中部85經/菩提王子經(王品[9])(莊春江譯)
被我這麼聽聞：
有一次，
世尊住在婆祇國蘇蘇馬拉山之配沙卡拉林的鹿林。
當時，菩提王子名叫紅蓮的高樓被建造不久，未被沙門或婆羅門或任何生為人的居住。那時，菩提王子召喚散若葛之子
學生婆羅門：
「來！親愛的散若葛之子！請你去見世尊，抵達後，請你以我的名義
以頭禮拜世尊的足，請你詢問少病、少病苦、起居輕快、有力、
安樂住：『
大德！菩提王子以頭禮拜世尊的足，他詢問：少病、少病苦、起居輕快、有力、安樂住？』以及請你這麼說：『大德！請世尊與
比丘僧團一起同意菩提王子的明天的食事。 』」
「是的，
先生！」散若葛之子學生婆羅門回答菩提王子後，去見世尊。抵達後，與世尊一起互相問候。交換應該被互相問候的友好交談後，在一旁坐下。在一旁坐下的散若葛之子學生婆羅門對世尊說這個：
「菩提王子以頭禮拜
喬達摩尊師的足，他詢問：少病、少病苦、起居輕快、有力、安樂住？且這麼說：『請喬達摩尊師與比丘僧團一起同意菩提王子的明天的食事。 』」
世尊以沈默狀態同意。
那時，散若葛之子學生婆羅門知道世尊同意後，從座位起來後去見菩提王子。抵達後，對菩提王子說這個：
「我以尊師的名義對那位喬達摩尊師說：『菩提王子以頭禮拜喬達摩尊師的足，他詢問：少病、少病苦、起居輕快、有力、安樂住？且這麼說：『請喬達摩尊師與比丘僧團一起同意菩提王子的明天的食事。 』而且也被喬達摩尊師同意。」(324)
那時，那夜過後，菩提王子在自己的住處準備勝妙的
硬食、軟食後，使[人]以白布鋪紅蓮高樓直到樓梯最後一階後，召喚散若葛之子學生婆羅門：
「來！親愛的散若葛之子！請你去見世尊，抵達後，請你為世尊通知時間：『大德！是時間，食事已完成。』」
「是的，先生！」散若葛之子學生婆羅門回答菩提王子後，去見世尊。抵達後，為世尊通知時間：「喬達摩尊師！是時間，食事已完成。」
那時，世尊午前時穿衣、拿起衣鉢後，去菩提王子的住處。
當時，菩提王子站在門屋外站立，等候著世尊。菩提王子看見正從遠處到來的世尊。看見後，去會見世尊、向世尊
問訊、安排在前面後，去紅蓮高樓。
那時，世尊在樓梯最後一階旁邊站立。
那時，菩提王子對世尊說這個：
「大德！請世尊登上布，請
善逝登上布：凡對我會有長久的利益、安樂。」
在這麼說時，世尊保持沈默。
第二次又……（中略）。
第三次，菩提王子又對世尊說這個：
「大德！請世尊登上布，請善逝登上布：凡對我會有長久的利益、安樂。」(325)
那時，世尊回視
尊者阿難。那時，尊者阿難對菩提王子說這個：
「王子！請收起布，世尊將不踩布毯，如來憐憫後面的人。」
那時，菩提王子收起布後，在紅蓮高樓的上層設置座位。
那時，世尊與比丘僧團一起登上紅蓮高樓後，在設置的座位坐下。
那時，菩提王子以勝妙的
硬食、軟食親手款待以佛陀為上首的比丘僧團，使滿足。
那時，對已食、手離鉢的世尊，菩提王子取某個低的坐具後，在一旁坐下。在一旁坐下的菩提王子對世尊說這個：
「大德！我這麼想：『樂不能被樂到達，樂能被苦到達。』」(326)
「王子！當就在我
正覺以前，還是未
現正覺的
菩薩時這麼想：『樂不能被樂到達，樂能被苦到達。』王子！那個我過些時候當正值年輕，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。成為這樣出家者的他什麼是善的尋求者，遍求無上殊勝寂靜境界的我去見阿拉勒-葛拉麼。抵達後，對阿拉勒-葛拉麼說這個：『葛拉麼
道友！我想要在這法、律中行
梵行。』王子！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。』王子！那個我僅不久就迅速地學得那個法，王子！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。』王子！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。』
王子！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？』王子！在這麼說時，阿拉勒-葛拉麼告知
無所有處。王子！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……（中略）念……定……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。』王子！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。
王子！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。』王子！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。王子！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，最多只有無所有處的往生。』王子！那個我對那個法產生(作)不滿足的後，從那個法厭後離開。(327)
王子！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。』王子！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。』王子！那個我僅不久就迅速地學得那個法，王子！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。』王子！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。』
王子！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？』王子！在這麼說時，巫大葛-辣麼之子告知
非想非非想處。王子！那個我這麼想：『非只辣麼有信，我也有信；非只辣麼有活力……（中略）念……定……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。』王子！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。
王子！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。』王子！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。王子！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，最多只有非想非非想處的往生。』王子！那個我對那個法產生不滿足的後，從那個法厭後離開。(328)
王子！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，在摩揭陀國次第進行遊行地抵達優樓頻螺的謝那鎮，在那裡，看見能被喜樂的土地：清淨的叢林，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。王子！那個我這麼想：『
先生！確實是能被喜樂的土地：清淨的叢林，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，這確實是對勤奮適合的。』王子！那個我就在那裡坐下：『這對勤奮是適合的。』[MN.26, 277-279段]
王子！然後，有三個在以前前所未聞的，
不可思議的譬喻在我心中出現：王子！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。』王子！你怎麼想它：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？」
「大德！這確實不是，那是什麼原因？大德！因為那個是濕的、帶汁的柴，而且它是放置在水中的。還有，那位男子最終只會是疲勞的、苦惱的
有分者。」
「同樣的，王子！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，王子！這是第一個在以前前所未聞的，不可思議的譬喻在我心中出現。(329)
王子！其次，又第二個在以前前所未聞的，不可思議的譬喻在我心中出現：王子！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。』王子！你怎麼想它：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？」
「大德！這確實不是，那是什麼原因？大德！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，那位男子最終只會是疲勞的、苦惱的有分者。」
「同樣的，王子！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，王子！這是第二個在以前前所未聞的，不可思議的譬喻在我心中出現。(330)
王子！其次，又第三個在以前前所未聞的，不可思議的譬喻在我心中出現：王子！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。』王子！你怎麼想它：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，大德！那是什麼原因？大德！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，王子！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，王子！這是第三個在以前前所未聞的，不可思議的譬喻在我心中出現。王子！這是三個在以前前所未聞的，不可思議的譬喻在我心中出現。(331)
王子！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。』王子！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。王子！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。王子！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，王子！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，而且，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。(332)
王子！那個我這麼想：『讓我就修無呼吸禪。』王子！那個我從口與從鼻抑止呼吸。王子！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。王子！猶如當鐵匠嘎啦嘎啦吹火時有激烈的聲音。同樣的，王子！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，而且，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。
王子！那個我這麼想：『讓我就修無呼吸禪。』王子！那個我從口、從鼻、從耳抑止呼吸。王子！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。王子！猶如有力氣的男子以銳利的刀刃在頭上切割。同樣的，王子！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，而且，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。
王子！那個我這麼想：『讓我就修無呼吸禪。』王子！那個我從口、從鼻、從耳抑止呼吸。王子！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。王子！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，王子！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，而且，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。
王子！那個我這麼想：『讓我就修無呼吸禪。』王子！那個我從口、從鼻、從耳抑止呼吸。王子！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。王子！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，王子！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，而且，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。
王子！那個我這麼想：『讓我就修無呼吸禪。』王子！那個我從口、從鼻、從耳抑止呼吸。王子！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。王子！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，王子！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，而且，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。
王子！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，像這樣那個阿羅漢的住處正是這樣。』(333)
王子！那個我這麼想：『讓我走向所有食物的斷絕。』王子！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。』王子！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。』王子！那個我拒絕那些天神，我說：『夠了！』
王子！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。』王子！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。王子！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
椽成為腐壞的，同樣的，我的肋骨以僅那樣少的食物狀態確實成為腐壞的；猶如來到深的、很深的
水光在深井中被看見，同樣的，我的瞳孔以僅那樣少的食物狀態確實來到深的、很深的在眼窩中被看見；猶如新鮮切下的苦瓜被風熱收縮枯萎，同樣的，我的頭皮被僅那樣少的食物狀態確實收縮枯萎。
王子！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，王子！以僅那樣少的食物狀態我的腹部皮膚被黏到脊椎骨；王子！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；王子！那個我就為了那個身體的蘇息以手順序摩擦肢體，王子！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]。王子！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。』王子！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。(334)
王子！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的
過人法，會有其它覺的道路嗎？』
王子！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，這會是覺的道路嗎？』王子！那個我有念隨行識：『這就是覺的道路。』王子！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？』王子！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。』
王子！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。』王子！那個我吃飯粥固體的食物。王子！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。』王子！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。』(335)
王子！那個我吃飯粥固體的食物後，取力氣後，就從離諸欲後，從離諸不善法後，我進入後住於有尋、有伺，離而生喜、樂的初禪；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；從喜的
褪去、住於
平靜、有念正知、以身體感受樂，我進入後住於聖者們告知凡那個『平靜的、具念的、
安樂住的』第三禪；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，
平靜、念遍純淨的第四禪。
那個我在心是這樣入定的、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。我回憶(隨念)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，王子！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。
那個我在心是這樣入定的、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，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）王子！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。
那個我在心是這樣入定的、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。那個我如實證知：『這是苦。』如實證知：『這是苦
集。』如實證知：『這是苦
滅。』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。』當那個我這樣知、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，我證知：『
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。』王子！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.36, 374-386, MN.100](336)
王子！那個我這麼想：『被我到達(證得)的這個法是甚深的、難見的、難覺的、寂靜的、勝妙的、
超越推論的、微妙的、被賢智者體驗的。然而，這
世代是樂於
阿賴耶的、好於阿賴耶的、
喜於阿賴耶的。又，對樂於阿賴耶的、好於阿賴耶的、喜於阿賴耶的世代，此處是難見的，即：
特定條件性、
緣起；此處也是難見的，即：
一切行的止、一切
依著的
斷念、渴愛的滅盡、
離貪、
滅、涅槃。那樣的話，如果我教導法，對方不能了解我，那對我是疲勞，
那對我是傷害。』王子！於是，這在以前前所未聞的，不可思議的偈頌在我心中出現：
『被我困難到達，現在沒必要說明，
以被貪瞋征服者們，這個法是不容易正覺的。
對逆流行走的、微妙的，對甚深的、難見的、精細的，
被貪染著者們沒看見：被大黑暗覆蓋者們。』
王子！在這裡，當我像這樣深慮時，心傾向
不活動、無法的教導。(337)
王子！那時，
梵王娑婆主以心了知我心中的深思後，這麼想：『唉！
先生！世界滅亡，唉！先生！世界消失，確實是因為世尊、
阿羅漢、
遍正覺者的心傾向不活動，無法的教導。』王子！那時，梵王娑婆主就猶如有力氣的男子伸直彎曲的手臂，或彎曲伸直的手臂，就像這樣在梵天世界消失，出現在世尊的面前。王子！那時，梵王娑婆主置(作)衣服到一邊肩膀、向我合掌鞠躬後，對我說這個：『大德！請世尊教導法！請善逝教導法！有少塵垢之類的眾生以法的未聽聞情況而退失，他們將會是法的了知者。』王子！這就是梵王娑婆主所說。說這個後，他又更進一步說這個：
「從前在摩揭陀出現，被諸有垢者構思的不純淨法，
請你打開這
不死之門，令他們聽聞被離垢者
隨覺之法。
如在山頂岩石上站立者，如是都會看見各處的人群，
極聰明者！像這樣的譬喻，
一切眼者！登上法所成的高樓後，
離憂愁者對陷入憂愁的人們，請你向下注視被生老征服者。
英雄！戰場勝利者！請你起來，商隊領袖！無負債者！請你在世間走動，
世尊！請你教導法，將會有了知者們。』(338)
王子！那時，我知道梵天勸請後，緣於對眾生的悲愍，以佛眼檢視世間。當我以佛眼檢視世間時，看見少塵垢的、多塵垢的；利根的、鈍根的；
善行相的、惡行相的；易受教的、難受教的；一些住於看見在其他世界的罪過與恐怖的、另一些不住於看見在其他世界的罪過與恐怖的眾生，就猶如在青蓮池、紅蓮池、白蓮池中，一些青蓮、紅蓮、白蓮被生於水中，被長於水中，不被上升水中，被沈在內部養育的；一些青蓮、紅蓮、白蓮被生於水中，被長於水中，與水面同高而住立；一些青蓮、紅蓮、白蓮被生於水中，被長於水中，從水中上升後住立，不被水污染。同樣的，當我以佛眼檢視世間時，看見少塵垢的、多塵垢的；利根的、鈍根的；善行相的、惡行相的；易受教的、難受教的；一些住於看見在其他世界的罪過與恐怖的、另一些不住於看見在其他世界的罪過與恐怖的眾生。王子！那時，我以偈頌回答梵王娑婆主：
『不死之門已為他們打開：讓凡有耳者們脫離[邪]信，
對諸惱害想的熟知者，梵天！我不在人間說勝妙法。』(339)
王子！那時，梵王娑婆主[心想]：『對教導法，我已被世尊允許。』向我
問訊後，作
右繞，接著就在那裡消失。[SN.6.1]
王子！那個我這麼想：『我應該對誰第一個教導法呢？誰將迅速地了知這個法呢？』王子！那個我這麼想：『這位阿拉勒-葛拉麼是賢智者、聰明者、有智慧者、長時間少塵垢之類者，讓我對阿拉勒-葛拉麼第一個教導法，他將迅速地了知這個法。』王子！那時，天神來見我後，說這個：『大德！阿拉勒-葛拉麼已死七天。』而且，我的
智與見生起：『阿拉勒-葛拉麼已死七天。』王子！那個我這麼想：『阿拉勒-葛拉麼有大損失，因為，如果他聽聞這個法，能迅速地了知。』
王子！那個我這麼想：『我應該對誰第一個教導法呢？誰將迅速地了知這個法呢？』王子！那個我這麼想：『這位巫大葛-辣麼之子是賢智者、聰明者、有智慧者、長時間少塵垢之類者，讓我對巫大葛-辣麼之子第一個教導法，他將迅速地了知這個法。』王子！那時，天神來見我後，說這個：『大德！巫大者葛-辣麼之子昨晚已死。』而且，我的智與見生起：『巫大葛-辣麼之子昨晚已死。』王子！那個我這麼想：『巫大葛-辣麼之子有大損失，因為，如果他聽聞這個法，能迅速地了知。』(340)
王子！那個我這麼想：『我應該對誰第一個教導法呢？誰將迅速地了知這個法呢？』王子！我這麼想：『
五位一群的比丘們對我是多助益的：凡侍奉勤奮、自我努力的我，讓我對五位一群的比丘們第一個教導法。』王子！那個我這麼想：『現在，五位一群的比丘們住在哪裡？』王子！我以清淨、超越常人的天眼看見五位一群的比丘們正住在波羅奈仙人落下處的鹿林。王子！那時，我如我意地住在優樓頻螺後，向波羅奈出發遊行。
王子！邪命派外道巫玻葛在伽耶與菩提樹中間看見旅途中行走的我。看見後，對我說這個：『道友！你的諸根是明淨的，膚色是遍純淨的、遍清潔的，道友！你指定誰出家呢？或誰是你的
大師呢？或你選擇誰的法呢？』王子！在這麼說時，我以偈頌對邪命派外道巫玻葛說：
『我是征服一切者、知一切者，在一切法上無染著者，
捨斷一切者、渴愛滅盡的解脫者，以自己的證智我能指定誰呢？
我沒有老師，與我等同者未被發現，
在包括天的世間中，沒有與我對等者。
因為我是世間中的阿羅漢，我是無上大師，
我是單獨的遍正覺者，我是平靜(清涼)者、涅槃者。
我去迦尸城，使法輪轉動，
在變成盲目的世界中，我將擊
不死的大鼓。』
『道友！如你自稱，你值得無邊的勝利者。』
『勝利者們確實是就像我這樣的：凡
漏的滅盡之到達者，
諸惡不善法被我征服，巫玻葛！因此我是勝利者。』
王子！在這麼說時，邪命派外道巫玻葛說『道友！也會是吧。』後，搖頭後，取
旁道離開。(341)
王子！那時，我次第進行遊行地前往波羅奈仙人落下處的鹿林，去見五位一群的比丘們。王子！五位一群的比丘們看見從遠處到來的我。看見後，互相決定：『道友們！這位奢侈的、迷失勤奮的、來到奢侈的沙門喬達摩到來，他既不應該被問訊，也不應該被起立迎接，他的衣鉢也不應該被接受，但座位應該被設置，如果他希望，他坐。』王子！如我抵達，如是五位一群的比丘們不能夠以自己商議決定，去會見我後，一部分人領受衣鉢，一部分人設置座位，一部分人準備洗腳水，但他們以名字與以道友之語稱呼我。
王子！在這麼說時，我對五位一群的比丘們說這個：『比丘們！你們不要以名字與以道友之語稱呼如來，比丘們！如來是阿羅漢、遍正覺者，比丘們！你們要傾耳，已到達不死，我教誡，我教導法，當依所教誡的那樣實行時，就不久，以證智自作證後，在當生中你們將
進入後住於凡
善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾。』王子！在這麼說時，五位一群的比丘們對我說這個：『喬達摩道友！即使以那種行動、以那種行道、以那種難行，你都未到達
足以為聖者智見特質的
過人法，更何況現在奢侈的、迷失勤奮的、來到奢侈的你將到達足以為聖者智見特質的過人法？』王子！在這麼說時，我對五位一群的比丘們說這個：『比丘們！如來不是奢侈的，不是迷失勤奮的，不是來到奢侈的，比丘們！如來是阿羅漢、遍正覺者，比丘們！你們要傾耳，已到達不死，我教誡，我教導法，當依所教誡的那樣實行時，就不久，以證智自作證後，在當生中你們將進入後住於凡善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾。』
王子！第二次，五位一群的比丘們又對我說這個：『喬達摩道友！即使以那種行動、以那種行道、以那種難行，你都未到達足以為聖者智見特質的過人法，更何況現在奢侈的、迷失勤奮的、來到奢侈的你將到達足以為聖者智見特質的過人法？』王子！第二次，我又對五位一群的比丘們說這個：『比丘們！如來不是奢侈的……（中略）你們將進入後住於……。』
王子！第三次，五位一群的比丘們又對我說這個：『喬達摩道友！即使以那種行動、以那種行道、以那種難行，你都未到達足以為聖者智見特質的過人法，更何況現在奢侈的、迷失勤奮的、來到奢侈的你將到達足以為聖者智見特質的過人法？』王子！在這麼說時，我對五位一群的比丘們說這個：『比丘們！你們記得在這之前這個像這樣被我說嗎？』『大德！這確實不是。』『比丘們！如來是阿羅漢、遍正覺者，比丘們！你們要傾耳，已到達不死，我教誡，我教導法，當依所教誡的那樣實行時，就不久，以證智自作證後，在當生中你們將進入後住於凡善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾。』
王子！我能夠說服五位一群的比丘們。王子！我或教誡兩位比丘，三位比丘
為了托鉢行走。凡三位比丘為了托鉢行走後帶來者，以那個，我們
六位一群維持生活。王子！我或教誡三位比丘，二位比丘為了托鉢行走。凡二位比丘為了托鉢行走後帶來者，以那個，我們六位一群維持生活。(342)
王子！那時，當五位一群的比丘們被我這樣訓誡、這樣教誡時，不久，就在當生他們以證智自作證後，進入後住於凡善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾。」[MN.26, 281-286段]
在這麼說時，菩提王子對世尊說這個：
「大德！當比丘得到如來為教導者時，多久會以證智自作證後，進入後住於凡善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾呢？」
「王子！那樣的話，就在這件事上我將反問你，你就如對你能接受的那樣回答它。王子！你怎麼想它：你是在騎象使用鉤子技術上熟練者？」
「是的，大德！我是在騎象使用鉤子技術上熟練者。」
「王子！你怎麼想它：這裡，如果男子到來：『菩提王子知道騎象使用鉤子技術，我將在他的面前學習騎象使用鉤子技術。』他是無信者，應該被有信者到達之所及，他不得到，且他是多病者，應該被少病者到達之所及，他不得到，且他是狡猾者、偽詐者，應該被不狡猾者、不偽詐者到達之所及，他不得到，且他是懈怠者，應該被活力已發動者到達之所及，他不得到，且他是劣慧者，應該被有慧者到達之所及，他不得到，王子！你怎麼想它：是否那位男子可能在你的面前學習騎象使用鉤子技術呢？」
「大德！即使具備各別一項(部分)，那位男子不可能在我的面前學習騎象使用鉤子技術，更不用說五項。」(343)
「王子！你怎麼想它：如果男子到來：『菩提王子知道騎象使用鉤子技術，我將在他的面前學習騎象使用鉤子技術。』他是有信者，應該被有信者到達之所及，他得到，且他是少病者，應該被少病者到達之所及，他得到，且他是不狡猾者、不偽詐者，應該被不狡猾者、不偽詐者到達之所及，他得到，且他是活力已發動者，應該被活力已發動者到達之所及，他得到，且他是有慧者，應該被有慧者到達之所及，他得到，王子！你怎麼想它：是否那位男子可能在你的面前學習騎象使用鉤子技術呢？」
「大德！即使具備各別一項，那位男子可能在我的面前學習騎象使用鉤子技術，更不用說五項。」
「同樣的，王子！有這五
勤奮支，哪五個？王子！這裡，比丘是有信者，相信如來的
覺：『像這樣，那位世尊是
阿羅漢、
遍正覺者、
明行具足者、
善逝、
世間知者、
應該被調御人的無上調御者、
天-人們的大師、
佛陀、世尊。』是少病者、少病苦者，具備等熟力的消化力：不過寒的、不過熱的、中間的、
承受勤奮的。是不狡猾者、不偽詐者，在
大師或有智的
同梵行者們中
如實不誇大自己。為了不善法的捨斷、為了善法的具足，住於活力已被發動的、強力的、堅固努力的、在諸善法上不放下負擔的。是有慧者，具備
導向生起與滅沒、聖、洞察、導向
苦的完全滅盡之慧。王子！這是五勤奮支。(344)
王子！當具備這五勤奮支的比丘得到如來為教導者時，七年會以證智自作證後，進入後住於凡善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾，王子！別理會七年，當具備這五勤奮支的比丘得到如來為教導者時，六年會以證智自作證後，進入後住於凡善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾……五年……四年……三年……二年……一年，王子！別理會一年，當具備這五勤奮支的比丘得到如來為教導者時，七個月會以證智自作證後，進入後住於凡善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾，王子！別理會七個月，當具備這五勤奮支的比丘得到如來為教導者時，六個月會以證智自作證後，進入後住於凡善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾……五個月……四個月……三個月……二個月……一個月……半個月，王子！別理會半個月，當具備這五勤奮支的比丘得到如來為教導者時，七日夜會以證智自作證後，進入後住於凡善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾，王子！別理會七日夜，當具備這五勤奮支的比丘得到如來為教導者時，六日夜會以證智自作證後，進入後住於凡善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾……五日夜……四日夜……三日夜……二日夜……一日夜，王子！別理會一日夜，當具備這五勤奮支的比丘得到如來為教導者時，傍晚被教誡，早上將到達
差別；早上被教誡，傍晚將到達差別。」(345)
在這麼說時，菩提王子對世尊說這個：
「啊！佛陀，啊！法，啊！法的善說情況，確實是因為傍晚被教誡，早上將到達差別；早上被教誡，傍晚將到達差別。」
在這麼說時，散若葛之子學生婆羅門對菩提王子說這個：
「然而，這位菩提尊師只這樣說：『啊！佛陀，啊！法，啊！法的善說情況。』卻沒
歸依那位喬達摩尊師、法、
比丘僧團。」
「親愛的散若葛之子！不要這麼說，親愛的散若葛之子！不要這麼說。親愛的散若葛之子！這被我從母后的面前聽聞、領受：親愛的散若葛之子！有這一次，世尊住在
憍賞彌城瞿師羅園，那時，我的懷孕母后去見世尊，抵達後，向世尊問訊後，在一旁坐下。在一旁坐下的我的母后對世尊說這個：『大德！凡我的這位來到子宮的男孩或女孩，歸依那位世尊、法、比丘僧團，請世尊記得他為
優婆塞，從今天起
已終生歸依。』親愛的散若葛之子！有這一次，世尊就住在這婆祇國蘇蘇馬拉山之配沙卡拉林的鹿林，那時，奶媽以腰帶我後，去見世尊，抵達後，向世尊問訊後，在一旁站立。在一旁站立的我奶媽對世尊說這個：『大德！這位菩提王子歸依那位世尊、法、比丘僧團，請世尊記得他為優婆塞，從今天起已終生歸依。』親愛的散若葛之子！這個我又第三次地歸依那位世尊、法、比丘僧團，請世尊記得我為優婆塞，從今天起已終生歸依。」(346)
菩提王子經第五終了。
MN.85/(5) Bodhirājakumārasuttaṃ
324. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho bodhi rājakumāro sañjikāputtaṃ māṇavaṃ āmantesi– “ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha– ‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi– ‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’”ti. “Evaṃ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sañjikāputto māṇavo bhagavantaṃ etadavoca– “bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Evañca vadeti– ‘adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṃ rājakumāraṃ etadavoca– “avocumha bhoto vacanena taṃ bhavantaṃ gotamaṃ– ‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Evañca vadeti– adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti. Adhivuṭṭhañca pana samaṇena gotamenā”ti.
325. Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā, kokanadañca pāsādaṃ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṃ māṇavaṃ āmantesi– “ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṃ ārocehi– ‘kālo, bhante, niṭṭhitaṃ bhattan’”ti. “Evaṃ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṃ ārocesi– “kālo, bho gotama, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṃ tenupasaṅkami. Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṃ āgamayamāno. Addasā kho bodhi rājakumāro bhagavantaṃ dūratova āgacchantaṃ. Disvāna paccuggantvā bhagavantaṃ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami. Atha kho bhagavā pacchimaṃ sopānakaḷevaraṃ nissāya aṭṭhāsi. Atha kho bodhi rājakumāro bhagavantaṃ etadavoca – “abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni; yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti. Evaṃ vutte, bhagavā tuṇhī ahosi. Dutiyampi kho …pe… tatiyampi kho bodhi rājakumāro bhagavantaṃ etadavoca– “abhiruhatu, bhante, bhagavā. Dussāni, abhiruhatu sugato dussāni; yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.
326. Atha kho bhagavā āyasmantaṃ ānandaṃ apalokesi. Atha kho āyasmā ānando bodhiṃ rājakumāraṃ etadavoca– “saṃharatu, rājakumāra, dussāni; na bhagavā celapaṭikaṃ akkamissati. Pacchimaṃ janataṃ tathāgato anukampatī”ti. Atha kho bodhi rājakumāro dussāni saṃharāpetvā uparikokanadapāsāde āsanāni paññapesi. Atha kho bhagavā kokanadaṃ pāsādaṃ abhiruhitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho bodhi rājakumāro buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bodhi rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bodhi rājakumāro bhagavantaṃ etadavoca– “mayhaṃ kho, bhante, evaṃ hoti – ‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabban’”ti.
327. “Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi– ‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabban’ti. So kho ahaṃ, rājakumāra, 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, rājakumāra, āḷāro kālāmo maṃ etadavoca– ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, rājakumāra, 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, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ– ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, rājakumāra, etadahosi– ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ …pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ. Atha khvāhaṃ, rājakumāra, 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, rājakumāra, āḷāro kālāmo ācariyo me samāno (attano) antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.
328. “So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ– ‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, rājakumāra, udako rāmaputto maṃ etadavoca– ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, rājakumāra, etadahosi– ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ– ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, rājakumāra, etadahosi– ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ …pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.
“Atha khvāhaṃ, rājakumāra, 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, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, rājakumāra, etadahosi– ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.
329. “So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno, magadhesu anupubbena cārikaṃ caramāno, yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadīñca sandantiṃ setakaṃ supatitthaṃ, ramaṇīyaṃ samantā ca gocaragāmaṃ. Tassa mayhaṃ, rājakumāra, etadahosi– ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadiñca sandantiṃ setakā supatitthā ramaṇīyā samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, rājakumāra, tattheva nisīdiṃ– ‘alamidaṃ padhānāyā’ti. Apissu maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.
“Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya– ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “No hidaṃ, bhante. Taṃ kissa hetu? Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ tañca pana udake nikkhittaṃ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, rājakumāra, 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, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
330. “Aparāpi kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya– ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā”ti? “No hidaṃ, bhante. Taṃ kissa hetu? Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ kiñcāpi ārakā udakā thale nikkhittaṃ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, rājakumāra, 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, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
331. “Aparāpi kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, rājakumāra, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya– ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “Evaṃ, bhante”. Taṃ kissa hetu? Aduñhi, bhante, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhittan”ti. “Evameva kho, rājakumāra, 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, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.
332. “Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyyan’ti. So kho ahaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, rājakumāra, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
333. “Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
“Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
“Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
“Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
“Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
“Apissu maṃ, rājakumāra, 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, nāpi kālaṅkaroti Arahaṃ samaṇo gotamo. Vihārotveva so arahato evarūpo hotī’ti.
334. “Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti. Atha kho maṃ, rājakumāra, 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, rājakumāra, 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, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi.
“Tassa mayhaṃ, rājakumāra, etadahosi– ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsan’ti. So kho ahaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, rājakumāra, 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 gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, rājakumāra, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, rājakumāra, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, rājakumāra, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, rājakumāra, 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, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.
335. “Tassa mayhaṃ, rājakumāra, 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 uttarimanussadhammā alamariyañāṇadassanavisesaṃ; siyā nu kho añño maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, 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, rājakumāra, satānusāri viññāṇaṃ ahosi– ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi– ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, rājakumāra, etadahosi– ‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.
“Tassa mayhaṃ, rājakumāra, etadahosi– ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. Yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti. So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti. Yato kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu– ‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti.
336. “So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno– yathā taṃ appamattassa ātāpino pahitattassa viharato.
“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, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno– yathā taṃ appamattassa ātāpino pahitattassa viharato.
“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ …pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ …pe… ‘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, rājakumāra, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno– yathā taṃ appamattassa ātāpino pahitattassa viharato.
337. “Tassa mayhaṃ, rājakumāra, etadahosi– ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ– idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ– yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā–
‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;
Rāgadosaparetehi, nāyaṃ dhammo susambudho.
‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;
Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ ti.
“Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṃ namati no dhammadesanāya.
338. “Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi– ‘nassati vata, bho, loko; vinassati vata, bho, loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati no dhammadesanāyā’ti. Atha kho, rājakumāra, brahmā sahampati– seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya, evameva– brahmaloke antarahito mama purato pāturahosi. Atha kho, rājakumāra, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca– ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti; bhavissanti dhammassa aññātāro’ti Idamavoca, rājakumāra, brahmā sahampati; idaṃ vatvā athāparaṃ etadavoca–
‘Pāturahosi magadhesu pubbe,
Dhammo asuddho samalehi cintito.
Apāpuretaṃ amatassa dvāraṃ,
Suṇantu dhammaṃ vimalenānubuddhaṃ.
‘Sele yathā pabbatamuddhaniṭṭhito,
Yathāpi passe janataṃ samantato.
Tathūpamaṃ dhammamayaṃ sumedha,
Pāsādamāruyha samantacakkhu.
‘Sokāvatiṇṇaṃ janatamapetasoko,
Avekkhassu jātijarābhibhūtaṃ.
Uṭṭhehi vīra, vijitasaṅgāma,
Satthavāha aṇaṇa, vicara loke.
Desassu bhagavā dhammaṃ,
Aññātāro bhavissantī’ti.
339. “Atha khvāhaṃ, rājakumāra, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ. Addasaṃ kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena, evameva kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṃ, rājakumāra, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ–
‘Apārutā tesaṃ amatassa dvārā,
Ye sotavanto pamuñcantu saddhaṃ.
Vihiṃsasaññī paguṇaṃ na bhāsiṃ,
Dhammaṃ paṇītaṃ manujesu brahme’ti.
340. “Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
“Tassa mayhaṃ, rājakumāra, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi– ‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ; so imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca– ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. Ñāṇañca pana me dassanaṃ udapādi– ‘sattāhakālaṅkato āḷāro kālāmo’ti. Tassa mayhaṃ, rājakumāra, etadahosi– ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi– ‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ; so imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca– ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. Ñāṇañca pana me dassanaṃ udapādi– ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṃ, rājakumāra, etadahosi– ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.
341. “Tassa mayhaṃ, rājakumāra, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi– ‘bahukārā kho me pañcavaggiyā bhikkhū ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyyan’ti. Tassa mayhaṃ, rājakumāra, etadahosi– ‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti. Addasaṃ khvāhaṃ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. Atha khvāhaṃ, rājakumāra, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ.
“Addasā kho maṃ, rājakumāra, upako ājīvako antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ Disvāna maṃ etadavoca – ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṃsi tvaṃ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṃ dhammaṃ rocesī’ti? Evaṃ vutte, ahaṃ, rājakumāra, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ–
‘Sabbābhibhū sabbavidūhamasmi,
Sabbesu dhammesu anūpalitto.
Sabbañjaho taṇhākkhaye vimutto,
Sayaṃ abhiññāya kamuddiseyyaṃ.
‘Na me ācariyo atthi, sadiso me na vijjati;
Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.
‘Ahañhi arahā loke, ahaṃ satthā anuttaro;
Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.
‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;
Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ amatadundubhin’ti.
‘Yathā kho tvaṃ, āvuso, paṭijānāsi arahasi anantajino’ti.
‘Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;
Jitā me pāpakā dhammā, tasmāhamupaka jino’ti.
“Evaṃ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.
342. “Atha khvāhaṃ, rājakumāra, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ. Addasaṃsu kho maṃ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhapesuṃ– ‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṃ paṭiggahetabbaṃ; api ca kho āsanaṃ ṭhapetabbaṃ– sace so ākaṅkhissati nisīdissatī’ti. Yathā yathā kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṃ, tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ. Appekacce āsanaṃ paññapesuṃ. Appekacce pādodakaṃ upaṭṭhapesuṃ. Api ca kho maṃ nāmena ca āvusovādena ca samudācaranti. Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ– ‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha; arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Evaṃ vutte, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassana-visesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesan’ti? Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ– ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesan’ti? Dutiyampi kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ– ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesan’ti? Evaṃ vutte ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ– ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitametan’ti? ‘No hetaṃ, bhante’. ‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
“Asakkhiṃ kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṃ. Dvepi sudaṃ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti. Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā yāpema. Tayopi sudaṃ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.
343. “Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsū”ti. Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca– “kīva cirena nu kho, bhante, bhikkhu tathāgataṃ vināyakaṃ labhamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā”ti? “Tena hi, rājakumāra, taṃyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājakumāra, kusalo tvaṃ hatthārūḷhe aṅkusagayhe sippe”ti? “Evaṃ, bhante, kusalo ahaṃ hatthārūḷhe aṅkusagayhe sippe”ti “Taṃ kiṃ maññasi, rājakumāra, idha puriso āgaccheyya– ‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti; tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti. So cassa assaddho; yāvatakaṃ saddhena pattabbaṃ taṃ na sampāpuṇeyya. So cassa bahvābādho; yāvatakaṃ appābādhena pattabbaṃ taṃ na sampāpuṇeyya. So cassa saṭho māyāvī; yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ na sampāpuṇeyya. So cassa kusīto; yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ na sampāpuṇeyya. So cassa duppañño; yāvatakaṃ paññavatā pattabbaṃ taṃ na sampāpuṇeyya. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā”ti? “Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī”ti!
344. “Taṃ kiṃ maññasi, rājakumāra, idha puriso āgaccheyya– ‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti; tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti. So cassa saddho; yāvatakaṃ saddhena pattabbaṃ taṃ sampāpuṇeyya. So cassa appābādho; yāvatakaṃ appābādhena pattabbaṃ taṃ sampāpuṇeyya. So cassa asaṭho amāyāvī; yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ sampāpuṇeyya. So cassa āraddhavīriyo; yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ sampāpuṇeyya. So cassa paññavā; yāvatakaṃ paññavatā pattabbaṃ taṃ sampāpuṇeyya. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā”ti? “Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī”ti! “Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni. Katamāni pañca? Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṃ– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti; appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Imāni kho, rājakumāra, pañca padhāniyaṅgāni.
345. “Imehi rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta vassāni. Tiṭṭhantu, rājakumāra, satta vassāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya chabbassāni… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ. Tiṭṭhatu, rājakumāra, ekaṃ vassaṃ. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta māsāni. Tiṭṭhantu, rājakumāra, satta māsāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya cha māsāni… pañca māsāni… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ. Tiṭṭhatu, rājakumāra, aḍḍhamāso. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyy satta rattindivāni. Tiṭṭhantu, rājakumāra, satta rattindivāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyy cha rattindivāni… pañca rattindivāni… cattāri rattindivāni… tīṇi rattindivāni… dve rattindivāni… ekaṃ rattindivaṃ. Tiṭṭhatu, rājakumāra, eko rattindivo. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī”ti. Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca– “aho buddho, aho dhammo, aho dhammassa svākkhātatā! Yatra hi nāma sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī”ti!
346. Evaṃ vutte, sañjikāputto māṇavo bodhiṃ rājakumāraṃ etadavoca– “evameva panāyaṃ bhavaṃ bodhi– ‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti; atha ca pana na taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañcā”ti. “Mā hevaṃ, samma sañjikāputta, avaca; mā hevaṃ, samma sañjikāputta, avaca. Sammukhā metaṃ, samma sañjikāputta, ayyāya sutaṃ, sammukhā paṭiggahitaṃ”. “Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho me ayyā bhagavantaṃ etadavoca– ‘yo me ayaṃ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan’ti. Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho maṃ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho maṃ dhāti bhagavantaṃ etadavoca– ‘ayaṃ bhante, bodhi rājakumāro bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan’ti. Esāhaṃ, samma sañjikāputta, tatiyakampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
Bodhirājakumārasuttaṃ niṭṭhitaṃ pañcamaṃ.