經號:   
   (中部24經 更新)
中部24經/引導車經(譬喻品[3])(莊春江譯)[MA.9, AA.39.10]
  被我這麼聽聞
  有一次世尊住在王舍城栗鼠飼養處的竹林中。
  那時,眾多出生地的比丘在出生地{下}[住]過雨季安居,去見世尊。抵達後,向世尊問訊後,在一旁坐下。世尊對在一旁坐下的那些比丘說這個:
  「比丘們!在出生地中,誰被出生地的同梵行比丘們這樣尊敬:『自己是少欲者,並且是對比丘們作少欲談論者;自己是知足者,並且是對比丘們作知足談論者;自己是獨居者,並且是對比丘們作獨居的談論者;自己是不交際者,並且是對比丘們作不交際談論者;自己活力已發動,並且是對比丘們作活力發動談論者;自己是戒具足者,並且是對比丘們作戒具足談論者;自己是定具足者,並且是對比丘們作定具足談論者;自己是慧具足,並且是對比丘們作慧具足談論者;自己是解脫具足者,並且是對比丘們作解脫具足談論者;自己是解脫智見具足者,並且是對比丘們作解脫智見具足談論者,是同梵行者們的教誡者、指導者、開示者、勸導者、鼓勵者、使歡喜者。』呢?」
  「大德!在出生地中,尊者滿慈子被出生地的同梵行比丘們這樣尊敬:『自己是少欲者,並且是對比丘們作少欲談論者;自己是知足者……(中略)是同梵行者的教誡者、指導者、開示者、勸導者、鼓勵者、使歡喜者。』」(252)
  當時,尊者舍利弗坐在世尊的不遠處。那時,尊者舍利弗想這個:
  「是尊者滿慈子的利得,是尊者滿慈子的善得的利得:凡有智的同梵行者們在大師的面前一一觸及後稱讚,且大師對他非常隨喜。或許就偶爾我們也會與尊者滿慈子一起見面,或許會有就某種交談。」(253)
  那時,世尊如其意地住在王舍城後,向舍衛城出發遊行,次第進行遊行地抵達舍衛城,在那裡,世尊住在舍衛城祇樹林給孤獨園。
  尊者滿慈子聽聞:「聽說世尊已抵達舍衛城,住在舍衛城祇樹林給孤獨園。」(254)
  那時,尊者滿慈子收起臥坐具、拿起衣鉢後,向舍衛城出發遊行,次第進行遊行地來到舍衛城祇樹林給孤獨園,去見世尊。抵達後,向世尊問訊後,在一旁坐下。世尊對在一旁坐下的尊者滿慈子以法說開示、勸導、鼓勵、使歡喜。那時,被世尊法說開示、勸導、鼓勵、使歡喜的尊者滿慈子歡喜、隨喜世尊所說後,從座位起來、向世尊問訊、作右繞後,為了白天的住處盲者的樹林。(255)
  那時,某位比丘去見尊者舍利弗。抵達後,對尊者舍利弗說這個:
  「舍利弗學友!你經常稱讚名叫滿慈子的比丘,他被世尊的法說開示、勸導、鼓勵、使歡喜,歡喜、隨喜世尊所說後,從座位起來、向世尊問訊、作右繞後,離開,為了白天的住處已出發去盲者的樹林。」
  那時,尊者舍利弗形色匆忙地取坐墊布後,在尊者滿慈子後面注視地緊跟隨。
  那時,尊者滿慈子進入盲者的樹林後,坐在某棵樹下為了白天的住處。尊者舍利弗也進入盲者的樹林,坐在另一棵樹下為了白天的住處。
  那時,尊者舍利弗傍晚時,從獨坐出來,去見尊者滿慈子。抵達後,與尊者滿慈子互相歡迎。歡迎與寒喧後,在一旁坐下。在一旁坐下的尊者舍利弗對尊者滿慈子說這個:(256)
  「學友!在世尊處我們的梵行被住(住)嗎?」
  「是的,學友!」
  「學友!怎麼樣,為了戒清淨在世尊處梵行被住?」
  「學友!這確實不是。」
  「學友!那麼,為了心清淨在世尊處梵行被住?」
  「學友!這確實不是。」
  「學友!怎麼樣,為了見清淨在世尊處梵行被住?」
  「學友!這確實不是。」
  「學友!那麼,為了度疑清淨在世尊處梵行被住?」
  「學友!這確實不是。」
  「學友!怎麼樣,為了道非道智見清淨在世尊處梵行被住?」
  「學友!這確實不是。」
  「學友!那麼,為了道跡智見清淨在世尊處梵行被住?」
  「學友!這確實不是。」
  「學友!怎麼樣,為了智見清淨在世尊處梵行被住?」
  「學友!這確實不是。」
  「當被像這樣問:『學友!怎麼樣,為了戒清淨在世尊處梵行被住?』時,你說:『學友!這確實不是。』當被像這樣問:『學友!那麼,為了心清淨在世尊處梵行被住?』時,你說:『學友!這確實不是。』當被像這樣問:『學友!怎麼樣,為了見清淨……(中略)為了度疑清淨……(中略)為了道非道智見清淨……(中略)為了道跡智見清淨……(中略)當被像這樣問:『學友!怎麼樣,為了智見清淨在世尊處梵行被住?』時,你說:『學友!這確實不是。』學友!那樣的話,為了什麼在世尊處梵行被住呢?』
  「學友!為了無取著般涅槃在世尊處梵行被住。」
  「學友!怎麼樣,戒清淨是無執取般涅槃嗎?」
  「學友!這確實不是。」
  「學友!那麼,心清淨是無執取般涅槃嗎?」
  「學友!這確實不是。」
  「學友!怎麼樣,見清淨是無執取般涅槃嗎?」
  「學友!這確實不是。」
  「學友!那麼,度疑清淨是無執取般涅槃嗎?」
  「學友!這確實不是。」
  「學友!怎麼樣,道非道智見清淨是無執取般涅槃嗎?」
  「學友!這確實不是。」
  「學友!那麼,道跡智見清淨是無執取般涅槃嗎?」
  「學友!這確實不是。」
  「學友!怎麼樣,智見清淨是無執取般涅槃嗎?」
  「學友!這確實不是。」
  「學友!那麼,除了這些法之外,有無執取般涅槃嗎?」
  「學友!這確實不是。」
  「當被像這樣問:『學友!怎麼樣,戒清淨是無執取般涅槃嗎?』時,你說:『學友!這確實不是。』當被像這樣問:『學友!那麼,心清淨是無執取般涅槃嗎?』時,你說:『學友!這確實不是。』當被像這樣問:『學友!怎麼樣,見清淨是無執取般涅槃嗎?』……(中略)度疑清淨……(中略)道非道智見清淨……(中略)道跡智見清淨……(中略)當被像這樣問:『學友!怎麼樣,智見清淨是無執取般涅槃嗎?』時,你說:『學友!這確實不是。』當被像這樣問:『學友!那麼,除了這些法之外,有無執取般涅槃嗎?』時,你說:『學友!這確實不是。』那麼,學友!如怎樣,這所說的義理應該被看見呢?」(257)
  「學友!如果世尊安立戒清淨為無執取般涅槃,等同安立有取著就是無執取般涅槃;學友!如果世尊安立心清淨為無執取般涅槃,等同安立有取著就是無執取般涅槃;學友!如果世尊安立見清淨為無執取般涅槃,等同安立有取著就是無執取般涅槃;學友!如果世尊安立度疑清淨為無執取般涅槃,等同安立有取著就是無執取般涅槃;學友!如果世尊安立道非道智見清淨為無執取般涅槃,等同安立有取著就是無執取般涅槃;學友!如果世尊安立道跡智見清淨為無執取般涅槃,等同安立有取著就是無執取般涅槃;學友!如果世尊安立智見清淨為無執取般涅槃,等同安立有取著就是無執取般涅槃。學友!如果除了這些法之外有無執取般涅槃,凡夫般涅槃,學友!因為凡夫在這些法之外。
  學友!那樣的話,我將為你作譬喻,這裡,一些有智的男子也以譬喻了知所說的義理。(258)
  學友!猶如當憍薩羅國波斯匿王居住在舍衛城時,在娑雞多城正好某些緊急應該被作的事發生,他們為他在舍衛城與娑雞多城中間使七輛引導車等候。學友!那時,憍薩羅國波斯匿王從舍衛城內宮門口離去後,登上第一輛引導車。以第一輛引導車到達第二輛引導車,捨第一輛引導車,登上第二輛引導車;以第二輛引導車到達第三輛引導車,捨第二輛引導車,登上第三輛引導車;以第三輛引導車到達第四輛引導車,捨第三輛引導車,登上第四輛引導車;以第四輛引導車到達第五輛引導車,捨第四輛引導車,登上第五輛引導車;以第五輛引導車到達第六輛引導車,捨第五輛引導車,登上第六輛引導車;以第六輛引導車到達第七輛引導車,捨第六輛引導車,登上第七輛引導車;以第七輛引導車抵達娑雞多城的內宮門口。不久,成為到達內宮門口者。朋友、同事、親族、血親這麼問:『大王!你以這輛引導車,從舍衛城到達娑雞多城的內宮門嗎?』學友!當怎樣回答時,正確回答的憍薩羅國波斯匿王會回答?」
  「學友!當這麼回答時,正確回答的憍薩羅國波斯匿王會回答:『這裡,當我居住在舍衛城時,在娑雞多城正好某些緊急應該被作的事發生,他們為那個我在舍衛城與娑雞多城中間使七輛引導車等候。那時,我從舍衛城內宮門口離去後,登上第一輛引導車。以第一輛引導車到達第二輛引導車,捨第一輛引導車,登上第二輛引導車;以第二輛引導車到達第三輛引導車,捨第二輛引導車,登上第三輛引導車;以第三輛引導車到達第四輛引導車,捨第三輛引導車,登上第四輛引導車;以第四輛引導車到達第五輛引導車,捨第四輛引導車,登上第五輛引導車;以第五輛引導車到達第六輛引導車,捨第五輛引導車,登上第六輛引導車;以第六輛引導車到達第七輛引導車,捨第六輛引導車,登上第七輛引導車;以第七輛引導車抵達娑雞多城的內宮門口。』學友!當這麼回答時,正確回答的憍薩羅國波斯匿王會回答。」
  「同樣的,學友!戒清淨最多是為了心清淨;心清淨最多是為了見清淨;見清淨最多是為了度疑清淨;度疑清淨最多是為了道非道智見清淨;道非道智見清淨最多是為了道跡智見清淨;道跡智見清淨最多是為了智見清淨;智見清淨最多是為了無執取般涅槃,學友!為了無執取般涅槃在世尊處梵行被住。」(259)
  在這麼說時,尊者舍利弗對尊者滿慈子說這個:
  「尊者是什麼名字呢?還有,同梵行者們怎麼知道尊者呢?」
  「學友!我的名字是『滿』,同梵行者們知道我為『慈子』。」
  「不可思議啊,學友!未曾有啊,學友!如他是以正確了知大師教誡的多聞弟子。同樣的,甚深、甚深的問題一一觸及後被尊者滿慈子回答。是同梵行者們的利得,是同梵行者們的善得的利得:凡他們得到看見,得到恭敬尊者滿慈子。即使同梵行者們以墊布以頭頂(帶)著尊者滿慈子,他們得到看見、得到恭敬,也是他們的利得,也是他們的善得的利得。也是我們的利得,也是我們的善得的利得:凡我們得到看見、得到恭敬尊者滿慈子。」
  在這麼說時,尊者滿慈子對尊者舍利弗說這個:
  「尊者是什麼名字呢?還有,同梵行者們怎麼知道尊者呢?」
  「學友!我的名字是『憂波提舍』,同梵行者們知道我為『舍利弗』。」
  「先生!我們確實不知道正與如大師的弟子一起討論:『尊者舍利弗』,如果我們知道是『尊者舍利弗』,我們不回答這麼多。
  不可思議啊,學友!未曾有啊,學友!如他是以正確了知大師教誡的多聞弟子。同樣的,甚深、甚深的問題一一觸及後被尊者舍利弗詢問。是同梵行者們的利得,是同梵行者們的善得的利得:凡他們得到看見,得到恭敬尊者舍利弗。即使同梵行者們以墊布以頭頂(帶)著尊者舍利弗,他們得到看見、得到恭敬,也是他們的利得,也是他們的善得的利得。也是我們的利得,也是我們的善得的利得:凡我們得到看見、得到恭敬尊者舍利弗。」
  像這樣,他們兩位大龍也喜悅相互的善說。(260)
  引導車經第四終了。
MN.24/(4) Rathavinītasuttaṃ
   252. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṃ vassaṃvuṭṭhā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca–
   “Ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito– ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā, attanā ca santuṭṭho santuṭṭhikathañca bhikkhūnaṃ kattā, attanā ca pavivitto pavivekakathañca bhikkhūnaṃ kattā, attanā ca asaṃsaṭṭho asaṃsaggakathañca bhikkhūnaṃ kattā, attanā ca āraddhavīriyo vīriyārambhakathañca bhikkhūnaṃ kattā, attanā ca sīlasampanno sīlasampadākathañca bhikkhūnaṃ kattā, attanā ca samādhisampanno samādhisampadākathañca bhikkhūnaṃ kattā, attanā ca paññāsampanno paññāsampadākathañca bhikkhūnaṃ kattā, attanā ca vimuttisampanno vimuttisampadākathañca bhikkhūnaṃ kattā, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā, ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīnan’”ti? “Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito– ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā, attanā ca santuṭṭho …pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīnan’”ti.
   253. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti. Atha kho āyasmato sāriputtassa etadahosi– “lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa, yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṃ bhāsanti, tañca satthā abbhanumodati. Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.
   254. Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Assosi kho āyasmā puṇṇo mantāṇiputto– “bhagavā kira sāvatthiṃ anuppatto; sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme”ti.
   255. Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ tenupasaṅkami divāvihārāya.
   256. Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – “yassa kho tvaṃ, āvuso sāriputta, puṇṇassa nāma bhikkhuno mantāṇiputtassa abhiṇhaṃ kittayamāno ahosi, so bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ tena pakkanto divāvihārāyā”ti.
   Atha kho āyasmā sāriputto taramānarūpo nisīdanaṃ ādāya āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ piṭṭhito piṭṭhito anubandhi sīsānulokī. Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Āyasmāpi kho sāriputto andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
   Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ etadavoca–
   257. “Bhagavati no, āvuso, brahmacariyaṃ vussatī”ti?
   “Evamāvuso”ti.
   “Kiṃ nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?
   “No hidaṃ, āvuso”.
   “Kiṃ panāvuso, cittavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?
   “No hidaṃ, āvuso”.
   “Kiṃ nu kho, āvuso, diṭṭhivisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?
   “No hidaṃ, āvuso”.
   “Kiṃ panāvuso, kaṅkhāvitaraṇavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?
   “No hidaṃ, āvuso”.
   “Kiṃ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?
   “No hidaṃ, āvuso”.
   “Kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?
   “No hidaṃ, āvuso”.
   “Kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?
   “No hidaṃ, āvuso”.
   “‘Kiṃ nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso, cittavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ nu kho, āvuso, diṭṭhivisuddhatthaṃ …pe… kaṅkhāvitaraṇavisuddhatthaṃ …pe… maggāmaggañāṇadassanavisuddhatthaṃ …pe… paṭipadāñāṇadassanavisuddhatthaṃ …pe… kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ āvuso’ti vadesi. Kimatthaṃ carahāvuso, bhagavati brahmacariyaṃ vussatī”ti? “Anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī”ti.
   “Kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti?
   “No hidaṃ, āvuso”.
   “Kiṃ panāvuso, cittavisuddhi anupādāparinibbānan”ti?
   “No hidaṃ, āvuso”.
   “Kiṃ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti?
   “No hidaṃ, āvuso”.
   “Kiṃ panāvuso kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti
   “No hidaṃ, āvuso”.
   “Kiṃ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti?
   “No hidaṃ, āvuso”.
   “Kiṃ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan”ti?
   “No hidaṃ, āvuso”.
   “Kiṃ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti?
   “No hidaṃ āvuso”.
   “Kiṃ panāvuso, aññatra imehi dhammehi anupādāparinibbānan”ti?
   “No hidaṃ, āvuso”.
   “‘Kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso, cittavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan’ti …pe… kaṅkhāvitaraṇavisuddhi… maggāmaggañāṇadassana-visuddhi… paṭipadāñāṇadassanavisuddhi… ‘kiṃ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso, aññatra imehi dhammehi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. Yathākathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?
   258. “Sīlavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Cittavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Diṭṭhivisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Kaṅkhāvitaraṇavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya Maggāmaggañāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Paṭipadāñāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Ñāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya. Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṃ abhavissa, puthujjano parinibbāyeyya. Puthujjano hi, āvuso, aññatra imehi dhammehi. Tena hāvuso, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.
   259. “Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṃ paṭivasantassa sākete kiñcideva accāyikaṃ karaṇīyaṃ uppajjeyya. Tassa antarā ca sāvatthiṃ antarā ca sāketaṃ satta rathavinītāni upaṭṭhapeyyuṃ. Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ abhiruheyya, paṭhamena rathavinītena dutiyaṃ rathavinītaṃ pāpuṇeyya, paṭhamaṃ rathavinītaṃ vissajjeyya dutiyaṃ rathavinītaṃ abhiruheyya. Dutiyena rathavinītena tatiyaṃ rathavinītaṃ pāpuṇeyya, dutiyaṃ rathavinītaṃ vissajjeyya, tatiyaṃ rathavinītaṃ abhiruheyya. Tatiyena rathavinītena catutthaṃ rathavinītaṃ pāpuṇeyya, tatiyaṃ rathavinītaṃ vissajjeyya, catutthaṃ rathavinītaṃ abhiruheyya. Catutthena rathavinītena pañcamaṃ rathavinītaṃ pāpuṇeyya, catutthaṃ rathavinītaṃ vissajjeyya, pañcamaṃ rathavinītaṃ abhiruheyya. Pañcamena rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇeyya, pañcamaṃ rathavinītaṃ vissajjeyya, chaṭṭhaṃ rathavinītaṃ abhiruheyya. Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ pāpuṇeyya, chaṭṭhaṃ rathavinītaṃ vissajjeyya, sattamaṃ rathavinītaṃ abhiruheyya. Sattamena rathavinītena sāketaṃ anupāpuṇeyya antepuradvāraṃ. Tamenaṃ antepuradvāragataṃ samānaṃ mittāmaccā ñātisālohitā evaṃ puccheyyuṃ– ‘iminā tvaṃ, mahārāja, rathavinītena sāvatthiyā sāketaṃ anuppatto antepuradvāran’ti Kathaṃ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti?
   “Evaṃ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya– ‘idha me sāvatthiyaṃ paṭivasantassa sākete kiñcideva accāyikaṃ karaṇīyaṃ uppajji. Tassa me antarā ca sāvatthiṃ antarā ca sāketaṃ satta rathavinītāni upaṭṭhapesuṃ. Atha khvāhaṃ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ abhiruhiṃ. Paṭhamena rathavinītena dutiyaṃ rathavinītaṃ pāpuṇiṃ, paṭhamaṃ rathavinītaṃ vissajjiṃ dutiyaṃ rathavinītaṃ abhiruhiṃ. Dutiyena rathavinītena tatiyaṃ rathavinītaṃ pāpuṇiṃ, dutiyaṃ rathavinītaṃ vissajjiṃ, tatiyaṃ rathavinītaṃ abhiruhiṃ. Tatiyena rathavinītena catutthaṃ rathavinītaṃ pāpuṇiṃ, tatiyaṃ rathavinītaṃ vissajjiṃ, catutthaṃ rathavinītaṃ abhiruhiṃ. Catutthena rathavinītena pañcamaṃ rathavinītaṃ pāpuṇiṃ, catutthaṃ rathavinītaṃ vissajjiṃ, pañcamaṃ rathavinītaṃ abhiruhiṃ. Pañcamena rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇiṃ, pañcamaṃ rathavinītaṃ vissajjiṃ, chaṭṭhaṃ rathavinītaṃ abhiruhiṃ. Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ pāpuṇiṃ, chaṭṭhaṃ rathavinītaṃ vissajjiṃ, sattamaṃ rathavinītaṃ abhiruhiṃ. Sattamena rathavinītena sāketaṃ anuppatto antepuradvāran’ti. Evaṃ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti.
   “Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā. Anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī”ti.
   260. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ etadavoca– “konāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī”ti? “Puṇṇoti kho me, āvuso, nāmaṃ; mantāṇiputtoti ca pana maṃ sabrahmacārī jānantī”ti. “Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā. Lābhā sabrahmacārīnaṃ, suladdhalābhā sabrahmacārīnaṃ, ye āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ labhanti dassanāya, labhanti payirūpāsanāya. Celaṇḍukena cepi sabrahmacārī āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ muddhanā pariharantā labheyyuṃ dassanāya, labheyyuṃ payirūpāsanāya, tesampi lābhā tesampi suladdhaṃ, amhākampi lābhā amhākampi suladdhaṃ, ye mayaṃ āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ labhāma dassanāya, labhāma payirūpāsanāyā”ti.
   Evaṃ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṃ sāriputtaṃ etadavoca– “ko nāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī”ti? “Upatissoti kho me, āvuso, nāmaṃ; sāriputtoti ca pana maṃ sabrahmacārī jānantī”ti. “Satthukappena vata kira, bho, sāvakena saddhiṃ mantayamānā na jānimha– ‘āyasmā sāriputto’ti. Sace hi mayaṃ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya. Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā. Lābhā sabrahmacārīnaṃ suladdhalābhā sabrahmacārīnaṃ, ye āyasmantaṃ sāriputtaṃ labhanti dassanāya, labhanti payirūpāsanāya. Celaṇḍukena cepi sabrahmacārī āyasmantaṃ sāriputtaṃ muddhanā pariharantā labheyyuṃ dassanāya, labheyyuṃ payirūpāsanāya, tesampi lābhā tesampi suladdhaṃ, amhākampi lābhā amhākampi suladdhaṃ, ye mayaṃ āyasmantaṃ sāriputtaṃ labhāma dassanāya, labhāma payirūpāsanāyā”ti.
   Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsūti.
   Rathavinītasuttaṃ niṭṭhitaṃ catutthaṃ.
漢巴經文比對(莊春江作):
  「戒淨(MA.9);清淨戒(AA.39.10)」,南傳作「戒清淨」(sīlavisuddhi),智髻比丘長老英譯為「德行的潔淨」(purification of virtue),菩提比丘長老解說,以下的「七清淨」,在《尼柯耶》並沒有成為一組地被分析,但卻是《清淨道論》的全部架構(scaffolding),書中以全面開發傳統對止觀解說,定義了每個不同的階段。
  「心淨(MA.9);心清淨(AA.39.10)」,南傳作「心清淨」(cittavisuddhi),智髻比丘長老英譯為「心的潔淨」(purification of mind),菩提比丘長老解說,這是克服五蓋的禪定。
  「見淨(MA.9);見清淨(AA.39.10)」,南傳作「見清淨」(diṭṭhivisuddhi),智髻比丘長老英譯為「見解的潔淨」(purification of view)。
  「疑蓋淨(MA.9);無猶豫/無猶豫清淨(AA.39.10)」,南傳作「度疑清淨」(kaṅkhāvitaraṇavisuddhi,另譯為「度脫疑惑清淨; 越度疑惑清淨;解疑清淨;解除疑惑清淨」),智髻比丘長老英譯為「以克服疑惑而潔淨」(purification by overcoming doubt)。
  「道非道知見淨(MA.9);行跡清淨(AA.39.10)」,南傳作「道非道智見清淨」(maggāmaggañāṇadassanavisuddhi),智髻比丘長老英譯為「以什麼是道與什麼不是道之理解與見解而潔淨」(purification by knowledge and vision of what is the path and what is not the path)。
  「道跡知見淨(MA.9);於道之中智修清淨/道清淨(AA.39.10)」,南傳作「道跡智見清淨」(paṭipadāñāṇadassanavisuddhi),智髻比丘長老英譯為「以路之理解與見解而潔淨」(purification by knowledge and vision of the way)。
  「道跡斷智淨(MA.9);知見清淨(AA.39.10)」,南傳作「智見清淨」(ñāṇadassanavisuddhi),智髻比丘長老英譯為「以理解與見解而潔淨」(purification by knowledge and vision)。
  「以有餘稱說無餘(MA.9)」,南傳作「等同安立有取著就是無執取般涅槃」(sa-upādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya),智髻比丘長老英譯為「他描述所有仍伴隨著執著的為無執著最後涅槃」(he would have described what is still accompanied by clinging as final Nibbana without clinging)。
  「縈衣(MA.9)」,南傳作「(以)墊布」(Celaṇḍukena),智髻比丘長老英譯為「在坐墊上」(on a cushion)。按:Celaṇḍukena,柬埔寨版作celaṇḍakena(丁字褲;兜襠布,近於「縈衣」,縈者纏繞義),《破斥猶豫》作 celaṇḍupekena(cela+aṇḍupekena),並以「墊子」(cumbaṭakaṃ)解說aṇḍupakaṃ,今準此譯。
  「引導車」(rathavinītaṃ),智髻比丘長老英譯為「接力戰車」(relay chariots)。按:《破斥猶豫》以「已訓練駿馬套上軛的七輛車」(vinītaassājāniyayutte satta rathe)解說,但似乎未見被採用,水野弘元《パ─リ語辞典》作「傳車」(伝車),PTS《巴英文詞典》作「由戰車帶領,戰車-驅駛」("led by a chariot," a chariot-drive )。這裡採後者,將vinīta解為「引導的」(另作「教導的;訓練的」,或「調伏的」)。