經號:   
   (中部94經 更新)
中部94經/苟德木柯經(婆羅門品[10])(莊春江譯)
  被我這麼聽聞
  有一次尊者優填那住在波羅奈給咪亞的芒果園。
  當時,苟德木柯婆羅門正以某些應該被作的抵達波羅奈。
  那時,徒步狀態散步、漫步的苟德木柯婆羅門去給咪亞的芒果園。
  當時,尊者優填那在屋外經行
  那時,苟德木柯婆羅門去見尊者優填那。抵達後,與尊者優填那一起互相問候。交換應該被互相問候的友好交談後,跟隨著經行的尊者優填那經行,這麼說:
  「喂!沙門!在這裡,我這麼想:沒有如法的出家者,而那個是或以尊師形色的未見,又或,凡在這裡,法。」
  在這麼說時,尊者優填那從經行下來、進入住處後,在設置的座位坐下。苟德木柯婆羅門也從經行下來、進入住處後,在一旁站立。尊者優填那對在一旁站立的苟德木柯婆羅門說這個:
  「婆羅門!諸座位被發現,如果你希望,請你坐。」
  「就這個,我們對優填那尊師的歡迎坐下,像我這樣的怎麼會想在未被邀請前應該被在座位上坐下?」
  那時,苟德木柯婆羅門取某個低的坐具後,在一旁坐下。在一旁坐下的苟德木柯婆羅門對尊者優填那說這個:
  「喂!沙門!在這裡,我這麼想:沒有如法的出家者,而那個是或以尊師形色的未見,又或,凡在這裡,法。」
  「婆羅門!如果你對我認可應該被認可的,以及拒絕應該被拒絕的,還有,凡你不知道被我說的道理者,就在那裡,你更應該質問我:『優填那尊師!這是什麼?這個的道理是什麼?』這樣做後,我們在這裡可以有交談。」
  「我將對優填那尊師認可應該被認可的,以及將拒絕應該被拒絕的,還有,凡我將不知道被優填那尊師說的道理者,就在那裡,我將就更質問尊師:『優填那尊師!這是什麼?這個的道理是什麼?』這樣做後,在這裡,願我們在這裡有交談。」(412)
  「婆羅門!現在的世間中存在著這四種人,哪四種?[MN.51]婆羅門!這裡,某人是使自己痛苦者(自己苦行者),致力於使自己痛苦之實踐。婆羅門!又,這裡,某人是使他人痛苦者,致力於使他人痛苦之實踐。婆羅門!又,這裡,某人是使自己痛苦者,致力於使自己痛苦之實踐,以及是使他人痛苦者,致力於使他人痛苦之實踐。婆羅門!又,這裡,某人是既不使自己痛苦者,不致力於使自己痛苦之實踐,也是不使他人痛苦者,不致力於使他人痛苦之實踐,他是不使自己痛苦者、不使他人痛苦者、當生無飢渴者、達涅槃者、清涼已生者、感受樂者,住於以自己為梵已生者。婆羅門!這四種人中,哪一種人使你的心喜歡呢?」
  「優填那尊師!凡這位是使自己痛苦者,致力於使自己痛苦之實踐的人,這位不使我的心喜歡;優填那尊師!凡這位使他人痛苦,致力於使他人痛苦之實踐的人,這位也不使我的心喜歡;優填那尊師!凡這位是使自己痛苦者,致力於使自己痛苦之實踐,也使他人痛苦,致力於使他人痛苦之實踐的人,這位也不使我的心喜歡;優填那尊師!凡這位是既不使自己痛苦者,不致力於使自己痛苦之實踐,也是不使他人痛苦者,不致力於使他人痛苦之實踐,他是不使自己痛苦者、不使他人痛苦者、當生無飢渴者、達涅槃者、清涼已生者、感受樂者,住於以自己為梵已生者,這位就使我的心喜歡。」
  「婆羅門!然而,為何這三種人不使你的心喜歡呢?」
  「優填那尊師!凡這位是使自己痛苦者,致力於使自己痛苦之實踐的人,他使想要樂、厭逆苦的自己苦惱、痛苦,以這個,這位不使我的心喜歡;優填那尊師!凡這位使他人痛苦,致力於使他人痛苦之實踐的人,他使想要樂、厭逆苦的他人苦惱、痛苦,以這個,這位不使我的心喜歡;優填那尊師!凡這位是使自己痛苦者,致力於使自己痛苦之實踐,也使他人痛苦,致力於使他人痛苦之實踐的人,他使想要樂、厭逆苦的自己與他人苦惱、痛苦,以這個,這位不使我的心喜歡;優填那尊師!凡這位是既不使自己痛苦者,不致力於使自己痛苦之實踐,也不使他人痛苦,不致力於使他人痛苦之實踐,他是不使自己痛苦者、不使他人痛苦者、當生無飢渴者、達涅槃者、清涼已生者、感受樂者,住於以自己為梵已生者,他既不使想要樂、厭逆苦的自己與他人苦惱、也不使之痛苦,以這個,這位使我的心喜歡。」(413)
  「婆羅門!有這二種群眾,哪二種?婆羅門!這裡,某一類群眾是在寶石耳環上貪著染著者,遍求妻兒,遍求奴僕婢女,遍求田地宅地,遍求金銀。
  婆羅門!又,這裡,某一類群眾是在寶石耳環上不貪著染著者,捨斷妻兒後,捨斷奴僕婢女後,捨斷田地宅地後,捨斷金銀後,從在家出家成為無家者,婆羅門!那位個種人自己既不是苦行者,不致力於自己苦行之實踐,也不是令他人苦行者,不致力於令他人苦行之實踐,他自己是非苦行者、非令他人苦行者、當生無飢渴者、已寂滅者、清涼已生者、感受樂者,住於以自己為梵已生者,婆羅門!這裡,你經常在哪種群眾中看見{哪種}[這種]人:凡這類群眾是在寶石耳環上貪著染著者,遍求妻兒,遍求奴僕婢女,遍求田地宅地,遍求金銀,以及凡這一類群眾是在寶石耳環上不貪著染著者,捨斷妻兒後,捨斷奴僕婢女後,捨斷田地宅地後,捨斷金銀後,從在家出家成為無家者?」
  「優填那尊師!凡這種人自己既不是苦行者,不致力於自己苦行之實踐,也不是令他人苦行者,不致力於令他人苦行之實踐,他自己是非苦行者、非令他人苦行者、當生無飢渴者、已寂滅者、清涼已生者、感受樂者,住於以自己為梵已生者,這種人:凡這個群眾是在寶石耳環上不貪著染著者,捨斷妻兒後,捨斷奴僕婢女後,捨斷田地宅地後,捨斷金銀後,從在家出家成為無家者,我經常在這個群眾中看見。」
  「婆羅門!但,就現在,被你說,我們這麼了知:『喂!沙門!在這裡,我這麼想:沒有如法的出家者,而那個是或以尊師形色的未見,又或,凡在這裡,法。』」
  「優填那尊師!這個言語確實被我以有助益說,在這裡,我這麼想:有如法的出家者。而且也請優填那尊師這麼憶持我。而凡被優填那尊師對我以簡要說的、未以詳細解析的四種人,請優填那尊師出自憐愍為我詳細地解析這四種人,那就好了!」
  「婆羅門!那樣的話,你要聽!你要好好作意!我將說了。」
  「是的,尊師!」苟德木柯婆羅門回答尊者優填那。
  尊者優填那說這個:(414)
  「婆羅門!而哪種人是使自己痛苦者,致力於使自己痛苦之實踐?比丘們!這裡,某人是裸行者、脫離正行者、舔手者、受邀不來者受邀不住立者。他受用非帶來的、非被個別招請的、非邀請的。那個他不從甕口領受,不從鍋口領受,非門檻中間、非棍棒中間、非杵中間、非正在吃的兩人的、非從孕婦、非從授乳女、非從與男子生活女、非在饑饉時被收集的食物處、非狗出現的場所、非蒼蠅群集的場所。非魚、非肉,飲非榖酒、非果酒、非酸粥。那個他是一家一口團食者,或是二家二口團食者……(中略)或是七家七口者。以一處施物維生,也以二處施物維生……(中略),也以七處施物維生。一天吃一餐,也二天吃一餐……(中略)也七天吃一餐,像這樣,也半個月像這樣形色的,他住於致力定期吃食物的實踐。那個他是食蔬菜者,或是食稗子者,或是食生米者,或是食大度拉米者,或是食蘇苔者,或是食米糠者,或是食飯汁者,或是食胡麻粉者,或是食草者,或是食牛糞者。他以森林的根與果實食物維生,是落下果實為食物者。他穿麻衣,也穿麻的混織物,也穿裹屍布,也穿糞掃衣,也穿低力刀樹皮,也穿羚羊皮,也穿羊皮,也穿茅草衣,也穿樹皮衣,也穿木片衣,也穿頭髮編織衣,也穿獸毛編織衣,也穿貓頭鷹羽毛衣。也是拔髮鬚者、拔髮鬚致力實踐者,也是常站立者、拒絕座位者,也是蹲踞者、蹲踞勤奮實踐者。也是臥荊棘者,睡在荊棘床墊上。也住於為黃昏第三次入水洗浴的致力實踐者。像這樣,他住於為許多種像這樣形色身體的痛苦折磨的致力實踐者,比丘們!這種人被稱為是使自己痛苦者,致力於使自己痛苦之實踐。(415)
  婆羅門!而哪種人是使他人痛苦者,致力於使他人痛苦之實踐?比丘們!這裡,某人是屠羊者、屠豬者、捕鳥者、捕鹿者、獵人、捕魚者、盜賊、行刑者、屠牛者、獄卒,或凡任何其它殘忍的工作者,比丘們!這種人被稱為使他人痛苦者,致力於使他人痛苦之實踐。(416)
  婆羅門!而哪種人是使自己痛苦者,致力於使自己痛苦之實踐,以及是使他人痛苦者,致力於使他人痛苦之實踐?比丘們!這裡,某人是剎帝利灌頂王或富有的婆羅門,他在城東使建造新的集會所後,剃除髮鬚後,穿著粗糙的獸皮衣後,以酥油塗抹身體後,以鹿角搔著背,與皇后以及婆羅門祭司一起進入新集會所。在那裡,他臥在無覆蓋的、附著青草的地上,以有同外形仔牛的母牛,凡在[第]一個乳房中有牛乳(牛乳存在)者,國王以那個維生,凡在第二個乳房中有牛乳者,皇后以那個維生,凡在第三個乳房中有牛乳者,婆羅門祭司以那個維生,凡在第四個乳房中有牛乳者,以那個獻供火,仔牛以其餘的。他這麼說:『令這麼多公牛為了牲祭被殺;令這麼多小公牛為了牲祭被殺;令這麼多小母牛為了牲祭被殺;令這麼多山羊為了牲祭被殺;令這麼多公羊為了牲祭被殺;(令這麼多馬為了牲祭被殺;)令這麼多樹為了綁犧牲獸的柱被砍斷;令這麼多吉祥草為了牲祭的草座被割。』又,凡他的那些『奴僕』或『僕人』或『工人』,他們也被棍棒威脅地、被恐懼威脅地、淚滿面哭泣著作準備。比丘們!這種人被稱為是使自己痛苦者,致力於使自己痛苦之實踐,以及是使他人痛苦者,致力於使他人痛苦之實踐。(417)
  婆羅門!而哪種人是既不使自己痛苦者,也不致力於使自己痛苦之實踐,是不使他人痛苦者,不致力於使他人痛苦之實踐,他是不使自己痛苦者、不使他人痛苦者、當生無飢渴者、達涅槃者、清涼已生者、感受樂者,住於以自己為梵已生者?比丘們!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,他以證智自作證後,告知這個包括天、魔、梵的世間;包括沙門婆羅門,包括天-人的世代,他教導開頭是善的、中間是善的、結尾是善的;有意義的有文字的法,他說明完全圓滿、遍純淨的梵行屋主,或屋主之子,或在某個族姓中再生者聽聞那個法。他聽聞那個法後在如來處得到信,具備那個得到的信,他像這樣深慮:『居家生活是障礙,是塵垢之路;出家是露地。以居住的家,這是不容易行一向圓滿、一向清淨的磨亮海螺的梵行,讓我剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。』過些時候,他捨棄(捨斷)少的財富聚集,或捨棄大的財富聚集後;捨棄少的親屬圈,或捨棄大的親屬圈後,剃除髮鬚、裹上袈裟衣後,從在家出家成為無家者。成為這樣出家的他具備比丘的生活規定:捨斷殺生後,是離殺生者,住於放下棍棒的、放下刀的、有羞恥的、來到同情的、對一切活的生命類有憐愍的
  捨斷未給予而取後,是離未給予而取者、給予而取者、施與物的期待者,以不盜取、以自己成為乾淨的而住。
  捨斷非梵行後,是梵行者、行遠離者、戒絕婬欲俗法者。捨斷妄語後,是離妄語者、說真實者、隨從真實者、可靠者、可信賴者、對世間不詐欺者。
  捨斷離間語後,是離離間語者:從這裡聽聞後,不是為了這些的分裂在那裡說者,或從那裡聽聞後,不是為了那些的分裂在這裡說者,像這樣,是分裂的調解者,或和睦的隨給與者、樂於和合者、愛好和合者、喜歡和合者、作和合言語的說者。
  捨斷粗惡語後,是離粗惡語者:凡那個柔和的、悅耳的、可愛的、動心的、優雅的、眾人合意的、眾人可意的言語,是像這樣言語的說者。
  捨斷雜穢語後,是離雜穢語者:適當時機之說者、事實之說者、有益之說者、如法之說者、如律之說者、有價值(有貯藏)的言語之說者:在適當時機的、有理由的、有節制的、伴隨利益的。
  他是離破壞種子類、草木類者,是晚上停止、戒絕非時食的一日一食者,是離跳舞、歌曲、音樂、看戲者,是離花環、香料、塗油之持用與莊嚴、裝飾狀態者,是離高床、大床者,是離領受金銀者,是離領受生穀者,是離領受生肉者,是離領受女子、少女者,是離領受男奴僕、女奴僕者,是離領受山羊與羊者,是離領受雞與豬者,是離領受象、牛、馬、騾馬者,是離領受田與地者,是離從事差使、遣使者,是離買賣者,是離在秤重上欺瞞、偽造貨幣、度量欺詐者,是離賄賂、欺瞞、詐欺、不實者,是離割截、殺害、捕縛、搶奪、掠奪、暴力者。
  他是知足者:以衣服保護身體、以施食保護肚子,他不論往何處出發,只拿[這些]後出發。猶如有翅膀的鳥不論往何處飛,僅自己翅膀的負荷飛。同樣的,比丘是知足者:以衣服保護身體、以施食保護肚子,他不論往何處出發,只拿[這些]後出發。他具備這個聖戒蘊,感受自身內無過失的安樂。(418)
  他以眼見色後,不成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於眼根不自制者。他走向為了那個的自制,守護眼根,在眼根上來到自制;以耳聽聲音後……(中略)以鼻聞氣味後……以舌嚐味道後……以身觸所觸後……以意識知法後,不成為相的執取者、細相的執取者,因那個理由,貪婪、憂諸惡不善法會流入那位住於意根不自制者。他走向為了那個的自制,保護意根,在意根上來到自制。他具備這個聖根自制,感受自身內不受害的安樂
  他在前進後退時是正知的行為者;在前視環視時是正知的行為者;在[肢體]屈伸時是正知的行為者;在大衣、鉢、衣服的受持時是正知的行為者;在飲、食、嚼、嚐時是正知的行為者;在大小便動作時是正知的行為者;在行、住、坐、臥、清醒、語、默狀態時是正知的行為者。
  他具備這個聖戒蘊、(具備這個聖知足、)具備這個聖根自制、具備這個聖念與正知,親近遠離(獨居)的住處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。他餐後已從施食返回,坐下,盤腿、定置端直的身體、建立面前的念後,他捨斷世間中的貪婪,以離貪婪心而住,使心從貪婪淨化。捨斷惡意與瞋怒後,住於無瞋害心、對一切活的生命類為了有益而有益的憐愍者,使心從惡意與瞋怒淨化。捨斷惛沈睡眠後,住於離惛沈睡眠的、有光明想的、具念的、正知的,使心從惛沈睡眠淨化。捨斷掉舉後悔後,住於不掉舉的、內心寂靜的,使心從掉舉後悔淨化。捨斷疑惑後,住於度脫疑惑的、在諸善法上無疑的,使心從疑惑淨化。
  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,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,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,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。(419)
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個他使心轉向前世住處回憶智。他回憶許多前世住處,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十萬生、許多壞劫、許多成劫、許多壞成劫:『在那裡我是這樣的名、這樣的姓氏、這樣的容貌、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後我出生在那裡,在那裡我又是這樣的名、這樣的姓氏、這樣的容貌、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後被再生在這裡。』像這樣,他回憶許多有行相的、有境遇的前世住處。
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個他使心轉向眾生死亡往生智,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:『確實,這些尊師眾生具備身惡行、具備語惡行、具備意惡行,是對聖者斥責者、邪見者、邪見行為的受持者,他們以身體的崩解,死後已往生苦界惡趣下界、地獄,又或這些尊師眾生具備身善行、具備語善行、具備意善行,是對聖者不斥責者、正見者、正見行為的受持者,他們以身體的崩解,死後已往生善趣、天界。』像這樣,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。
  在心是這樣入定的、遍純淨的、淨化的、無穢的、離隨雜染的、柔軟的、適合作業的、住立的、到達不動的時,那個他使心轉向諸漏的滅盡智。那個他如實知道:『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。』婆羅門!這種人被稱為是既不使自己痛苦者,也不致力於使自己痛苦之實踐,是不使他人痛苦者,不致力於使他人痛苦之實踐,他是不使自己痛苦者、不使他人痛苦者、當生無飢渴者、達涅槃者、清涼已生者、感受樂者,住於以自己為梵已生者。」(420)
  在這麼說時,苟德木柯婆羅門對尊者優填那說這個:
  「太偉大了,優填那尊師!太偉大了,優填那尊師!優填那尊師!猶如扶正顛倒的,或揭開隱藏的,或告知迷路者的道路,或在黑暗中持燈火:『有眼者們看見諸色。』同樣的,法被優填那尊師以種種法門說明。這個我歸依優填那尊師、法、比丘僧團,請優填那尊師記得我為優婆塞,從今天起已終生歸依。」
  「婆羅門!你不要歸依我,請你就歸依那位世尊:凡我已歸依者。」
  「優填那尊師!但,現在那位喬達摩尊師、阿羅漢、遍正覺者住在哪裡?」
  「婆羅門!現在那位世尊、阿羅漢、遍正覺者已般涅槃。」
  「優填那尊師!如果我們聽到那位喬達摩尊師在十由旬處,我們也為了見那位喬達摩尊師、阿羅漢、遍正覺者走十由旬;如果我們聽到那位喬達摩尊師在二十由旬……三十由旬……四十由旬……五十由旬處,我們也為了見那位喬達摩尊師、阿羅漢、遍正覺者走五十由旬;如果我們聽到那位喬達摩尊師在一百由旬處,我們也為了見那位喬達摩尊師、阿羅漢、遍正覺者走一百由旬。
  優填那尊師!但由於那位喬達摩尊師已般涅槃,我們也歸依已般涅槃的喬達摩尊師、法、比丘僧團,請優填那尊師記得我為優婆塞,從今天起已終生歸依。
  優填那尊師!而有鴦伽王對我每日施與常施物,從那裡我施與優填那尊師一個常施物。」
  「婆羅門!但什麼是鴦伽王對你每日施與常施物呢?」
  「優填那尊師!五百錢幣。」
  「婆羅門!領受金銀對我們不適合。」
  「如果那對個優填那尊師不適合,我為優填那尊師使住處建造。」
  「婆羅門!如果你想要為我使住處建造,請你在華氏城為僧團使侍者堂建造。」
  「以這個,我又對優填那尊師更一層地成為悅意的、滿意的:凡優填那尊師勸導我在僧團上的布施。優填那尊師!這個我將以這個常施物與另外的常施物在華氏城為僧團使侍者堂建造。」
  那時,苟德木柯婆羅門以這個常施物與另外的常施物在華氏城為僧團使侍者堂建造,現在,它被稱為「苟德木計」。(421)
  苟德木柯經第四終了。
MN.94/(4) Ghoṭamukhasuttaṃ
   412. Evaṃ me sutaṃ– ekaṃ samayaṃ āyasmā udeno bārāṇasiyaṃ viharati khemiyambavane. Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṃ anuppatto hoti kenacideva karaṇīyena. Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṃ tenupasaṅkami. Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā āyasmantaṃ udenaṃ caṅkamantaṃ anucaṅkamamāno evamāha– “ambho samaṇa, ‘natthi dhammiko paribbajo’ – evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo”ti.
   Evaṃ vutte, āyasmā udeno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi. Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṃ pavisitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ghoṭamukhaṃ brāhmaṇaṃ āyasmā udeno etadavoca– “saṃvijjanti kho, brāhmaṇa, āsanāni. Sace ākaṅkhasi, nisīdā”ti. “Etadeva kho pana mayaṃ bhoto udenassa āgamayamānā (na) nisīdāma. Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṃ maññeyyā”ti? Atha kho ghoṭamukho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca– “ambho samaṇa, ‘natthi dhammiko paribbajo’– evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo”ti. “Sace kho pana me tvaṃ, brāhmaṇa, anuññeyyaṃ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṃ na jāneyyāsi, mamaṃyeva tattha uttari paṭipuccheyyāsi – ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā siyā no ettha kathāsallāpo”ti. “Anuññeyyaṃ khvāhaṃ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṃ bhoto udenassa bhāsitassa atthaṃ na jānissāmi, bhavantaṃyeva tattha udenaṃ uttari paṭipucchissāmi– ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā hotu no ettha kathāsallāpo”ti.
   413. “Cattārome, brāhmaṇa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, brāhmaṇa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī”ti?
   “Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṃ me puggalo cittaṃ nārādheti; yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti; yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti; yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Ayameva me puggalo cittaṃ ārādhetī”ti.
   “Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṃ nārādhentī”ti? “Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti; iminā me ayaṃ puggalo cittaṃ ārādhetī”ti.
   414. “Dvemā, brāhmaṇa, parisā. Katamā dve? Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati, dāsidāsaṃ pariyesati, khettavatthuṃ pariyesati, jātarūparajataṃ pariyesati.
   “Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya, dāsidāsaṃ pahāya, khettavatthuṃ pahāya, jātarūparajataṃ pahāya, agārasmā anagāriyaṃ pabbajitā. Svāyaṃ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Idha katamaṃ tvaṃ, brāhmaṇa, puggalaṃ katamāya parisāya bahulaṃ samanupassasi– yā cāyaṃ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati dāsidāsaṃ pariyesati khettavatthuṃ pariyesati jātarūparajataṃ pariyesati, yā cāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā”ti?
   “Yvāyaṃ bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati; imāhaṃ puggalaṃ yāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā imissaṃ parisāyaṃ bahulaṃ samanupassāmī”ti.
   “Idāneva kho pana te, brāhmaṇa, bhāsitaṃ– ‘mayaṃ evaṃ ājānāma– ambho samaṇa, natthi dhammiko paribbajo, evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’”ti. “Addhā mesā, bho udena, sānuggahā vācā bhāsitā. ‘Atthi dhammiko paribbajo’– evaṃ me ettha hoti. Evañca pana maṃ bhavaṃ udeno dhāretu. Ye ca me bhotā udenena cattāro puggalā saṃkhittena vuttā vitthārena avibhattā, sādhu me bhavaṃ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṃ upādāyā”ti. “Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi. Āyasmā udeno etadavoca–
   415. “Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano na-ehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ, na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti …pe… sattāhikampi āhāraṃ āhāreti– iti evarūpaṃ addhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati– iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.
   416. “Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko– ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.
   417. “Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha– ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya’, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
   418. “Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati– ‘sambādho gharāvāso rajopatho abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
   “Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.
   “Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
   “Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
   “Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.
   “Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.
   “Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
   “So bījagāmabhūtagāmasamārambhā paṭivirato hoti Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosa-ālopasahasākārā paṭivirato hoti.
   “So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
   419. “So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāyana na nimittaggāhī hoti nānubyañjanaggāhī Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
   “So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
   “So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
   “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
   420. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
   “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 yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.
   “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.
   “Ayaṃ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.
   421. Evaṃ vutte, ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca– “abhikkantaṃ, bho udena, abhikkantaṃ, bho udena! Seyyathāpi, bho udena, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– cakkhumanto rūpāni dakkhantīti– evamevaṃ bhotā udenena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ udenaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. “Mā kho maṃ tvaṃ, brāhmaṇa, saraṇaṃ agamāsi. Tameva bhagavantaṃ saraṇaṃ gacchāhi yamahaṃ saraṇaṃ gato”ti. “Kahaṃ pana, bho udena, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho”ti? “Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṃ sammāsambuddho”ti.
   “Sacepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ dasasu yojanesu, dasapi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Sacepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ vīsatiyā yojanesu… tiṃsāya yojanesu… cattārīsāya yojanesu… paññāsāya yojanesu, paññāsampi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Yojanasate cepi mayaṃ bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ, yojanasatampi mayaṃ gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ.
   “Yato ca kho, bho udena, parinibbuto so bhavaṃ gotamo, parinibbutampi mayaṃ taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Atthi ca me, bho udena, aṅgarājā devasikaṃ niccabhikkhaṃ dadāti tato ahaṃ bhoto udenassa ekaṃ niccabhikkhaṃ dadāmī”ti. “Kiṃ pana te, brāhmaṇa, aṅgarājā devasikaṃ niccabhikkhaṃ dadātī”ti? “Pañca, bho udena, kahāpaṇasatānī”ti. “Na kho no, brāhmaṇa, kappati jātarūparajataṃ paṭiggahetun”ti. “Sace taṃ bhoto udenassa na kappati vihāraṃ bhoto udenassa kārāpessāmī”ti. “Sace kho me tvaṃ, brāhmaṇa, vihāraṃ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpehī”ti. “Imināpāhaṃ bhoto udenassa bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhavaṃ udeno saṅghe dāne samādapeti. Esāhaṃ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpessāmī”ti. Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpesi. Sā etarahi ‘ghoṭamukhī’ti vuccatīti.
   Ghoṭamukhasuttaṃ niṭṭhitaṃ catutthaṃ.
漢巴經文比對(莊春江作):
  「以有助益」(sānuggahā,另譯為「有攝受;有攝益;有資助」),智髻比丘長老英譯為「為了學習」(in order to learn)。按:《破斥猶豫》以「以有理由」(sakāraṇā)解說。
  「錢幣」(kahāpaṇa,另譯為「貨幣;金貨;銀貨;銅貨;貨幣的單位」),為當時的錢幣單位。