經號:   
   (中部76經 更新)
中部76經/散達葛經(遊行者品[8])(莊春江譯)
  被我這麼聽聞
  有一次世尊住在憍賞彌城瞿師羅園。
  當時,遊行者散達葛與約五百位遊行者的大遊行者群眾共住在無花果樹洞窟處。
  那時,尊者阿難傍晚時,從獨坐出來,召喚比丘們:
  「學友們!我們走,我們為了洞窟的察看將去天作池。」
  「是的,學友!」那些比丘回答尊者阿難。
  那時,尊者阿難與眾多比丘一起去天作池。
  當時,遊行者散達葛與大遊行者群眾一起,吵雜地、高聲地、大聲地、談論各種畜生論地坐著,即:國王論、盜賊論、大臣論、軍隊論、怖畏論、戰爭論、食物論、飲料論、衣服論、臥具論、花環論、氣味論、親里論、車乘論、村落論、城鎮論、城市論、國土論、女人論、英雄論、街道論(街道流言)、水井論(井邊流言)、祖靈論、種種論、世界起源論、海洋起源論、如是有無論等。
  遊行者散達葛看見正從遠處到來的尊者阿難。看見後,使自己的群眾靜止:
  「請尊師們安靜,請尊師們不出聲,這位沙門喬達摩的弟子,沙門阿難到來。又,就那些沙門喬達摩的弟子們居住在憍賞彌城,這位沙門阿難是他們中之一。又,那些尊者們是安靜的想要者、被教導安靜者、安靜的稱讚者,或許發現安靜的群眾後,會想應該被往見。」
  那時,那些遊行者保持沈默。(223)
  那時,尊者阿難去見遊行者散達葛。
  那時,遊行者散達葛對尊者阿難說這個:
  「請阿難尊師來,歡迎阿難尊師!阿難尊師終於作這個安排,即:這裡的到來。阿難尊師請坐,這個座位已設置。」
  尊者阿難在設置的座位坐下。遊行者散達葛也取某個低的坐具後,在一旁坐下。在一旁坐下的尊者阿難對遊行者散達葛說這個:
  「散達葛!現在,在這裡為了什麼談論共坐聚集呢?還有,你們的談論中間被中斷的是什麼?」
  「阿難尊師!令這個談論停止:凡我們現在共坐談論的,這個談論阿難先生之後也將有不難得到的聽聞,請阿難尊師說明關於自己老師的法說(法的教說),那就好了!」
  「散達葛!那樣的話,你們要聽!你們要好好作意!我將說。」
  「是的,尊師!」遊行者散達葛回答尊者阿難。
  尊者阿難說這個:
  「散達葛!有這四個非梵行的生活被那位有知、有見世尊阿羅漢遍正覺者告知,以及四個無安息的梵行被告知,於該處,有智的男子確定不會對梵行住留(生活),而當住留時,不會到達真理、善法。」
  「阿難尊師!那麼,什麼是那些被那位有知、有見的世尊、阿羅漢、遍正覺者告知的四個非梵行的生活,於該處,有智的男子確定不會對梵行住留,而當住留時,不會到達真理、善法?」(224)
  「散達葛!這裡,某一類大師是這樣說者、這樣見者:『沒有施與的[果報],沒有祭祀的,沒有供養的,沒有善作惡作業的果、果報,沒有這個世間,沒有其他世間,沒有母親,沒有父親,沒有化生眾生,在世間中沒有正行的、正行道的沙門婆羅門凡以證智自作證後告知這個世間與其他世間。四大所成的這位男子當命終時,地沒入、隨行地身,水沒入、隨行水身,火沒入、隨行火身,風沒入、隨行風身,諸根轉移到虛空,[四]人、長椅為第五拿取死者後走去,直到墓地為止[哀悼]諸句被知道,骨頭成為灰白色,祭品成為落下的,布施即被愚者安立的,凡任何說有[布施]之論者,他們的[言論]全是空虛的、虛妄的、無價值的話,愚者與賢智者以身體的崩解被斷滅、消失;死後不存在。[SN.24.5, DN.2, 171段]』
  散達葛!在那裡,有智的男子像這樣深慮:『這位大師尊師是這樣知者、這樣見者:「沒有施與的[果報],沒有祭祀的,沒有供養的,沒有善作惡作業的果、果報,沒有這個世間,沒有其他世間,沒有母親,沒有父親,沒有化生眾生,在世間中沒有正行的、正行道的沙門婆羅門凡以證智自作證後告知這個世間與其他世間。四大所成的這位男子當命終時,地沒入、隨行地身,水沒入、隨行水身,火沒入、隨行火身,風沒入、隨行風身,諸根轉移到虛空,[四]人、長椅為第五拿取死者後走去,直到墓地為止[哀悼]諸句被知道,骨頭成為灰白色,祭品成為落下的,布施即被愚者安立的,凡任何說有[布施]之論者,他們的[言論]全是空虛的、虛妄的、無價值的話,愚者與賢智者以身體的崩解被斷滅、消失;死後不存在。」如果這位大師尊師的言語是真的,在這裡已作的與未作的我;在這裡已完成的與未完成的我,在這裡我們兩者已達到的沙門性都完全相同,但,凡我不說:「我們兩者以身體的崩解將滅絕、消失,死後我們將不存在。」而這位大師尊師的裸行、剃頭、蹲踞的勤奮、髮鬚的拉拔是多餘的:凡當我居住兒子擁擠的床,享用迦尸的檀香,持有花環、香料、塗油,受用金銀時,我與這位大師尊師將是完全相同的趣處者,當那個我對來世知道什麼、看見什麼時,我將在這位大師處行梵行?』他像這樣知道『這是非梵行的生活』後,從那個梵行後離開,散達葛!這是被那位有知、有見的世尊、阿羅漢、遍正覺者告知的第一個非梵行的生活,於該處,有智的男子確定不會對梵行住留,而當住留時,不會到達真理、善法。(225)
  再者,散達葛!這裡,某一類大師是這樣說者、這樣見者:『作者、使他作者,切斷者、使他切斷者,折磨者、使他折磨者,造成悲傷者、使他造成悲傷者,造成疲勞者、使他造成疲勞者,造成悸動者、使他造成悸動者,殺生者,未被給與的拿取者、入侵人家者、奪取(搬運)掠奪物者、作盜匪者、攔路搶劫者,通姦(走入)他人的妻子者,虛妄地說者:無惡被作,如果以剃刀輪周邊使在這大地上的生類轉成一肉聚、一肉堆,從那個因由沒有惡的,沒有惡的傳來;如果走在恒河南岸,殺者、使他殺者,切斷者、使他切斷者,折磨者、使他折磨者,從那個因由沒有惡的,沒有惡的傳來;如果走在恒河北岸,施與者、使他施與者,祭祀者、使他祭祀者,從那個因由沒有福德,沒有福德的傳來;以布施,以調御,以抑制,以真實所言的,沒有福德,沒有福德的傳來。[SN.24.6, DN.2, 166段]』
  散達葛!在那裡,有智的男子像這樣深慮:『這位大師尊師是這樣知者、這樣見者:「作者、使他作者,切斷者、使他切斷者,折磨者、使他折磨者,造成悲傷者、使他造成悲傷者,造成疲勞者、使他造成疲勞者,造成悸動者、使他造成悸動者,殺生者,未被給與的拿取者、入侵人家者、奪取掠奪物者、作盜匪者、攔路搶劫者,通姦他人的妻子者,虛妄地說者:無惡被作,如果以剃刀輪周邊使在這大地上的生類轉成一肉聚、一肉堆,從那個因由沒有惡的,沒有惡的傳來;如果走在恒河南岸,殺者、使他殺者,切斷者、使他切斷者,折磨者、使他折磨者,從那個因由沒有惡的,沒有惡的傳來;如果走在恒河北岸,施與者、使他施與者,祭祀者、使他祭祀者,從那個因由沒有福德,沒有福德的傳來;以布施,以調御,以抑制,以真實所言的,沒有福德,沒有福德的傳來。」如果這位大師尊師的言語是真的,在這裡已作的與未作的我;在這裡已完成的與未完成的我,在這裡我們兩者已達到的沙門性都完全相同,但,凡我不說:「令兩者做,惡的沒被做。」而這位大師尊師的裸行、剃頭、蹲踞的勤奮、髮鬚的拉拔是多餘的:凡當我居住兒子擁擠的床,享用迦尸的檀香,持有花環、香料、塗油,受用金銀時,我與這位大師尊師將是完全相同的趣處者,當那個我對來世知道什麼、看見什麼時,我將在這位大師處行梵行?』他像這樣知道『這是非梵行的生活』後,從那個梵行厭後離開,散達葛!這是被那位有知、有見的世尊、阿羅漢、遍正覺者告知的第二個非梵行的生活,於該處,有智的男子確定不會對梵行住留,而當住留時,不會到達真理、善法。(226)
  再者,散達葛!這裡,某一類大師是這樣說者、這樣見者:『對眾生的污染,沒有因沒有,眾生們無因無緣地被污染;對眾生的清淨,沒有因沒有緣,眾生們無因無緣地變成清淨;沒有力,沒有活力,沒有人的力量,沒有人的努力;一切眾生、一切生物類、一切生存類、一切生命無自在力,無力,無活力,被命運、意外、本性變化在六等級中感受苦樂。[SN.24.7, DN.2, 168段]』
  散達葛!在那裡,有智的男子像這樣深慮:『這位大師尊師是這樣知者、這樣見者:「對眾生的污染,沒有因沒有緣,眾生們無因無緣地被污染;對眾生的清淨,沒有因沒有緣,眾生們無因無緣地變成清淨;沒有力,沒有活力,沒有人的力量,沒有人的努力;一切眾生、一切生物類、一切生存類、一切生命無自在力,無力,無活力,被命運、意外、本性變化而在六等級中感受苦樂。」如果這位大師尊師的言語是真的,在這裡已作的與未作的我;在這裡已完成的與未完成的我,在這裡我們兩者已達到的沙門性都完全相同,但,凡我不說:「我們兩者無因無緣地變成清淨。」而這位大師尊師的裸行、剃頭、蹲踞的勤奮、髮鬚的拉拔是多餘的:凡當我居住兒子擁擠的床,享用迦尸的檀香,持有花環、香料、塗油,受用金銀時,我與這位大師尊師將是完全相同的趣處者,當那個我對來世知道什麼、看見什麼時,我將在這位大師處行梵行?』他像這樣知道『這是非梵行的生活』後,從那個梵行厭後離開,散達葛!這是被那位有知、有見的世尊、阿羅漢、遍正覺者告知的第三個非梵行的生活,於該處,有智的男子確定不會對梵行住留,而當住留時,不會到達真理、善法。(227)
  再者,散達葛!這裡,某一類大師是這樣說者、這樣見者:『有這七身,是非被作的、非被作之種類的、非被創造的、無創造者、不孕的、如山頂站立的、如石柱狀態住立的,它們不搖動、不變易、不互相加害、不足以互相[起]或樂或苦或苦樂,哪七個?地身、水身、火身、風身、樂、苦,命為第七,這七身是非被作的、非被作之種類的、非被創造的、無創造者、不孕的、如山頂站立的、如石柱狀態住立的,它們不搖動、不變易、不互相加害、不足以互相[起]或樂或苦或苦樂,凡即使以銳利的刀切斷頭,他也沒奪取任何生命,刀但就經七身的中間隨進入[DN.2, 174段]。又有這一百四十萬六千六百最上首之胎、五百種業、五種業、三種業、業、半業,有六十二道、六十二中間劫、六等級人之八地、四千九百種邪命外道、四千九百種遊行者、四千九百種龍之住所、二千根、三千地獄、三十六塵界、七有想胎、七無想胎、七無結胎、七種天、七種人、七種惡鬼、七座湖、七種結節、七座斷崖又七百座斷崖、七種夢、七百種夢、八百四十萬大劫,凡愚者與賢智者們流轉輪迴後,將作苦的終結,在那裡,沒有:「我將以這個戒,或禁戒,或苦行,或梵行使未遍熟之業遍熟,或將以一再觸達使已遍熟之業作終結。」確實不是這樣,對一桶量[固定]的苦樂,對作限制的輪迴,沒有減退、增加,沒有優秀、貶抑,猶如在線球被投出時,當被解開時它就逃走。同樣的,愚者或賢智者們流轉輪迴後,將作苦的終結。[SN.24.8, DN.2, 169段]』
  散達葛!在那裡,有智的男子像這樣深慮:『這位大師尊師是這樣知者、這樣見者:「有這七身,是非被作的、非被作之種類的、非被創造的、無創造者、不孕的、如山頂站立的、如石柱狀態住立的,它們不搖動、不變易、不互相加害、不足以互相[起]或樂或苦或苦樂,哪七個?地身、水身、火身、風身、樂、苦,命為第七,這七身是非被作的、非被作之種類的、非被創造的、無創造者、不孕的、如山頂站立的、如石柱狀態住立的,它們不搖動、不變易、不互相加害、不足以互相[起]或樂或苦或苦樂,凡即使以銳利的刀切斷頭,他也沒奪取任何生命,刀但就經七身的中間隨進入。又有這一百四十萬六千六百最上首之胎、五百種業、五種業、三種業、業、半業,有六十二道、六十二中間劫、六等級、人之八地、四千九百種邪命外道、四千九百種遊行者、四千九百種龍之住所、二千根、三千地獄、三十六塵界、七有想胎、七無想胎、七無結胎、七種天、七種人、七種惡鬼、七座湖、七種結節、七座斷崖又七百座斷崖、七種夢、七百種夢、八百四十萬大劫,凡愚者與賢智者們流轉輪迴後,將作苦的終結,在那裡,沒有:『我將以這個戒,或禁戒,或苦行,或梵行使未遍熟之業遍熟,或將以一再觸達使已遍熟之業作終結。』確實不是這樣,對一桶量[固定]的苦樂,對作限制的輪迴,沒有減退、增加,沒有優秀、貶抑,猶如在線球被投出時,當被解開時它就逃走。同樣的,愚者或賢智者們流轉輪迴後,將作苦的終結。」如果這位大師尊師的言語是真的,在這裡已作的與未作的我;在這裡已完成的與未完成的我,在這裡我們兩者已達到的沙門性都完全相同,但,凡我不說:「我們兩者流轉輪迴後將作苦的終結。」而這位大師尊師的裸行、剃頭、蹲踞的勤奮、髮鬚的拉拔是多餘的:凡當我居住兒子擁擠的床,享用迦尸的檀香,持有花環、香料、塗油,受用金銀時,我與這位大師尊師將是完全相同的趣處者,當那個我對來世知道什麼、看見什麼時,我將在這位大師處行梵行?』他像這樣知道『這是非梵行的生活』後,從那個梵行厭後離開,散達葛!這是被那位有知、有見的世尊、阿羅漢、遍正覺者告知的第四個非梵行的生活,於該處,有智的男子確定不會對梵行住留,而當住留時,不會到達真理、善法。
  散達葛!這些是那些被那位有知、有見的世尊、阿羅漢、遍正覺者告知的四個非梵行的生活,於該處,有智的男子確定不會對梵行住留,而當住留時,不會到達真理、善法。」
  「不可思議啊,阿難尊師!未曾有啊,阿難尊師!這四個非梵行的生活多麼被那位有知、有見的世尊、阿羅漢、遍正覺者多麼告知為『非梵行的生活』,於該處,有智的男子確定不會對梵行住留,而當住留時,不會到達真理、善法。又,阿難尊師!什麼是那些被那位有知、有見的世尊、阿羅漢、遍正覺者告知的四個無安息的梵行,於該處,有智的男子確定不會對梵行住留,而當住留時,不會到達真理、善法?」(228)
  「散達葛!這裡,某一類大師自稱是一切知者、一切見者、無殘留智見者:『當我行走時、站立時、睡時、醒時,智見經常地、持續地被現起。』他也進入空屋,也沒得到施食,也狗咬,也與兇惡的象會面,也與兇惡的馬會面,也與兇惡的牛會面,也詢問女子及男子的名字及姓氏,也詢問村落及城鎮的名字及道路,當他被詢問『這是為什麼』時,[他回答:]『空屋應該被我進入, 因此我進入;施食也不應該被得到, 因此我沒得到;我應該被狗咬, 因此我被咬;我應該被兇惡的象會面, 因此我會面;我應該被兇惡的馬會面, 因此我會面;我應該被兇惡的牛會面, 因此我會面;女子及男子的名字及姓氏應該被我詢問, 因此我詢問;村落及城鎮的名字及道路應該被我詢問, 因此我詢問。』
  散達葛!在那裡,有智的男子像這樣深慮:『這位大師尊師自稱是一切知者、一切見者、無殘留智見者……(中略)村落及城鎮的名字及道路應該被我詢問, 因此我詢問。』他像這樣知道『這是無安息的梵行』後,從那個梵行厭後離開,散達葛!這是被那位有知、有見的世尊、阿羅漢、遍正覺者告知的第一個無安息的梵行,於該處,有智的男子確定不會對梵行住留,而當住留時,不會到達真理、善法。(229)
  再者,散達葛!這裡,某一類大師是以口傳為真實的口傳者,他以口傳、以如此這般傳承、以藏經的完具教導法,散達葛!但,以口傳為真實的口傳大師有善聽聞者,也有惡聽聞者;有真實者,也有相異者,散達葛!在那裡,有智的男子像這樣深慮:『這位大師尊是以口傳為真實的口傳者,他以口傳、以如此這般傳承、以藏經的完具教導法,散達葛!但,以口傳為真實的口傳大師有善聽聞者,也有惡聽聞者;有真實者,也有相異者。』他像這樣知道『這是無安息的梵行』後,從那個梵行厭後離開,散達葛!這是被那位有知、有見的世尊、阿羅漢、遍正覺者告知的第二個無安息的梵行,於該處,有智的男子確定不會對梵行住留,而當住留時,不會到達真理、善法。(230)
  再者,散達葛!這裡,某一類大師是推論者、考察者,他被推論影響、被自己辯才的考察隨行地教導法,散達葛!但,推論的、考察的大師有善推論者,也有惡推論者;有真實者,也有相異者,散達葛!在那裡,有智的男子像這樣深慮:『這位大師尊是推論者、考察者,他以推論敲定,從考察隨行,以自己的辯才教導法,但,推論的、考察的大師有善推論者,也有惡推論者;有真實者,也有相異者。』他像這樣知道『這是無安息的梵行』後,從那個梵行厭後離開,散達葛!這是被那位有知、有見的世尊、阿羅漢、遍正覺者告知的第三個無安息的梵行,於該處,有智的男子確定不會對梵行住留,而當住留時,不會到達真理、善法。(231)
  再者,散達葛!這裡,某一類大師是遲鈍者、愚鈍者,當他被這樣那樣的問題詢問時,以遲鈍的狀態、以愚鈍的狀態來到言語混亂、詭辯:『對我不是「這樣」;對我也不是「那樣」;對我也不是「其他的」;對我也不是「不」;對我也不是「非不」。[DN.1, 62段]』散達葛!在那裡,有智的男子像這樣深慮:『這位大師尊是遲鈍者、愚鈍者,當他被這樣那樣的問題詢問時,以遲鈍的狀態、以愚鈍的狀態來到言語混亂、詭辯:「對我不是『這樣』;對我也不是『那樣』;對我也不是『其他的』;對我也不是『不』;對我也不是『非不』。」』他像這樣知道『這是無安息的梵行』後,從那個梵行厭後離開,散達葛!這是被那位有知、有見的世尊、阿羅漢、遍正覺者告知的第四個無安息的梵行,於該處,有智的男子確定不會對梵行住留,而當住留時,不會到達真理、善法。
  散達葛!這些是那些被那位有知、有見的世尊、阿羅漢、遍正覺者告知的四個無安息的梵行,於該處,有智的男子確定不會對梵行住留,而當住留時,不會到達真理、善法。」
  「不可思議啊,阿難尊師!未曾有啊,阿難尊師!這四個無安息的梵行多麼被那位有知、有見的世尊、阿羅漢、遍正覺者多麼告知為『無安息的梵行』,於該處,有智的男子確定不會對梵行住留,而當住留時,不會到達真理、善法。阿難尊師!但,大師是怎樣說者、怎樣告知者,於該處,有智的男子確定會對梵行住留,而當住留時,會到達真理、善法?」(232)
  「散達葛!這裡,如來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在世間出現……[MN.51, 10-13段](中略)他捨斷這些心的隨雜染慧的減弱的五蓋後,就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,散達葛!凡在大師處弟子到達像這樣卓越特質者,於該處,有智的男子確定會對梵行住留,而當住留時,會到達真理、善法梵行]時,他會到達真理、善法。
  再者,散達葛!比丘從尋與伺的平息,自身內的明淨心的專一性,進入後住於無尋、無伺,定而生喜、樂的第二禪,散達葛!凡在大師處弟子到達像這樣卓越特質者,於該處,有智的男子確定會對梵行住留,而當住留時,會到達真理、善法。
  再者,散達葛!比丘從喜的褪去、住於平靜、有念正知、以身體感受樂,進入後住於凡聖者們告知『他是平靜者、具念者、安樂住者』的第三禪,散達葛!凡在大師處弟子到達像這樣卓越特質者,於該處,有智的男子確定會對梵行住留,而當住留時,會到達真理、善法。
  再者,散達葛!比丘從樂的捨斷與從苦的捨斷,就在之前諸喜悅、憂的滅沒,進入後住於不苦不樂,平靜、念遍純淨的第四禪,散達葛!凡在大師處弟子到達像這樣卓越特質者,於該處,有智的男子確定會對梵行住留,而當住留時,會到達真理、善法。
  他在心是這樣入定的、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,使心轉向前世住處回憶智。他回憶(隨念)許多前世住處,即:一生、二生……(中略)像這樣,回憶許多有行相的、有境遇的前世住處,散達葛!凡在大師處弟子到達像這樣卓越特質者,於該處,有智的男子確定會對梵行住留,而當住留時,會到達真理、善法。
  他在心是這樣入定的、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,使心轉向眾生死亡往生智,以清淨、超越常人的天眼,看見當眾生死時、往生時,在下劣、勝妙,美、醜,幸、不幸中……(中略)知道眾生依業到達的,散達葛!凡在大師處弟子到達像這樣卓越特質者,於該處,有智的男子確定會對梵行住留,而當住留時,會到達真理、善法。
  他在心是這樣入定的、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,使心轉向諸漏的滅盡智。他如實知道:『這是苦。』如實知道:『這是苦。』如實知道:『這是苦。』如實知道:『這是導向苦滅道跡。』如實知道:『這些是漏。』如實知道:『這是漏集。』如實知道:『這是漏滅。』如實知道:『這是導向漏滅道跡。』當他這樣知、這樣見時,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,他知道:『出生已盡梵行已完成應該被作的已作不再有此處[輪迴]的狀態,散達葛!凡在大師處弟子到達像這樣卓越特質者,於該處,有智的男子確定會對梵行住留,而當住留時,會到達真理、善法。」(233)
  「阿難尊師!但,凡那位諸漏已滅盡的、梵行已完成的應該被作的已作的、負擔已卸的、自己的利益已達成的有之結已滅盡的、以究竟智解脫的阿羅漢比丘,他會受用諸欲嗎?」
  「散達葛!凡那位諸漏已滅盡的、梵行已完成的、應該被作的已作的、負擔已卸的、自己的利益已達成的、有之結已滅盡的、以究竟智解脫的阿羅漢比丘,他不可能違犯五處:漏盡比丘不可能故意奪取生類生命;漏盡比丘不可能未被給與的拿取被稱為偷盜;漏盡比丘不可能從事婬欲法;漏盡比丘不可能故意虛妄地說;漏盡比丘不可能受用諸欲的貯藏物,猶如以前在家狀態。散達葛!凡那位諸漏已滅盡的、梵行已完成的、應該被作的已作的、負擔已卸的、自己的利益已達成的、有之結已滅盡的、以究竟智解脫的阿羅漢比丘,他不可能違犯這五處。」(234)
  「阿難尊師!但,凡那位諸漏已滅盡的、梵行已完成的、應該被作的已作的、負擔已卸的、自己的利益已達成的、有之結已滅盡的、以究竟智解脫的阿羅漢比丘,當他行走,連同站立、睡眠、清醒時,智見一一不斷地被現前:『我的諸漏已滅盡。』嗎?」
  「散達葛!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。散達葛!猶如男子的手腳已被切斷,當他行走,連同站立、睡眠、清醒時,一一不斷地(知道:『我的手腳已被切斷。』或者,當省察時,知道:『我的手腳已被切斷。』呢?」
  「阿難尊師!那位男子非一一不斷地知道:『我的手腳已被切斷。』)然而,當他省察時,知道:『我的手腳已被切斷。』」
  「同樣的,散達葛!凡那位諸漏已滅盡的、梵行已完成的、應該被作的已作的、負擔已卸的、自己的利益已達成的、有之結已滅盡的、以究竟智解脫的阿羅漢比丘,當他行走,連同站立、睡眠、清醒時,智見非一一不斷地被現前:『我的諸漏已滅盡。』然而,當他觀察時,知道:『我的諸漏已滅盡。』」(235)
  「阿難尊師!在這法、律中,有多少完成者?」
  「散達葛!不只一百位、二百位、三百位、四百位、五百位,還有甚且更多凡在這法、律中是完成者。」
  「不可思議啊,阿難尊師!未曾有啊,阿難尊師!沒有自己法的讚揚,沒有他人法的輕蔑,以及就只那些在法說上與許多完成者被知道,但,這些邪命外道(生活者),亡子之婦之子,讚揚自己,同時也輕蔑他人,只宣告三位完成者,即:難陀婆蹉、居色澀居者、末迦利瞿舍羅。」
  那時,遊行者散達葛召喚自己的群眾:
  「尊師們!去!在沙門喬達摩處有梵行的生活。現在,以我們遍捨利得、恭敬、名聲是不容易的。」
  像這樣,那位遊行者散達葛鼓勵自己的群眾去沙門喬達摩處梵行。(236)
  散達葛經第六終了。
MN.76/(6) Sandakasuttaṃ
   223. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṃ paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi– “āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena devakatasobbho tenupasaṅkami. Tena kho pana samayena sandako paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ– rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sandako paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi “appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati samaṇo ānando. Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro samaṇo ānando. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti. Atha kho te paribbājakā tuṇhī ahesuṃ.
   224. Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami. Atha kho sandako paribbājako āyasmantaṃ ānandaṃ etadavoca– “etu kho bhavaṃ ānando, svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññattan”ti. Nisīdi kho āyasmā ānando paññatte āsane. Sandakopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sandakaṃ paribbājakaṃ āyasmā ānando etadavoca– “kāyanuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Tiṭṭhatesā, bho ānanda, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya. Sādhu vata bhavantaṃyeva ānandaṃ paṭibhātu sake ācariyake dhammīkathā”ti. “Tena hi, sandaka, suṇāhi sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ bho”ti kho sandako paribbājako āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca– “cattārome sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti. “Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti?
   225. “Idha, sandaka, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi– ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.
   “Tatra sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi– natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṃ maraṇā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   226. “Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi– ‘karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.
   “Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi– karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubhinnaṃ kurutaṃ na karīyati pāpan’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   227. “Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi– ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti; natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti; natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.
   “Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi– natthi hetu, natthi paccayo sattānaṃ saṃkilesāya, ahetū appaccayā sattā saṃkilissanti. Natthi hetu natthi paccayo sattānaṃ visuddhiyā, ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   228. “Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi– ‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame– ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti. Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti. Hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.
   “Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi– sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame– ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti, hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti. Sace pana imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi. ‘Ubho sandhāvitvā saṃsaritvā dukkhassantaṃ karissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “Ime kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti.
   “Acchariyaṃ bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalanti. Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti?
   229. “Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti– ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. So suññampi agāraṃ pavisati, piṇḍampi na labhati, kukkuropi ḍaṃsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati. So ‘kimidan’ti puṭṭho samāno ‘suññaṃ me agāraṃ pavisitabbaṃ ahosi’, tena pāvisiṃ; ‘piṇḍampi aladdhabbaṃ ahosi’, tena nālatthaṃ ‘kukkurena ḍaṃsitabbaṃ ahosi’, tenamhi daṭṭho; ‘caṇḍena hatthinā samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena assena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena goṇena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṃ ahosi’, tena pucchiṃ; ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi’, tena pucchinti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti …pe… ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi, tena pucchin’ti So ‘anassāsikaṃ idaṃ brahmacariyan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   230. “Puna caparaṃ, sandaka, idhekacco satthā anussaviko hoti anussavasacco. So anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana, sandaka satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariyan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   231. “Puna caparaṃ, sandaka, idhekacco satthā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana, sandaka, satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā takkī vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariyan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   232. “Puna caparaṃ, sandaka, idhekacco satthā mando hoti momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ– ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati– ‘ayaṃ kho bhavaṃ satthā mando momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. So ‘anassāsikaṃ idaṃ brahmacariyan’ti– iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “Imāni kho, (tāni sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti.
   “Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. So pana, bho ānanda, satthā kiṃ vādī kiṃ akkhāyī yattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalan”ti.
   233. “Idha, sandaka, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “Puna caparaṃ, sandaka, bhikkhu vitakkavicārānaṃ vūpasamā …pe.. dutiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “Puna caparaṃ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “Puna caparaṃ, sandaka, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
   “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalan”ti.
   234. “Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto paribhuñjeyya so kāme”ti? “Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so pañcaṭṭhānāni ajjhācarituṃ. Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevetuṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe agāriyabhūto. Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so imāni pañcaṭṭhānāni ajjhācaritun”ti.
   235. “Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ– ‘khīṇā me āsavā’”ti? “Tena hi, sandaka, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, sandaka, purisassa hatthapādā chinnā; tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (jānāti– ‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti– ‘chinnā me hatthapādā’”ti? “Na kho, bho ānanda, so puriso satataṃ samitaṃ jānāti– ‘chinnā me hatthapādā’ ti.) Api ca kho pana naṃ paccavekkhamāno jānāti– ‘chinnā me hatthapādā’”ti. “Evameva kho, sandaka, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (ñāṇadassanaṃ na paccupaṭṭhitaṃ – ‘khīṇā me āsavā’ti;) api ca kho pana naṃ paccavekkhamāno jānāti– ‘khīṇā me āsavā’”ti.
   236. “Kīvabahukā pana, bho ānanda, imasmiṃ dhammavinaye niyyātāro”ti? “Na kho, sandaka, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṃ dhammavinaye niyyātāro”ti. “Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Na ca nāma sadhammokkaṃsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. Ime panājīvakā puttamatāya puttā attānañceva ukkaṃsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṃ– nandaṃ vacchaṃ, kisaṃ saṃkiccaṃ, makkhaliṃ gosālan”ti. Atha kho sandako paribbājako sakaṃ parisaṃ āmantesi– “carantu bhonto samaṇe gotame brahmacariyavāso. Na dāni sukaraṃ amhehi lābhasakkārasiloke pariccajitun”ti. Iti hidaṃ sandako paribbājako sakaṃ parisaṃ uyyojesi bhagavati brahmacariyeti.
   Sandakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
漢巴經文比對(莊春江作):
  「無安息的」(anassāsikāni,另譯為「不安的」),菩提比丘長老英譯為「沒有安慰」(without consolation)。按:《破斥猶豫》以「無蘇息的;不安心的」(assāsavirahitāni)解說。
  「完成者」(niyyātāro,另譯為「引導後輩者」),菩提比丘長老英譯為「解放者」(emancipated ones),並解說,此字應該是動詞niyyāti的代理名詞(an agent noun):出發[到最終解放]("to go out (to final emancipation),"),《破斥猶豫》沒解說,今依名詞niyyātana的意函譯。
  「亡子之婦之子」(puttamatāya puttā),菩提比丘長老英譯為「母親的死兒子」(mothers' dead sons)。按:《破斥猶豫》說,邪命者已死了,他們的母親有已死的兒子(tesaṃ mātā puttamatā hoti)。