經號:   
   (中部29經 更新)
中部29經/如心材大經(譬喻品[3])(莊春江譯)[AA.43.4]
  被我這麼聽聞
  有一次,在提婆達多離開不久,世尊住在王舍城耆闍崛山
  在那裡,關於提婆達多,世尊召喚比丘們:
  「比丘們!這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他以那個利得、恭敬、名聲讚揚自己,輕蔑他人:『我是利得、恭敬、有名聲者,然而這些其他比丘是不知名者、無能者。』他以那個利得、恭敬、名聲沈醉、變醉(放逸)、來到放逸。當成為放逸者時,住於苦。
  比丘們!猶如欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,越過膚材後,越過內皮後,越過外皮後,切斷枝葉後,拿取後離開,想著『是心材』。有眼的男子看見他後,這麼說:『啊!這位尊師男子不知道心材,不知道膚材,不知道內皮,不知道外皮,不知道枝葉,因為,像這樣,欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,越過膚材後,越過內皮後,越過外皮後,切斷枝葉後,拿取後離開,想著「是心材」。凡他的以心材之心材責任(應該被作的),他將沒領納那個他的目標。』同樣的,比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他以那個利得、恭敬、名聲讚揚自己,輕蔑他人:『我是利得、恭敬、有名聲者,然而這些其他比丘是不知名者、無能者。』他以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為放逸者時,住於苦。比丘們!這位比丘被稱為取梵行的枝葉,以那個來到終結。(307)
  比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的、意向圓滿的。他以那個戒具足讚揚自己,輕蔑他人:『我是有戒者、善法者,然而這些其他比丘是破戒者、惡法者。』他以那個戒具足沈醉、變醉、來到放逸。當成為放逸者時,住於苦。
  比丘們!猶如欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,越過膚材後,越過內皮後,切斷外皮後,拿取後離開,想著『是心材』。有眼的男子看見他後,這麼說:『啊!這位尊師男子不知道心材,不知道膚材,不知道內皮,不知道外皮,不知道枝葉,因為,像這樣,欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,越過膚材後,越過內皮後,切斷外皮後,拿取後離開,想著「是心材」。凡他的以心材之心材責任,他將沒領納那個他的目標。』同樣的,比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的、意向圓滿的。他以那個戒具足讚揚自己,輕蔑他人:『我是有戒者、善法者,然而這些其他比丘是破戒者、惡法者。』他以那個戒具足沈醉、變醉、來到放逸。當成為放逸者時,住於苦。比丘們!這位比丘被稱為取梵行的外皮,以那個來到終結。(308)
  比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的,但非意向圓滿的,他不以那個戒具足讚揚自己,輕蔑他人,他不以那個戒具足沈醉、變醉、來到放逸。當成為不放逸者時,到達定具足。他以那個定具足成為悅意的、意向圓滿的。他以那個定具足讚揚自己,輕蔑他人:『我是得定者、心一境者,然而這些其他比丘是不得定者、心散亂者。』他以那個定具足沈醉、變醉、來到放逸。當成為放逸者時,住於苦。
  比丘們!猶如欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,越過膚材後,切斷內皮後,拿取後離開,想著『是心材』。有眼的男子看見他後,這麼說:『啊!這位尊師男子不知道心材,不知道膚材,不知道內皮,不知道外皮,不知道枝葉,因為,像這樣,欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,越過膚材後,切斷內皮後,拿取後離開,想著「是心材」。凡他的以心材之心材責任,他將沒領納那個他的目標。』同樣的,比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的,但非意向圓滿的,他不以那個戒具足讚揚自己,輕蔑他人,他不以該戒具足沈醉、變醉、來到放逸。當成為不放逸者時,到達定具足。他以那個定具足而成為悅意的、意向圓滿的。他以那個定具足讚揚自己,輕蔑他人:『我是得定者、心一境者,然而這些其他比丘是不定者、心散亂者。』他以那個定具足沈醉、變醉、來到放逸。當成為放逸者時,住於苦。比丘們!這位比丘被稱為取梵行的內皮,以那個來到終結。(309)
  比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的,但非意向圓滿的,他不以那個戒具足讚揚自己,輕蔑他人,他不以那個戒具足沈醉、變醉、來到放逸。當成為不放逸者時,到達定具足。他以那個定具足成為悅意的,但非意向圓滿的,他不以那個定具足讚揚自己,輕蔑他人,他不以那個定具足沈醉、變醉、來到放逸。當成為不放逸者時,到達智見,他以那個智見成為悅意的、意向圓滿的,他以那個智見讚揚自己,輕蔑他人:『我是知者,我住於看見者,然而這些其他比丘是無知者、住於沒看見者。』他以那個智見具足沈醉、變醉、來到放逸。當成為放逸者時,住於苦。
  比丘們!猶如欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,切斷膚材後,拿取後離開,想著『是心材』。有眼的男子看見他後,這麼說:『唉!這位尊師男子不知道心材,不知道膚材,不知道內皮,不知道外皮,不知道枝葉,因為,像這樣,欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子就越過心材後,切斷膚材後,拿取後離開,想著「是心材」。凡他的以心材之心材責任,他將沒領納那個他的目標。』同樣的,比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的,但非意向圓滿的,他不以那個戒具足讚揚自己,輕蔑他人,他不以那個戒具足沈醉、變醉、來到放逸。當成為不放逸者時,到達定具足。他以那個定具足成為悅意的,但非意向圓滿的,他不以那個定具足讚揚自己,輕蔑他人,他不以那個定具足沈醉、變醉、來到放逸。當成為不放逸者時,到達智見,他以那個智見成為悅意的、意向圓滿的。他以那個智見讚揚自己,輕蔑他人:『我是知者,我住於看見者,然而這些其他比丘是無知者、住於沒看見者。』他以那個智見具足沈醉、變醉、來到放逸。當成為放逸者時,住於苦。比丘們!這位比丘被稱為取梵行的膚材,以那個來到終結。(310)
  比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的,但非意向圓滿的,他不以那個戒具足讚揚自己,輕蔑他人,他不以那個戒具足沈醉、變醉、來到放逸。當成為不放逸者時,到達定具足。他以那個定具足成為悅意的,但非意向圓滿的,他不以那個定具足讚揚自己,輕蔑他人,他不以那個定具足沈醉、變醉、來到放逸。當成為不放逸者時,到達智見,他以那個智見成為悅意的,但非意向圓滿的,他不以那個智見讚揚自己,輕蔑他人,他不以那個智見沈醉、變醉、來到放逸。當成為不放逸者時,到達非暫時解脫,比丘們!這是無可能性、無機會的:凡那位比丘從那個非暫時解脫退失。
  比丘們!猶如欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子僅切斷心材後,拿取後離開,知道著『是心材』。有眼的男子看見這樣後會說這個:『啊!這位尊師男子知道心材,知道膚材,知道內皮,知道外皮,知道枝葉,因為,像這樣,欲求心材的、找尋心材的、遍求心材的、到有心材住立的大樹的男子僅切斷心材後,拿取後離開,知道著「是心材」。凡他的以心材之心材責任,他將領納那個他的目標。』同樣的,比丘們!又,這裡,某些善男子以信從在家出家成為無家者:『我是陷入生、老、死、愁、悲、苦、憂、絕望者,陷入苦者,被苦征服者,也許這整個苦蘊的作終結能被知道。』成為這樣出家者的他使利得、恭敬、名聲生起,他不以那個利得、恭敬、名聲成為悅意的、意向圓滿的。他不以那個利得、恭敬、名聲讚揚自己,輕蔑他人,他不以那個利得、恭敬、名聲沈醉、變醉、來到放逸。當成為不放逸者時,到達戒具足。他以那個戒具足成為悅意的,但非意向圓滿的,他不以那個戒具足讚揚自己,輕蔑他人,他不以那個戒具足沈醉、變醉、來到放逸。當成為不放逸者時,到達定具足。他以那個定具足成為悅意的,但非意向圓滿的,他不以那個定具足讚揚自己,輕蔑他人,他不以那個定具足沈醉、變醉、來到放逸。當成為不放逸者時,到達智見,他以那個智見而成為悅意的,但非意向圓滿的,他不以那個智見讚揚自己,輕蔑他人,他不以那個智見沈醉、變醉、來到放逸。當成為不放逸者時,到達非暫時解脫,比丘們!這是無可能性、無機會的:凡那位比丘從那個非暫時解脫退失。
  比丘們!像這樣,這個梵行不是利得、恭敬、名聲為效益,不是戒具足為效益,不是定具足為效益,不是智見為效益,比丘們!但凡這個不動心解脫,比丘們!這個梵行是,這個為目標,這個為核心(心材),這個為完結。」
  世尊說這個,那些悅意的比丘歡喜世尊的所說。(311)
  如心材大經第九終了。
MN.29/(9) Mahāsāropamasuttaṃ
   307. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi–
   “Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti– ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
   “Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto appeva nāma imassa kevalassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu sākhāpalāsaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.
   308. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti– ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
   “Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno; yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.
   “Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā”ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti– ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu papaṭikaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.
   309. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno samādhisampadaṃ ārādheti So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti– ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
   “Seyyathāpi bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.
   “Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā”ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti– ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati bhikkhave, bhikkhu tacaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.
   310. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti– ‘ahamasmi jānaṃ passaṃ viharāmi. Ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.
   “Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ na aññāsi phegguṃ na aññāsi tacaṃ na aññāsi papaṭikaṃ na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti– ‘ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu phegguṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.
   311. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.
   “Seyyathāpi bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya– ‘aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto ‘sāran’ti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.
   “Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti– ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.
   “Iti kho, bhikkhave, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ, bhikkhave, akuppā cetovimutti– etadatthamidaṃ, bhikkhave, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosānan”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Mahāsāropamasuttaṃ niṭṭhitaṃ navamaṃ.
漢巴經文比對(莊春江作):
  「使…生起」(abhinibbatteti),智髻比丘長老英譯為「取得,獲得」(acquires)。按:《破斥猶豫》以「使生起」(uppādeti)解說。
  「看見者」(passaṃ),智髻比丘長老英譯為「看見」(seeing)。按:《破斥猶豫》說,「智見」指提婆達多的天眼與五神通,「看見者」指「識知任何細微色( sukhumaṃ rūpaṃ),乃至看見泥鬼(paṃsupisācakampi)」。