中部12經/獅子吼大經(獅子吼品[2])(莊春江譯)[AA.50.6, AA.31.8]
被我這麼聽聞：
有一次，
世尊住在毘舍離城外城市西方叢林中。
當時，離車人的兒子善星已從這法律離開不久，他在毘舍離人集會處說這樣的話：
「
沙門喬達摩沒有
足以為聖者智見特質的
過人法，沙門喬達摩教導推論影響的、自己辯才思察隨行的法，但凡為了那個目的教導法，它引導那樣的行為者
苦的完全滅盡。」
那時，
尊者舍利弗午前時穿衣、拿起衣鉢後，
為了托鉢進入毘舍離。尊者舍利弗聽聞離車人的兒子善星在毘舍離人集會處說這樣的話：「沙門喬達摩沒有足以為聖者智見特質的過人法，沙門喬達摩教導推論影響的、自己辯才思察隨行的法，但凡為了那個目的教導法，它引導那樣的行為者苦的完全滅盡。」
那時，尊者舍利弗在毘舍離為了托鉢行走後，餐後已從施食返回，去見世尊。抵達後，向世尊
問訊後，在一旁坐下。在一旁坐下的尊者舍利弗對世尊說這個：「
大德！離車人的兒子善星已從這法律離開不久，他在毘舍離人集會處說這樣的話：『沙門喬達摩沒有足以為聖者智見特質的過人法，沙門喬達摩教導推論影響的、自己辯才思察隨行的法，但凡為了那個目的教導法，它引導那樣的行為者苦的完全滅盡。』」(146)
「舍利弗！這位無用的男子善星是易憤怒者，且以他的憤怒說這個話：『我將說非稱讚。』舍利弗！這位無用的男子善星正對如來說稱讚，舍利弗！這確實是對如來的稱讚：凡如果這麼說：『但凡為了那個目的教導法，它引導那樣的行為者苦的完全滅盡。』
舍利弗！這位無用的男子善星確實於我將沒有
法的類比：『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。』
舍利弗！這位無用的男子善星確實於我也將沒有法的類比：『像這樣，那位世尊體驗各種神通種類：是一個後變成多個，又，是多個後變成一個；現身、隱身、穿牆、穿壘、穿山無阻礙地行走猶如在虛空中；在地中作浮沈猶如在水中，又，在不被破裂水上行走猶如在地上；在空中以盤腿來去猶如有翅膀的鳥，又，以手碰觸、撫摸這些這麼大神通力、這麼大威力的日月；以身體行使自在直到梵天世界。』
舍利弗！這位無用的男子善星確實於我也將沒有法的類比：『像這樣，那位世尊以清淨、超越常人的天耳界聽到二者的聲音：「天與人，以及在遠處、近處。」』
舍利弗！這位無用的男子善星確實於我也將沒有法的類比：『像這樣，那位世尊對其他眾生、其他個人
以心熟知心後知道：有貪的心為「有貪的心」，知道離貪的心為「離貪的心」；知道有瞋的心為「有瞋的心」，知道離瞋的心為「離瞋的心」；知道有癡的心為「有癡的心」，知道離癡的心為「離癡的心」；知道
收斂的心為「收斂的心」，知道散亂的心為「散亂的心」；知道廣大的心為「廣大的心」，知道非廣大的心為「非廣大的心」；知道有更上的心為「有更上的心」，知道無更上的心為「無更上的心」；知道得定的心為「得定的心」，知道未得定的心為「未得定的心」；知道已解脫的心為「已解脫的心」，知道未解脫的心為「未解脫的心」。』(147)
舍利弗！又，如來有這些十如來力，具備該力，如來自稱為
最上位，在群眾中吼獅子吼，使
梵輪轉起，哪十個？
舍利弗！這裡，如來如實知道可能為可能與
不可能為不可能，舍利弗！又凡如來如實知道可能為可能與不可能為不可能者，舍利弗！這是如來的如來力，由於該力，如來自稱為最上位，在群眾中吼獅子吼，使梵輪轉起。
再者，舍利弗！如來從道理與原因如實知道過去、未來、現在業之
受持的果報，舍利弗！又凡如來從道理、從原因如實知道過去、未來、現在業之受持的果報者，舍利弗！這也是如來的如來力，由於該力，如來自稱為最上位，在群眾中吼獅子吼，使梵輪轉起。
再者，舍利弗！如來如實知道導向一切處之路，舍利弗！又凡如來如實知道導向一切處之路者，舍利弗！這也是如來的如來力，由於該力，如來自稱為最上位，在群眾中吼獅子吼，使梵輪轉起。
再者，舍利弗！如來如實知道世間許多界、種種界，舍利弗！又凡如來如實知道世間的許多界、種種界者，舍利弗！這也是如來的如來力，由於該力，如來自稱為最上位，在群眾中吼獅子吼，使梵輪轉起。
再者，舍利弗！如來如實知道眾生的種種
志向狀態，舍利弗！又凡如來如實知道眾生的種種志向狀態者，舍利弗！這也是如來的如來力，由於該力，如來自稱為最上位，在群眾中吼獅子吼，使梵輪轉起。
再者，舍利弗！如來如實知道其他眾生、其他個人的根之優劣狀態，舍利弗！又凡如來如實知道其他眾生、其他個人的根之優劣狀態者，舍利弗！這也是如來的如來力，由於該力，如來自稱為最上位，在群眾中吼獅子吼，使梵輪轉起。
再者，舍利弗！如來如實知道禪、解脫、定、
等至的污染、明淨、出定，舍利弗！又凡如來如實知道禪、解脫、定、等至的污染、明淨、出定者，舍利弗！這也是如來的如來力，由於該力，如來自稱為最上位，在群眾中吼獅子吼，使梵輪轉起。
再者，舍利弗！如來回憶許多前世住處，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、許多壞劫、許多成劫、許多
壞成劫：『在那裡我是這樣的名、這樣的姓氏、這樣的容貌、這樣的食物、這樣的苦樂感受、這樣的壽長，那位從那裡死後我出生在那裡，在那裡我又是這樣的名、這樣的姓氏、這樣的容貌、這樣的食物、這樣的苦樂感受、這樣的壽長，那位從那裡死後被再生在這裡。』像這樣，他回憶許多
有行相的、有境遇的前世住處，舍利弗！又凡如來回憶許多前世住處，即：一生、二生……（中略）像這樣，他回憶許多有行相的、有境遇的前世住處者，舍利弗！這也是如來的如來力，由於該力，如來自稱為最上位，在群眾中吼獅子吼，使梵輪轉起。
再者，舍利弗！如來以清淨、超越常人的天眼看見死沒往生的眾生：下劣的、勝妙的，美的、醜的，善去的、惡去的，知道依業到達的眾生：『確實，這些尊師眾生具備身惡行、具備語惡行、具備意惡行，是對聖者斥責者、邪見者、邪見行為的受持者，他們以身體的崩解，死後已往生
苦界、
惡趣、
下界、地獄，又或這些尊師眾生具備身善行、具備語善行、具備意善行，是對聖者不斥責者、正見者、正見行為的受持者，他們以身體的崩解，死後已往生
善趣、天界。』像這樣，以清淨、超越常人的天眼看見死沒往生的眾生：下劣的、勝妙的，美的、醜的，善去的、惡去的，知道依業到達的眾生，舍利弗！又凡如來以清淨、超越常人的天眼看見死沒往生的眾生：下劣的、勝妙的，美的、醜的，善去的、惡去的，知道依業到達的眾生：『確實，這些尊師眾生具備身惡行、具備語惡行、具備意惡行，是對聖者斥責者、邪見者、邪見行為的受持者，他們以身體的崩解，死後已往生苦界、惡趣、下界、地獄，又或這些尊師眾生具備身善行、具備語善行、具備意善行，是對聖者不斥責者、正見者、正見行為的受持者，他們以身體的崩解，死後已往生善趣、天界。』像這樣，以清淨、超越常人的天眼看見死沒往生的眾生：下劣的、勝妙的，美的、醜的，善去的、惡去的，知道依業到達的眾生者，舍利弗！這也是如來的如來力，由於該力，如來自稱為最上位，在群眾中吼獅子吼，使梵輪轉起。
再者，舍利弗！如來以諸
漏的滅盡，以證智自作證後，在當生中
進入後住於無漏
心解脫、
慧解脫，舍利弗！又凡如來以諸漏的滅盡，以證智自作證後，在當生中進入後住於無漏心解脫、慧解脫者，舍利弗！這也是如來的如來力，由於該力，如來自稱為最上位，在群眾中吼獅子吼，使梵輪轉起。
舍利弗！又，如來有這些十如來力，具備該力，如來自稱為最上位，在群眾中吼獅子吼，使梵輪轉起。(148)
舍利弗！凡如果這麼說這麼知、這麼見的我：『沙門喬達摩沒有足以為聖者智見特質之過人法，沙門喬達摩教導推論影響的、自己辯才思察隨行的法。』者，舍利弗！不捨斷那個言論後，不捨斷那個心後，不斷念那個見後，如是這麼被帶、被置於地獄中。舍利弗！猶如戒具足、定具足、慧具足的
比丘在當生中到達
完全智，舍利弗！我說，像這樣這是結果：不捨斷那個言論後，不捨斷那個心後，不斷念那個見後，如是這麼被帶、被置於地獄中。(149)
舍利弗！如來有這些四無畏，具備這些無畏，如來自稱為最上位，在群眾中吼獅子吼，使梵輪轉起，哪四個？
舍利弗！我不見這個跡象(相)：『在那裡，沙門，或婆羅門，或天，或魔，或梵，或世間中任何人將如法地斥責我：「當你自稱為遍正覺者時，這些法未被
現正覺。」』舍利弗！當不見這個跡象時，我住於到達安穩的、到達不害怕的、
到達無畏的。
舍利弗！我不見這個跡象：『在那裡，沙門，或婆羅門，或天，或魔，或梵，或世間中任何人能如法地斥責我：「當你自稱為諸漏已盡者時，這些漏未被滅盡。」』舍利弗！當不見這個跡象時，我住於到達安穩的、到達不害怕的、到達無畏的。
舍利弗！我不見這個跡象：『在那裡，沙門，或婆羅門，或天，或魔，或梵，或世間中任何人能如法地斥責我：「凡被你說是諸障礙法者，那些不足以成為從事者的障礙。」』舍利弗！當不見這個跡象時，我住於到達安穩的、到達不害怕的、到達無畏的。
舍利弗！我不見這個跡象：『在那裡，沙門，或婆羅門，或天，或魔，或梵，或世間中任何人能如法地斥責我：「又凡為了那個目的教導法，它不引導那樣的行為者苦的完全滅盡。」』舍利弗！當不見這個跡象時，我住於到達安穩的、到達不害怕的、到達無畏的。[AN.4.8]
舍利弗！如來有這些四無畏，具備這些無畏，如來自稱為最上位，在群眾中吼獅子吼，使梵輪轉起。
舍利弗！凡如果這麼說這麼知、這麼見的我：『沙門喬達摩沒有足以為聖者智見特質之過人法，沙門喬達摩教導推論影響的、自己辯才思察隨行的法。』者，舍利弗！不捨斷那個言論後，不捨斷那個心後，不斷念那個見後，如是這麼被帶、被置於地獄中。舍利弗！猶如戒具足、定具足、慧具足的比丘在當生中到達完全智，舍利弗！我說，像這樣這是結果：不捨斷那個言論後，不捨斷那個心後，不斷念那個見後，如是這麼被帶、被置於地獄中。(150)
舍利弗！有這些八眾，哪八個？
剎帝利眾、
婆羅門眾、
屋主眾、
沙門眾、四大王天眾、三十三天眾、魔眾、梵天眾，舍利弗！這些是八眾。舍利弗！具備這些四無畏的如來前往、進入這些八眾。舍利弗！又，我記得(證知)去見好幾百位剎帝利眾，在那裡，與我有先前的共坐連同先前的共語，與先前的進入議論，舍利弗！我不見這個跡象：『在那裡，害怕或膽怯將進入我。』舍利弗！當不見這個跡象時，我住於到達安穩的、到達不害怕的、到達無畏的。
舍利弗！又，我記得去見好幾百位婆羅門眾……（中略）屋主眾……沙門眾……四大王天眾……三十三天眾……魔眾……梵天眾，在那裡，也與我有先前的共坐連同先前的共語，與先前的進入議論，舍利弗！我不見這個跡象：『在那裡，害怕或膽怯將進入我。』舍利弗！當不見這個跡象時，我住於到達安穩的、到達不害怕的、到達無畏的。
舍利弗！凡如果這麼說這麼知、這麼見的我：『沙門喬達摩沒有足以為聖者智見特質之過人法，沙門喬達摩教導推論影響的、自己辯才思察隨行的法。』者，舍利弗！不捨斷那個言論後，不捨斷那個心後，不斷念那個見後，如是這麼被帶、被置於地獄中。舍利弗！猶如戒具足、定具足、慧具足的比丘在當生中到達完全智，舍利弗！我說，像這樣這是結果：不捨斷那個言論後，不捨斷那個心後，不斷念那個見後，如是這麼被帶、被置於地獄中。(151)
舍利弗！有這些四種胎，哪四種？卵生胎、胎生胎、濕生胎、
化生胎。舍利弗！而什麼是卵生胎呢？凡那些眾生破卵殼後出生者，舍利弗！這被稱為卵生胎。舍利弗！而什麼是胎生胎呢？凡那些眾生破
胎膜後出生者，舍利弗！這被稱為胎生胎。舍利弗！而什麼是濕生胎呢？凡那些眾生在腐魚中出生，或在腐屍中，或在腐粥中，或在污水坑中，或在淺水坑中出生者，舍利弗！這被稱為濕生胎。舍利弗！而什麼是化生胎呢？天神、墮地獄者，某些人與某些墮下界者，舍利弗！這被稱為化生胎。舍利弗！這些是四種胎。
舍利弗！凡如果這麼說這麼知、這麼見的我：『沙門喬達摩沒有足以為聖者智見特質之過人法，沙門喬達摩教導推論影響的、自己辯才思察隨行的法。』者，舍利弗！不捨斷那個言論後，不捨斷那個心後，不斷念那個見後，如是這麼被帶、被置於地獄中。舍利弗！猶如戒具足、定具足、慧具足的比丘在當生中到達完全智，舍利弗！我說，像這樣這是結果：不捨斷那個言論後，不捨斷那個心後，不斷念那個見後，如是這麼被帶、被置於地獄中。(152)
舍利弗！有這些五趣，哪五個？地獄、畜牲界、
餓鬼界、人、天。舍利弗！我知道地獄、導向地獄之道、導向地獄之道跡，以及依之行道者以身體的崩解，死後往生苦界、惡趣、下界、地獄，我知道它。舍利弗！我知道畜牲界、導向畜牲界之道、導向畜牲界之道跡，以及依之行道者以身體的崩解，死後往生畜牲界，我知道它。舍利弗！我知道餓鬼界、導向餓鬼界之道、導向餓鬼界之道跡，以及依之行道者以身體的崩解，死後往生餓鬼界，我知道它。舍利弗！我知道人、導向人的世界之道、導向人的世界之道跡，以及依之行道者以身體的崩解，死後往生人中，我知道它。舍利弗！我知道天、導向天的世界之道、導向天的世界之道跡，以及依之行道者以身體的崩解，死後往生善趣、天界，我知道它。舍利弗！我知道涅槃、導向涅槃之道、導向涅槃之道跡，以及依之行道者以諸漏的滅盡，以證智自作證後，在當生中進入後住於無漏心解脫、慧解脫。(153)
舍利弗！這裡，我對某一類個人這麼以心熟知心後知道：『像那樣行道的、像那樣行為的、登上那個道的這位個人，依之以身體的崩解，死後將往生苦界、惡趣、下界、地獄。』過些時候，我以清淨、超越常人的天眼看見他以身體的崩解，死後往生苦界、惡趣、下界、地獄，感受著
一向苦的、激烈的、辛辣的感受。舍利弗！猶如有超過一人深的炭火坑被無焰的、無煙的炭火充滿。那時，被熱壓迫、被熱折磨、疲累、乾涸、口渴的男子就以
無岔路之道朝向(置)那個炭火坑後到來，有眼的男子看見那個後這麼說：『像那樣行道的、像那樣行為的、登上那個道的這位尊師男子，依之就將來到這個炭火坑。』過些時候，看見他跌落那個炭火坑中，感受著一向苦的、激烈的、辛辣的感受。同樣的，舍利弗！這裡，我對某一類個人這麼以心熟知心後知道：『像那樣行道的、像那樣行為的、登上那個道的這位個人，依之以身體的崩解，死後將往生苦界、惡趣、下界、地獄。』過些時候，我以清淨、超越常人的天眼看見他以身體的崩解，死後往生苦界、惡趣、下界、地獄，感受著一向苦的、激烈的、辛辣的感受。
舍利弗！又，這裡，我對某一類個人這麼以心熟知心後知道：『像那樣行道的、像那樣行為的、登上那個道的這位個人，依之以身體的崩解，死後將往生畜生界。』過些時候，我以清淨、超越常人的天眼看見他以身體的崩解，死後往生畜生界，感受著苦的、激烈的、辛辣的感受。舍利弗！猶如有超過一人高的糞坑充滿糞，那時，被熱壓迫、被熱折磨、疲累、乾透了、口渴的男子就以無岔路之道朝向那個糞坑後到來，有眼的男子看見那個後這麼說：『像那樣行道的、像那樣行為的、登上那個道的這位尊師男子，依之就將來到糞坑。』過些時候，看見他跌落那個炭火坑中那個糞坑中，感受著苦的、激烈的、辛辣的感受。同樣的，舍利弗！這裡，我對某一類個人這麼以心熟知心後知道：『像那樣行道的、像那樣行為的、登上那個道的這位個人，依之以身體的崩解，死後將往生畜生界。』過些時候，我以清淨、超越常人的天眼看見他以身體的崩解，死後往生畜生界，感受著苦的、激烈的、辛辣的感受。
舍利弗！又，這裡，我對某一類個人這麼以心熟知心後知道：『像那樣行道的、像那樣行為的、登上那個道的這位個人，依之以身體的崩解，死後將往生餓鬼界。』過些時候，我以清淨、超越常人的天眼看見他以身體的崩解，死後往生餓鬼界，感受著許多苦的感受。舍利弗！猶如生在不平坦土地上的樹木有疏薄的樹葉、斑駁的影子，那時，被熱壓迫、被熱折磨、疲累、乾透了、口渴的男子就以無岔路之道朝向那棵樹後到來，有眼的男子看見那個後這麼說：『像那樣行道的、像那樣行為的、登上那個道的這位尊師男子，依之就將來到那棵樹。』過些時候，看見他已坐或已臥在那棵樹蔭中，感受著許多苦的感受。同樣的，舍利弗！這裡，我對某一類個人這麼以心熟知心後知道：『像那樣行道的、像那樣行為的、登上那個道的這位個人，依之以身體的崩解，死後將往生餓鬼界。』過些時候，我以清淨、超越常人的天眼看見他以身體的崩解，死後往生餓鬼界，感受著許多苦的感受。
舍利弗！又，這裡，我對某一類個人這麼以心熟知心後知道：『像那樣行道的、像那樣行為的、登上那個道的這位個人，依之以身體的崩解，死後將往生人中。』過些時候，我以清淨、超越常人的天眼看見他以身體的崩解，死後往生人中，感受著許多樂的感受。舍利弗！猶如生在平整土地上的樹木有茂密的樹葉、厚的影子，那時，被熱壓迫、被熱折磨、疲累、乾透了、口渴的男子就以無岔路之道朝向那棵樹後到來，有眼的男子看見那個後這麼說：『像那樣行道的、像那樣行為的、登上那個道的這位尊師男子，依之就將來到那棵樹。』過些時候，看見他已坐或已臥在那棵樹蔭中，感受著許多樂的感受。同樣的，舍利弗！這裡，我對某一類個人這麼以心熟知心後知道：『像那樣行道的、像那樣行為的、登上那個道的這位個人，依之以身體的崩解，死後將往生人中。』過些時候，我以清淨、超越常人的天眼看見他以身體的崩解，死後往生人中，感受著許多樂的感受。
舍利弗！又，這裡，我對某一類個人這麼以心熟知心後知道：『像那樣行道的、像那樣行為的、登上那個道的這位個人，依之以身體的崩解，死後將往生
善趣、天界。』過些時候，我以清淨、超越常人的天眼看見他以身體的崩解，死後往生善趣、天界，感受著一向樂的感受。舍利弗！猶如宮殿，在那裡有全面塗抹的、無風的、關閉門閂的、關閉窗戶的重閣，在那裡有鋪上長羊毛的、鋪上白羊毛布的、鋪上繡花毛織布的、鋪上頂級羚鹿皮的、有頂篷的，兩端有紅色枕墊的床座，那時，被熱壓迫、被熱折磨、疲累、乾透了、口渴的男子就以無岔路之道朝向那個宮殿後到來，有眼的男子看見那個後這麼說：『像那樣行道的、像那樣行為的、登上那個道的這位尊師男子，依之就將來到那個宮殿。』過些時候，看見他已坐或已臥在那個宮殿、那個重閣、那個床座中，感受著一向樂的感受。同樣的，舍利弗！這裡，我對某一類個人這麼以心熟知心後知道：『像那樣行道的、像那樣行為的、登上那個道的這位個人，依之以身體的崩解，死後將往生善趣、天界。』過些時候，我以清淨、超越常人的天眼看見他以身體的崩解，死後往生善趣、天界，感受著一向樂的感受。
舍利弗！又，這裡，我對某一類個人這麼以心熟知心後知道：『像那樣行道的、像那樣行為的、登上那個道的這位個人，依之以諸漏的滅盡，以證智自作證後，將在當生中進入後住於無漏心解脫、慧解脫。』過些時候，我以清淨、超越常人的天眼看見他以諸漏的滅盡，以證智自作證後，在當生中進入後住於無漏心解脫、慧解脫，感受著一向樂的感受。舍利弗！猶如有清澈水的、悅意水的、冷水的、透明水的、美麗堤岸的、能被喜樂的蓮花池，且在那個極密叢林不遠處，那時，被熱壓迫、被熱折磨、疲累、乾透了、口渴的男子就以無岔路之道朝向那個蓮花池後到來，有眼的男子看見那個後這麼說：『像那樣行道的、像那樣行為的、登上那個道的這位尊師男子，依之就將來到那個蓮花池。』過些時候，看見他跳入那個蓮花池後，沐浴後與喝飲後，止息一切苦惱、疲勞、焦熱後，再出去後，已坐或已臥在那個叢林中，感受著一向樂的感受。同樣的，舍利弗！這裡，我對某一類個人這麼以心熟知心後知道：『像那樣行道的、像那樣行為的、登上那個道的這位個人，依之以諸漏的滅盡，以證智自作證後，將在當生中進入後住於無漏心解脫、慧解脫。』過些時候，我以清淨、超越常人的天眼看見他以諸漏的滅盡，以證智自作證後，在當生中進入後住於無漏心解脫、慧解脫，感受著一向樂的感受。舍利弗！這是五趣。
舍利弗！凡如果說這麼知、這麼見的我：『沙門喬達摩沒有足以為聖者智見特質之過人法，沙門喬達摩教導推論影響的、自己辯才思察隨行的法。』者，舍利弗！不捨斷那個言論後，不捨斷那個心後，不斷念那個見後，如是這麼被帶、被置於地獄中。舍利弗！猶如戒具足、定具足、慧具足的比丘在當生中到達完全智，舍利弗！我說，像這樣這是結果：不捨斷那個言論後，不捨斷那個心後，不斷念那個見後，如是這麼被帶、被置於地獄中。(154)
舍利弗！又，我記得是具備四部分
梵行的行者：我是苦行者、最高的苦行者；我是粗弊者、最高的粗弊者；我是避開者、最高的避開者；我是獨居者、最高的獨居者。
舍利弗！在那裡，這是關於我的(我的關於)苦行情況：我是裸行者、
脫離正行者、舔手者、
受邀不來者、
受邀不住立者。我受用非帶來的、非被個別招請的、非邀請的。那個我不從甕口領受，不從鍋口領受，非門檻中間、非棍棒中間、非杵中間、非正在吃的兩人、非從孕婦、非從授乳女、非從與男子生活女、非在饑饉時被收集的食物處、非狗出現的場所、非蒼蠅群集的場所。非魚、非肉，飲非榖酒、非果酒、非酸粥。那個我是一家一口團食者，或是二家二口團食者……（中略）或是七家七口者。以一處施物維生，也以二處施物維生……（中略），也以七處施物維生。一天吃一餐，也二天吃一餐……（中略）也七天吃一餐，像這樣，也半個月像這樣形色的，我住於致力定期吃食物的實踐。
那個我是食蔬菜者，或是食稗子者，或是食生米者，或是食大度拉米者，或是食蘇苔者，或是食米糠者，或是食飯汁者，或是食胡麻粉者，或是食草者，或是食牛糞者，以樹林的根與果實食物維生，是落下果實為食物者。
那個我穿麻衣，也穿麻的混織物，也穿裹屍布，也穿
糞掃衣，也穿低力刀樹皮，也穿羚羊皮，也穿羊皮，也穿茅草衣，也穿樹皮衣，也穿木片衣，也穿頭髮編織衣，也穿獸毛編織衣，也穿貓頭鷹羽毛衣。也是拔髮鬚者、拔髮鬚致力實踐者，也是常站立者、拒絕座位者，也是蹲踞者、蹲踞勤奮實踐者。也是臥荊棘者，睡在荊棘床墊上。也住於為黃昏第三次入水洗浴的致力實踐者。像這樣，我住於為許多種像這樣形色身體的苦行折磨的致力實踐者，舍利弗！這是關於我的苦行情況。(155)
舍利弗！在那裡，這是關於我的粗弊情況：在身上累積多年計算的塵垢有
生起的皮苔，舍利弗！猶如累積多年計算的鎮頭迦樹樹樁有生起的皮苔。同樣的，舍利弗！在身上累積多年計算的塵垢有生起的皮苔，舍利弗！那個我不這麼想：『啊！我確實應該以手掃除這個塵垢，或其他人應該以手為我掃除這個塵垢。』舍利弗！我都不這樣想。舍利弗！在那裡，這是關於我的粗弊情況。
舍利弗！在那裡，這是關於我的避開情況：舍利弗！那個我只具念地前進，或只具念地後退，即使在水滴上，也有我的憐愍被現起：『我不要對微小生物帶來到達不平順狀態的殺戮。』舍利弗！這是關於我的避開情況。
舍利弗！在那裡，這是關於我的獨居情況：舍利弗！那個我進入某個
林野處後居住，每當我看見牧牛者，或牧家畜者，或採草者，或採薪者，或伐木工人，我繞著森林與森林、叢林與叢林、低地與低地、高地與高地
到處躍，那是什麼原因？不要他們看見我，以及我不要看見他們。舍利弗！猶如林野的鹿看見人後，繞著森林與森林、叢林與叢林、低地與低地、高地與高地到處躍。同樣的，舍利弗！每當我看見牧牛者，或牧家畜者，或採草者，或採薪者，或伐木工人，我繞著森林與森林、叢林與叢林、低地與低地、高地與高地到處躍，那是什麼原因？不要他們看見我，以及我不要看見他們，舍利弗！這是關於我的獨居情況。
舍利弗！凡那些母牛已離開、牧牛者已離去的牛舍，在那裡，四[肢]彎曲地抵達後，凡幼小的、吸乳的小仔牛的牛糞，我吃那些。舍利弗！只要我自己的大小便不被耗盡，我就吃自己的大小便，舍利弗！這是關於我的大污物食物情況。(156)
舍利弗！那個我進入某個恐怖的叢林後居住，舍利弗！在那裡，這是關於恐怖叢林的恐怖情況：凡任何未離貪者進入那個叢林通常都
身毛豎立。舍利弗！凡那些寒冷的冬夜，當月的第八天前後下雪期，在像那樣的夜晚，那個我夜晚住在屋外，白天在叢林；在夏季最後一個月，白天住在屋外，夜晚在叢林。舍利弗！於是，這個在以前前所未聞的，
不可思議的
偈頌出現在我心中：
『他被加熱以及他
被凍結，單獨在恐怖的樹林中，
裸體的且無火而坐的，
牟尼追求尋求的。』
舍利弗！那個我睡在墓地，以骸骨為枕頭。舍利弗！於是，牧童們抵達後既對我吐口水，也小便，也撒塵土，也使木片進入耳中，舍利弗！但我不記得在他們上是使惡心產生者，舍利弗！這是關於我的
平靜住處。(157)
舍利弗！又，有一些這樣說、這樣見的沙門婆羅門：『以食物成為純淨。』他們這麼說：『我們以棗子維生。』他們吃棗子，也吃棗子粉，也喝棗子水，也受用各種棗子製品。舍利弗！又，我記得是[一天]只一顆棗子食物的食者。舍利弗！又，你會這麼想：『那時，棗子當然是大的。』舍利弗！但這不應該被看作這樣，那時最高(大)的棗子也只是猶如現在。舍利弗！當那個我是只一顆棗子食物的食者時，身體到達極度消瘦。猶如阿溪底葛(哈密瓜?)的節或黑葛藤的節，同樣的，我的肢節以僅那樣少的食物狀態確實是；猶如駱駝的腳，同樣的，我的臀部以僅那樣少的食物狀態確實是；猶如紡錘的連鎖，同樣的，我的隆起凹下脊椎以僅那樣少的食物狀態確實是；猶如老會堂的
椽成為腐壞的，同樣的，我的肋骨以僅那樣少的食物狀態確實成為腐壞的；猶如來到深的、很深的
水光在深井中被看見，同樣的，我的瞳孔以僅那樣少的食物狀態確實來到深的、很深的在眼窩中被看見；猶如新鮮切下的苦瓜被風熱收縮枯萎，同樣的，我的頭皮被僅那樣少的食物狀態確實收縮枯萎。舍利弗！那個我：『我將觸摸腹部皮膚。』我就緊捉住脊椎骨；『我將觸摸脊椎骨。』我就緊捉住腹部皮膚，舍利弗！以僅那樣少的食物狀態我的腹部皮膚被黏到脊椎骨；舍利弗！那個我：『我將大便或小便。』以僅那樣少的食物狀態就在那裡臉向下倒下；舍利弗！那個我就為了那個身體的蘇息以手順序摩擦肢體，舍利弗！當那個我以手順序摩擦肢體時，以僅那樣少的食物狀態根腐爛的毛從身體落下。(158)
舍利弗！又，有一些這樣說、這樣見的沙門婆羅門：『以食物成為純淨。』他們這麼說：『我們以綠豆維生。』……（中略）『我們以芝麻維生。』……（中略）『我們以米粒維生。』他們吃米粒，也吃米粒粉，也喝米粒水，也受用各種米粒製品。舍利弗！又，我記得是[一天]只一粒米粒食物的食者。舍利弗！又，你會這麼想：『那時，米粒當然是大的。』舍利弗！但這不應該被看作這樣，那時最高(大)的米粒也只是猶如現在。舍利弗！當那個我是只一粒米粒食物的食者時，身體到達極度消瘦。猶如阿溪底葛的節或黑葛藤的節，我的大小肢體以僅那樣少的食物狀態成為確實就是這樣；猶如駱駝的腳，我的臀部以僅那樣少的食物狀態成為確實就是這樣；猶如紡錘的連鎖，我的隆起凹下脊椎以僅那樣少的食物狀態成為確實就是這樣；猶如老會堂的椽成為腐壞的，同樣的，我的肋骨以僅那樣少的食物狀態確實成為腐壞的；猶如來到深的、很深的水光在深井中被看見，同樣的，我的瞳孔以僅那樣少的食物狀態確實來到深的、很深的在眼窩中被看見；猶如新鮮切下的苦瓜被風熱收縮枯萎，同樣的，我的頭皮被僅那樣少的食物狀態確實收縮枯萎。舍利弗！那個我：『我將觸摸腹部皮膚。』我就緊捉住脊椎骨；『我將觸摸脊椎骨。』我就緊捉住腹部皮膚，舍利弗！以僅那樣少的食物狀態我的腹部皮膚被黏到脊椎骨；舍利弗！那個我：『我將大便或小便。』以僅那樣少的食物狀態就在那裡臉向下倒下；舍利弗！那個我就為了那個身體的蘇息以手順序摩擦肢體，舍利弗！當那個我以手順序摩擦肢體時，以僅那樣少的食物狀態根腐爛的毛從身體落下。[MN.36, MN.85, MN.100]
舍利弗！即使以那個
舉止、以那個道跡、以那個難行我沒到達足以為聖者智見特質之過人法，那是什麼原因？就以這個聖慧的未到達：凡這個聖慧被到達是聖的、
出離的，它引導那樣的行為者到苦的完全滅盡。(159)
舍利弗！又，有一些這樣說、這樣見的沙門婆羅門：『以輪迴成為純淨。』舍利弗！但那個輪迴是不易獲得的形色：凡經這長時間除了淨居天外以前未被我輪迴者。舍利弗！但如果我輪迴到淨居天，我不再來到這個世間。
舍利弗！又，有一些這樣說、這樣見的沙門婆羅門：『以往生成為純淨。』舍利弗！但那個往生是不易獲得的形色：凡經這長時間除了淨居天外以前未被我往生者。舍利弗！但如果我往生到淨居天，我不再往生這個世間。
舍利弗！又，有一些這樣說、這樣見的沙門婆羅門：『以住處成為純淨。』舍利弗！但那個住處是不易獲得的形色：凡經這長時間除了淨居天外以前未被我居住者。舍利弗！但如果我居住到淨居天，我不再居住這個世間。
舍利弗！又，有一些這樣說、這樣見的沙門婆羅門：『以牲祭成為純淨。』舍利弗！但那個牲祭是不易獲得的形色：凡經這長時間以前未被那個
剎帝利灌頂王或大財富婆羅門的我祭祀者。
舍利弗！又，有一些這樣說、這樣見的沙門婆羅門：『以火祀成為純淨。』舍利弗！但那個火祀是不易獲得的形色：凡經這長時間以前未被那個剎帝利灌頂王或大財富婆羅門的我祀拜者。(160)
舍利弗！又，有一些這樣說、這樣見的沙門婆羅門：『只要這位
尊師男子是年輕的，黑髮的青年，具備青春的幸福，在人生初期，那時具備最高的聰明慧，但當這位尊師男子成為衰老的、年老的、高齡的、老年的、到達老年的：從出生八十歲的，或九十歲的，或一百歲的，那時，因此從聰明慧衰退。』舍利弗！但這不應該被看作這樣，舍利弗！又，我現在是衰老的、年老的、高齡的、老年的、到達老年的：我的八十歲轉起，舍利弗！這裡，如果我有四位百歲壽命的、百歲活命的弟子，具備最高的記憶(念)、
記性、活力、最高的聰明慧，舍利弗！猶如有[善]學、熟練[、已作訓練]、擅長弓術者以輕的箭就少困難地橫向射穿棕櫚樹影，這樣極有記憶者、這樣極有記性者、這樣極有活力者具備這樣最高的聰明慧，如果他們一一取
四念住的問題詢問我，而我一一為他們解答被詢問的，且被我解答的能被憶持為被解答的，而不更第二次詢問我，除了吃喝嚼嚐外，除了大小便行為外，除了睡覺的疲勞排除外，舍利弗！如來的
法的教說仍不被耗盡；如來法的文句仍不被耗盡；如來的問題辯才仍不被耗盡，而我的四位百歲壽命、百歲活命的弟子經過百年命終。舍利弗！即使你們將以臥床照顧我，也沒有如來聰明慧的變異。舍利弗！凡當正確說時，能說他『
不癡迷法的眾生為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂已在世間出現』者，那就是我，當正確說時，能說：『不癡迷法的眾生為了眾人的利益，為了眾人的安樂，為了世間的憐愍，為了天-人們的需要、利益、安樂已在世間出現。』」(161)
當時，尊者那額三瑪拉站在世尊的背後對世尊搧著風，那時，尊者那額三瑪拉對世尊說這個：
「不可思議啊，
大德！
未曾有啊，大德！確實，聽聞這個
法的教說後，我的身毛豎立，大德！這個法的教說名稱是什麼？」
「那額三瑪拉！因此，在這裡，請你就像這樣對這個法的教說憶持它為『身毛豎立法門』。」
世尊說這個，悅意的尊者那額三瑪拉歡喜世尊的所說。
獅子吼大經第二終了。(162)
MN.12/(2) Mahāsīhanādasuttaṃ
146. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā vesāliyaṃ viharati bahinagare aparapure vanasaṇḍe. Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati– “natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṃ parisati evaṃ vācaṃ bhāsamānassa– “natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.
Atha kho āyasmā sāriputto vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca– “sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati– ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’”ti.
147. “Kodhano heso, sāriputta, sunakkhatto moghapuriso. Kodhā ca panassa esā vācā bhāsitā. ‘Avaṇṇaṃ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṃyeva tathāgatassa bhāsati Vaṇṇo heso, sāriputta, tathāgatassa yo evaṃ vadeyya– ‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.
“Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ, buddho bhagavā’ti.
“Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati– ‘itipi so bhagavā anekavihitaṃ iddhividhaṃ paccanubhoti– ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāno gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vattetī’ti.
“Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati– ‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti– dibbe ca mānuse ca, ye dūre santike cā’ti.
“Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati– ‘itipi so bhagavā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti– sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāti; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānāti, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānāti; samohaṃ vā cittaṃ samohaṃ cittanti pajānāti, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānāti; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajānāti vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānāti; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānāti, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānāti; sa-uttaraṃ vā cittaṃ sa-uttaraṃ cittanti pajānāti, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānāti; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānāti, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānāti; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāti, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātī’ti.
148. “Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa?
“Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
“Puna caparaṃ, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
“Puna caparaṃ, sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampi sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
“Puna caparaṃ, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
“Puna caparaṃ, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
“Puna caparaṃ, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
“Puna caparaṃ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
“Puna caparaṃ, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
“Puna caparaṃ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
“Puna caparaṃ, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
“Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
149. “Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya– ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya, taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.
150. “Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni cattāri?
“‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
“‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
“‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
“‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī’ti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
“Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
“Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya– ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.
151. “Aṭṭha kho imā, sāriputta, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā– imā kho, sāriputta, aṭṭha parisā. Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati. Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
“Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ brāhmaṇaparisaṃ …pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
“Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya– ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.
152. “Catasso kho imā, sāriputta, yoniyo. Katamā catasso? Aṇḍajā yoni, jalābujā yoni, saṃsedajā yoni, opapātikā yoni. Katamā ca, sāriputta, aṇḍajā yoni? Ye kho te, sāriputta, sattā aṇḍakosaṃ abhinibbhijja jāyanti– ayaṃ vuccati, sāriputta, aṇḍajā yoni. Katamā ca, sāriputta, jalābujā yoni? Ye kho te, sāriputta, sattā vatthikosaṃ abhinibbhijja jāyanti– ayaṃ vuccati, sāriputta, jalābujā yoni. Katamā ca, sāriputta, saṃsedajā yoni? Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti– ayaṃ vuccati, sāriputta, saṃsedajā yoni. Katamā ca, sāriputta, opapātikā yoni? Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā– ayaṃ vuccati, sāriputta, opapātikā yoni. Imā kho, sāriputta, catasso yoniyo.
“Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya– ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.
153. “Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Nirayañcāhaṃ, sāriputta, pajānāmi, nirayagāmiñca maggaṃ, nirayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Tiracchānayoniñcāhaṃ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṃ, tiracchānayonigāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati tañca pajānāmi. Pettivisayaṃ cāhaṃ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṃ, pettivisayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati tañca pajānāmi. Manusse cāhaṃ, sāriputta, pajānāmi, manussalokagāmiñca maggaṃ manussalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā manussesu upapajjati tañca pajānāmi. Deve cāhaṃ, sāriputta, pajānāmi, devalokagāmiñca maggaṃ, devalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tañca pajānāmi. Nibbānañcāhaṃ, sāriputta, pajānāmi, nibbānagāmiñca maggaṃ, nibbānagāminiñc paṭipadaṃ; yathā paṭipanno ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi.
154. “Idhāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva aṅgārakāsuṃ āgamissatī’ti Tamenaṃ passeyya aparena samayena tassā aṅgārakāsuyā patitaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ.
“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā imaṃyeva gūthakūpaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tasmiṃ gūthakūpe patitaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ.
“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva rukkhaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā dukkhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ.
“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imameva rukkhaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā sukhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ.
“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī’ti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sa-uttaracchado ubhatolohitakūpadhāno. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pāsādaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tasmiṃ pāsāde tasmiṃ kūṭāgāre tasmiṃ pallaṅke nisinnaṃ vā nipannaṃ vā ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ.
“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi– tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatīti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Avidūre cassā tibbo vanasaṇḍo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘tathā bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pokkharaṇiṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena taṃ pokkharaṇiṃ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṃ paṭippassambhetvā paccuttaritvā tasmiṃ vanasaṇḍe nisinnaṃ vā nipannaṃ vā, ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Imā kho, sāriputta, pañca gatiyo.
“Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya– ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi ‘taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye’.
155. “Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā – tapassī sudaṃ homi paramatapassī, lūkho sudaṃ homi paramalūkho, jegucchī sudaṃ homi paramajegucchī, pavivitto sudaṃ homi paramapavivitto Tatrāssu me idaṃ, sāriputta, tapassitāya hoti– acelako homi muttācāro hatthāpalekhano, na ehibhaddantiko na tiṭṭhabhaddantiko; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyāmi. So na kumbhimukhā paṭiggaṇhāmi, na kaḷopimukhā paṭiggaṇhāmi, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivāmi; so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko …pe… sattāgāriko vā homi sattālopiko; ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi …pe… sattahipi dattīhi yāpemi; ekāhikampi āhāraṃ āhāremi, dvīhikampi āhāraṃ āhāremi …pe… sattāhikampi āhāraṃ āhāremi; iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.
“So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī.
“So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṃsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi; kesamassulocakopi homi kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi homi āsanapaṭikkhitto; ukkuṭikopi homi ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṃ kappemi; sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi– iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi. Idaṃsu me, sāriputta, tapassitāya hoti.
156. “Tatrāssu me idaṃ, sāriputta, lūkhasmiṃ hoti – nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Tassa mayhaṃ, sāriputta, na evaṃ hoti– ‘aho vatāhaṃ imaṃ rajojallaṃ pāṇinā parimajjeyyaṃ, aññe vā pana me imaṃ rajojallaṃ pāṇinā parimajjeyyun’ti. Evampi me, sāriputta na hoti. Idaṃsu me, sāriputta, lūkhasmiṃ hoti.
“Tatrāssu me idaṃ, sāriputta, jegucchismiṃ hoti– so kho ahaṃ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti– ‘māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesin’ti. Idaṃsu me, sāriputta, jegucchismiṃ hoti.
“Tatrāssu me idaṃ, sāriputta, pavivittasmiṃ hoti– so kho ahaṃ, sāriputta, aññataraṃ araññāyatanaṃ ajjhogāhetvā viharāmi. Yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā, vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatati, evameva kho ahaṃ, sāriputta, yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Idaṃsu me, sāriputta, pavivittasmiṃ hoti.
“So kho ahaṃ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṃ taruṇakānaṃ dhenupakānaṃ gomayāni tāni sudaṃ āhāremi. Yāvakīvañca me sāriputta, sakaṃ muttakarīsaṃ apariyādinnaṃ hoti, sakaṃyeva sudaṃ muttakarīsaṃ āhāremi. Idaṃsu me, sāriputta, mahāvikaṭabhojanasmiṃ hoti.
157. “So kho ahaṃ, sāriputta, aññataraṃ bhiṃsanakaṃ vanasaṇḍaṃ ajjhogāhetvā viharāmi. Tatrāssudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti– yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsanti. So kho ahaṃ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṃ abbhokāse viharāmi, divā vanasaṇḍe; gimhānaṃ pacchime māse divā abbhokāse viharāmi, rattiṃ vanasaṇḍe. Apissu maṃ, sāriputta, ayaṃ anacchariyagāthā paṭibhāsi pubbe assutapubbā–
“Sotatto sosinno ceva, eko bhiṃsanake vane.
Naggo na caggimāsīno, esanāpasuto munī”ti.
“So kho ahaṃ, sāriputta, susāne seyyaṃ kappemi chavaṭṭhikāni upadhāya. Apissu maṃ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṃsukenapi okiranti, kaṇṇasotesupi salākaṃ pavesenti. Na kho panāhaṃ, sāriputta, abhijānāmi tesu pāpakaṃ cittaṃ uppādetā. Idaṃsu me, sāriputta, upekkhāvihārasmiṃ hoti.
158. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘āhārena suddhī’ti. Te evamāhaṃsu– ‘kolehi yāpemā’ti. Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti– anekavihitampi kolavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa– ‘mahā nūna tena samayena kolo ahosī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu-āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.
159. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘āhārena suddhī’ti. Te evamāhaṃsu– ‘muggehi yāpema …pe… tilehi yāpema …pe… taṇḍulehi yāpemā’ti. Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti– anekavihitampi taṇḍulavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa– ‘mahā nūna tena samayena taṇḍulo ahosī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva taṇḍulo ahosi seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.
“Tāyapi kho ahaṃ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṃ uttariṃ manussadhammā alamariyañāṇadassanavisesaṃ. Taṃ kissa hetu? Imissāyeva ariyāya paññāya anadhigamā, yāyaṃ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.
160. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘saṃsārena suddhī’ti. Na kho pana so, sāriputta, saṃsāro sulabharūpo yo mayā asaṃsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve saṃsareyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.
“Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘upapattiyā suddhī’ti. Na kho pana sā, sāriputta upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve upapajjeyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.
“Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘āvāsena suddhī’ti. Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve āvaseyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.
“Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yaññena suddhī’ti. Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.
“Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘aggiparicariyāya suddhī’ti. Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.
161. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yāvadevāyaṃ bhavaṃ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti. Yato ca kho ayaṃ bhavaṃ puriso jiṇṇo hoti vuddho mahallako addhagato vayo-anuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti. Na kho panetaṃ, sāriputta evaṃ daṭṭhabbaṃ. Ahaṃ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayo-anuppatto, āsītiko me vayo vattati. Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṃ tālacchāyaṃ atipāteyya, evaṃ adhimattasatimanto evaṃ adhimattagatimanto evaṃ adhimattadhitimanto evaṃ paramena paññāveyyattiyena samannāgatā. Te maṃ catunnaṃ satipaṭṭhānānaṃ upādāyupādāya pañhaṃ puccheyyuṃ, puṭṭho puṭṭho cāhaṃ tesaṃ byākareyyaṃ, byākatañca me byākatato dhāreyyuṃ, na ca maṃ dutiyakaṃ uttari paṭipuccheyyuṃ. Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṃyevassa tathāgatassa dhammapadabyañjanaṃ, apariyādinnaṃyevassa tathāgatassa pañhapaṭibhānaṃ Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṃ kareyyuṃ. Mañcakena cepi maṃ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṃ. Yaṃ kho taṃ, sāriputta, sammā vadamāno vadeyya– ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṃ sammā vadamāno vadeyya ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’”ti.
162. Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā nāgasamālo bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante! Api hi me, bhante, imaṃ dhammapariyāyaṃ sutvā lomāni haṭṭhāni. Konāmo ayaṃ, bhante, dhammapariyāyo”ti? “Tasmātiha tvaṃ, nāgasamāla, imaṃ dhammapariyāyaṃ lomahaṃsanapariyāyo tveva naṃ dhārehī”ti.
Idamavoca bhagavā. Attamano āyasmā nāgasamālo bhagavato bhāsitaṃ abhinandīti.
Mahāsīhanādasuttaṃ niṭṭhitaṃ dutiyaṃ.