經號:   
   (長部24經 更新)
對那位世尊、阿羅漢、遍正覺者禮敬
長部
三、波梨品
長部24經/波梨經(波梨品[第三])(莊春江譯)[DA.15]
善星的事
  被我這麼聽聞
  有一次世尊住在末羅,名叫阿奴逼亞的末羅市鎮。那時,世尊午前時穿衣、拿起衣鉢後,為了托鉢進入阿奴逼亞。那時,世尊想這個:「在阿奴逼亞為了托鉢行走大致上還太早,讓我去遊行者瑞祥氏的園林去見遊行者瑞祥氏。」(1)
  那時,世尊前往遊行者瑞祥氏的園林去見遊行者瑞祥氏。那時,遊行者瑞祥氏對世尊說這個:「大德!請世尊來!大德!歡迎世尊,大德!世尊終於作這個安排,即:這裡的到來。大德!世尊請坐,這個座位已設置。」世尊在設置的座位坐下,遊行者瑞祥氏也取某個低的坐具後,在一旁坐下。在一旁坐下的遊行者瑞祥氏對世尊說這個:「大德!在較早的幾天前,離車人之子善星來見我,抵達後,對我說這個:『瑞祥!現在,世尊被我捨棄,現在,我不指定世尊住。』大德!是否這就是真實的呢?如離車人之子善星說。」「瑞祥!這就是真實的,如離車人之子善星說。(2)
  瑞祥!在較早的幾天前,離車人之子善星來見我,抵達後,在一旁坐下。瑞祥!在一旁坐下的離車人之子善星對我說這個:『大德!現在,我捨棄世尊,現在,我不指定世尊住。』瑞祥!在這麼說時,我對離車人之子善星說這個:『善星!是否我對你這麼說:「來!善星!請你指定我住。」呢?』『大德!這確實不是。』『又或,你對我這麼說:「大德!我將指定世尊住。」呢?』『大德!這確實不是。』『像這樣,顯然,我既沒對你說:「來!善星!請你指定我住。」顯然,你也沒對我說:「大德!我將指定世尊住。」無用的男子!在存在這樣時,當存在什麼,你捨棄誰?無用的男子!看!而你的這個過錯到什麼程度。』(3)
  『大德!然而,世尊沒為我以過人法神通神變。』『善星!是否我對你這麼說:「來!善星!請你指定我住,我將為你以過人法作神通神變。」呢?』『大德!這確實不是。』『又或,你對我這麼說:「大德!我將指定世尊住,世尊將為我以過人法作神通神變。」呢?』『大德!這確實不是。』『像這樣,顯然,我既沒對你說:「來!善星!請你指定我住,我將為你以過人法作神通神變。」顯然,你也沒對我說:「大德!我將指定世尊住,世尊將為我以過人法作神通神變。」無用的男子!在存在這樣時,當存在什麼,你捨棄誰?善星!你怎麼想它:在已以過人法作神通神變時,或在未以過人法作神通神變時,法為了凡其目的被我教導,它引導那樣的行為者苦的完全滅盡?』『大德!在已以過人法作神通神變時,或在未以過人法作神通神變時,法為了凡其目的被世尊教導,它引導那樣的行為者苦的完全滅盡。』『善星!像這樣,顯然,在已以過人法作神通神變時,或在未以過人法作神通神變時,法為了凡其目的被我教導,它引導那樣的行為者苦的完全滅盡。善星!在那裡,已以過人法作神通神將作什麼?無用的男子!看!而你的這個過錯到什麼程度。』(4)
  『大德!然而,世尊沒為我安立世界開端。』『善星!是否我對你這麼說:「來!善星!請你指定我住,我將為你安立世界開端。」呢?』『大德!這確實不是。』『又或,你對我這麼說:「大德!我將指定世尊住,世尊將為我安立世界開端。」呢?』『大德!這確實不是。』『像這樣,顯然,我既沒對你說:「來!善星!請你指定我住,我將為你安立世界開端。」顯然,你也沒對我說:「大德!我將指定世尊住,世尊將為我安立世界開端。」無用的男子!在存在這樣時,當存在什麼,你捨棄誰?善星!你怎麼想它:在已安立世界開端時,或在未安立世界開端時,法為了凡其目的被我教導,它引導那樣的行為者苦的完全滅盡?』『大德!在已安立世界開端時,或在未安立世界開端時,法為了凡其目的被世尊教導,它引導那樣的行為者苦的完全滅盡的。』『善星!像這樣,顯然,在已安立世界開端時,或在未安立世界開端時,法為了凡其目的被我教導,它引導那樣的行為者苦的完全滅盡。善星!在那裡,已安立世界開端將作什麼?無用的男子!看!而你的這個過錯到什麼程度。(5)
  善星!你以各種法門在跋耆村中稱讚我:「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。」善星!像這樣,你以各種法門在跋耆村中稱讚我。
  善星!你以各種法門在跋耆村中稱讚法:「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。」善星!像這樣,你以各種法門在跋耆村中稱讚法。
  善星!你以各種法門在跋耆村中稱讚僧團:「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。」善星!像這樣,你以各種法門在跋耆村中稱讚僧團。
  善星!我告訴你;善星!我使你知道,善星!他們將會是對你說者:「離車人之子善星不能夠在沙門喬達摩處行梵行,不能夠的他放棄學後還俗。」善星!像這樣,他們將會是對你說者。』
  瑞祥!離車人之子善星即使被我這麼說時,仍從這個法、律離開,如那個墮苦界者、墮地獄者。(6)
鉤樂柯低亞的事
  瑞祥!有這一次,我住在突路,名叫屋大勒葛的突路市鎮。瑞祥!那時,我午前時穿衣、拿起衣鉢後,以離車人之子善星為隨從沙門,為了托鉢進入屋大勒葛。當時,裸行者鉤樂柯低亞是守狗戒者、四肢彎曲的者,只以口嚼、只以口吃掉落地面的食物,瑞祥!離車人之子善星看見守狗戒的、四肢落地的、只以口嚼的、只以口吃掉落地面的食物的裸行者鉤樂柯低亞。看見後這麼想:『先生!確實是好形色的:這位沙門是四肢彎曲的者,只以口嚼、只以口吃掉落地面的食物。』
  瑞祥!那時,我以心了知離車人之子善星心中的深思後,對離車人之子善星說這個:『無用的男子!你竟然也自稱釋迦之徒的沙門!』『大德!但世尊為什麼這麼說我:「無用的男子!你竟然也自稱釋迦之徒的沙門!」呢?』『善星!看見這位四肢落地的、只以口嚼的、只以口吃掉落地面的食物的裸行者鉤樂柯低亞後,你這麼想:「先生!確實是好形色的:這位沙門是四肢彎曲的者,只以口嚼、只以口吃掉落地面的食物。」不是嗎?』『是的,大德!大德!但世尊對阿羅漢境界慳吝嗎?』『無用的男子!我不對阿羅漢境界慳吝,而是,這只是你生起的邪惡的惡見,請你捨斷它,不要你有長久的不利、苦。善星!然而,凡你想這位裸行者鉤樂柯低亞:這位「好形色的沙門」,他第七天將以消化不良命終。已命終,在那裡將往生最卑賤的阿修羅身,名叫黑酸粥阿修羅,以及,已命終,他們將捨棄他在香草叢墓地中。善星!而當你希望時,去見裸行者鉤樂柯低亞,可以問:「鉤樂柯低亞道友!你知道自己的趣處?」善星!這存在可能性:凡裸行者鉤樂柯低亞回答你:「善星道友!我知道自己的趣處,已命終,在那裡已往生最卑賤的阿修羅身,名叫黑酸粥阿修羅。」』
  瑞祥!那時,離車人之子善星去見裸行者鉤樂柯低亞,抵達後,對裸行者鉤樂柯低亞說這個:『鉤樂柯低亞道友!你被沙門喬達摩記說:「裸行者鉤樂柯低亞第七天將以消化不良命終。已命終,在那裡將往生最卑賤的阿修羅身,名叫黑酸粥的阿修羅,以及,已命終,他們將捨棄他在香草叢墓地中。」鉤樂柯低亞道友!以那個,你應該小量小量地吃食物,以及應該小量小量地喝飲料,如是,沙門喬達摩會有錯誤的言語。』(7)
  瑞祥!那時,離車人之子善星一、二、七日夜地計算,如那個對如來不相信者。瑞祥!那時,裸行者鉤樂柯低亞第七天將以消化不良命終。已命終,在那裡往生最卑賤的阿修羅身,名叫黑酸粥的阿修羅,以及,已命終,他們捨棄他在香草叢墓地中。(8)
  瑞祥!那時,離車人之子善星聽聞:『聽說裸行者鉤樂柯低亞以消化不良命終,被捨棄在香草叢墓地中。』瑞祥!那時,離車人之子善星前往香草叢墓地,去見裸行者鉤樂柯低亞。抵達後,以拳頭敲擊裸行者鉤樂柯低亞三次:『鉤樂柯低亞道友!你知道自己的趣處嗎?』瑞祥!那時,裸行者鉤樂柯低亞以手擦拭著背部起來:『善星道友!我知道自己的趣處,在那裡,我被往生最卑賤的阿修羅身,名叫黑酸粥的阿修羅。』說後,就在那裡朝上地倒下。(9)
  瑞祥!那時,離車人之子善星來見我,抵達後,向我問訊後,在一旁坐下。瑞祥!我對在一旁坐下的離車人之子善星說這個:『善星!你怎麼想它:就如我為你記說關於裸行者鉤樂柯低亞,那個果報就像那樣,或相異地?』『大德!就如你為我記說關於裸行者鉤樂柯低亞,那個果報就像那樣,非相異地。』『善星!你怎麼想它:在這種情況下,在存在這樣時,以過人法神通神變已作或未作?』『大德!確實,在存在這樣時,以過人法神通神變已作,非未作。』『無用的男子!即使這樣,你對以過人法作神通神變的我這麼說:「大德!然而,世尊沒為我以過人法作神通神變。」無用的男子!看!而你的這個過錯到什麼程度。』瑞祥!離車人之子善星即使被我這麼說時,仍從這個法、律離開,如那個墮苦界者、墮地獄者。(10)
裸行者葛拉勒麼得葛的事
  瑞祥!有這一次,我住在毘舍離大林重閣講堂。當時,裸行者葛拉勒麼得葛居住在毘舍離,在跋耆村落中是最高利得的得到者,連同最高名聲的得到者,他有七項完全受持的誓言:我會是終生裸行者,不會裹上衣服、我會是終生梵行者,不會從事婬欲法、我會終生以酒肉維生,不會吃飯粥、毘舍離名叫優跌那的塔廟以東,我不會越過那個、毘舍離名叫喬答摩葛的塔廟以南,我不會越過那個、毘舍離名叫七芒果樹的塔廟以西,我不會越過那個、毘舍離名叫多子的塔廟以北,我不會越過那個。這七項禁戒的受持之因,他在跋耆村落中是最高利得的得到者,連同最高名聲的得到者。(11)
  瑞祥!那時,離車人之子善星去見裸行者葛拉勒麼得葛,抵達後,問裸行者葛拉勒麼得葛問題。裸行者葛拉勒麼得葛對他問的問題不解答,不解答者顯露憤怒、瞋恚、不滿。瑞祥!那時,離車人之子善星想這個:『先生!確實是好形色的:我們可能冒犯阿羅漢沙門,確實不要對我們有長久的不利、苦。』(12)
  瑞祥!那時,離車人之子善星來見我,抵達後,向我問訊後,在一旁坐下。瑞祥!我對在一旁坐下的離車人之子善星說這個:『無用的男子!你竟然自稱釋迦之徒的沙門!』『大德!但世尊為什麼這麼說我:「無用的男子!你竟然也自稱釋迦之徒的沙門!」呢?』『善星!你去見裸行者葛拉勒麼得葛,抵達後,問裸行者葛拉勒麼得葛問題,裸行者葛拉勒麼得葛對那個被你問的問題不解答,不解答者顯露憤怒、瞋恚、不滿。瑞祥!那個你想這個:『先生!確實是好形色的:我們可能冒犯阿羅漢沙門,確實不要對我們有長久的不利、苦。」不是嗎?』『是的,大德!大德!但世尊對阿羅漢境界慳吝嗎?』『無用的男子!我不對阿羅漢境界慳吝,而是,這只是你生起的邪惡的惡見,請你捨斷它,不要你有長久的不利、苦。善星!然而,凡你想這位裸行者葛拉勒麼得葛:這位「好形相的沙門」,他不久就是裹上者、有遊走的跟隨者、吃飯粥者,就全部毘舍離塔廟越過後,以名聲被毀滅將命終。』
  瑞祥!那時,裸行者葛拉勒麼得葛不久就是裹上者、有遊走的跟隨者、吃飯粥者,就全部毘舍離塔廟越過後,以名聲被毀滅命終。(13)
  瑞祥!那時,離車人之子善星聽聞:『聽說裸行者葛拉勒麼得葛是裹上者、有遊走的跟隨者、吃飯粥者,就全部毘舍離塔廟越過後,以名聲被毀滅已命終。』瑞祥!那時,離車人之子善星來見我,抵達後,向我問訊後,在一旁坐下。瑞祥!我對在一旁坐下的離車人之子善星說這個:『善星!你怎麼想它:就如我為你記說關於裸行者葛拉勒麼得葛,那個果報就像那樣,或相異地?』『大德!就如你為我記說關於裸行者葛拉勒麼得葛,那個果報就像那樣,非相異地。』『善星!你怎麼想它:在這種情況下,在存在這樣時,以過人法神通神變已作或未作?』『大德!確實,在存在這樣時,以過人法神通神變已作,非未作。』『無用的男子!即使這樣,你對以過人法作神通神變的我這麼說:「大德!然而,世尊沒為我以過人法作神通神變。」無用的男子!看!而你的這個過錯到什麼程度。』瑞祥!離車人之子善星即使被我這麼說時,仍從這個法、律離開,如那個墮苦界者、墮地獄者。(14)
裸行者波梨之子的事
  瑞祥!有這一次,我就住在毘舍離大林重閣講堂那裡。當時,裸行者波梨之子居住在毘舍離,在跋耆村落中是最高利得的得到者,連同最高名聲的得到者,他在毘舍離的集會處這麼說:『沙門喬達摩是智論者,我也是智論者。又,智論者值得與智論者以過人法展現神通神變,如果沙門喬達摩來到半路,我也走去半路,在那裡,那些我們兩者都以過人法作神通神變。如果沙門喬達摩以過人法作一個神通神變,我作二個;如果沙門喬達摩以過人法作二個神通神變,我作四個;如果沙門喬達摩以過人法作四個神通神變,我作八個。像這樣,只要沙門喬達摩以過人法一一作神通神變,我一一作那個兩倍的。』(15)
  瑞祥!那時,離車人之子善星來見我,抵達後,向我問訊後,在一旁坐下。瑞祥!在一旁坐下的離車人之子善星對我說這個:『大德!裸行者波梨之子居住在毘舍離,在跋耆村落中是最高利得的得到者,連同最高名聲的得到者,他在毘舍離的集會處這麼說:「沙門喬達摩是智論者,我也是智論者。又,智論者值得與智論者以過人法展現神通神變,如果沙門喬達摩來到半路,我也走去半路,在那裡,那些我們兩者都以過人法作神通神變。如果沙門喬達摩以過人法作一個神通神變,我作二個;如果沙門喬達摩以過人法作二個神通神變,我作四個;如果沙門喬達摩以過人法作四個神通神變,我作八個。像這樣,只要沙門喬達摩以過人法一一作神通神變,我一一作那個兩倍的。」』
  瑞祥!在這麼說時,我對離車人之子善星說這個:『善星!裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到我的面前是不能夠的。如果他還這麼想:「我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。」他的頭甚至會破裂。』(16)
  『大德!請世尊守護這個言語,請善逝守護這個言語。』『善星!那麼,你為什麼對我這麼說:「大德!請世尊守護這個言語,請善逝守護這個言語。」呢?』『大德!如果這個言語被世尊一向地說:「裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到我的面前是不能夠的。如果他還這麼想:『我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。』他的頭甚至會破裂。」大德!以及裸行者波梨之子以異樣的形色的來到世尊的面前,那有世尊的虛妄。』(17)
  『善星!是否如來會說那個言語:凡那個言語是走到二種的呢?』『大德!那麼,裸行者波梨之子被世尊者以心熟知心後知道:「裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到我的面前是不能夠的。如果他還這麼想:『我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。』他的頭甚至會破裂。」嗎?
  或者,天神們告訴(告知)世尊這件事:「大德!裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到世尊的面前是不能夠的。如果他還這麼想:『我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。』他的頭甚至會破裂。」呢?』(18)
  『善星!裸行者波梨之子被我以心熟知心後知道:「裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到我的面前是不能夠的。如果他還這麼想:『我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。』他的頭甚至會破裂。」
  同時天神們也告訴我這件事:「大德!裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到世尊的面前是不能夠的。如果他還這麼想:『我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。』他的頭甚至會破裂。」
  又,名叫阿若得的離車人將軍最近已命終,往生三十三天身,他也來見我後這麼告知:「大德!裸行者波梨之子是無恥者,大德!裸行者波梨之子是妄語者。裸行者波梨之子在跋耆村落中還記說我:『離車人將軍阿若得已往生大地獄。』大德!但我沒往生大地獄,我已往生在三十三天身中。大德!裸行者波梨之子是無恥者,大德!裸行者波梨之子是妄語者,大德!裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到世尊的面前是不能夠的。如果他還這麼想:『我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。』他的頭甚至會破裂。」
  善星!像這樣,裸行者波梨之子被我以心熟知心後知道:「裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到我的面前是不能夠的。如果他還這麼想:『我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。』他的頭甚至會破裂。」同時天神們也告訴我這件事:「大德!裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到世尊的面前是不能夠的。如果他還這麼想:『我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。』他的頭甚至會破裂。」
  善星!又,那個我在毘舍離為了托鉢行走後,餐後已從施食返回為了白天的住處將去裸行者波梨之子的園林,善星!現在,你想要,請你告訴他。』(19)
神通神變的談論
  瑞祥!那時,我午前時穿衣、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,為了白天的住處去裸行者波梨之子的園林。瑞祥!那時,離車人之子善星形色匆匆地進入毘舍離去見各個有名的離車人。抵達後,對各個有名的離車人說這個:『朋友們!這位世尊在毘舍離為了托鉢行走後,餐後已從施食返回,為了白天的住處去裸行者波梨之子的園林。尊者們!請你們進行,尊者們!請你們進行,好形相沙門們以過人法將有神通神變。』瑞祥!那時,各個有名的離車人想這個:『先生!聽說好形相沙門們以過人法將有神通神變,來吧!先生!我們走。』而以那個,各個有名的大財富婆羅門們、富有的屋主們去見種種外道沙門婆羅門們。抵達後,對各個有名的種種外道沙門婆羅門們說這個:『朋友們!這位世尊在毘舍離為了托鉢行走後,餐後已從施食返回,為了白天的住處去裸行者波梨之子的園林,尊者們!請你們進行,尊者們!請你們進行,好形相沙門們以過人法將有神通神變。』瑞祥!那時,各個有名的種種外道沙門婆羅門們想這個:『先生!聽說好形相沙門們以過人法將有神通神變,來吧!先生!我們走。』
  瑞祥!那時,各個有名的離車人、各個有名的大財富婆羅門們、富有屋主們,種種外道沙門婆羅門們去裸行者波梨之子的園林,瑞祥!那個這個大群眾有好幾百的、好幾千的。(20)
  瑞祥!裸行者波梨之子聽聞:『聽說各個有名的離車人、各個有名的大財富婆羅門們、富有屋主們,種種外道沙門婆羅門們已前行,沙門喬達摩也已坐在我的園林為白天的住處。』聽聞後,他的害怕、僵硬狀態、身毛豎立生起。瑞祥!那時,害怕的、驚怖的、生起身毛豎立的裸行者波梨之子去黑烏木殘株的遊行者園林。
  瑞祥!那個群眾聽聞:『聽說害怕的、驚怖的、生起身毛豎立的裸行者波梨之子去黑烏木殘株的遊行者園林。』瑞祥!那時,那個群眾召喚某位男子:
  『來!男子先生!請你前往黑烏木殘株的遊行者園林去見裸行者波梨之子。抵達後,請你對裸行者波梨之子這麼說:「波梨之子朋友!請你進行,各個有名的離車人、各個有名的大財富婆羅門們、富有屋主們,種種外道沙門婆羅門們已前行,沙門喬達摩也已坐在尊者的園林為白天的住處,波梨之子朋友!又,這個言語被你在毘舍離的集會處說:『沙門喬達摩是智論者,我也是智論者。又,智論者值得與智論者以過人法展現神通神變,如果沙門喬達摩來到半路,我也走去半路,在那裡,那些我們兩者都以過人法作神通神變。如果沙門喬達摩以過人法作一個神通神變,我作二個;如果沙門喬達摩以過人法作二個神通神變,我作四個;如果沙門喬達摩以過人法作四個神通神變,我作八個。像這樣,只要沙門喬達摩以過人法一一作神通神變,我一一作那個兩倍的。』波梨之子朋友!請你就為了那個,對半路前行,甚至首先來到後,沙門喬達摩已坐在尊者的園林為白天的住處。」』(21)
  『是的,先生!』瑞祥!那位男子回答那個群眾後,去黑烏木殘株的遊行者園林見裸行者波梨之子,抵達後,對裸行者波梨之子說這個:『波梨之子朋友!請你進行,各個有名的離車人、各個有名的大財富婆羅門們、富有屋主們,種種外道沙門婆羅門們已前行,沙門喬達摩也已坐在尊者的園林為白天的住處,波梨之子朋友!又,這個言語被你在毘舍離的集會處說:「沙門喬達摩是智論者,我也是智論者。又,智論者值得與智論者以過人法展現神通神變……(中略)我一一作那個兩倍的。」波梨之子朋友!請你就為了那個,對半路前行,甚至首先來到後,沙門喬達摩已坐在尊者的園林為白天的住處。』
  瑞祥!在這麼說時,裸行者波梨之子:『朋友!我到來,朋友!我到來。』說後,只在那裡緩慢移動,都不能夠從座位起來。瑞祥!那時,那位男子對裸行者波梨之子說這個:『波梨之子朋友!怎麼嗎?你的臀部被黏在椅子上嗎?你的椅子被黏在臀部上嗎?「朋友!我到來,朋友!我到來。」說後,只在那裡緩慢移動,都不能夠從座位起來。』瑞祥!即使當這麼說時,裸行者波梨之子:『朋友!我到來,朋友!我到來。』說後,只在那裡緩慢移動,都不能夠從座位起來。(22)
  瑞祥!當那位男子知道這位裸行者波梨之子敗亡的形色:『「朋友!我到來,朋友!我到來。」說後,只在那裡緩慢移動,都不能夠從座位起來。』那時,那位男子返回後這麼告知:『先生!裸行者波梨之子有敗亡的形色:『「朋友!我到來,朋友!我到來。」說後,只在那裡緩慢移動,都不能夠從座位起來。』瑞祥!在這麼說時,我對那個群眾說這個:『朋友們!裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到我的面前是不能夠的。如果他還這麼想:「我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。」他的頭甚至會破裂。』(23)
  初誦分終了。
  瑞祥!那時,某位離車大臣從座位起來後對那個群眾說這個:『先生!那樣的話,請你們等待片刻直到我去,或許我大概能夠帶裸行者波梨之子來這群眾。』
  瑞祥!那時,那位離車大臣前往黑烏木殘株的遊行者園林去見裸行者波梨之子。抵達後,對裸行者波梨之子說這個:『波梨之子朋友!請你前行,當前行時對你是比較好的,各個有名的離車人、各個有名的大財富婆羅門們、富有屋主們,種種外道沙門婆羅門們已前行,沙門喬達摩也已坐在尊者的園林為白天的住處,波梨之子朋友!又,這個言語被你在毘舍離的集會處說:「沙門喬達摩是智論者……(中略)我一一作那個兩倍的。」波梨之子朋友!請你就為了那個,對半路前行,甚至首先來到後,沙門喬達摩已坐在尊者的園林為白天的住處。波梨之子朋友!又,這個言語被沙門喬達摩在集會處說:「裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到我的面前是不能夠的。如果他還這麼想:『我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。』他的頭甚至會破裂。」波梨之子朋友!請你前行,就以前行,我們將製造(作)你的勝、沙門喬達摩的敗。』
  瑞祥!在這麼說時,裸行者波梨之子:『朋友!我到來,朋友!我到來。』說後,只在那裡緩慢移動,都不能夠從座位起來。瑞祥!那位離車大臣對裸行者波梨之子說這個:『波梨之子朋友!怎麼嗎?你的臀部被黏在椅子上嗎?你的椅子被黏在臀部上嗎?「朋友!我到來,朋友!我到來。」說後,只在那裡緩慢移動,都不能夠從座位起來。』瑞祥!即使當這麼說時,裸行者波梨之子:『朋友!我到來,朋友!我到來。』說後,只在那裡緩慢移動,都不能夠從座位起來。(24)
  瑞祥!當那位離車大臣知道這位裸行者波梨之子敗亡的形色:『「朋友!我到來,朋友!我到來。」說後,只在那裡緩慢移動,都不能夠從座位起來。』那時,那位離車大臣返回後這麼告知:『先生!裸行者波梨之子有敗亡的形色:『「朋友!我到來,朋友!我到來。」說後,只在那裡緩慢移動,都不能夠從座位起來。』瑞祥!在這麼說時,我對那個群眾說這個:『朋友們!裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到我的面前是不能夠的。如果他還這麼想:「我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。」他的頭甚至會破裂。如果離車尊者們還這麼想:「以諸皮帶捆綁後,讓我們以諸牛軛拉裸行者波梨之子。」那些皮帶或被波梨之子切斷。然而,裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到我的面前是不能夠的。如果他還這麼想:「我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。」他的頭甚至會破裂。』(25)
  瑞祥!那時,木鉢者的徒弟若立亞從座位起來後對那個群眾說這個:『先生!那樣的話,請你們等待片刻直到我去,或許我大概能夠帶裸行者波梨之子來這群眾。』
  瑞祥!那時,木鉢者的徒弟若立亞去黑烏木殘株的遊行者園林見裸行者波梨之子,抵達後,對裸行者波梨之子說這個:『波梨之子朋友!請你前行,當前行時對你是比較好的,各個有名的離車人、各個有名的大財富婆羅門們、富有屋主們,種種外道沙門婆羅門們已前行,沙門喬達摩也已坐在尊者的園林為白天的住處,波梨之子朋友!又,這個言語被你在毘舍離的集會處說:「沙門喬達摩是智論者……(中略)我一一作那個兩倍的。」波梨之子朋友!請你就為了那個,對半路前行,甚至首先來到後,沙門喬達摩已坐在尊者的園林為白天的住處。波梨之子朋友!又,這個言語被沙門喬達摩在集會處說:「裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到我的面前是不能夠的。如果他還這麼想:『我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。』他的頭甚至會破裂。如果離車尊者們還這麼想:『以諸皮帶捆綁後,讓我們以諸牛軛拉裸行者波梨之子。』那些皮帶或被波梨之子切斷。然而,裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到我的面前是不能夠的。如果他還這麼想:『我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。』他的頭甚至會破裂。」波梨之子朋友!請你前行,就以前行,我們將製造你的勝、沙門喬達摩的敗。』
  瑞祥!在這麼說時,裸行者波梨之子:『朋友!我到來,朋友!我到來。』說後,只在那裡緩慢移動,都不能夠從座位起來。瑞祥!木鉢者的徒弟若立亞對裸行者波梨之子說這個:『波梨之子朋友!怎麼嗎?你的臀部被黏在椅子上嗎?你的椅子被黏在臀部上嗎?「朋友!我到來,朋友!我到來。」說後,只在那裡緩慢移動,都不能夠從座位起來。』瑞祥!即使當這麼說時,裸行者波梨之子:『朋友!我到來,朋友!我到來。』說後,只在那裡緩慢移動,都不能夠從座位起來。(26)
  瑞祥!當木鉢者的徒弟若立亞知道這位裸行者波梨之子敗亡的形色:『「朋友!我到來,朋友!我到來。」說後,只在那裡緩慢移動,都不能夠從座位起來。』那時,對他說這個:
  『波梨之子朋友!從前,獸王獅子這麼想:「讓我依止某個叢林築(作)棲息處,在那裡築棲息處後,傍晚時從棲息處出去;從棲息處出去後打哈欠;打哈欠後環視四方各處;環視四方各處後吼三回獅子吼;吼三回獅子吼後出發到食物處,那個我殺在鹿群中各個殊勝的、各個柔軟的肉被吃後,就返回那個棲息處。」
  朋友!那時,那隻獸王獅子依止某個叢林築棲息處,在那裡築棲息處後,傍晚時從棲息處出去;從棲息處出去後打哈欠;打哈欠後環視四方各處;環視四方各處後吼三回獅子吼;吼三回獅子吼後出發到食物處,牠殺在鹿群中各個殊勝的、各個柔軟的肉被吃後,就返回那個棲息處。(27)
  波梨之子朋友!正有那隻獸王獅子的殘食養大的、傲慢的同時也有力氣的老狐狼。朋友!那時,那隻老狐狼想這個:「而我是誰?獸王獅子是誰?讓我也依止某個叢林築棲息處,在那裡築棲息處後,傍晚時從棲息處出去;從棲息處出去後打哈欠;打哈欠後環視四方各處;環視四方各處後吼三回獅子吼;吼三回獅子吼後出發到食物處,那個我殺在鹿群中各個殊勝的、各個柔軟的肉被吃後,就返回那個棲息處。」
  朋友!那時,那隻老狐狼依止某個叢林築棲息處,在那裡築棲息處後,傍晚時從棲息處出去;從棲息處出去後打哈欠;打哈欠後環視四方各處;環視四方各處後,「我將吼三回獅子吼」,只吼狐狼的嗥叫聲,只吼豺狼的嗥叫聲,而什麼是卑微的狐狼?又,什麼是獅子吼聲?
  同樣的,波梨之子朋友!你是在善逝給與下生活者、善逝殘留的食者,你想如來、阿羅漢、遍正覺者能被攻擊,什麼是卑微的波梨之子?以及什麼是對如來、阿羅漢、遍正覺者攻擊者?』(28)
  瑞祥!由於木鉢者的徒弟若立亞確實不能夠以這個譬喻使裸行者波梨之子從那個座位移動,那時,對他說這個:
  『觀察(以為)自己是「獅子」後,狐狼想:我是獸王,
   牠就像那樣地吼狐狼的嗥叫聲,
   而什麼是卑微的狐狼?又什麼是獅子吼聲?』
  同樣的,波梨之子朋友!你是在善逝給與下生活者、善逝殘留的食者,你想如來、阿羅漢、遍正覺者能被攻擊,什麼是卑微的波梨之子?以及什麼是對如來、阿羅漢、遍正覺者攻擊者?』(29)
  瑞祥!由於木鉢者的徒弟若立亞確實不能夠以這個譬喻使裸行者波梨之子從那個座位移動,那時,對他說這個:
  『隨其他者走動,在殘食處觀察自己後,
   只要沒看見自己,狐狼仍然想:「[我是]老虎」,
   牠就像那樣地吼狐狼的嗥叫聲,
   而什麼是卑微的狐狼?又什麼是獅子吼聲?』
  同樣的,波梨之子朋友!你是在善逝給與下生活者、善逝殘留的食者,你想如來、阿羅漢、遍正覺者能被攻擊,什麼是卑微的波梨之子?以及什麼是對如來、阿羅漢、遍正覺者攻擊者?』(30)
  瑞祥!由於木鉢者的徒弟若立亞確實不能夠以這個譬喻使裸行者波梨之子從那個座位移動,那時,對他說這個:
  『吃青蛙、打穀場的老鼠,以及在墓場處被捨棄的死屍後,
   在大森林、空森林中長大的,狐狼想:「我是獸王」,
   牠就像那樣地吼狐狼的嗥叫聲,
   而什麼是卑微的狐狼?又什麼是獅子吼聲?』
  同樣的,波梨之子朋友!你是在善逝給與下生活者、善逝殘留的食者,你想如來、阿羅漢、遍正覺者能被攻擊,什麼是卑微的波梨之子?以及什麼是對如來、阿羅漢、遍正覺者攻擊者?』(31)
  瑞祥!由於木鉢者的徒弟若立亞甚至確實不能夠以這個譬喻使裸行者波梨之子從那個座位移動,那時,他返回後這麼告知:『先生!裸行者波梨之子有敗亡的形色:『「朋友!我到來,朋友!我到來。」說後,只在那裡緩慢移動,都不能夠從座位起來。』(32)
  瑞祥!在這麼說時,我對那個群眾說這個:『朋友們!裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到我的面前是不能夠的。如果他還這麼想:「我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。」他的頭甚至會破裂。如果離車的尊者們還這麼想:「以諸皮帶捆綁後,讓我們以諸象拉裸行者波梨之子。」那些皮帶或被波梨之子切斷。然而,裸行者波梨之子不捨斷那個言語、不捨斷那個心、不斷念那個見後,來到我的面前是不能夠的。如果他還這麼想:「我不捨斷那個言語、不捨斷那個心、不斷念那個見後,去沙門喬達摩的面前。」他的頭甚至會破裂。』(33)
  瑞祥!我對那個群眾以法說開示、勸導、鼓勵、使歡喜。那時,對那個群眾以法說開示、勸導、鼓勵、使歡喜後,從大繫縛作釋放、從大苦難拉出八萬四千生類、入火界定後,上升[到]七大勒高天空、又化作另一個七大勒高火焰、熾然、冒煙後,在大林重閣講堂中起來。(34)
  瑞祥!那時,離車人之子善星來見我,抵達後,向我問訊後,在一旁坐下。瑞祥!我對在一旁坐下的離車人之子善星說這個:『善星!你怎麼想它:就如我為你記說關於裸行者波梨之子,那個果報就像那樣,或相異地?』『大德!就如你為我記說關於裸行者波梨之子,那個果報就像那樣,非相異地。』
  『善星!你怎麼想它:在這種情況下,在存在這樣時,以過人法神通神變已作或未作?』『大德!確實,在存在這樣時,以過人法神通神變已作,非未作。』『無用的男子!即使這樣,你對以過人法作神通神變的我這麼說:「大德!然而,世尊沒為我以過人法作神通神變。」無用的男子!看!而你的這個過錯到什麼程度。』
  瑞祥!離車人之子善星即使被我這麼說時,仍從這個法、律離開,如那個墮苦界者、墮地獄者。(35)
世界開端安立的談論
  瑞祥!我知道世界開端、我知道那個、我知道比那個更優勝的、我不執取那個知識,以及從無執取寂滅就被我自己知道,凡證知的如來不來到不幸。(36)
  瑞祥!有一些沙門婆羅門安立自在天所作、梵天所作為老師[說]的世界開端。我去見他們後這麼說:『尊者們!傳說是真的?你們安立自在天所作、梵天所作為老師說的世界開端。』而被我這麼詢問,他們承認:『是的。』我對他們這麼說:『尊者們!但,你們安立自在天所作、梵天所作為老師說的世界開端是如何建構的(備齊的)?』被我詢問的他們不解說,不解說者們就反問我,被詢問的我在他們中解答:(37)
  『道友們!有那個時候,凡偶爾,經過長時間這個世界破壞。在當世界破壞時,大部分眾生成為光音天到達者(轉起者),在那裡,他們是意所生的、自己有光明的、空中行走的、在清淨狀態的,長時間住立(存續)。
  道友們!有那個時候,凡偶爾,經過長時間這個世界轉回,在當世界轉回時,空的梵天宮殿出現,那時,某位眾生以壽盡或福盡,從光音天身死後往生空的梵天宮殿,在那裡,他是意所生的、喜為食的、自己有光明的、空中行走的、在清淨狀態的,長時間住立。[DN.1, 39段]
  在那裡,那位單獨長時間居住狀態者的不喜樂、戰慄生起:『啊!願其他眾生們也來到此處的狀態。』那時,其他眾生們也以壽盡或福盡,從光音天身死後往生梵天宮殿,成為那個眾生的共住狀態。在那裡,他們也是意所生的、喜為食的、自己有光明的、空中行走的、在清淨狀態的,長時間住立。(38)
  道友們!在那裡,凡第一個往生的眾生這麼想:『我是梵天、大梵天,征服者、不被征服者、全見者自在者主宰者、作者、化作者、最上的創造者、操縱者、已生者與能被出生者之父,這些眾生由我化作,那是什麼原因?以前,我想這個:『啊!願其他眾生們也來到此處的狀態。』像這樣,我有心的願求,而這些眾生成為來到此處的狀態者。」
  又,凡之後往生的那些眾生,他們也這麼想:「這位尊師是梵天、大梵天、征服者、不被征服者、全見者、自在者、主宰者、作者、化作者、最上的創造者、操縱者、已生者與能被出生者之父,我們被這位梵天尊師化作,那是什麼原因?我們看見這裡第一個往生的這位,而我們是之後往生者。」(39)
  道友們!在那裡,凡那位第一個往生的眾生,他是較長壽者、較有美貌者、較大影響力者,而凡那些之後往生的眾生,他們是較短壽者、較醜者、較少影響力者。
  道友們!這存在可能性:凡某位眾生從那個身死沒後來到此處的狀態,來到此處的狀態者從在家出家成為無家者。當從在家出家成為無家者時,因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,他回憶那個前世住處,沒回憶比那個之前(之上)的。
  他這麼說:「凡那位尊師是梵天、大梵天、征服者、不被征服者、全見者、自在者、主宰者、作者、化作者、最上的創造者、操縱者、已生者與能被出生者之父,我們被那位梵天尊師化作,他是常的、堅固的、常恒的、不變易法將就像那樣永久地住立。又,凡我們是被梵天尊師化作的,那些我們是無常的、不堅固的、少壽命的、死亡法、來到此處的狀態者。」尊者們!你們安立自在天所作、梵天所作為老師說的世界開端確實是這麼建構的。』他們這麼說:『喬達摩道友!被我們這麼聽聞,正如尊者喬達摩說。』瑞祥!我知道世界開端、我知道那個、我知道比那個更優勝的、我不執取那個知識,以及從無執取寂滅就被我自己知道,凡證知的如來不來到不幸。(40)
  瑞祥!有一些沙門婆羅門安立戲樂過失為老師說的世界開端,我去見他們後這麼說:『尊者們!傳說是真的?你們安立戲樂過失為老師說的世界開端。』而被我這麼詢問,他們承認:『是的。』我對他們這麼說:『尊者們!但,你們安立戲樂過失為老師說的世界開端是如何建構的?』被我詢問的他們不解說,不解說者們就反問我,被詢問的我在他們中解答:(41)
  『道友們!有名叫戲樂過失的天神們,他們住於長時間進入嘻笑娛樂喜樂法。住於長時間進入嘻笑娛樂喜樂法的他們忘失[飲食]念,以念的忘失,那些天神從那個身死沒。
  道友們!這存在可能性:凡某位眾生從那個身死沒後來到此處的狀態,來到此處的狀態者從在家出家成為無家者。當從在家出家成為無家者時,因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,他回憶那個前世住處,沒回憶比那個之前的。
  他這麼說:「凡那些無戲樂過失的天神尊師們,他們不住於長時間進入嘻笑娛樂喜樂法。不住於長時間進入嘻笑娛樂喜樂法的他們不忘失念,以念的無忘失,那些天神不從那個身死沒,是常的、堅固的、常恒的、不變易法,將就像那樣永久地住立。又,凡我們是戲樂過失者,那些我們住於長時間進入嘻笑娛樂喜樂法。住於長時間進入嘻笑娛樂喜樂法的那些我們忘失念,以念的忘失,這樣,我們從那個身死沒,是無常的、不堅固的、少壽命的、死亡法、來到此處的狀態者。」尊者們!你們安立戲樂過失為老師說的世界開端確實是這麼建構的。』他們這麼說:『喬達摩道友!被我們這麼聽聞,正如尊者喬達摩說。』瑞祥!我知道世界開端……(中略)證知的如來不來到不幸。(42)
  瑞祥!有一些沙門婆羅門安立意過失為老師說的世界開端,我去見他們後這麼說:『尊者們!傳說是真的?你們安立意過失為老師說的世界開端。』而被我這麼詢問,他們承認:『是的。』我對他們這麼說:『尊者們!但,你們安立意過失為老師說的世界開端是如何建構的?』被我詢問的他們不解說,不解說者們就反問我,被詢問的我在他們中解答:(43)
  『道友們!有名叫意過失的天神們,他們長時間互相嫉妒。長時間互相嫉妒的他們互相使心污染,他們有互相污穢的心、疲累的身、疲累的心,那些天神從那個身死沒。
  道友們!這存在可能性:凡某位眾生從那個身死沒後來到此處的狀態,來到此處的狀態者從在家出家成為無家者。當從在家出家成為無家者時,因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,他回憶那個前世住處,沒回憶比那個之前的。
  他這麼說:「凡那些無意過失的天神尊師們,他們不長時間互相嫉妒。不長時間互相嫉妒的他們互相不使心污染,那些互相無污穢的心有不疲累的身、不疲累的心,那些天神不從那個身死沒,是常的、堅固的、常恒的、不變易法,將就像那樣永久地住立。又,凡我們是意過失者,那些我們長時間互相嫉妒。長時間互相嫉妒的我們互相使心污染,那些我們有互相污穢的心、疲累的身、疲累的心,這樣,我們從那個身死沒,是無常的、不堅固的、少壽命的、死亡法、來到此處的狀態者。」尊者們!你們安立意過失為老師說的世界開端確實是這麼建構的。』他們這麼說:『喬達摩道友!被我們這麼聽聞,正如尊者喬達摩說。』瑞祥!我知道世界開端……(中略)證知的如來不來到不幸。(44)
  瑞祥!有一些沙門婆羅門安立自然生為老師說的世界開端,我去見他們後這麼說:『尊者們!傳說是真的?你們安立自然生為老師說的世界開端。』而被我這麼詢問,他們承認:『是的。』我對他們這麼說:『尊者們!但,你們安立自然生為老師說的世界開端是如何建構的?』被我詢問的他們不解說,不解說者們就反問我,被詢問的我在他們中解答:(45)
  『道友們!有名叫無想眾生天神們,還有,那些天神以想的生起,從那個身死沒。
  道友們!這存在可能性:凡某位眾生從那個身死沒後來到此處的狀態,來到此處的狀態者從在家出家成為無家者。當從在家出家成為無家者時,因熱心,因勤奮,因實踐,因不放逸,因正確的作意,觸達像這樣的心定,在如是入定的心上,他回憶那個前世住處,沒回憶比那個之前的。
  他這麼說:「真我與世界是自然生的,那是什麼原因?之前,我不存在,不存在後,現在,那個我被變化為存在的狀態。」尊者們!你們安立自然生為老師說的世界開端確實是這麼建構的。』他們這麼說:『喬達摩道友!被我們這麼聽聞,正如尊者喬達摩說。』瑞祥!我知道世界開端、我知道那個、我知道比那個更優勝的、我不執取那個知識,以及從無執取寂滅就被我自己知道,凡證知的如來不來到不幸。(46)
  瑞祥!對這樣說、這樣見的我,一些沙門婆羅門以不存在的、以空虛的、以不實的誹謗:『沙門喬達摩與比丘們是顛倒者,沙門喬達摩這麼說:「凡在進入後住於清淨解脫時,在那時,他就知道一切是『不清淨的』。」』瑞祥!但我沒這麼說:『凡在進入後住於清淨解脫時,在那時,他知道一切是「不清淨的」。』瑞祥!而我這麼說:『凡在進入後住於清淨解脫時,在那時,他知道「清淨的」。』」
  「大德!而他們是顛倒者:凡置世尊與比丘們為顛倒者。大德!我在世尊上是這麼淨信者:世尊能夠為我教導像那樣的法,如是,我會進入後住於清淨解脫。」(47)
  「瑞祥!以不同見的不同信仰的不同喜好的在他處修行的在他處老師的你,這是難做的:進入後住於清淨解脫。來吧!瑞祥!但凡你的這個在我上的淨信,請你就隨守護那個善的。」
  「大德!如果以不同見的、不同信仰的、不同喜好的、在他處修行的、在他處老師的我,那是難做的:進入後住於清淨解脫,大德!但凡我的這個在世尊上的淨信,我就將會隨守護那個善的。」
  世尊說這個,悅意的遊行者瑞祥氏歡喜世尊的所說。(48)
  波梨經第一終了。
Namo tassa bhagavato arahato sammāsambuddhassa.
Dīghanikāyo
三、Pāthikavaggapāḷi
DN.24/(1) Pāthikasuttaṃ
Sunakkhattavatthu
   1. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā mallesu viharati anupiyaṃ nāma mallānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya anupiyaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi– “atippago kho tāva anupiyāyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyyan”ti.
   2. Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkami. Atha kho bhaggavagotto paribbājako bhagavantaṃ etadavoca– “etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā, idamāsanaṃ paññattan”ti. Nisīdi bhagavā paññatte āsane. Bhaggavagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhaggavagotto paribbājako bhagavantaṃ etadavoca– “purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca– ‘paccakkhāto dāni mayā, bhaggava, bhagavā. Na dānāhaṃ bhagavantaṃ uddissa viharāmī’ti. Kaccetaṃ, bhante, tatheva, yathā sunakkhatto licchaviputto avacā”ti? “Tatheva kho etaṃ, bhaggava, yathā sunakkhatto licchaviputto avaca”.
   3. Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca– ‘paccakkhāmi dānāhaṃ, bhante, bhagavantaṃ. Na dānāhaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti. ‘Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ, ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhīti. Napi kira maṃ tvaṃ vadesi– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmīti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi? Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.
   4. ‘Na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī’ti. ‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te uttarimanussadhammā iddhipāṭihāriyaṃ karissāmī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me uttarimanussadhammā iddhipāṭihāriyaṃ karissatī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te uttarimanussadhammā iddhipāṭihāriyaṃ karissāmī’ti; napi kira maṃ tvaṃ vadesi– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me uttarimanussadhammā iddhipāṭihāriyaṃ karissatī’ti. Evaṃ sante, moghapurisa ko santo kaṃ paccācikkhasi? Taṃ kiṃ maññasi, sunakkhatta, kate vā uttarimanussadhammā iddhipāṭihāriye akate vā uttarimanussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti? ‘Kate vā, bhante, uttarimanussadhammā iddhipāṭihāriye akate vā uttarimanussadhammā iddhipāṭihāriye yassatthāya bhagavatā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta, kate vā uttarimanussadhammā iddhipāṭihāriye, akate vā uttarimanussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṃ uttarimanussadhammā iddhipāṭihāriyaṃ kataṃ karissati? Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.
   5. ‘Na hi pana me, bhante, bhagavā aggaññaṃ paññapetī’ti? ‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ paññapessāmī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ paññapessatī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ paññapessāmīti. Napi kira maṃ tvaṃ vadesi– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ paññapessatī’ti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi? Taṃ kiṃ maññasi, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti? ‘Paññatte vā, bhante, aggaññe, apaññatte vā aggaññe, yassatthāya bhagavatā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṃ aggaññaṃ paññattaṃ karissati? Passa, moghapurisa, yāvañca te idaṃ aparaddhaṃ’.
   6. ‘Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme– itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme.
   ‘Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme– svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Iti kho te, sunakkhatta, anekapariyāyena dhammassa vaṇṇo bhāsito vajjigāme.
   ‘Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme– 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 lokassāti. Iti kho te, sunakkhatta, anekapariyāyena saṅghassa vaṇṇo bhāsito vajjigāme.
   ‘Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta. Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṃ carituṃ, so avisahanto sikkhaṃ paccakkhāya hīnāyāvattoti. Iti kho te, sunakkhatta, bhavissanti vattāro’ti.
   Evaṃ pi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
Korakkhattiyavatthu
   7. “Ekamidāhaṃ, bhaggava, samayaṃ thūlūsu viharāmi uttarakā nāma thūlūnaṃ nigamo. Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṃ piṇḍāya pāvisiṃ. Tena kho pana samayena acelo korakkhattiyo kukkuravatiko catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjati. Addasā kho, bhaggava, sunakkhatto licchaviputto acelaṃ korakkhattiyaṃ kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva bhuñjantaṃ. Disvānassa etadahosi– ‘sādhurūpo vata, bho, ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’ti.
   “Atha khvāhaṃ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti! ‘Kiṃ pana maṃ, bhante, bhagavā evamāha– ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti? ‘Nanu te, sunakkhatta, imaṃ acelaṃ korakkhattiyaṃ kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva bhuñjantaṃ disvāna etadahosi– sādhurūpo vata, bho, ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’ti? ‘Evaṃ, bhante. Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti? ‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi. Api ca, tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha. Mā te ahosi dīgharattaṃ ahitāya dukkhāya. Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ korakkhattiyaṃ– sādhurūpo ayaṃ samaṇoti. So sattamaṃ divasaṃ alasakena kālaṅkarissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessanti. Ākaṅkhamāno ca tvaṃ, sunakkhatta, acelaṃ korakkhattiyaṃ upasaṅkamitvā puccheyyāsi– jānāsi, āvuso korakkhattiya, attano gatinti? Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ te acelo korakkhattiyo byākarissati– jānāmi, āvuso sunakkhatta, attano gatiṃ; kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapannoti.
   “Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ etadavoca ‘byākato khosi, āvuso korakkhattiya, samaṇena gotamena– acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālaṅkarissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo tatra upapajjissati. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessantī’ti. Yena tvaṃ, āvuso korakkhattiya, mattaṃ mattañca bhattaṃ bhuñjeyyāsi, mattaṃ mattañca pānīyaṃ piveyyāsi. Yathā samaṇassa gotamassa micchā assa vacanan’ti.
   8. “Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṃ tathāgatassa asaddahamāno. Atha kho, bhaggava, acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālamakāsi. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍesuṃ.
   9. “Assosi kho, bhaggava, sunakkhatto licchaviputto– ‘acelo kira korakkhattiyo alasakena kālaṅkato bīraṇatthambake susāne chaḍḍito’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yena bīraṇatthambakaṃ susānaṃ, yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ tikkhattuṃ pāṇinā ākoṭesi– ‘jānāsi, āvuso korakkhattiya, attano gatin’ti? Atha kho, bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṃ paripuñchanto vuṭṭhāsi. ‘Jānāmi, āvuso sunakkhatta, attano gatiṃ. Kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti vatvā tattheva uttāno papati.
   10. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ korakkhattiyaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ korakkhattiyaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti. ‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ, akataṃ vāti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi– na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotīti. Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti. “Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
Acelakaḷāramaṭṭakavatthu
   11. “Ekamidāhaṃ, bhaggava, samayaṃ vesāliyaṃ viharāmi mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. Tassa sattavatapadāni samattāni samādinnāni honti – ‘yāvajīvaṃ acelako assaṃ, na vatthaṃ paridaheyyaṃ, yāvajīvaṃ brahmacārī assaṃ, na methunaṃ dhammaṃ paṭiseveyyaṃ, yāvajīvaṃ surāmaṃseneva yāpeyyaṃ, na odanakummāsaṃ bhuñjeyyaṃ. Puratthimena vesāliṃ udenaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, dakkhiṇena vesāliṃ gotamakaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, pacchimena vesāliṃ sattambaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, uttarena vesāliṃ bahuputtaṃ nāma cetiyaṃ taṃ nātikkameyyan’ti. So imesaṃ sattannaṃ vatapadānaṃ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme.
   12. “Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako tenupasaṅkami; upasaṅkamitvā acelaṃ kaḷāramaṭṭakaṃ pañhaṃ apucchi. Tassa acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi– ‘sādhurūpaṃ vata bho arahantaṃ samaṇaṃ āsādimhase. Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti.
   13. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti! ‘Kiṃ pana maṃ, bhante, bhagavā evamāha– tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti? ‘Nanu tvaṃ, sunakkhatta, acelaṃ kaḷāramaṭṭakaṃ upasaṅkamitvā pañhaṃ apucchi. Tassa te acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Tassa te etadahosi– “sādhurūpaṃ vata, bho, arahantaṃ samaṇaṃ āsādimhase. Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti. ‘Evaṃ, bhante. Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti? ‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi, api ca tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha. Mā te ahosi dīgharattaṃ ahitāya dukkhāya. Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ kaḷāramaṭṭakaṃ– sādhurūpo ayaṃ samaṇoti, so nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṃ karissatī’ti.
   “‘Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālamakāsi.
   14. “Assosi kho, bhaggava, sunakkhatto licchaviputto– ‘acelo kira kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṅkato’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti. ‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ akataṃ vā’ti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi– na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī”ti. Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti. “Evam’pi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
Acelapāthikaputtavatthu
   15. “Ekamidāhaṃ, bhaggava, samayaṃ tattheva vesāliyaṃ viharāmi mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena acelo pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati– ‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’ti.
   16. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca– ‘acelo, bhante, pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati– samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī”ti.
   “Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
   17. ‘Rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vācan’ti. ‘Kiṃ pana maṃ tvaṃ, sunakkhatta, evaṃ vadesi– rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vācan’ti? ‘Bhagavatā cassa, bhante, esā vācā ekaṃsena odhāritā – abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṃ āgaccheyya, tadassa bhagavato musā’ti.
   18. ‘Api nu, sunakkhatta, tathāgato taṃ vācaṃ bhāseyya yā sā vācā dvayagāminī’ti? ‘Kiṃ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto paricca vidito– abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti?
   ‘Udāhu devatā bhagavato etamatthaṃ ārocesuṃ– abhabbo, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti?
   19. ‘Cetasā ceto paricca vidito ceva me, sunakkhatta acelo pāthikaputto abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
   ‘Devatāpi me etamatthaṃ ārocesuṃ– abhabbo bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
   ‘Ajitopi nāma licchavīnaṃ senāpati adhunā kālaṅkato tāvatiṃsakāyaṃ upapanno. Sopi maṃ upasaṅkamitvā evamārocesi– alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto. Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme – ajito licchavīnaṃ senāpati mahānirayaṃ upapannoti. Na kho panāhaṃ, bhante, mahānirayaṃ upapanno; tāvatiṃsakāyamhi upapanno. Alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto; abhabbo ca, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
   ‘Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Devatāpi me etamatthaṃ ārocesuṃ– abhabbo, bhante acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
   ‘So kho panāhaṃ, sunakkhatta, vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya. Yassadāni tvaṃ, sunakkhatta, icchasi, tassa ārocehī’ti.
Iddhipāṭihāriyakathā
   20. “Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisiṃ. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃ divāvihārāya. Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo vesāliṃ pavisitvā yena abhiññātā abhiññātā licchavī tenupasaṅkami; upasaṅkamitvā abhiññāte abhiññāte licchavī etadavoca– ‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissatī’ti Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ licchavīnaṃ etadahosi– ‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissati; handa vata, bho, gacchāmā’ti. Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā tenupasaṅkami. Upasaṅkamitvā abhiññāte abhiññāte nānātitthiye samaṇabrāhmaṇe etadavoca– ‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissatī’ti. Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ nānātitthiyānaṃ samaṇabrāhmaṇānaṃ etadahosi– ‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissati; handa vata, bho, gacchāmā’ti.
   “Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃsu. Sā esā, bhaggava, parisā mahā hoti anekasatā anekasahassā.
   21. “Assosi kho, bhaggava, acelo pāthikaputto – ‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo mayhaṃ ārāme divāvihāraṃ nisinno’ti. Sutvānassa bhayaṃ chambhitattaṃ lomahaṃso udapādi. Atha kho, bhaggava, acelo pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkami.
   “Assosi kho, bhaggava, sā parisā– ‘acelo kira pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkanto’ti. Atha kho, bhaggava, sā parisā aññataraṃ purisaṃ āmantesi–
   ‘Ehi tvaṃ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. Upasaṅkamitvā acelaṃ pāthikaputtaṃ evaṃ vadehi– abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno; bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’ti abhikkamasseva kho; āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.
   22. “Evaṃ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca– ‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā– samaṇopi gotamo ñāṇavādo; ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ …pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.
   “Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho so, bhaggava, puriso acelaṃ pāthikaputtaṃ etadavoca – ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati na sakkoti āsanāpi vuṭṭhātuṃ.
   23. “Yadā kho so, bhaggava, puriso aññāsi– ‘parābhūtarūpo ayaṃ acelo pāthikaputto. Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṃ parisaṃ āgantvā evamārocesi– ‘parābhūtarūpo, bho, acelo pāthikaputto. Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ– ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ‘ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyan’ti, muddhāpi tassa vipateyyāti.
  Paṭhamabhāṇavāro niṭṭhito.
   24. “Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṃ parisaṃ etadavoca– ‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi. Appeva nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetun’ti.
   “Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca– ‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā– samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā– abhabbo kho acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa gotamassa parājayan’ti.
   “Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho so, bhaggava, licchavimahāmatto acelaṃ pāthikaputtaṃ etadavoca– ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ.
   25. “Yadā kho so, bhaggava, licchavimahāmatto aññāsi– ‘parābhūtarūpo ayaṃ acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṃ parisaṃ āgantvā evamārocesi– ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ– ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṃ licchavīnaṃ evamassa – mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
   26. “Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṃ parisaṃ etadavoca– ‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi; appeva nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetun”ti.
   “Atha kho, bhaggava, jāliyo dārupattikantevāsī yena tindukakhāṇu-paribbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca– ‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā– samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva, kho āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā– abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṃ licchavīnaṃ evamassa– mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ āgaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa gotamassa parājayan’ti.
   “Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṃ pāthikaputtaṃ etadavoca– ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto “āyāmi āvuso, āyāmi āvuso”ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātunti.
   27. “Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi– ‘parābhūtarūpo ayaṃ acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti, atha naṃ etadavoca–
   ‘Bhūtapubbaṃ, āvuso pāthikaputta, sīhassa migarañño etadahosi – yaṃnūnāhaṃ aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ. So varaṃ varaṃ migasaṃghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyyan’ti.
   ‘Atha kho, āvuso, so sīho migarājā aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadi, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkāmi. So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupesi.
   28. ‘Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṃvaḍḍho jarasiṅgālo ditto ceva balavā ca. Atha kho, āvuso, tassa jarasiṅgālassa etadahosi– ko cāhaṃ, ko sīho migarājā. Yaṃnūnāhampi aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ. So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyyan’ti.
   ‘Atha kho so, āvuso, jarasiṅgālo aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadissāmīti siṅgālakaṃyeva anadi bheraṇḍakaṃyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti.
   ‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
   29. “Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca–
   ‘Sīhoti attānaṃ samekkhiyāna, amaññi kotthu migarājāhamasmi.
   Tatheva so siṅgālakaṃ anadi, ke ca chave siṅgāle ke pana sīhanāde’ti.
   ‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
   30. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca–
   ‘Aññaṃ anucaṅkamanaṃ, attānaṃ vighāse samekkhiya;
   Yāva attānaṃ na passati, kotthu tāva byagghoti maññati.
   Tatheva so siṅgālakaṃ anadi;
   Ke ca chave siṅgāle ke pana sīhanāde’ti.
   ‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
   31. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca–
   ‘Bhutvāna bheke khalamūsikāyo, kaṭasīsu khittāni ca koṇapāni.
   Mahāvane suññavane vivaḍḍho, amaññi kotthu migarājāhamasmi.
   Tatheva so siṅgālakaṃ anadi;
   Ke ca chave siṅgāle ke pana sīhanāde’ti.
   ‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
   32. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha taṃ parisaṃ āgantvā evamārocesi– ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti.
   33. “Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ – ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sacepāyasmantānaṃ licchavīnaṃ evamassa– mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā nāgehi āviñcheyyāmāti Tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
   34. “Atha khvāhaṃ, bhaggava, taṃ parisaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā mahābandhanā mokkhaṃ karitvā caturāsītipāṇasahassāni mahāviduggā uddharitvā tejodhātuṃ samāpajjitvā sattatālaṃ vehāsaṃ abbhuggantvā aññaṃ sattatālampi acciṃ abhinimminitvā pajjalitvā dhūmāyitvā mahāvane kūṭāgārasālāyaṃ paccuṭṭhāsiṃ.
   35. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ pāthikaputtaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ pāthikaputtaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti.
   ‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ, akataṃ vā’ti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi– na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotīti. Passa, moghapurisa, yāvañca te idaṃ aparaddhaṃ’ti.
   “Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
Aggaññapaññattikathā
   36. “Aggaññañcāhaṃ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṃ tathāgato no anayaṃ āpajjati
   37. “Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā, ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi–
   38. ‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.
   ‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati So tattha hoti manomayo pītibhakkho sayaṃpabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.
   ‘Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā uppajjati– aho vata aññepi sattā itthattaṃ āgaccheyyunti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ. Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.
   39. ‘Tatrāvuso, yo so satto paṭhamaṃ upapanno, tassa evaṃ hoti– ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, mayā ime sattā nimmitā. Taṃ kissa hetu? Mamañhi pubbe etadahosi– aho vata aññepi sattā itthattaṃ āgaccheyyunti; iti mama ca manopaṇidhi. Ime ca sattā itthattaṃ āgatāti.
   ‘Yepi te sattā pacchā upapannā, tesampi evaṃ hoti– ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ; iminā mayaṃ bhotā brahmunā nimmitā. Taṃ kissa hetu? Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ; mayaṃ panāmha pacchā upapannāti.
   40. ‘Tatrāvuso yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.
   ‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato paraṃ nānussarati.
   ‘So evamāha– yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā. So nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti. Evaṃvihitakaṃ no tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethāti. ‘Te evamāhaṃsu– evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.
   41. “Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti, tesāhaṃ puṭṭho byākaromi
   42. ‘Santāvuso, khiḍḍāpadosikā nāma devā. Te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā te devā tamhā kāyā cavanti.
   ‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati, itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati, agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato paraṃ nānussarati.
   ‘So evamāha– ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ nātivelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā khiḍḍāpadosikā te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatāti. Evaṃvihitakaṃ no tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘Te evamāhaṃsu– evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi …pe… yadabhijānaṃ tathāgato no anayaṃ āpajjati.
   43. “Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi–
   44. ‘Santāvuso, manopadosikā nāma devā. Te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.
   ‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.
   ‘So evamāha– ye kho te bhonto devā na manopadosikā te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā. Te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatāti. Evaṃvihitakaṃ no tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘Te evamāhaṃsu– evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi …pe… yadabhijānaṃ tathāgato no anayaṃ āpajjati.
   45. “Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi–
   46. ‘Santāvuso, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti.
   ‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati. Yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ saññuppādaṃ anussarati, tato paraṃ nānussarati.
   ‘So evamāha– adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇatoti. Evaṃvihitakaṃ no tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? ‘Te evamāhaṃsu– evaṃ kho no, āvuso gotama, sutaṃ yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.
   47. “Evaṃvādiṃ kho maṃ, bhaggava, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti– ‘viparīto samaṇo gotamo bhikkhavo ca. Samaṇo gotamo evamāha – yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ tasmiṃ samaye asubhantveva pajānātī’ti. Na kho panāhaṃ, bhaggava, evaṃ vadāmi– ‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ tasmiṃ samaye asubhantveva pajānātī’ti. Evañca khvāhaṃ, bhaggava, vadāmi– ‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, subhantveva tasmiṃ samaye pajānātī’ti.
   “Te ca, bhante, viparītā, ye bhagavantaṃ viparītato dahanti bhikkhavo ca. Evaṃpasanno ahaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ desetuṃ, yathā ahaṃ subhaṃ vimokkhaṃ upasampajja vihareyyan”ti.
   48. “Dukkaraṃ kho etaṃ, bhaggava, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja viharituṃ. Iṅgha tvaṃ, bhaggava, yo ca te ayaṃ mayi pasādo, tameva tvaṃ sādhukamanurakkhā”ti. “Sace taṃ, bhante, mayā dukkaraṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja viharituṃ. Yo ca me ayaṃ, bhante, bhagavati pasādo, tamevāhaṃ sādhukamanurakkhissāmī”ti. Idamavoca bhagavā. Attamano bhaggavagotto paribbājako bhagavato bhāsitaṃ abhinandīti.
   Pāthikasuttaṃ niṭṭhitaṃ paṭhamaṃ.
漢巴經文比對(莊春江作):
  「眾生始(DA.15)」,南傳作「世界開端」(aggaññaṃ),Maurice Walshe先生英譯為「事情的開端」(the beginning of things)。按:《吉祥悅意》以「世界的開端」(lokassa agga, DN.24),或「世界再生起時」(lokuppattisamaye, DN.27)解說,MA.154譯為「第一智」。
  「四肢彎曲者」(catukkuṇḍiko),Maurice Walshe先生英譯為「四肢著地到處走動」(going round on all fours)。按:《吉祥悅意》說,兩膝蓋與兩手肘(dve jāṇūni dve ca kappare)立地而行。
  「以異樣的形色的」(virūparūpena),Maurice Walshe先生英譯為「處於一些改變的形狀」(in some altered shape)。按:《吉祥悅意》說,以形色消失的、形色實相消失的,捨斷自己的形色後,以看不到身體的,或會以獅子、老虎等種種形色現前的狀態到來。
  「寂滅就被我自己知道」(me paccattaññeva nibbuti viditā),Maurice Walshe先生英譯為「我由息滅來道知道我自己」(I have come to know for myself that by quenching),T.W. Rhys Davids英譯為「我甚且自己已理解那個平和」(I even of myself have understood that Peace)。按:「自己」(paccattaññeva),另作「各自的,分開的」,《吉祥悅意》以「自己」(attanāyeva)解說,今準此譯。「寂滅」(nibbuti),《吉祥悅意》以「執取污染的寂滅」(parāmāsakilesānaṃ nibbuti, DN.1)、「自己之污染的熄滅」(attani kilesanibbānaṃ, DN.24)解說。
  「老師[說]的」(ācariyakaṃ),Maurice Walshe先生英譯為「他們的教義」(their doctrine)。按:《吉祥悅意》以「阿闍梨性(ācariyabhāvaṃ)、阿闍梨教義(ācariyavādaṃ)」解說。