經號:   
   (中部36經 更新)
中部36經/薩遮迦大經(雙大品[4])(莊春江譯)
  被我這麼聽聞
  有一次世尊住在毘舍離大林重閣講堂。
  當時,世尊午前時已穿好衣服,取衣鉢後,想要為了托鉢進入毘舍離。
  那時,徒步狀態散步、漫步的尼乾陀子薩遮迦去大林重閣講堂。
  尊者阿難看見正從遠處走來的尼乾陀子薩遮迦。看見後,對世尊說這個:
  「大德!這位辯論家、賢智的演說者、被眾人認定善的尼乾陀子薩遮迦到來,大德!這位想要誹謗佛陀,想要誹謗法,想要誹謗僧團,大德!請世尊出自憐愍坐片刻,那就好了!」
  世尊坐在已設置的座位上。
  那時,尼乾陀子薩遮迦去見世尊。抵達後,與世尊互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的尼乾陀子薩遮迦對世尊說這個:(364)
  「喬達摩先生!有一些沙門婆羅門住於致力身的修習之實踐,非心的修習,喬達摩先生!他們接觸身體的苦受。喬達摩先生!從前,有被身體的苦受接觸者竟然會有腿的麻痺,竟然也會有心臟裂開,竟然熱血也會從口中湧出,也會到達瘋狂、心的散亂,喬達摩先生!他的這個心是身的隨行者,以身的控制轉起,那是什麼原因呢?心的未被修習狀態。喬達摩先生!又,有一些沙門婆羅門住於致力心的修習之實踐,非身的修習,喬達摩先生!他們接觸心的苦受。喬達摩先生!從前,有被心的苦受接觸者竟然會有腿的麻痺,竟然也會有心臟裂開,竟然熱血也會從口中湧出,也會到達瘋狂、心的散亂,喬達摩先生!他的這個身是心的隨行者,以心的控制轉起,那是什麼原因呢?身的未被修習狀態。喬達摩先生!我這麼想:『喬達摩先生的弟子們確實住於致力心的修習之實踐,非身的修習。』」(365)
  「阿其威色那!但,被你聽到身的修習究竟是什麼?」
  「即:難陀婆蹉、居色澀居者、末迦利瞿舍羅,喬達摩先生!從這些裸行者、脫離正行者、舔手者、受邀不來者受邀不住立者,他們受用非帶來的、非被個別招請的、非邀請的。他們不從甕口領受,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。他們是一家一口團食者,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,他們於致力定期吃食物的實踐。」
  「阿其威色那!但,他們就只以那些維生嗎?」
  「喬達摩先生!這確實不是。喬達摩先生!有時他們嚼一一上妙的硬食,吃一一上妙的食物、嚐一一上妙的美食,喝一一上妙的飲料,他們使這個身體的力氣拿起、增加、增肥。」
  「阿其威色那!凡他們先前捨斷後,之後積聚,這樣身體有積累、減少。阿其威色那!但,被你聽到心的修習究竟是什麼?」
  當尼乾陀子薩遮迦被世尊詢問心的修習時,不解說。(366)
  那時,世尊對尼乾陀子薩遮迦說這個:
   「阿其威色那!凡即使這個先前被你說身的修習者,那個在聖者之律中也不是如法的身的修習,阿其威色那!即使對身的修習你不知道,你又將從哪裡知道心的修習呢?阿其威色那!此外,關於身未修習者與心未修習者;身已修習者與心已修習者,你要聽!你要好好作意!我將說了。」
  「是的,先生!」尼乾陀子薩遮迦回答世尊。
  世尊說這個:(367)
  「阿其威色那!而怎樣是身未修習者與心未修習者呢?阿其威色那!這裡,未聽聞的一般人的樂受生起,當他被樂受接觸時,成為樂的有貪染者與來到樂的有貪染狀態。他的那個樂受被滅,以樂受的滅,苦受生起。當他被苦受接觸時,悲傷、疲累、悲泣、搥胸地號哭,來到迷亂。阿其威色那!他的這個已生起的樂受以身的未修習狀態持續遍取心,已生起的苦受也以心的未修習狀態持續遍取心。阿其威色那!凡任何有這樣的兩翼者:已生起的樂受以身的未修習狀態持續遍取心,已生起的苦受也以心的未修習狀態持續遍取心,阿其威色那!這樣是身未修習者與心未修習者。(368)
  阿其威色那!而怎樣是身已修習者與心已修習者呢?阿其威色那!這裡,有聽聞的聖弟子的樂受生起,當他被樂受接觸時,不成為樂的有貪染者與不來到樂的有貪染狀態。他的那個樂受被滅,以樂受的滅,苦受生起。當他被苦受接觸時,不悲傷、不疲累、不悲泣、不搥胸地號哭,不來到迷亂。阿其威色那!他的這個已生起的樂受以身的已修習狀態不持續遍取心,已生起的苦受以心的已修習狀態不持續遍取心。阿其威色那!凡任何有這樣的二翼者:已生起的樂受以身的已修習狀態不持續遍取心,已生起的苦受以心的已修習狀態不持續遍取心,阿其威色那!這樣是身已修習者與心已修習者。」(369)
  「這樣,我對喬達摩先生是有淨信的:喬達摩尊師確實是身已修習者與心已修習者。」
  「阿其威色那!確實這冒犯的、誹謗的言語被你說,但我將回答你:阿其威色那!自從我剃除髮鬚後,裹上袈裟衣後,從在家出家成為無家者,『確實那個我的已生起的樂受持續遍取心,或已生起的苦受持續遍取心。』這不存在可能性。」
  「確定喬達摩先生像那樣的樂受不生起,像那樣已生起的樂受不持續遍取心嗎?確定喬達摩先生像那樣的苦受不生起,像那樣已生起的苦受不持續遍取心嗎?」(370)
  「阿其威色那!怎麼會不是呢?阿其威色那!這裡,就在我的正覺以前,當還是未現正覺菩薩時這麼想:『居家生活是障礙,是塵垢之路;出家是露地。以居住的家,這是不容易行一向圓滿、一向清淨的磨亮海螺的梵行,讓我剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。』阿其威色那!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。』阿其威色那!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。』阿其威色那!那個我僅不久就迅速地學得那個法,阿其威色那!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。』阿其威色那!那個我這麼想:『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。』[MN.26, 277段]
  阿其威色那!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?』阿其威色那!在這麼說時,阿拉勒-葛拉麼告知無所有處。阿其威色那!那個我這麼想:『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。』阿其威色那!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。
  阿其威色那!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。』阿其威色那!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。阿其威色那!那個我這麼想:『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。』阿其威色那!那個我對那個法產生(作)不滿足的後,從那個法厭後離開。(371)
  阿其威色那!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。』阿其威色那!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。』阿其威色那!那個我僅不久就迅速地學得那個法,阿其威色那!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。』阿其威色那!那個我這麼想:『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。』
  阿其威色那!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?』阿其威色那!在這麼說時,巫大葛-辣麼之子告知非想非非想處。阿其威色那!那個我這麼想:『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。』阿其威色那!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。
  阿其威色那!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。』阿其威色那!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。阿其威色那!那個我這麼想:『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。』阿其威色那!那個我對那個法產生不滿足的後,從那個法厭後離開。(372)
  阿其威色那!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。阿其威色那!那個我這麼想:『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。』阿其威色那!那個我就在那裡坐下:『這對勤奮是適合的。』(373)
  阿其威色那!然後,有三個以前未曾聽聞,不可思議的譬喻在我心中出現:阿其威色那!猶如有濕的、帶汁的、放置在水中的柴,那時,男子拿起取火的上鑽木後到來:『我將使火生起,我將顯現火。』阿其威色那!你怎麼想:是否那位男子對那個濕的、帶汁的、放置在水中的柴,拿起取火的上鑽木後,當鑽磨時,使火生起,顯現火呢?」
  「喬達摩先生!這確實不是,那是什麼原因呢?喬達摩先生!因為那個是濕的、帶汁的柴,而且它是放置在水中的。還有,那位男子最終只有疲勞、苦惱的。」
  「同樣的,阿其威色那!凡任何沙門或婆羅門住於以身連同心未從諸欲遠離,且凡他們的在諸欲上欲的意欲、欲愛、欲迷、欲渴、欲的熱惱,而那個自身內的沒被完全捨斷、沒被完全止息,即使那些沙門婆羅門尊者感受劇烈的、苦的、激烈的、猛烈的、強烈的感受,他們仍不能夠有智、見、無上正覺。即使那些沙門婆羅門尊者沒感受劇烈的、苦的、激烈的、猛烈的、強烈的感受,他們仍不能夠有智、見、無上正覺,阿其威色那!這是第一個以前未曾聽聞,不可思議的譬喻在我心中出現。(374)
   阿其威色那!其次,又第二個以前未曾聽聞,不可思議的譬喻在我心中出現:阿其威色那!猶如有濕的、帶汁的、放置在遠離水陸地處的柴,那時,男子拿起取火的上鑽木後到來:『我將使火生起,我將顯現火。』阿其威色那!你怎麼想:是否那位男子對那個濕的、帶汁的、放置在遠離水陸地處的柴,拿起取火的上鑽木後,當鑽磨時,使火生起,顯現火呢?」
  「喬達摩先生!這確實不是,那是什麼原因呢?喬達摩先生!因為那是濕的、帶汁的柴,即使是放置在遠離水陸地處的。還有,那位男子最終只有疲勞、苦惱的分。」
  「同樣的,阿其威色那!凡任何沙門或婆羅門住於以身連同心已從諸欲遠離,但,凡他們的在諸欲上欲的意欲、欲愛、欲迷、欲渴、欲的熱惱,而那個自身內的沒被完全捨斷、沒被完全止息,即使那些沙門婆羅門尊者感受劇烈的、苦的、激烈的、猛烈的、強烈的感受,他們仍不能夠有智、見、無上正覺。即使那些沙門婆羅門尊者沒感受劇烈的、苦的、激烈的、猛烈的、強烈的感受,他們仍不能夠有智、見、無上正覺,阿其威色那!這是第二個以前未曾聽聞,不可思議的譬喻在我心中出現。(375)
   阿其威色那!其次,又第三個以前未曾聽聞,不可思議的譬喻在我心中出現:阿其威色那!猶如有乾枯的、無生氣的、放置在遠離水陸地處的柴,那時,男子拿起取火的上鑽木後到來:『我將使火生起,我將顯現火。』阿其威色那!你怎麼想:是否那位男子對那個乾枯的、無生氣的、放置在遠離水陸地處的柴,拿起取火的上鑽木後,當鑽磨時,使火生起,顯現火呢?」
  「是的,喬達摩先生!那是什麼原因呢?喬達摩先生!因為那是乾枯的、無生氣的柴,而且它是放置在遠離水陸地處的。」
  「同樣的,阿其威色那!凡任何沙門或婆羅門住於以身連同心已從諸欲遠離,且凡他們的在諸欲上欲的意欲、欲愛、欲迷、欲渴、欲的熱惱,而那個自身內的被完全捨斷、被完全止息,即使那些沙門婆羅門尊者感受劇烈的、苦的、激烈的、猛烈的、強烈的感受,他們仍能夠有智、見、無上正覺。即使那些沙門婆羅門尊者沒感受劇烈的、苦的、激烈的、猛烈的、強烈的感受,他們仍能夠有智、見、無上正覺,阿其威色那!這是第三個以前未曾聽聞,不可思議的譬喻在我心中出現。阿其威色那!這些是三個以前未曾聽聞,不可思議的譬喻在我心中出現。(376)
  阿其威色那!那個我這麼想:『讓我以[上]牙齒放置在[下]牙齒後,以舌接觸上顎後,以心抑止、壓迫、破壞心。』阿其威色那!那個我以牙齒放置在牙齒後,以舌接觸上顎後,以心抑止、壓迫、破壞心。阿其威色那!當那個我以牙齒放置在牙齒後,以舌接觸上顎後,以心抑止、壓迫、破壞心時,汗被從腋窩流出。阿其威色那!猶如有力氣的男子對較弱男子在頭捉住後或在肩膀捉住後,抑止、壓迫、破壞。同樣的,阿其威色那!當我以牙齒放置在牙齒後,以舌接觸上顎後,以心抑止、壓迫、破壞心時,汗被從腋窩流出。又,我的活力已被發動將成為不退縮的,念已現起成為不忘失的。還有,當成為被勤奮征服者時,我的身體就以那個勤奮之苦成為暴躁的、不安息的。阿其威色那!像這樣,我的已生起的苦受也不持續遍取心。(377)
  阿其威色那!那個我這麼想:『讓我就修無呼吸禪。』阿其威色那!那個我從口與從鼻抑止呼吸。阿其威色那!當那個我從口與從鼻在已抑止呼吸時,從耳孔出去的風有激烈的聲音。阿其威色那!猶如當鐵匠嘎啦嘎啦吹火時有激烈的聲音。同樣的,阿其威色那!當我從口與從鼻在已抑止呼吸時,從耳孔出去的風有激烈的聲音。又,我的活力已被發動將成為不退縮的,念已現起成為不忘失的。還有,當成為被勤奮征服者時,我的身體就以那個勤奮之苦成為暴躁的、不安息的。阿其威色那!像這樣,我的已生起的苦受也不持續遍取心。
  阿其威色那!那個我這麼想:『讓我就修無呼吸禪。』阿其威色那!那個我從口、從鼻、從耳抑止呼吸。阿其威色那!當那個我從口、從鼻、從耳在已抑止呼吸時,激烈的風在頭上切割。阿其威色那!猶如有力氣的男子以銳利的刀刃在頭上切割。同樣的,阿其威色那!當那個我從口、從鼻、從耳在已抑止呼吸時,激烈的風在頭上切割。又,我的活力已被發動將成為不退縮的,念已現起成為不忘失的。還有,當成為被勤奮征服者時,我的身體就以那個勤奮之苦成為暴躁的、不安息的。阿其威色那!像這樣,我的已生起的苦受也不持續遍取心。
  阿其威色那!那個我這麼想:『讓我就修無呼吸禪。』阿其威色那!那個我從口、從鼻、從耳抑止呼吸。阿其威色那!當那個我從口、從鼻、從耳在已抑止呼吸時,在頭上有激烈的頭痛。阿其威色那!猶如有力氣的男子以堅固的皮繩在頭上給與纏頭巾。同樣的,阿其威色那!當我從口、從鼻、從耳在已抑止呼吸時,在頭上有激烈的頭痛。又,我的活力已被發動將成為不退縮的,念已現起成為不忘失的。還有,當成為被勤奮征服者時,我的身體就以那個勤奮之苦成為暴躁的、不安息的。阿其威色那!像這樣,我的已生起的苦受也不持續遍取心。
  阿其威色那!那個我這麼想:『讓我就修無呼吸禪。』阿其威色那!那個我從口、從鼻、從耳抑止呼吸。阿其威色那!當那個我從口、從鼻、從耳在已抑止呼吸時,激烈的風切開腹部。阿其威色那!猶如熟練的屠牛夫或屠牛夫的徒弟,以銳利的牛刀切開腹部。同樣的,阿其威色那!當我從口、從鼻、從耳在已抑止呼吸時,激烈的風切開腹部。又,我的活力已被發動將成為不退縮的,念已現起成為不忘失的。還有,當成為被勤奮征服者時,我的身體就以那個勤奮之苦成為暴躁的、不安息的。阿其威色那!像這樣,我的已生起的苦受也不持續遍取心。
  阿其威色那!那個我這麼想:『讓我就修無呼吸禪。』阿其威色那!那個我從口、從鼻、從耳抑止呼吸。阿其威色那!當那個我從口、從鼻、從耳在已抑止呼吸時,在身體裡有激烈的熱病。阿其威色那!猶如兩位有力氣的男子對較弱男子在不同的手臂上捉住後,在炭火坑上燒、遍燒。同樣的,阿其威色那!當我從口、從鼻、從耳在已抑止呼吸時,在身體裡有激烈的熱病。又,我的活力已被發動將成為不退縮的,念已現起成為不忘失的。還有,當成為被勤奮征服者時,我的身體就以那個勤奮之苦成為暴躁的、不安息的。阿其威色那!像這樣,我的已生起的苦受也不持續遍取心。
  阿其威色那!甚至天神們看見我後這麼說:『沙門喬達摩已命終。』一些天神這麼說:『沙門喬達摩非已命終,但命終。』一些天神這麼說:『沙門喬達摩非已命終,也非命終,沙門喬達摩是阿羅漢,那個阿羅漢的住處就是像這樣。』(378)
  阿其威色那!那個我這麼想:『讓我走向所有食物的斷絕。』阿其威色那!那時,天神們來見我後,說這個:『親愛的先生!你不要走向所有食物的斷絕,親愛的先生!如果你將走向所有食物的斷絕,我們將從你的毛孔為你灌入天的營養素,你將以那個維生。』阿其威色那!那個我這麼想:『如果我自稱為全面斷食者,同時這些天神又從我的毛孔灌入天的營養素,我以那個維生,那是我的虛妄。』阿其威色那!那個我拒絕那些天神,我說:『夠了!』(379)
  阿其威色那!那個我這麼想:『讓我每次一點點地、每次少量地吃食物,不論綠豆汁,或不論扁豆汁,或不論大豆汁,或不論碗豆汁。』阿其威色那!那個我每次一點點地、每次少量地吃食物,不論綠豆汁,或不論扁豆汁,或不論大豆汁,或不論碗豆汁。阿其威色那!當那個我每次一點點地、每次少量地吃食物,不論綠豆汁,或不論扁豆汁,或不論大豆汁,或不論碗豆汁時,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。
  阿其威色那!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,阿其威色那!以僅那樣少的食物狀態我的腹部皮膚被黏到脊椎骨;阿其威色那!那個我:『我要大便或小便。』以僅那樣少的食物狀態就在那裡臉向下倒下;阿其威色那!那個我就為了那個身體的蘇息以手順序摩擦肢體,阿其威色那!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.12, 158段]。阿其威色那!以至於人們看見我後這麼說:『沙門喬達摩是黑的。』一些人這麼說:『沙門喬達摩不是黑的,沙門喬達摩是黑褐色的。』一些人這麼說:『沙門喬達摩不是黑的,也不是黑褐色的,沙門喬達摩有金色的皮膚。』阿其威色那!確實到那樣程度,以那樣少的食物狀態,我遍純淨的、皎潔的膚色已被破壞。(380)
  阿其威色那!那個我這麼想:『凡任何過去世的沙門或婆羅門感受劇烈的、苦的、激烈的、猛烈的、強烈的感受,這就是最高的,沒有比這個更高的;凡任何未來世的沙門或婆羅門將感受劇烈的、苦的、激烈的、猛烈的、強烈的感受,這就是最高的,沒有比這個更高的,凡任何現在的沙門或婆羅門感受劇烈的、苦的、激烈的、猛烈的、強烈的感受,這就是最高的,沒有比這個更高的,但,以這辛辣的難行我沒到達足以為聖者智見特質過人法,會有其它覺的道路嗎?』
  阿其威色那!那個我這麼想:『然而,我記得(證知)坐在父親釋迦族的工作田埂處閻浮樹蔭下,就從離欲後,離諸不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,這會是覺的道路嗎?』阿其威色那!那個我有念隨行識:『這就是覺的道路。』阿其威色那!那個我這麼想:『我為何害怕那個樂:凡從諸欲之外、從諸不善法之外的樂呢?』阿其威色那!那個我這麼想:『我不害怕那個樂:凡從諸欲之外、從諸不善法之外的樂。』(381)
  阿其威色那!那個我這麼想:『以這樣到達極度消瘦的身體不容易到達那個樂,讓我吃飯粥固體的食物。』阿其威色那!那個我吃飯粥固體的食物。阿其威色那!當時,有侍奉我的五比丘:『凡沙門喬達摩將證得(到達)法者,那個,他將告知我們。』阿其威色那!當我吃飯粥固體的食物,那時,那些五比丘嫌厭後,離開我:『沙門喬達摩成為奢侈的、迷失勤奮的、來到奢侈的。』(382)
  阿其威色那!那個我吃飯粥固體的食物後,取力氣後,就從離欲後,離諸不善法後,我進入後住於有尋、有伺,離而生喜、樂的初禪,阿其威色那!像這樣,我的已生起的樂受不持續遍取心;從尋與伺的平息,自身內的明淨心的專一性,我進入後住於無尋、無伺,定而生喜、樂的第二禪,阿其威色那!像這樣,我的已生起的樂受不持續遍取心;從喜的褪去、住於平靜、有念正知、以身體感受樂,我進入後住於這聖弟子宣說:『他是平靜、具念、住於樂者』的第三禪,阿其威色那!像這樣,我的已生起的樂受不持續遍取心;從樂的捨斷與從苦的捨斷,就在之前諸喜悅、憂的滅沒,我進入後住於不苦不樂,由平靜而遍淨之念的第四禪,阿其威色那!像這樣,我的已生起的樂受不持續遍取心。(383)
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個我使心轉向前世住處回憶之智。我回憶許多前世住處,即:一生……(中略)像這樣,我回憶許多有行相的、有境遇的前世住處,阿其威色那!這是在初夜時被我到達的第一明:無明已破壞,明已生起;黑闇已破壞,光明已生起,如那位住於不放逸者的、熱心者的、自我努力者的。阿其威色那!像這樣,我的已生起的樂受不持續遍取心。(384)
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個我使心轉向眾生死亡與往生之智,我以清淨、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:……(中略)阿其威色那!這是在中夜時被我到達的第二明:無明已破壞,明已生起;黑闇已破壞,光明已生起,如那位住於不放逸者的、熱心者的、自我努力者的。阿其威色那!像這樣,我的已生起的樂受不持續遍取心。(385)
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個我使心轉向諸漏的滅盡之智。那個我如實證知:『這是苦。』如實證知:『這是苦。』如實證知:『這是苦。』如實證知:『這是導向苦滅道跡。』如實證知:『這些是漏。』如實證知:『這是漏集。』如實證知:『這是漏滅。』如實證知:『這是導向漏滅道跡。』這麼知、這麼見的那個我的心從欲漏被解脫,心也從有漏被解脫,心也從無明漏被解脫。在解脫時,有『[這是]解脫』之智,我證知:『出生已盡梵行已完成應該被作的已作不再有這樣[輪迴]的狀態。』阿其威色那!這是在後夜時被我到達的第三明:無明已破壞,明已生起;黑闇已破壞,光明已生起,如那位住於不放逸者的、熱心者的、自我努力者的。[MN.85, MN.100]阿其威色那!像這樣,我的已生起的樂受不持續遍取心。(386)
  阿其威色那!又,我記得為好幾百個團體教導法,甚至每一位確實這麼想:『沙門喬達摩就關於我教導法。』阿其威色那!但,這不應該被這樣認為,如來頂多為了令知道為他人教導法,阿其威色那!那個我就在那個談論的完結時,就使內心安頓、平靜、作專一、集中在那個先前我經常住的定相上。」
  「對喬達摩尊師來說,這是可信的,正如那是屬於阿羅漢、遍正覺者的那樣。但喬達摩尊師記得為白天睡覺者嗎?」
  「阿其威色那!我記得在夏季最後一個月,用餐後,已從施食返回,使大衣摺疊四折後,以右脅為具念、正知的進入睡眠者。」
  「喬達摩先生!一些沙門婆羅門說這是關於迷妄住處。」
  「阿其威色那!非只這個程度是癡昧或不癡昧,阿其威色那!此外,關於癡昧或不癡昧,你要聽!你要好好作意!我將說了。」
  「是的,先生!」尼乾陀子薩遮迦回答世尊。
  世尊說這個: (387)
  「阿其威色那!凡任何污染的、再有的、有恐懼的、苦果報的、未來生老死的諸未被捨斷者,我說那是『癡昧』,阿其威色那!因為以諸漏的未捨斷成為癡昧者。阿其威色那!凡任何污染的、再有的、有恐懼的、苦果報的、未來生老死的諸漏已被捨斷者,我說那是『不癡昧』,阿其威色那!因為以諸漏的捨斷成為不癡昧者。
  阿其威色那!凡污染的、再有的、有恐懼的、苦果報的、未來生老死的諸漏被如來捨斷,根已被切斷,[如]已斷根的棕櫚樹成為非有為未來不生之物。阿其威色那!猶如頂端已切斷的棕櫚樹不能夠再成為生長處。同樣的,阿其威色那!凡污染的、再有的、有恐懼的、苦果報的、未來生老死的諸漏被如來捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物。」(388)
  在這麼說時,尼乾陀子薩遮迦對世尊說這個:
  「不可思議啊!喬達摩先生!未曾有啊!喬達摩先生!這是那樣程度地多:當喬達摩先生這樣一再攻擊後被說、以諸誹謗的語法被說話時,膚色遍清潔連同臉色明朗,正如那是屬於阿羅漢、遍正覺者的那樣。喬達摩先生!我記得對富蘭那迦葉是以論說從事論說者,即使被我以論說從事論說,他轉向無關的,帶到在外的談論,顯露憤怒、瞋恚、不滿,但,當喬達摩先生這樣一再攻擊後被說、以諸誹謗的語法被說話時,膚色遍清潔連同臉色明朗,正如那是屬於阿羅漢、遍正覺者的那樣。喬達摩先生!我記得對末迦利瞿舍羅……(中略)對阿夷多翅舍欽婆羅……浮陀迦旃延……對散惹耶毘羅梨子……對尼乾陀若提子是以論說從事論說者,即使被我以論說從事論說,他轉向無關的,帶到在外的談論,顯露憤怒、瞋恚、不滿,但,當喬達摩先生這樣一再攻擊後被說、以諸誹謗的語法被說話時,膚色遍清潔連同臉色明朗,正如那是屬於阿羅漢、遍正覺者的那樣。好了,喬達摩先生!現在我們離開(走),我們有許多工作、許多應該被做的。」
  「阿其威色那!現在是那個你考量的時間。」
  那時,尼乾陀子薩遮迦歡喜、隨喜世尊所說後,從座位起來後離開。
  薩遮迦大經第六終了。
MN.36/(6) Mahāsaccakasuttaṃ
   364. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā pubbaṇhasamayaṃ sunivattho hoti pattacīvaramādāya vesāliṃ piṇḍāya pavisitukāmo. Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami. Addasā kho āyasmā ānando saccakaṃ nigaṇṭhaputtaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca– “ayaṃ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa. Sādhu, bhante, bhagavā muhuttaṃ nisīdatu anukampaṃ upādāyā”ti. Nisīdi bhagavā paññatte āsane. Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca–
   365. “Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṃ. Phusanti hi te, bho gotama, sārīrikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ. Tassa kho etaṃ, bho gotama, kāyanvayaṃ cittaṃ hoti, kāyassa vasena vattati. Taṃ kissa hetu? Abhāvitattā cittassa. Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṃ. Phusanti hi te, bho gotama, cetasikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ. Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. Taṃ kissa hetu? Abhāvitattā kāyassa Tassa mayhaṃ, bho gotama, evaṃ hoti– ‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanan’”ti.
   366. “Kinti pana te, aggivessana, kāyabhāvanā sutā”ti? “Seyyathidaṃ– nando vaccho, kiso saṃkicco, makkhali gosālo– etehi, bho gotama, acelakā muttācārā hatthāpalekhanā na-ehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyanti, te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti 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 pivanti. Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā …pe… sattāgārikā vā honti sattālopikā. Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti …pe… sattahipi dattīhi yāpenti. Ekāhikampi āhāraṃ āhārenti, dvīhikampi āhāraṃ āhārenti …pe… sattāhikampi āhāraṃ āhārenti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī”ti.
   “Kiṃ pana te, aggivessana, tāvatakeneva yāpentī”ti? “No hidaṃ, bho gotama. Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. Te imaṃ kāyaṃ balaṃ gāhenti nāma, brūhenti nāma, medenti nāmā”ti.
   “Yaṃ kho te, aggivessana, purimaṃ pahāya pacchā upacinanti, evaṃ imassa kāyassa ācayāpacayo hoti. Kinti pana te, aggivessana, cittabhāvanā sutā”ti? Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.
   367. Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – “yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. Kāyabhāvanampi kho tvaṃ, aggivessana, na aññāsi, kuto pana tvaṃ cittabhāvanaṃ jānissasi Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca–
   368. “Kathañca aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṃ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.
   369. “Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṃ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.
   370. “Evaṃ pasanno ahaṃ bhoto gotamassa! Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā”ti “Addhā kho te ayaṃ, aggivessana, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi Yato kho ahaṃ, aggivessana, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, taṃ vata me uppannā vā sukhā vedanā cittaṃ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṃ pariyādāya ṭhassatīti netaṃ ṭhānaṃ vijjatī”ti.
   “Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṃ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṃ pariyādāya tiṭṭheyyā”ti.
   371. “Kiñhi no siyā, aggivessana? Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi– ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So kho ahaṃ, aggivessana, 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 kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ– ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, aggivessana, āḷāro kālāmo maṃ etadavoca– ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, 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, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ– ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, 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, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.
   “Atha khvāhaṃ, aggivessana, 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, aggivessana, āḷāro kālāmo ācariyo me samāno (attano) antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi– ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.
   372. “So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ– ‘icchāmahaṃ, āvuso imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, aggivessana, udako rāmaputto maṃ etadavoca– ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi– ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi. Addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso rāmo, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, 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, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.
   “Atha khvāhaṃ, aggivessana, 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, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi– ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.
   373. “So kho ahaṃ, aggivessana, kiṃkusalagavesī 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, aggivessana, 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, aggivessana, tattheva nisīdiṃ ‘alamidaṃ padhānāyā’ti.
   374. “Apissumaṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya– ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
   375. “Aparāpi kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya– ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā”ti? “No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assāti. Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā”.
   376. “Aparāpi kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya– ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “Evaṃ, bho gotama”. “Taṃ kissa hetu”? “Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhittan”ti “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.”
   377. “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyyan’ti. So kho ahaṃ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, aggivessana, dantebhi dantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, aggivessana, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya, evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   378. “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati. Apissu maṃ, aggivessana, devatā disvā evamāhaṃsu– ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu– ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu– ‘na kālaṅkato samaṇo gotamo, napi kālaṅkaroti, arahaṃ samaṇo gotamo, vihārotveva so arahato evarūpo hotī’ti.
   379. “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti. Atha kho maṃ, aggivessana, devatā upasaṅkamitvā etadavocuṃ– ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma, tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, aggivessana, etadahosi– ‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti. So kho ahaṃ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.
   380. “Tassa mayhaṃ, aggivessana, etadahosi– ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsan’ti. So kho ahaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhāresiṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhārayato, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, 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 uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopāṇasiyo 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, aggivessana, udaracchaviṃ parimasissāmīti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, piṭṭhikaṇṭakaṃ parimasissāmīti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, aggivessana, vaccaṃ vā muttaṃ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, aggivessana, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, aggivessana, manussā disvā evamāhaṃsu– ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu– ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu– ‘na kāḷo samaṇo gotamo napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.
   381. “Tassa mayhaṃ, aggivessana, etadahosi– ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. Siyā nu kho añño maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, etadahosi– ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, satānusāri viññāṇaṃ ahosi– ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, aggivessana, etadahosi– ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, aggivessana, etadahosi– ‘na kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.
   382. “Tassa mayhaṃ, aggivessana, etadahosi– ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena, yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti. So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati, taṃ no ārocessatī’ti. Yato kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañca bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.
   383. “So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāretvā, balaṃ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno. Sukhañca kāyena paṭisaṃvedesiṃ yaṃ taṃ ariyā ācikkhanti– ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   384. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi seyyathidaṃ– ekampi jātiṃ …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   385. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… ayaṃ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato Evarūpāpi kho me, aggivessana uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   386. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
   387. “Abhijānāmi kho panāhaṃ, aggivessana, anekasatāya parisāya dhammaṃ desetā. Apissu maṃ ekameko evaṃ maññati– ‘mamevārabbha samaṇo gotamo dhammaṃ desetī’ti. ‘Na kho panetaṃ, aggivessana, evaṃ daṭṭhabbaṃ; yāvadeva viññāpanatthāya tathāgato paresaṃ dhammaṃ deseti. So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī’”ti.
   “Okappaniyametaṃ bhoto gotamassa yathā taṃ arahato sammāsambuddhassa. Abhijānāti kho pana bhavaṃ gotamo divā supitā”ti? “Abhijānāmahaṃ, aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātapaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā”ti. “Etaṃ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṃ vadantī”ti “Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā. Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca, taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca–
   388. “Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā appahīnā, tamahaṃ ‘sammūḷho’ti vadāmi. Āsavānañhi, aggivessana, appahānā sammūḷho hoti. Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā, tamahaṃ ‘asammūḷho’ti vadāmi. Āsavānañhi, aggivessana, pahānā asammūḷho hoti.
   “Tathāgatassa kho, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā, evameva kho, aggivessana, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā”ti.
   389. Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca– “acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ bhoto gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, pūraṇaṃ kassapaṃ vādena vādaṃ samārabhitā. Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, makkhaliṃ gosālaṃ …pe… ajitaṃ kesakambalaṃ… pakudhaṃ kaccāyanaṃ… sañjayaṃ belaṭṭhaputtaṃ… nigaṇṭhaṃ nāṭaputtaṃ vādena vādaṃ samārabhitā Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Handa ca dāni mayaṃ, bho gotama, gacchāma. Bahukiccā mayaṃ, bahukaraṇīyā”ti. “Yassadāni tvaṃ, aggivessana, kālaṃ maññasī”ti.
   Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.
   Mahāsaccakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
漢巴經文比對(莊春江作):
  「身的修習」(kāyabhāvanā),菩提比丘長老英譯為「身的開發」(developed in body)。按:《破斥猶豫》說,毘婆舍那被稱為身的修習(Kāyabhāvanāti pana vipassanā vuccati);奢摩他被稱為心的修習(Cittabhāvanātipi samatho vuccati)。
  「阿其威色那」,參看MN.35。
  「使…拿起」(gāhenti, gahetvā),菩提比丘長老英譯為「取回;恢復」(regain)。按:《破斥猶豫》以「使拿起力氣」(balaṃ gaṇhāpenti)解說gāhenti,以「使增強」(vaḍḍhenti)解說下一句的brūhenti。
  「那個我有念隨行識」(Tassa mayhaṃ…satānusāri viññāṇaṃ ahosi),菩提比丘長老英譯為「來到覺悟」(came the realisation)。
  「定相上」(samādhinimitte),菩提比丘長老英譯為「貫注的徵候(記號)上」(sign of concentration)。按:《破斥猶豫》說,我時常住於空定之果(suññena phalasamādhinā),我安置在那個定相上入定。