北傳:中阿含204經 南傳:中部26經 關涉主題:實踐/魔到不了之處‧事蹟/佛的修學轉法輪、梵天勸請 (更新)
中阿含204經/羅摩經(晡利多品)(莊春江標點)
  我聞如是
  一時遊舍衛國,在於東園鹿子母堂。
  爾時,世尊則於晡時燕坐起,堂上來下,告尊者阿難:
  「我今共汝至阿夷羅婆提河浴。」
  尊者阿難白曰:「唯然。」
  尊者阿難執持戶鑰,遍詣諸屋而彷徉,見諸比丘,便作是說:
  「諸賢!可共詣梵志羅摩家。」諸比丘聞已,便共往詣梵志羅摩家。
  世尊將尊者阿難往至阿夷羅婆提河,脫衣岸上,便入水浴。浴已還出,拭體著衣。
  爾時,尊者阿難立世尊後,執扇扇佛,於是,尊者阿難叉手向佛,白曰:
  「世尊!梵志羅摩家極好整頓,甚可愛樂,唯願世尊以慈愍故,往至梵志羅摩家。」世尊為尊者阿難默然而受,於是世尊將尊者阿難往至梵志羅摩家。
  爾時,梵志羅摩家,眾多比丘集坐說法。佛住門外,待諸比丘說法訖竟。眾多比丘尋說法訖,默然而住。世尊知已,謦欬敲門。諸比丘聞,即往開門,世尊便入梵志羅摩家,於比丘眾前敷座而坐,問曰:
  「諸比丘向說何等?以何事故集坐在此?」
  時,諸比丘答曰:
  「世尊!向者說法,以此法事集坐在此。」
  世尊歎曰:
  「善哉!善哉!比丘集坐當行二事,一曰說法,二曰默然,所以者何?我亦為汝說法,諦聽!諦聽!善思念之。」
  時,諸比丘白曰:「唯然,當受教聽。」
  佛言:
  「有二種求,一曰聖求,二曰非聖求。云何非聖求?有一實病法,求病法;實老法……死法……愁憂慼法……實穢污法,求穢污法。云何實病法求病法?云何病法耶?兒子、兄弟是病法也;象馬、牛羊、奴婢、錢財、珍寶、米穀是病害法,眾生於中觸、染、貪、著、憍慠、受入,不見災患,不見出要而取用之。云何老法、死法、愁憂慼法、穢污法耶?兒子、兄弟是穢污法;象馬、牛羊、奴婢、錢財、珍寶、米穀是穢{法}[污]害法,眾生於中觸、染、貪、著、憍慠、受入,不見災患,不見出要而取用之。彼人欲求無病無上安隱涅槃,得無病無上安隱涅槃者,終無是處;求無老、無死、無愁憂慼、無穢污無上安隱涅槃,得無老、無死、無愁憂慼、無穢污無上安隱涅槃者,終無是處,是謂:非聖求。
  云何聖求耶?有一作是念:『我自實病法,無辜求病法;我自實老法、死法、愁憂慼法、穢污法,無辜求穢污法,我今寧可求無病無上安隱涅槃;求無老、無死、無愁憂慼、無穢污法無上安隱涅槃。』彼人便求無病無上安隱涅槃,得無病無上安隱涅槃者,必有是處;求無老、無死、無愁憂慼、無穢污無上安隱涅槃,得無老、無死、無愁憂慼、無穢污無上安隱涅槃者,必有是處。
  我本未無上正盡覺時,亦如是念:『我自實病法,無辜求病法;我自實老法、死法、愁憂慼法、穢污法,無辜求穢污法,我今寧可求無病無上安隱涅槃;求無老、無死、無愁憂慼、無穢污無上安隱涅槃耶?』我時年少童子,清淨、青髮、盛年,年二十九,爾時,極多樂戲,莊飾遊行。我於爾時,父母啼哭,諸親不樂,我剃除鬚髮,著袈裟衣至信捨家無家學道,護身命清淨,護口、意、命清淨。我成就此戒身已,欲求無病無上安隱涅槃,無老、無死、無愁憂慼、無穢污無上安隱涅槃故,更往阿羅羅伽羅摩所,問曰:『阿羅羅!我欲於汝法行梵行,為可爾不?』阿羅羅答我曰:『賢者!我無不可,汝欲行便行。』我復問曰:『阿羅羅!云何汝此法自知、自覺、自作證耶?』阿羅羅答我曰:『賢者!我度一切識處,得無所有處成就遊,是故,我法自知、自覺、自作證。』
  我復作是念:『不但阿羅羅獨有此信,我亦有此信;不但阿羅羅獨有此精進,我亦有此精進;不但阿羅羅獨有此慧,我亦有此慧。阿羅羅於此法自知、自覺、自作證,我欲證此法故,便獨住遠離、空安{靖}[靜]處,心無放逸,修行精勤。我獨住遠離、空安靜處,心無放逸,修行精勤已,不久得證彼法。證彼法已,復往詣阿羅羅加羅摩所,問曰:『阿羅羅!此法自知、自覺、自作證,謂:度一切無量識處,得無所有處成就遊耶?』阿羅羅伽羅摩答我曰:『賢者!我是法自知、自覺、自作證,謂:度無量識處,得無所有處成就遊。』阿羅羅伽羅摩復語我曰:『賢者!是為:如我此法作證,汝亦然;如汝此法作證,我亦然。賢者!汝來共領此眾。』是為:阿羅羅伽羅摩師處,我與同等,最上恭敬、最上供養、最上歡喜。
  我復作是念:『此法不趣智,不趣覺,不趣涅槃,我今寧可捨此法,更求無病無上安隱涅槃;求無老、無死、無愁憂慼、無穢污無上安隱涅槃。』我即捨此法,便求無病無上安隱涅槃;求無老、無死、無愁憂慼、無穢污無上安隱涅槃已,往詣鬱陀羅羅摩子所,問曰:『鬱陀羅!我欲於汝法中學,為可爾不?』鬱陀羅羅摩子答我曰:『賢者!我無不可,汝欲學便學。』我復問曰:『鬱陀羅!汝{羅摩子}[父羅摩]自知、自覺、自作證何等法耶?』鬱陀羅羅摩子答我曰:『賢者!度一切無所有處,得非有想非無想處成就遊。賢者!我父羅摩自知、自覺、自作證,謂:此法也。』
  我復作是念:『不但羅摩獨有此信,我亦有此信;不但羅摩獨有此精進,我亦有此精進;不但羅摩獨有此慧,我亦有此慧。羅摩自知、自覺、自作證此法,我何故不得自知、自覺、自作證此法耶?』我欲證此法故,便獨住遠離、空安{靖}[靜]處,心無放逸,修行精勤。我獨住遠離、空安{靖}[靜]處,心無放逸,修行精勤已,不久得證彼法。證彼法已,復往鬱陀羅羅摩子所,問曰:『鬱陀羅!汝父羅摩是法自知、自覺、自作證,謂:度一切無所有處,得非有想非無想處成就遊耶?』鬱陀羅羅摩子答我曰:『賢者!我父羅摩,是法自知、自覺、自作證,謂:度一切無所有處,得非有想非無想處成就遊。』鬱陀羅復語我曰:『如我父羅摩此法作證,汝亦然;如汝此法作證,我父亦然。賢者!汝來共領此眾。』鬱陀羅羅摩子同師處,我亦如師,最上恭敬、最上供養、最上歡喜。
  我復作是念:『此法不趣智,不趣覺,不趣涅槃,我今寧可捨此法,更求無病無上安隱涅槃;求無老、無死、無愁憂慼、無穢污無上安隱涅槃。』我即捨此法,便求無病無上安隱涅槃;求無老、無死、無愁憂慼、無穢污無上安隱涅槃已,往象頂山南,鬱鞞羅梵志村,名曰斯那,於彼中,地至可愛樂,山林鬱茂,尼連禪河清流盈岸。我見彼已,便作是念:『此地至可愛樂,山林鬱茂,尼連禪河清流盈岸,若族姓子欲有學者,可於中學,我亦當學,我今寧可於此中學。』即便持草往詣覺樹,到已布下敷尼師檀結跏趺坐,要不解坐,至得盡。我便不解坐,至得漏盡。我求無病無上安隱涅槃,便得無病無上安隱涅槃;求無老、無死、無愁憂慼、無穢污無上安隱涅槃,便得無老、無死、無愁憂慼、無穢污無上安隱涅槃,生知、生見,定道品法:『生已盡梵行已立所作已辦不更受有,知如真。』
  我初覺無上正盡覺已,便作是念:『我當為誰先說法耶?』我復作是念:『我今寧可為阿羅羅加摩先說法耶?』爾時,有天住虛空中而語我曰:『大仙人!當知阿羅羅加摩彼命終來至今七日。』我亦自知阿羅羅加摩其命終來得今七日。我復作是念:『阿羅羅加摩,彼人長衰不聞此法,若聞此者,速知法、次法。』我初覺無上正盡覺已,作如是念:『我當為誰先說法耶?』我復作是念:『我今寧可為鬱陀羅羅摩子先說法耶?』天復住空而語我曰:『大仙人!當知鬱陀羅羅摩子命終已來二七日也。』我亦自知鬱陀羅羅摩子命終已來二七日也。我復作是念:『鬱陀羅羅摩子,彼人長衰不聞此法,若聞法者,速知法、次法。』
  我初覺無上正盡覺已,作如是念:『我當為誰先說法耶?』我復作是念:『昔五比丘為我執勞,多所饒益,我苦行時,彼五比丘承事於我,我今寧可為五比丘先說法耶?』我復作是念:『昔五比丘今在何處?』我以清淨天眼出過於人,見五比丘在波羅㮈仙人住處鹿野園中。我隨住覺樹下,攝衣持鉢,往波羅㮈加尸都邑。
  爾時,異學優陀遙見我來,而語我曰:『賢者瞿曇!諸根清淨,形色極妙,面光照耀。賢者瞿曇!師為是誰?從誰學道?為信誰法?』我於爾時即為優陀說偈答曰:
  『我最上最勝,不著一切法,諸愛盡解脫,自覺誰稱師
   無等無有勝,自覺無上覺,如來天人師,普知成就力。』
  優陀問我曰:『賢者瞿曇!自稱勝耶?』我復以偈而答彼曰:
  『勝者如是有,謂得諸盡,我害諸惡法,優陀故我勝。』
  優陀復問我曰:『賢者瞿曇!欲至何處?』我時以偈而答彼曰:
  『我至波羅㮈,擊妙甘露鼓,轉無上法輪,世所未曾轉。』
  優陀語我曰:『賢者瞿曇!或可有是。』如是語已,即彼邪道{經}[徑]便還去,我自往至仙人住處鹿野園中。
  時,五比丘遙見我來,各相約敕而立制曰:『諸賢!當知此沙門瞿曇來,多欲多求,食妙飲食,好粳糧飯,及麨酥蜜,麻油塗體,今復來至,汝等但坐,慎莫起迎,亦莫作禮,豫留一座,莫請令坐,到已語曰:「!欲坐者,自隨所欲。」』我時往至五比丘所,時,五比丘於我不堪極妙威德,即從{坐}[座]起,有持衣鉢者,有敷床者,有取水者,欲洗足者。我作是念:『此愚癡人,何無牢固,自立制度還違本要?』我知彼已,坐五比丘所敷之座。
  時,五比丘呼我姓字,及卿於我,我語彼曰:『五比丘!我,如來、無所著、正盡覺,汝等莫稱我本姓字,亦莫卿我,所以者何?我求無病無上安隱涅槃,得無病無上安隱涅槃;我求無老、無死、無愁憂慼、無穢污無上安隱涅槃,得無老、無死、無愁憂慼、無穢污無上安隱涅槃,生知、生見,定道品法:「生已盡,梵行已立,所作已{辨}[辦],不更受有,知如真。」』彼語我曰:『卿瞿曇!本如是行、如是道跡、如是苦行尚不能得人上法差降聖知聖見,況復今日多欲多求,食妙飲食,好粳糧飯,及麨酥蜜,麻油塗體耶?』我復語曰:『五比丘!汝等本時見我如是諸根清淨,光明照耀耶?』時,五比丘復答我曰:『本不見卿諸根清淨,光明照耀,卿瞿曇!今諸根清淨,形色極妙,面光照耀。』
  我於爾時,即告彼曰:『五比丘!當知有二邊行,諸為道者所不當學:一曰著欲樂下賤業凡人所行,二曰自煩自苦,非賢聖{求}法,無義相應。五比丘!捨此二邊,有取中道,成明成智,成就於定,而得自在,趣智趣覺,趣於涅槃,謂:八正道,正見……乃至正定,是謂為八。』意欲隨順教五比丘,教化二人,三人乞食,三人持食來,足六人食。教化三人,二人乞食,二人持食來,足六人食。我如是教,如是化彼,求無病無上安隱涅槃,得無病無上安隱涅槃;求無老、無死、無愁憂慼、無穢污無上安隱涅槃,得無老、無死、無愁憂慼、無穢污無上安隱涅槃。生知、生見,定道品法:『生已盡,梵行已立,所作已{辨}[辦],不更受有,知如真。』
  於是,世尊復告彼曰:『五比丘!有五欲功德可愛、可樂、可意所念,善欲相應,云何為五?眼知色、耳知聲、鼻知香、舌知味、身知觸。五比丘!愚癡凡夫而不多聞,不見善友,不知聖法,不御聖法,彼觸、染、貪、著、憍慠、受入,不見災患,不見出要,而取用之,當知彼隨弊魔,自作弊魔,墮弊魔手,為魔網纏,魔羂所纏,不脫魔纏。五比丘!猶如野鹿為纏所纏,當知彼隨獵師,自作獵師,墮獵師手,為獵師網纏,獵師來已,不能得脫。如是,五比丘!愚癡凡夫而不多聞,不見善友,不知聖法,不御聖法,彼於此五欲功德觸、染、貪、著、憍慠、受入,不見災患,不見出要,而取用之,當知彼隨弊魔,自作弊魔,墮弊魔手,為魔網纏,魔纏所纏,不脫魔纏。
  五比丘!多聞聖弟子善知識,而知聖法,又御聖法,彼於此五欲功德不觸、不染、不貪、不著,亦不憍慠、不受入,見災患,見出要,而取用之,當知彼不隨弊魔,不自作魔,不墮魔手,不為魔網所纏,不為魔纏所纏,便解脫魔纏。五比丘!猶如野鹿得脫於纏,當知彼不隨獵師,不自{在}[作]獵師,不墮獵師手,不為獵師網所纏,獵師來已,則能得脫。如是,五比丘!多聞聖弟子見善知識而知聖法,又御聖法,彼於此五欲功德不觸、不染、不貪、不著,亦不{見}憍慠、不受入,見災患,見出要,而取用之,當知彼不隨弊魔,不自{在}[作]魔,不墮魔手,不為魔網所纏,不為魔纏所纏,便解脫魔纏。
  五比丘!若時如來出興于世,無所著、等正覺明行成為善逝世間解無上士道法御、天人師、號眾祐,彼斷……乃至五蓋:心慧羸,離欲、離惡不善之法……至得第四禪成就遊。彼如是定心,清淨、無穢、無煩、柔軟、善住、得不動心,修學漏盡智通作證:彼知此苦如真,知此苦、知此苦、知此苦滅道如真;知此漏如真,知此習、知此漏滅、知此漏滅道如真。彼如是知、如是見,欲心解脫,有漏、無明漏心解脫,解脫已便知解脫:『生已盡,梵行已立,所作已{辨}[辦],不更受有,知如真。』彼於爾時,自在行、自在住、自在坐、自在臥,所以者何?彼自見無量惡不善法盡,是故彼自在行、自在住、自在坐、自在臥。五比丘!猶如無事無人民處,彼有野鹿,自在行、自在住、自在{伏}[坐]、自在臥,所以者何?彼野鹿不在獵師境界,是故,自在行、自在住、自在{伏}[坐]、自在臥。如是,五比丘!比丘漏盡得無漏,心解脫慧解脫,自知、自覺、自作證成就遊:『生已盡,梵行已立,所作已辦,不更受有,知如真。』彼於爾時,自在行、自在住、自在坐、自在臥,所以者何?彼自見無量惡不善法盡,是故,彼自在行、自在住、自在坐、自在臥。五比丘!是說無餘解脫,是說無病無上安隱涅槃,是說無老、無死、無愁憂慼、無穢污無上安隱涅槃。』」
  佛說如是,尊者阿難及諸比丘聞佛所說,歡喜奉行。

中部26經/陷阱堆經[另版-聖遍求經](譬喻品)(莊春江譯)
  被我這麼聽聞
  有一次世尊住在舍衛城祇樹林給孤獨園。
  那時,世尊午前時穿衣、取衣鉢後,為了托鉢進入舍衛城。
  那時,眾多比丘去見尊者阿難。抵達後,對尊者阿難說這個:
  「阿難學友!世尊面前的法說被我們從長久聽聞(很久沒聽聞了),阿難學友!如果我們得到世尊面前法說的聽聞,那就好了!」
  「尊者們!那樣的話,請你們去勒麼葛婆羅門的草庵,也許能得到世尊面前法說的聽聞。」
  「是的,學友!」那些比丘回答尊者阿難。
  那時,世尊在舍衛城為了托鉢行走後,餐後已從施食返回,召喚尊者阿難:
  「阿難!我們走,為了白天的住處讓我們去東園鹿母講堂。」
  「是的,大德!」尊者阿難回答世尊。
  那時,世尊與尊者阿難一起為了白天的住處去東園鹿母講堂。
  那時,世尊傍晚時,從獨坐出來,召喚尊者阿難:
  「阿難!我們走,讓我們去東門屋洗澡(灌洗身體)。」
  「是的,大德!」尊者阿難回答世尊。(272)
  那時,世尊與尊者阿難一起去東門屋洗澡。在東門屋洗澡後,出來後,單衣地站立弄乾(成為先前狀態)著身體。那時,尊者阿難對世尊說這個:
  「大德!這勒麼葛婆羅門的草庵在不遠處,大德!勒麼葛婆羅門的草庵是能被喜樂的;大德!勒麼葛婆羅門的草庵是清淨的,大德!請世尊出自憐愍,去勒麼葛婆羅門的草庵,那就好了!」
  世尊以沈默狀態同意。
  那時,世尊去勒麼葛婆羅門的草庵。
  當時,眾多比丘在勒麼葛婆羅門的草庵中共坐法談。
  那時,世尊站在門屋外,等待著談論結束。那時,世尊知道談論結束後,清喉嚨後叩門閂。那些比丘為世尊打開門。那時,世尊進入勒麼葛婆羅門的草庵後,在設置的座位坐下。坐下後,世尊召喚那些比丘:
  「比丘們!現在,在這裡共坐談論的是什麼呢?還有,你們的談論中間被中斷的是什麼呢?」
  「大德!我們被中斷的法談就是關於世尊,那時世尊已抵達。」
  「比丘們!!比丘們!這對以信從在家出家成為無家者善男子的你們是適當的:你們能共坐法談。比丘們!當你們集會時,兩種應該被做:法談,或聖沈默狀態。(273)
  比丘們!有這二種遍求:聖遍求與非聖遍求。
  比丘們!而什麼是非聖遍求呢?比丘們!這裡,某人自己有著生法仍遍求生法;自己有著老法仍遍求老法;自己有著病法仍遍求病法;自己有著死法仍遍求死法;自己有著愁法仍遍求愁法;自己有著污染法仍遍求污染法。
  比丘們!而什麼是生法你們應該說呢?比丘們!兒子妻子是生法;女奴男奴是生法;山羊綿羊是生法;雞豬是生法;象牛馬騾馬是生法;金銀是生法,比丘們!這些依著是生法,這位在這裡被繫縛、被迷昏頭、被染著者自己有著生法仍遍求生法。
  比丘們!而什麼是老法你們應該說呢?比丘們!兒子妻子是老法;女奴男奴是老法;山羊綿羊是老法;雞豬是老法;象牛馬騾馬是老法;金銀是老法,比丘們!這些依著是老法,這位在這裡被繫縛、被迷昏頭、被染著者,自己有著老法仍遍求老法。
  比丘們!而什麼是病法你們應該說呢?比丘們!兒子妻子是病法;女奴男奴是病法;山羊綿羊是病法;雞豬是病法;象牛馬騾馬是病法,比丘們!這些依著是病法,這位在這裡被繫縛、被迷昏頭、被染著者,自己有著病法仍遍求病法。
  比丘們!而什麼是死法你們應該說呢?比丘們!兒子妻子是死法;女奴男奴是死法;山羊綿羊是死法;雞豬是死法;象牛馬騾馬是死法,比丘們!這些依著是死法,這位在這裡被繫縛、被迷昏頭、被染著者,自己有著死法仍遍求死法。
  比丘們!而什麼是愁法你們應該說呢?比丘們!兒子妻子是愁法;女奴男奴是愁法;山羊綿羊是愁法;雞豬是愁法;象牛馬騾馬是愁法,比丘們!這些依著是愁法,這位在這裡被繫縛、被迷昏頭、被染著者,自己有著愁法仍遍求愁法。
  比丘們!而什麼是污染法你們應該說呢?比丘們!兒子妻子是污染法;女奴男奴是污染法;山羊綿羊是污染法;雞豬是污染法;象牛馬騾馬是污染法;金銀是污染法,比丘們!這些依著是污染法,這位在這裡被繫縛、被迷昏頭、被染著者,自己有著污染法仍遍求污染法。比丘們!這些是非聖遍求。(274)
  比丘們!而什麼是聖遍求呢?比丘們!這裡,某人自己有著生法,知道在生法中的過患後,遍求不生的無上軛安穩涅槃;自己有著老法,知道在老法中的過患後,遍求不老的無上軛安穩涅槃;自己有著病法,知道在病法中的過患後,遍求不病的無上軛安穩涅槃;自己有著死法,知道在死法中的過患後,遍求不死的無上軛安穩涅槃;自己有著愁法,知道在生愁中的過患後,遍求無愁的無上軛安穩涅槃;自己有著污染法,知道在污染法中的過患後,遍求無污染的無上軛安穩涅槃。比丘們!這是聖遍求。(275)
  比丘們!就在我的正覺以前,當還是未現正覺菩薩時,自己有著生法仍遍求生法;自己有著老法仍遍求老法;自己有著病法仍遍求病法;自己有著死法仍遍求死法;自己有著愁法仍遍求愁法;自己有著污染法仍遍求污染法。比丘們!那個我想這個:『為何我自己有著生法仍遍求生法;自己有著老法……(中略)有著病法……有著死法……有著愁法……自己有著污染法仍遍求污染法呢?讓我自己有著生法,知道在生法中的過患後,遍求不生的無上軛安穩涅槃;自己有著老法,知道在老法中的過患後,遍求不老的無上軛安穩涅槃;自己有著病法,知道在病法中的過患後,遍求不病的無上軛安穩涅槃;自己有著死法,知道在死法中的過患後,遍求不死的無上軛安穩涅槃;自己有著愁法,知道在生愁中的過患後,遍求不愁的無上軛安穩涅槃;自己有著污染法,知道在污染法中的過患後,遍求無污染的無上軛安穩涅槃。』(276)
  比丘們!過些時候,那個我當正值年輕,黑髮的青年,具備青春的幸福,在人生初期時,即使父母是不願意的、淚滿面的、哭泣的,仍剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。那個像這樣出家的我是什麼是善的尋求者,當遍求無上殊勝的寂靜境界時,去見阿拉勒-葛拉麼。抵達後,對阿拉勒-葛拉麼說這個:『葛拉麼道友!我想要在這法、律中行梵行。』比丘們!在這麼說時,阿拉勒-葛拉麼對我說這個:『尊者請住,這個法是像這樣有智的男子不久就以證智自作證自己老師的[教義]後,進入後住於之處。』比丘們!那個我僅不久就迅速地學得那個法,比丘們!那個我就只那些以唇誦(動嘴唇)程度、以複誦(一再說)程度說智語與上座語,且我連同其他人自稱:『我知道,我看見。』比丘們!那個我想這個:『阿拉勒-葛拉麼非只以信的程度告知:「以證智自作證後,我進入後住於這個法。」阿拉勒-葛拉麼確實住於知道著、看見著這個法。』
  比丘們!那時,我去見阿拉勒-葛拉麼。抵達後,對阿拉勒-葛拉麼說這個:『葛拉麼道友!到什麼程度你告知:「以證智自作證後,我進入後住於這個法。」呢?』比丘們!在這麼說時,阿拉勒-葛拉麼告知無所有處。比丘們!那個我想這個:『非只阿拉勒-葛拉麼有信,我也有信;非只阿拉勒-葛拉麼有活力,我也有活力;非只阿拉勒-葛拉麼有念,我也有念;非只阿拉勒-葛拉麼有定,我也有定;非只阿拉勒-葛拉麼有慧,我也有慧,讓我:凡法阿拉勒-葛拉麼告知「以證智自作證後,我進入後住於」的,為了那個法的作證努力。』比丘們!那個我僅不久就迅速地以證智自作證後,進入後住於那個法。
  比丘們!那時,我去見阿拉勒-葛拉麼。抵達後,對阿拉勒-葛拉麼說這個:
  『葛拉麼道友!這個情形,你告知以證智自作證後,進入後住於那個法嗎?』
  『道友!這個情形,我告知以證智自作證後,進入後住於那個法。』
  『道友!這個情形,我也以證智自作證後進入而住於此法。』
  『道友!是我們的利得,道友!是我們的善得的:凡我們看見像這樣同梵行的尊者。像這樣,凡法我告知以證智自作證後進入的,那個法你以證智自作證後,進入後住於;凡法你以證智自作證後,進入後住於的,那個法我告知以證智自作證後進入。像這樣,凡我知道法,那個法你知道;凡你知道法,那個法我知道。像這樣,無論我是什麼樣的,你[就]是像那樣的;無論你是什麼樣的,我[就]是就像那樣的。道友!來!現在,正是兩個的,令我們照顧這個群眾。』比丘們!像這樣,是我的老師的阿拉勒-葛拉麼置是徒弟的我與自己平等的,且以偉大的供養尊敬我。比丘們!那個我想這個:『這個法不對、不對離貪、不對、不對寂靜、不對證智、不對正覺、不對涅槃轉起,最多是無所有處的往生。』比丘們!那個我對那個法產生(作)不滿足的後,從那個法厭後離開。(277)
  比丘們!那個我是什麼是善的尋求者,當遍求無上殊勝的寂靜境界時,去見巫大葛-辣麼之子。抵達後,對巫大葛-辣麼之子說這個:『道友!我想要在這法、律中行梵行。』比丘們!在這麼說時,巫大葛-辣麼之子對我說這個:『尊者請住,這個法是像這樣有智的男子不久就以證智自作證自己老師的後,進入後住於之處。』比丘們!那個我僅不久就迅速地學得那個法,比丘們!那個我就只那些以唇誦程度、以複誦程度說智語與上座語,且我連同其他人自稱:『我知道,我看見。』比丘們!那個我想這個:『辣麼非只以信的程度告知:「以證智自作證後,我進入後住於這個法。」辣麼確實住於知道著、看見著這個法。』
  比丘們!那時,我去見巫大葛-辣麼之子。抵達後,對巫大葛-辣麼之子說這個:『道友!到什麼程度辣麼告知:「以證智自作證後,我進入後住於這個法。」呢?』比丘們!在這麼說時,巫大葛-辣麼之子告知非想非非想處。比丘們!那個我想這個:『非只辣麼有信,我也有信;非只辣麼有活力,我也有活力;非只辣麼有念,我也有念;非只辣麼有定,我也有定;非只辣麼有慧,我也有慧,讓我:凡法辣麼告知「以證智自作證後,我進入後住於」的,為了那個法的作證努力。』比丘們!那個我僅不久就迅速地以證智自作證後,進入後住於那個法。
  比丘們!那時,我去見巫大葛-辣麼之子。抵達後,對巫大葛-辣麼之子說這個:
  『道友!這個情形,辣麼告知以證智自作證後,進入後住於那個法嗎?』
  『道友!這個情形,辣麼告知以證智自作證後,進入後住於那個法。』
  『道友!這個情形,我也以證智自作證後進入而住於此法。』
  『道友!是我們的利得,道友!是我們的善得的:凡我們看見像這樣同梵行的尊者。像這樣,凡辣麼告知以證智自作證後進入的,那個法你以證智自作證後,進入後住於;凡法你以證智自作證後,進入後住於的,那個法辣麼告知以證智自作證後進入。像這樣,凡法辣麼證知的,那個法你知道;凡法你知道的,那個法辣麼證知。像這樣,無論我是什麼樣的,你[就]是像那樣的;無論你是什麼樣的,我[就]是就像那樣的。道友!來!現在,請你照顧這個群眾。』比丘們!像這樣,是我的同梵行者的巫大葛-辣麼之子置我在老師的位置,且以偉大的供養尊敬我。比丘們!那個我想這個:『這個法不對厭、不對離貪、不對滅、不對寂靜、不對證智、不對正覺、不對涅槃轉起,最多是非想非非想處的往生。』比丘們!那個我對那個法產生不滿足的後,從那個法厭後離開。(278)
  比丘們!那個我是什麼是善的尋求者,當遍求無上殊勝的寂靜境界時,在摩揭陀次第地進行著遊行,抵達優樓頻螺的謝那鎮,在那裡,看見能被喜樂的土地:清淨的密林,與透明流動的、能被喜樂的、美麗堤岸的河,以及附近有托鉢的村落。比丘們!那個我想這個:『先生!確實是能被喜樂的土地:清淨的密林,與透明流動的、能被喜樂的、美麗堤岸的河,以及附近有托鉢的村落,對欲求勤奮的善男子來說,這確實是對勤奮適合的。』比丘們!那個我就在那裡坐下:『這對勤奮是適合的。』(279)
  比丘們!那個我自己有著生法,知道在生法中的過患後,當遍求不生的無上軛安穩涅槃時,到達不生的無上軛安穩涅槃;自己有著老法,知道在老法中的過患後,當遍求不老的無上軛安穩涅槃時,到達不老的無上軛安穩涅槃;自己有著病法,知道在病法中的過患後,遍求不病的無上軛安穩涅槃,到達不病的無上軛安穩涅槃;自己有著死法,知道在死法中的過患後,遍求不死的無上軛安穩涅槃,到達不死的無上軛安穩涅槃;自己有著愁法,知道在生愁中的過患後,遍求不愁的無上軛安穩涅槃,到達不愁的無上軛安穩涅槃;自己有著污染法,知道在污染法中的過患後,遍求無污染的無上軛安穩涅槃,到達無污染的無上軛安穩涅槃,而且,我的智與見生起:『我的解脫是不動搖的,這是最後的出生,現在,沒有再有了。』(280)
  比丘們!那個我想這個:『被我到達的這個法是甚深的、難見的、難覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者體驗的。然而,這世代阿賴耶的快樂,樂於阿賴耶,喜於阿賴耶。又,對有阿賴耶的快樂,樂於阿賴耶,喜於阿賴耶的世代來說,此處是難見的,即:特定條件性緣起;此處也是難見的,即:一切行的止,一切依著斷念,渴愛的滅盡、離貪、涅槃。那樣的話,如果我教導法,對方不能了解我,那對我是疲勞,那對我是傷害。』比丘們!於是,這些在以前前所未聞的,不可思議的偈頌在我心中出現:
  『被我困難地證得的,現在沒有被說明的必要,
   被貪瞋征服者,此法是不容易正覺的。
   逆流而行的、微妙的,甚深的、難見的、精細的[法],
   被貪染著者沒看見:被大黑暗覆蓋者。』(281)
  比丘們!在這裡,當我像這樣深慮時,心傾向不活動、無法的教導。
  比丘們!那時,梵王娑婆主以心了知我心中的深思後,想這個:『唉!先生!世界滅亡,唉!先生!世界消失,確實是因為世尊、阿羅漢遍正覺者的心傾向不活動,無法的教導。』比丘們!那時,梵王娑婆主就猶如有力氣的男子伸直彎曲的手臂,或彎曲伸直的手臂,就像這樣在梵天世界消失,出現在世尊的面前。比丘們!那時,梵王娑婆主置(作)上衣到一邊肩膀、向我合掌鞠躬後,對我說這個:『大德!請世尊教導法!請善逝教導法!有少塵垢之類的眾生由法的未聽聞而退失,他們將會是法的了知者。』比丘們!梵王娑婆主說這個,說這個後,他又更進一步說這個:
  「從前在摩揭陀出現,被有垢者構思的不清淨法,
   請你打開這不死之門,令他們聽聞被離垢者領悟之法。
   如在岩山山頂上站立者,能到處看見人那樣,
   極聰明者!如像那樣的,一切眼者!登上法所成高樓後,
   已離愁者請你看陷入愁,被生老征服的人們。
   英雄!戰場上的勝利者!請你起來,商隊領導者!無負債者!請你在世間走動,
   世尊請你教導法,將會有了知者。』(282)
  比丘們!那時,我知道梵天勸請後,緣於對眾生的悲愍,以佛眼觀察世間。當我以佛眼觀察世間時,看見少塵垢的、多塵垢的;利根的、弱根的;善行相的、惡行相的;易受教的、難受教的;一些住於看見在其他世界的罪過與恐怖的、另一些不住於看見在其他世界的罪過與恐怖的眾生,猶如在青蓮池、紅蓮池、白蓮池中,一些青蓮、紅蓮、白蓮生在水中,長在水中,依止於水面下,沈在水下生長;一些青蓮、紅蓮、白蓮生在水中,長在水中,與水面同高而住立;一些青蓮、紅蓮、白蓮生在水中,長在水中,升出水面而住立,不被水染著。同樣的,當我以佛眼觀察世間時,看見少塵垢的、多塵垢的;利根的、弱根的;善行相的、惡行相的;易受教的、難受教的;一些住於看見在其他世界的罪過與恐怖的、另一些不住於看見在其他世界的罪過與恐怖的眾生。比丘們!那時,我以偈頌回答梵王娑婆主:
  『不死之門已對他們開啟,讓那些有耳者捨棄[邪]信,
   惱害想的熟知者,梵天!我不在人間說勝妙法。』
  比丘們!那時,梵王娑婆主[心想]:『對教導法,我已被世尊允許。』向我問訊後,作右繞,接著就在那裡消失了。[SN.6.1](283)
  比丘們!那個我想這個:『我應該對誰第一個教導法呢?誰將迅速地了知這個法呢?』比丘們!那個我想這個:『這位阿拉勒-葛拉麼是賢智者、聰明者、有智慧者、長時間少塵垢之類者,讓我對阿拉勒-葛拉麼第一個教導法,他將迅速地了知這個法。』比丘們!那時,天神來見我後,說這個:『大德!阿拉勒-葛拉麼已死七天。』而且,我的智與見生起:『阿拉勒-葛拉麼已死七天。』比丘們!那個我想這個:『阿拉勒-葛拉麼有大損失,因為,如果他聽聞這個法,能迅速地了知。』
  比丘們!那個我想這個:『我應該對誰第一個教導法呢?誰將迅速地了知這個法呢?』比丘們!那個我想這個:『這位巫大葛-辣麼之子是賢智者、聰明者、有智慧者、長時間少塵垢之類者,讓我對巫大葛-辣麼之子第一個教導法,他將迅速地了知這個法。』比丘們!那時,天神來見我後,說這個:『大德!巫大者葛-辣麼之子昨晚已死。』而且,我的智與見生起:『巫大葛-辣麼之子昨晚已死。』比丘們!那個我想這個:『巫大葛-辣麼之子有大損失,因為,如果他聽聞這個法,能迅速地了知。』
  比丘們!那個我想這個:『我應該對誰第一個教導法呢?誰將迅速地了知這個法呢?』比丘們!那個我想這個:『五位一群的比丘們對我是多助益的:凡侍奉勤奮、自我努力的我,讓我對五位一群的比丘們第一個教導法。』比丘們!那個我想這個:『現在,五位一群的比丘們住在哪裡呢?』比丘們!我以清淨、超越常人的天眼看見五位一群的比丘們正住在波羅奈仙人墜落處的鹿林。比丘們!那時,我如我意地住在優樓頻螺後,向波羅奈出發遊行。(284)
  比丘們!邪命派外道巫玻葛在伽耶與菩提樹中間看見旅途中行走的我。看見後,對我說這個:『道友!你的諸根是明淨的,膚色是遍純淨的、遍清潔的,道友!你指定誰出家呢?或誰是你的大師呢?或你選擇誰的法呢?』比丘們!在這麼說時,我以偈頌對邪命派外道巫玻葛說:
  『我是征服一切者、知一切者,在一切法上無染著者,
   捨斷一切者、渴愛滅盡的解脫者,以自己的證智我能指定誰呢
   我沒有老師,與我等同者未被發現,
   在包括天的世間中,沒有與我對等者
   因為我是世間中的阿羅漢,我是無上大師,
   我是單獨的遍正覺者,我是平靜(清涼)者、涅槃者。
   我去迦尸城,使法輪轉動,
   在變成盲目的世界中,我將擊不死的大鼓。』
  『道友!如你自稱,你值得無邊的勝利者。』
  『勝利者們確實是就像我這樣的:凡的滅盡之到達者,
   諸惡不善法被我征服,巫玻葛!因此我是勝利者。』
  比丘們!在這麼說時,邪命派外道巫玻葛說:『道友!也會是吧。』後,搖頭後,取旁道離開。(285)
  比丘們!那時,我次第地進行著遊行,前往波羅奈仙人墜落處的鹿林,去見五位一群的比丘們。比丘們!五位一群的比丘們看見正從遠處走來的我。看見後,互相決定:『道友們!這位奢侈的、迷失勤奮的、來到奢侈的沙門喬達摩到來,他既不應該被問訊,也不應該被起立迎接,他的衣鉢也不應該被接受,但座位應該被設置,如果他希望,他坐。』比丘們!如我抵達,如是五位一群的比丘們不能夠以自己商議決定,去會見我後,一部分人領受衣鉢,一部分人設置座位,一部分人準備洗腳水,但他們以名字與以道友之語稱呼我。
  比丘們!在這麼說時,我對五位一群的比丘們說這個:『比丘們!你們不要以名字與以道友之語稱呼如來,比丘們!如來是阿羅漢、遍正覺者,比丘們!你們要傾聽,已到達不死,我教誡,我教導法,當依所教誡的那樣實行時,就不久,以證智自作證後,在當生中你們將進入後住於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。』比丘們!在這麼說時,五位一群的比丘們對我說這個:『喬達摩道友!即使以那種行動、以那種行道、以那種難行,你都未到達足以為聖者智見特質過人法,更何況現在奢侈的、迷失勤奮的、來到奢侈的你將到達足以為聖者智見特質的過人法?』比丘們!在這麼說時,我對五位一群的比丘們說這個:『比丘們!如來不是奢侈的,不是迷失勤奮的,不是來到奢侈的,比丘們!如來是阿羅漢、遍正覺者,比丘們!你們要傾聽,已到達不死,我教誡,我教導法,當依所教誡的那樣實行時,就不久,以證智自作證後,在當生中你們將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。』
  比丘們!第二次,五位一群的比丘們又對我說這個:『喬達摩道友!即使以那種行動、以那種行道、以那種難行,你都未到達足以為聖者智見特質的過人法,更何況現在奢侈的、迷失勤奮的、來到奢侈的你將到達足以為聖者智見特質的過人法?』比丘們!第二次,我又對五位一群的比丘們說這個:『比丘們!如來不是奢侈的……(中略)你們將進入後住於……。』
  比丘們!第三次,五位一群的比丘們又對我說這個:『喬達摩道友!即使以那種行動、以那種行道、以那種難行,你都未到達足以為聖者智見特質的過人法,更何況現在奢侈的、迷失勤奮的、來到奢侈的你將到達足以為聖者智見特質的過人法?』比丘們!在這麼說時,我對五位一群的比丘們說這個:『比丘們!你們記得(證知)在這之前這個像這樣被我嗎?』『大德!這確實不是。』『比丘們!如來是阿羅漢、遍正覺者,比丘們!你們要傾聽,已到達不死,我教誡,我教導法,當依所教誡的那樣實行時,就不久,以證智自作證後,在當生你們將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。』
  比丘們!我能夠說服五位一群的比丘們。比丘們!我或教誡兩位比丘,三位比丘為了托鉢行走。凡三位比丘為了托鉢行走後帶來者,以那個我們六位一群維持生活。比丘們!我或教誡三位比丘,二位比丘為了托鉢行走。凡二位比丘為了托鉢行走後帶來者,以那個我們六位一群維持生活。比丘們!那時,當五位一群的比丘們被我這樣訓誡、這樣教誡時,自己有著生法,知道在生法中的過患後,遍求不生的無上軛安穩涅槃,到達不生的無上軛安穩涅槃;自己有著老法,知道在老法中的過患後,遍求不老的無上軛安穩涅槃,到達不老的無上軛安穩涅槃;自己有著病法……(中略)自己有著死法……自己有著愁法……自己有著污染法,知道在污染法中的過患後,遍求無污染的無上軛安穩涅槃,到達無污染的無上軛安穩涅槃,而且,他們的智與見生起:『我的解脫是不動搖的,這是最後的出生,現在,沒有再有了。』(286)
  比丘們!有這些五種欲,哪五種呢?能被眼識知的、想要的、所愛的、合意的、可愛形色的、伴隨欲的、誘人的諸色,能被耳識知的……(中略)諸聲音,能被鼻識知的……(中略)諸氣味,能被舌識知的……(中略)諸味道,能被身識知的、想要的、所愛的、合意的、可愛形色的、伴隨欲的、誘人的諸所觸,比丘們!這些是五種欲。比丘們!凡任何沙門或婆羅門在這些五種欲上被繫縛、被迷昏頭、被染著,不看見過患地、無出離慧地受用者,他們能被這麼知道:『是來到不幸者、來到災厄者、被波旬為所欲為者。』比丘們!猶如被繫縛的住林野鹿躺在陷阱堆中,牠能被這麼知道:『是來到不幸者、來到災厄者、被獵人為所欲為者,而且,在獵人到來時,牠將往不想要之處出發。』同樣的,比丘們!凡任何沙門或婆羅門在這五種欲上被繫縛、被迷昏頭、被染著,不看見過患地、無出離慧地受用者,他們能被這麼知道:『是來到不幸者、來到災厄者、被波旬為所欲為者。』
  比丘們!而凡任何沙門或婆羅門在這些五種欲上不被繫縛、不被迷昏頭、不被染著,看見過患地、有出離慧地受用者,他們能被這麼知道:『是不來到不幸者、不來到災厄者、不被波旬為所欲為者。』比丘們!猶如沒被繫縛的住林野鹿躺在陷阱堆中,牠能被這麼知道:『是不來到不幸者、不來到災厄者、不被獵人為所欲為者,而且,在獵人到來時,牠將往想要之處出發。』同樣的,比丘們!凡任何沙門或婆羅門在這些五種欲上不被繫縛、不被迷昏頭、不被染著,看見過患地、有出離慧地受用者,他們能被這麼知道:『是不來到不幸者、不來到災厄者、不被波旬為所欲為者。』
  比丘們!猶如當住林野鹿在林野山邊處行走時,安心地走,安心地站,安心地坐,安心地臥,那是什麼原因呢?比丘們!是獵人的不到達領域者。同樣的,比丘們!比丘就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,比丘們!這被稱為比丘對魔作盲目,殺害魔的眼睛後,是波旬的沒看見的、無足的到達者。
  再者,比丘們!比丘從尋與伺的平息,自身內的明淨心的專一性,進入後住於無尋、無伺,定而生喜、樂的第二禪,比丘們!這被稱……(中略)是波旬的……。
  再者,比丘們!比丘從喜的褪去、住於平靜、有念正知、以身體感受樂,進入後住於凡聖者們告知『他是平靜者、具念者、安樂住者』的第三禪,比丘們!這被稱……(中略)是波旬的……。
  再者,比丘們!比丘從樂的捨斷與從苦的捨斷,就在之前諸喜悅、憂的滅沒,進入後住於不苦不樂,由平靜而遍淨之念的第四禪,比丘們!這被稱……(中略)是波旬的……。
  再者,比丘們!比丘從一切色想的超越,從有對想的滅沒,從不作意種種想[而知]:『虛空是無邊的』,進入後住於虛空無邊處,比丘們!這被稱……(中略)是波旬的……。
  再者,比丘們!比丘以一切虛空無邊處的超越[而知]:『識是無邊的』,進入後住於識無邊處,比丘們!這被稱……(中略)波旬的……。
  再者,比丘們!比丘以一切識無邊處的超越[而知]:『什麼都沒有』,進入後住於無所有處,比丘們!這被稱為……(中略)是波旬的……。
  再者,比丘們!比丘以一切無所有處的超越,進入後住於非想非非想處,比丘們!這被稱為……(中略)是波旬的……。
  再者,比丘們!比丘以一切非想非非想處的超越,進入後住於想受滅,且以慧看見後,他的諸被遍滅盡,比丘們!這被稱為比丘對魔作盲目,殺害魔的眼睛後,是波旬的沒看見的、無足的到達者,度脫在世間中執著者,安心地走,安心地站,安心地坐,安心地臥,那是什麼原因呢?比丘們!是波旬的不到達領域者。」
  世尊說這個,悅意的那些比丘歡喜世尊的所說。(287)
  陷阱堆經第六終了。

巴利語經文(台灣嘉義法雨道場流通的word版本)
MN.26/(6) Pāsarāsisuttaṃ(另版Ariyapariyesanāsuttaṃ)
   272. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavocuṃ– “cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā. Sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti. “Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha; appeva nāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.
   Atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
   273. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho āyasmā ānando bhagavantaṃ etadavoca– “ayaṃ, bhante, rammakassa brāhmaṇassa assamo avidūre. Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo; pāsādiko, bhante, rammakassa brāhmaṇassa assamo. Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
   Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti. Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno. Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivariṃsu kho te bhikkhū bhagavato dvāraṃ. Atha kho bhagavā rammakassa brāhmaṇassa assamaṃ pavisitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi– “kāyanuttha, bhikkhave, etarahi kathāya sannisinnā? Kā ca pana vo antarākathā vippakatā”ti “Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto”ti. “Sādhu, bhikkhave! Etaṃ kho, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ– dhammī vā kathā, ariyo vā tuṇhībhāvo”.
   274. “Dvemā, bhikkhave, pariyesanā– ariyā ca pariyesanā, anariyā ca pariyesanā.
   “Katamā ca, bhikkhave, anariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṃyeva pariyesati, attanā jarādhammo samāno jarādhammaṃyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati, attanā sokadhammo samāno sokadhammaṃyeva pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati.
   “Kiñca, bhikkhave, jātidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, jātidhammaṃ, dāsidāsaṃ jātidhammaṃ, ajeḷakaṃ jātidhammaṃ, kukkuṭasūkaraṃ jātidhammaṃ, hatthigavāssavaḷavaṃ jātidhammaṃ, jātarūparajataṃ jātidhammaṃ. Jātidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṃyeva pariyesati.
   “Kiñca, bhikkhave, jarādhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, jarādhammaṃ, dāsidāsaṃ jarādhammaṃ, ajeḷakaṃ jarādhammaṃ, kukkuṭasūkaraṃ jarādhammaṃ, hatthigavāssavaḷavaṃ jarādhammaṃ jātarūparajataṃ jarādhammaṃ. Jarādhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṃyeva pariyesati.
   “Kiñca, bhikkhave, byādhidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, byādhidhammaṃ, dāsidāsaṃ byādhidhammaṃ, ajeḷakaṃ byādhidhammaṃ, kukkuṭasūkaraṃ byādhidhammaṃ, hatthigavāssavaḷavaṃ byādhidhammaṃ. Byādhidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati.
   “Kiñca, bhikkhave, maraṇadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, maraṇadhammaṃ, dāsidāsaṃ maraṇadhammaṃ, ajeḷakaṃ maraṇadhammaṃ, kukkuṭasūkaraṃ maraṇadhammaṃ, hatthigavāssavaḷavaṃ maraṇadhammaṃ. Maraṇadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati.
   “Kiñca, bhikkhave, sokadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, sokadhammaṃ, dāsidāsaṃ sokadhammaṃ, ajeḷakaṃ sokadhammaṃ, kukkuṭasūkaraṃ sokadhammaṃ, hatthigavāssavaḷavaṃ sokadhammaṃ. Sokadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṃyeva pariyesati.
   “Kiñca, bhikkhave, saṃkilesadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, saṃkilesadhammaṃ, dāsidāsaṃ saṃkilesadhammaṃ, ajeḷakaṃ saṃkilesadhammaṃ kukkuṭasūkaraṃ saṃkilesadhammaṃ, hatthigavāssavaḷavaṃ saṃkilesadhammaṃ, jātarūparajataṃ saṃkilesadhammaṃ. Saṃkilesadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati. Ayaṃ, bhikkhave, anariyā pariyesanā.
   275. “Katamā ca, bhikkhave, ariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati. Ayaṃ, bhikkhave, ariyā pariyesanā.
   276. “Ahampi sudaṃ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṃyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṃyeva pariyesāmi, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi. Tassa mayhaṃ, bhikkhave, etadahosi– ‘kiṃ nu kho ahaṃ attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno …pe… byādhidhammo samāno… maraṇadhammo samāno… sokadhammo samāno… attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi? Yaṃnūnāhaṃ attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyan’ti.
   277. “So kho ahaṃ, bhikkhave, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ. Upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ– ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, bhikkhave, āḷāro kālāmo maṃ etadavoca– ‘viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi– ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.
   “Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ– ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave, etadahosi– ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho āḷārasseva kālāmassa atthi sati, mayhaṃpatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhaṃpatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.
   “Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ–
   ‘Ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?
   ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti.
   ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.
   ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno (attano) antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi– ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.
   278. “So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ– ‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, bhikkhave, udako rāmaputto maṃ etadavoca– ‘viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti.
   “Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ– ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ mayhaṃpatthi vīriyaṃ; na kho rāmasseva ahosi sati, mayhaṃpatthi sati; na kho rāmasseva ahosi samādhi, mayhaṃpatthi samādhi, na kho rāmasseva ahosi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.
   “Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ–
   ‘Ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?
   ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti.
   ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.
   ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi, taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti Iti kho, bhikkhave udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi– ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.
   279. “So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ Tassa mayhaṃ, bhikkhave, etadahosi– ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, bhikkhave, tattheva nisīdiṃ– alamidaṃ padhānāyāti.
   280. “So kho ahaṃ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ. Ñāṇañca pana me dassanaṃ udapādi– ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.
   281. “Tassa mayhaṃ, bhikkhave, etadahosi– ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmā kho panāyaṃ pajā ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ– idappaccayatā paṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ yadidaṃ– sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā–
   ‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;
   Rāgadosaparetehi, nāyaṃ dhammo susambudho.
   ‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;
   Rāgarattā na dakkhanti, tamokhandhena āvuṭā’”ti.
   282. “Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya. Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi– ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati, no dhammadesanāyā’ti. Atha kho, bhikkhave, brahmā sahampati– seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva– brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca– ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro’ti. Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca–
   ‘Pāturahosi magadhesu pubbe,
   Dhammo asuddho samalehi cintito.
   Apāpuretaṃ amatassa dvāraṃ,
   Suṇantu dhammaṃ vimalenānubuddhaṃ.
   ‘Sele yathā pabbatamuddhaniṭṭhito,
   Yathāpi passe janataṃ samantato.
   Tathūpamaṃ dhammamayaṃ sumedha,
   Pāsādamāruyha samantacakkhu.
   Sokāvatiṇṇaṃ janatamapetasoko,
   Avekkhassu jātijarābhibhūtaṃ.
   ‘Uṭṭhehi vīra vijitasaṅgāma, satthavāha aṇaṇa vicara loke.
   Desassu bhagavā dhammaṃ, aññātāro bhavissantī’”ti.
   283. “Atha kho ahaṃ, bhikkhave, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ. Addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ accuggamma ṭhitāni anupalittāni udakena; evameva kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṃ, bhikkhave, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ–
   ‘Apārutā tesaṃ amatassa dvārā,
   Ye sotavanto pamuñcantu saddhaṃ.
   Vihiṃsasaññī paguṇaṃ na bhāsiṃ,
   Dhammaṃ paṇītaṃ manujesu brahme’”ti.
   “Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
   284. “Tassa mayhaṃ, bhikkhave, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi– ‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca– ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. Ñāṇañca pana me dassanaṃ udapādi– ‘sattāhakālaṅkato āḷāro kālāmo’ti. Tassa mayhaṃ, bhikkhave, etadahosi– ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.
   “Tassa mayhaṃ, bhikkhave, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi– ‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca– ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. Ñāṇañca pana me dassanaṃ udapādi– ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṃ, bhikkhave, etadahosi– ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṃ dhammaṃ suṇeyya khippameva ājāneyyā’ti.
   “Tassa mayhaṃ bhikkhave, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi– ‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyyan’ti. Tassa mayhaṃ, bhikkhave, etadahosi– ‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti? Addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. Atha khvāhaṃ, bhikkhave, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ.
   285. “Addasā kho maṃ, bhikkhave, upako ājīvako antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ. Disvāna maṃ etadavoca– ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto! Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’ti Evaṃ vutte, ahaṃ, bhikkhave, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ–
   ‘Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto.
   Sabbañjaho taṇhākkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ.
   ‘Na me ācariyo atthi, sadiso me na vijjati;
   Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.
   ‘Ahañhi arahā loke, ahaṃ satthā anuttaro;
   Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.
   ‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;
   Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ amatadundubhin’ti.
   ‘Yathā kho tvaṃ, āvuso, paṭijānāsi, arahasi anantajino’ti!
   ‘Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;
   Jitā me pāpakā dhammā, tasmāhamupaka jino’ti.
   “Evaṃ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.
   286. “Atha khvāhaṃ, bhikkhave, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ. Addasaṃsu kho maṃ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhapesuṃ – ‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṃ paṭiggahetabbaṃ. Api ca kho āsanaṃ ṭhapetabbaṃ, sace ākaṅkhissati nisīdissatī’ti. Yathā yathā kho ahaṃ, bhikkhave, upasaṅkamiṃ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ, appekacce āsanaṃ paññapesuṃ, appekacce pādodakaṃ upaṭṭhapesuṃ. Api ca kho maṃ nāmena ca āvusovādena ca samudācaranti.
   “Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha. Arahaṃ, bhikkhave, tathāgato sammāsambuddho Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Evaṃ vutte, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassana-visesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesan’ti? Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ– ‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassana-visesan’ti? Dutiyampi kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ– ‘na, bhikkhave, tathāgato bāhulliko …pe… upasampajja viharissathā’ti. Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassana-visesan’ti?
   “Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitametan’ti ? ‘No hetaṃ, bhante’. ‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
   “Asakkhiṃ kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṃ. Dvepi sudaṃ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti. Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. Tayopi sudaṃ, bhikkhave, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā jarādhammā samānā jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā… attanā sokadhammā samānā… attanā saṃkilesadhammā samānā saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu. Ñāṇañca pana nesaṃ dassanaṃ udapādi– ‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.
   287. “Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā– ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’ . ‘Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṃ adhisayeyya. So evamassa veditabbo– anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ na pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā– ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā– ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.
   “Seyyathāpi bhikkhave, āraññako mago abaddho pāsarāsiṃ adhisayeyya. So evamassa veditabbo– ‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā– ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.
   “Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.
   “Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.
   “Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.
   “Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.
   “Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.
   “Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.
   “Puna caparaṃ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.
   “Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.
   “Puna caparaṃ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato. Tiṇṇo loke visattikaṃ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, pāpimato”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Pāsarāsisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
南北傳經文比對(莊春江作):
  「隨住」,南傳作「如我意地住(後)」(yathābhirantaṃ viharitvā),菩提比丘長老英譯為「如我選擇地駐留」(stayed…as long as I chose)。
  「誰稱師」,南傳作「我能指定誰呢」(kamuddiseyyaṃ),菩提比丘長老英譯為「我應該指定誰為師呢」(to whom should I point as teacher)。按:《破斥猶豫》以「能指定其他的誰為『這是我的老師(阿闍梨)』」(kaṃ aññaṃ ‘‘ayaṃ me ācariyo’’ti uddiseyyaṃ)解說。
  「無等」,南傳作「沒有與我對等者」(natthi me paṭipuggalo),菩提比丘長老英譯為「因為我沒有與我等同的人」(because I have No person for my counterpart)。
  「卿」,南傳作「(以)道友之語」(āvusovādena,另譯為「(以)朋友」),菩提比丘長老英譯為「朋友」(friend)。
  「光明照耀」,南傳作「說」(pabhāvitametanti, bhāsitametanti),菩提比丘長老英譯為「說」(speak)。按:《破斥猶豫》以「言說區分」(vākyabhedanti)解說pabhāvitametanti,與bhāsitametanti(說)相通,今依bhāsitametanti譯。長老說,這是佛陀對五比丘的第一課:法輪轉起經(SN.56.11-離欲與苦行二邊取中道+四聖諦),二週後,他們都證初果了,然後說無我相經(SN.22.59),聽了後他們都證阿羅漢果。
  「被我到達的這個法是甚深的……接著就在那裡消失了。」一段另獨立為SN.6.1。