Aññathā kho, vāseṭṭhā, tumhākaṃ adhippāyo, aññathā devatānaṃ adhippāyo”ti. “Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti? “Tumhākaṃ kho, vāseṭṭhā, adhippāyo– ‘mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ jhāpessāmā’ti; devatānaṃ kho, vāseṭṭhā, adhippāyo– ‘mayaṃ bhagavato sarīraṃ dibbehi naccehi gītehi vāditehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha bhagavato sarīraṃ jhāpessāmā’ti. “Yathā, bhante, devatānaṃ adhippāyo, tathā hotū”ti.
229. Tena kho pana samayena kusinārā yāva sandhisamalasaṃkaṭīrā jaṇṇumattena odhinā mandāravapupphehi santhatā hoti. Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṃ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha ca bhagavato sarīraṃ nikkhipiṃsu.
230. Atha kho kosinārakā mallā āyasmantaṃ ānandaṃ etadavocuṃ– “kathaṃ mayaṃ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti? “Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabban”ti. “Kathaṃ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti? “Rañño, vāseṭṭhā, cakkavattissa sarīraṃ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti. Cātumahāpathe rañño cakkavattissa thūpaṃ karonti Evaṃ kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti. Atha kho kosinārakā mallā purise āṇāpesuṃ– “tena hi, bhaṇe, mallānaṃ vihataṃ kappāsaṃ sannipātethā”ti.
Atha kho kosinārakā mallā bhagavato sarīraṃ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṃ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṃ. Etena upāyena pañcahi yugasatehi bhagavato sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā bhagavato sarīraṃ citakaṃ āropesuṃ.
Mahākassapattheravatthu
231. Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭippanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṃ rukkhamūle nisīdi. Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṃ gahetvā pāvaṃ addhānamaggappaṭippanno hoti. Addasā kho āyasmā mahākassapo taṃ ājīvakaṃ dūratova āgacchantaṃ, disvā taṃ ājīvakaṃ etadavoca– “apāvuso, amhākaṃ satthāraṃ jānāsī”ti? “Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo. Tato me idaṃ mandāravapupphaṃ gahitan”ti. Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti– “atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti– “aniccā saṅkhārā, taṃ kutettha labbhā”ti.
232. Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṃ parisāyaṃ nisinno hoti. Atha kho subhaddo vuddhapabbajito te bhikkhū etadavoca– “alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena. Upaddutā ca homa– ‘idaṃ vo kappati, idaṃ vo na kappatī’ti. Idāni pana mayaṃ yaṃ icchissāma, taṃ karissāma, yaṃ na icchissāma, na taṃ karissāmā”ti. Atha kho āyasmā mahākassapo bhikkhū āmantesi – “alaṃ, āvuso, mā socittha, mā paridevittha. Nanu etaṃ āvuso, bhagavatā paṭikacceva akkhātaṃ– ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ tathāgatassāpi sarīraṃ mā palujjī’ti, netaṃ ṭhānaṃ vijjatī”ti.
233. Tena kho pana samayena cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā– “mayaṃ bhagavato citakaṃ āḷimpessāmā”ti na sakkonti āḷimpetuṃ. Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ– “ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā– ‘mayaṃ bhagavato citakaṃ āḷimpessāmā’ti na sakkonti āḷimpetun”ti? “Aññathā kho, vāseṭṭhā, devatānaṃ adhippāyo”ti. “Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti? “Devatānaṃ kho, vāseṭṭhā, adhippāyo– ‘ayaṃ āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭippanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī’”ti. “Yathā, bhante, devatānaṃ adhippāyo, tathā hotū”ti.
234. Atha kho āyasmā mahākassapo yena kusinārā makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ, yena bhagavato citako tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandi. Tānipi kho pañcabhikkhusatāni ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandiṃsu. Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali.
235. Jhāyamānassa kho pana bhagavato sarīrassa yaṃ ahosi chavīti vā cammanti vā maṃsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṃsu. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi; evameva bhagavato sarīrassa jhāyamānassa yaṃ ahosi chavīti vā cammanti vā maṃsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṃsu. Tesañca pañcannaṃ dussayugasatānaṃ dveva dussāni na ḍayhiṃsu yañca sabba-abbhantarimaṃ yañca bāhiraṃ. Daḍḍhe ca kho pana bhagavato sarīre antalikkhā udakadhārā pātubhavitvā bhagavato citakaṃ nibbāpesi. Udakasālatopi abbhunnamitvā bhagavato citakaṃ nibbāpesi. Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṃ nibbāpesuṃ. Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṃ sandhāgāre sattipañjaraṃ karitvā dhanupākāraṃ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṃsu garuṃ kariṃsu mānesuṃ pūjesuṃ.
Sarīradhātuvibhājanaṃ
236. Assosi kho rājā māgadho ajātasattu vedehiputto– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṃ mallānaṃ dūtaṃ pāhesi– “bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ thūpañca mahañca karissāmī”ti.
Assosuṃ kho vesālikā licchavī– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho vesālikā licchavī kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.
Assosuṃ kho kapilavatthuvāsī sakyā– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho kapilavatthuvāsī sakyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavā amhākaṃ ñātiseṭṭho mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.
Assosuṃ kho allakappakā bulayo – “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho allakappakā bulayo kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti
Assosuṃ kho rāmagāmakā koḷiyā– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho rāmagāmakā koḷiyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.
Assosi kho veṭṭhadīpako brāhmaṇo– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṃ mallānaṃ dūtaṃ pāhesi– “bhagavāpi khattiyo ahaṃ pismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ thūpañca mahañca karissāmī”ti.
Assosuṃ kho pāveyyakā mallā– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho pāveyyakā mallā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.
Evaṃ vutte kosinārakā mallā te saṅghe gaṇe etadavocuṃ– “bhagavā amhākaṃ gāmakkhette parinibbuto, na mayaṃ dassāma bhagavato sarīrānaṃ bhāgan”ti.
237. Evaṃ vutte doṇo brāhmaṇo te saṅghe gaṇe etadavoca–
“Suṇantu bhonto mama ekavācaṃ,
Amhāka. Buddho ahu khantivādo.
Na hi sādhu yaṃ uttamapuggalassa,
Sarīrabhāge siyā sampahāro.
Sabbeva bhonto sahitā samaggā,
Sammodamānā karomaṭṭhabhāge.
Vitthārikā hontu disāsu thūpā,
Bahū janā cakkhumato pasannā”ti.
238. “Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṃ savibhattaṃ vibhajāhī”ti. “Evaṃ, bho”ti kho doṇo brāhmaṇo tesaṃ saṅghānaṃ gaṇānaṃ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṃ suvibhattaṃ vibhajitvā te saṅghe gaṇe etadavoca – “imaṃ me bhonto tumbaṃ dadantu ahampi tumbassa thūpañca mahañca karissāmī”ti. Adaṃsu kho te doṇassa brāhmaṇassa tumbaṃ.
Assosuṃ kho pippalivaniyā moriyā– “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho pippalivaniyā moriyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ– “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti. “Natthi bhagavato sarīrānaṃ bhāgo, vibhattāni bhagavato sarīrāni. Ito aṅgāraṃ harathā”ti. Te tato aṅgāraṃ hariṃsu.
Dhātuthūpapūjā
239. Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṃ thūpañca mahañca akāsi. Vesālikāpi licchavī vesāliyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Kapilavatthuvāsīpi sakyā kapilavatthusmiṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Allakappakāpi bulayo allakappe bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṃ thūpañca mahañca akāsi. Pāveyyakāpi mallā pāvāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Kosinārakāpi mallā kusinārāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi. Pippalivaniyāpi moriyā pippalivane aṅgārānaṃ thūpañca mahañca akaṃsu. Iti aṭṭha sarīrathūpā navamo tumbathūpo dasamo aṅgārathūpo. Evametaṃ bhūtapubbanti.
240. Aṭṭhadoṇaṃ cakkhumato sarīraṃ, sattadoṇaṃ jambudīpe mahenti.
Ekañca doṇaṃ purisavaruttamassa, rāmagāme nāgarājā maheti.
Ekāhi dāṭhā tidivehi pūjitā, ekā pana gandhārapure mahīyati.
Kāliṅgarañño vijite punekaṃ, ekaṃ pana nāgarājā maheti.
Tasseva tejena ayaṃ vasundharā,
Āyāgaseṭṭhehi mahī alaṅkatā.
Evaṃ imaṃ cakkhumato sarīraṃ,
Susakkataṃ sakkatasakkatehi.
Devindanāgindanarindapūjito
Manussindaseṭṭhehi tatheva pūjito.
Taṃ vandatha pañjalikā labhitvā,
Buddho have kappasatehi dullabhoti.
Cattālīsa samā dantā, kesā lomā ca sabbaso;
Devā hariṃsu ekekaṃ, cakkavāḷaparamparāti.
Mahāparinibbānasuttaṃ niṭṭhitaṃ tatiyaṃ.
漢巴經文比對(莊春江作)：
「方便修治(DA.2)」，南傳作「以包纏物複合的」(veḷamissakena, vedhamissakena, veṭhamissakena, vekhamissakena, veghamissakena)，菩提比丘長老依veṭhamissakena英譯為「以一個皮繩組合」(by a combination of straps, SN)，Maurice Walshe先生依veghamissakena英譯為「以被皮繩綑住/以被皮繩維持在一起」(by being strapped up/by being held together with straps, DN)。按：《顯揚真義》、《吉祥悅意》都以「柄的繫縛、車輪的繫縛等修復」(bāhabandhacakkabandhādinā paṭisaṅkharaṇena)解說veṭhamissakena，今依veṭhamissakena譯。
「四大教法(DA.2)；四大廣演(AA.28.5)」，南傳作「四大場所」(cattāro… mahāpadese)，Maurice Walshe先生英譯為「四個標準」(four criteria)，菩提比丘長老英譯為「四大參考」(four great references)。按：「大場所」(mahāpadese)，《吉祥悅意》、《滿足希求》都以「大場所」(mahāokāse)解說，兩者的註疏也都以「法的大確立處」(Mahantāni dhammassa patiṭṭhāpanaṭṭhānāni)解說「大場所」。
「栴檀樹耳(DA.2)」，南傳作「豬喜歡的菇蕈類」(sūkaramaddavaṃ，逐字譯為「豬+柔軟」或「豬+喜歡的」)，此字指嫩豬肉或菇蕈類，至今為止無法定論。
「正等(DA.2)」，南傳作「完全相同的果」(samasamaphalā)，Maurice Walshe先生英譯沒譯。按：《吉祥悅意》以「一切行相(sabbākārena)相同結果(samānaphalā)」解說。
「皆能自攝者(DA.2)」，南傳作「(如果)正住」(sammā vihareyyuṃ)，Maurice Walshe先生英譯為「無瑕疵地生活」(live perfectly; were to live the life to perfection)。
「為大師雨雨灌其頂(SA.979)；以弟子莂而莂我已(DA.2)」，南傳作「在大師的面前以內住弟子之灌頂被灌頂」(ye ettha satthu sammukhā antevāsikābhisekena abhisittā)，Maurice Walshe先生英譯為「在大師前你已經獲得了作弟子身分的淨化」(that you have obtained the consecration of discipleship in the Teacher’s presence)。「被灌頂」(abhisittā)，菩提比丘長老英譯為「被洗禮」(was anointed)。
「分(DA.2)」，南傳作「分配」(bhāgaṃ)，Maurice Walshe先生英譯為「一份」(a share of)。
「逆轉」(paṭivaṭṭesi)，Maurice Walshe先生英譯為「遇見」(met)，坦尼沙羅比丘長老英譯為「帶來停止」(brought… to a halt)，Sister Vajira & Francis Story英譯為「對開；錯車」(drove up against)，Bhikkhu Sujato英譯為「相撞」(collided)，Bhikkhu Ānandajoti英譯為「並排」(rolled alongside)。
「師傅留一手」(ācariyamuṭṭhi，逐字譯為「師(阿闍梨)+拳；師的握拳」)，菩提比丘長老英譯為「老師的封拳」(closed fist of a teacher, SN)，Maurice Walshe先生英譯為「老師的拳頭」(teacher's fist, DN)。按：「師的握拳」指：老師教導時有所保留或弟子提問師未回答。
「這就是你的惡作」(tuyhevetaṃ dukkaṭaṃ)，Maurice Walshe先生英譯為「你的是過失」(yours is the fault)。
「應該在經中能使被進入」(sutte osāretabbāni, sutte otāretabbāni/AN.4.180)，Maurice Walshe先生英譯為「與經比對」(compared with the Suttas)，菩提比丘長老英譯為「在經中核對它們」(check for them in the discourses, AN.4.180)。按：《吉祥悅意》以「應該在經中能使被進入」(sutte otāretabbāni)解說，同AN.4.180經文，今準此譯。
「這將是如來對毘舍離的最後一看」(idaṃ pacchimakaṃ, ānanda, tathāgatassa vesāliyā dassanaṃ bhavissati)，AA.42.3作「今觀毘舍離，更後不復覩」。
「極疲倦形色的」(akilantarūpo, sukilantarūpo)，依斯里蘭卡版sukilantarūpo譯。
「有地想的」(pathavīsaññiniyo)，Maurice Walshe先生英譯為「祂們的心被地所縛」(whose minds are earth-bound)，坦尼沙羅比丘長老英譯為「將虛空覺知成地者」(who perceive space to be earth)。按：《吉祥悅意》以「建造地後，在那裡能有地想的」(pathaviṃ māpetvā tattha pathavīsaññiniyo)解說，也就是以地想建造一個能讓祂「倒下打滾」的「地面」，在虛空中的天神需要這樣，在地上的天神也需要這樣，《吉祥悅意》就舉AN.3.128所說如手天子的例子說明。
「方便修治(DA.2)」，南傳作「以包纏物複合的」(veḷamissakena, vedhamissakena, veṭhamissakena, vekhamissakena, veghamissakena)，菩提比丘長老依veṭhamissakena英譯為「以一個皮繩組合」(by a combination of straps, SN)，Maurice Walshe先生依veghamissakena英譯為「以被皮繩綑住/以被皮繩維持在一起」(by being strapped up/by being held together with straps, DN)。按：《顯揚真義》、《吉祥悅意》都以「柄的繫縛、車輪的繫縛等修復」(bāhabandhacakkabandhādinā paṭisaṅkharaṇena)解說veṭhamissakena，今依veṭhamissakena譯。
「四大教法(DA.2)；四大廣演(AA.28.5)」，南傳作「四大場所」(cattāro… mahāpadese)，Maurice Walshe先生英譯為「四個標準」(four criteria)，菩提比丘長老英譯為「四大參考」(four great references)。按：「大場所」(mahāpadese)，《吉祥悅意》、《滿足希求》都以「大場所」(mahāokāse)解說，兩者的註疏也都以「法的大確立處」(Mahantāni dhammassa patiṭṭhāpanaṭṭhānāni)解說「大場所」。
「栴檀樹耳(DA.2)」，南傳作「豬喜歡的菇蕈類」(sūkaramaddavaṃ，逐字譯為「豬+柔軟」或「豬+喜歡的」)，此字指嫩豬肉或菇蕈類，至今為止無法定論。
「正等(DA.2)」，南傳作「完全相同的果」(samasamaphalā)，Maurice Walshe先生英譯沒譯。按：《吉祥悅意》以「一切行相(sabbākārena)相同結果(samānaphalā)」解說。
「皆能自攝者(DA.2)」，南傳作「(如果)正住」(sammā vihareyyuṃ)，Maurice Walshe先生英譯為「無瑕疵地生活」(live perfectly; were to live the life to perfection)。
「為大師雨雨灌其頂(SA.979)；以弟子莂而莂我已(DA.2)」，南傳作「在大師的面前以內住弟子之灌頂被灌頂」(ye ettha satthu sammukhā antevāsikābhisekena abhisittā)，Maurice Walshe先生英譯為「在大師前你已經獲得了作弟子身分的淨化」(that you have obtained the consecration of discipleship in the Teacher’s presence)。「被灌頂」(abhisittā)，菩提比丘長老英譯為「被洗禮」(was anointed)。
「分(DA.2)」，南傳作「分配」(bhāgaṃ)，Maurice Walshe先生英譯為「一份」(a share of)。
「逆轉」(paṭivaṭṭesi)，Maurice Walshe先生英譯為「遇見」(met)，坦尼沙羅比丘長老英譯為「帶來停止」(brought… to a halt)，Sister Vajira & Francis Story英譯為「對開；錯車」(drove up against)，Bhikkhu Sujato英譯為「相撞」(collided)，Bhikkhu Ānandajoti英譯為「並排」(rolled alongside)。
「師傅留一手」(ācariyamuṭṭhi，逐字譯為「師(阿闍梨)+拳；師的握拳」)，菩提比丘長老英譯為「老師的封拳」(closed fist of a teacher, SN)，Maurice Walshe先生英譯為「老師的拳頭」(teacher's fist, DN)。按：「師的握拳」指：老師教導時有所保留或弟子提問師未回答。
「這就是你的惡作」(tuyhevetaṃ dukkaṭaṃ)，Maurice Walshe先生英譯為「你的是過失」(yours is the fault)。
「應該在經中能使被進入」(sutte osāretabbāni, sutte otāretabbāni/AN.4.180)，Maurice Walshe先生英譯為「與經比對」(compared with the Suttas)，菩提比丘長老英譯為「在經中核對它們」(check for them in the discourses, AN.4.180)。按：《吉祥悅意》以「應該在經中能使被進入」(sutte otāretabbāni)解說，同AN.4.180經文，今準此譯。
「這將是如來對毘舍離的最後一看」(idaṃ pacchimakaṃ, ānanda, tathāgatassa vesāliyā dassanaṃ bhavissati)，AA.42.3作「今觀毘舍離，更後不復覩」。
「極疲倦形色的」(akilantarūpo, sukilantarūpo)，依斯里蘭卡版sukilantarūpo譯。
「有地想的」(pathavīsaññiniyo)，Maurice Walshe先生英譯為「祂們的心被地所縛」(whose minds are earth-bound)，坦尼沙羅比丘長老英譯為「將虛空覺知成地者」(who perceive space to be earth)。按：《吉祥悅意》以「建造地後，在那裡能有地想的」(pathaviṃ māpetvā tattha pathavīsaññiniyo)解說，也就是以地想建造一個能讓祂「倒下打滾」的「地面」，在虛空中的天神需要這樣，在地上的天神也需要這樣，《吉祥悅意》就舉AN.3.128所說如手天子的例子說明。