經號:   
   (中部95經 更新)
中部95經/鄭計經(婆羅門品[10])(莊春江譯)
  被我這麼聽聞
  有一次,在憍薩羅進行遊行的世尊與大比丘僧團一起抵達名叫歐玻沙達的憍薩羅婆羅門村落,在那裡,世尊住在那個歐玻沙達北邊,歐玻沙達的天神林沙羅樹林中。
  當時,鄭計婆羅門居住在歐玻沙達:眾生增盛的,有草、薪、水的,有穀物的,國王財產的,被憍薩羅國波斯匿王施與,國王施與物,尊貴施與的。
  歐玻沙達的婆羅門屋主們聽聞:
  「先生!在憍薩羅進行遊行的釋迦人之子、從釋迦族出家的沙門喬達摩,與大比丘僧團一起抵達名叫歐玻沙達的憍薩羅婆羅門村落,住在歐玻沙達北邊,歐玻沙達的天神林沙羅樹林中。又,對那位喬達摩尊師,有這樣的好名聲被傳播:『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。』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。又,有像那樣阿羅漢的看見,那就好了!」(422)
  那時,歐玻沙達的婆羅門屋主們從歐玻沙達出去後,群眾追隨群眾地、成群地向北走,去天神林沙羅樹林。
  當時,鄭計婆羅門在高樓上層午睡。鄭計婆羅門看見歐玻沙達的婆羅門屋主們從歐玻沙達出去後,群眾追隨群眾地、成群地向北走,去天神林沙羅樹林。看見後,召喚守護員:
  「守護員先生!為何歐玻沙達的婆羅門屋主們從歐玻沙達出去後,群眾追隨群眾地、成群地向北走,去天神林沙羅樹林呢?」
  「鄭計先生!有位在憍薩羅進行遊行的釋迦人之子、從釋迦族出家的沙門喬達摩與大比丘僧團一起抵達名叫歐玻沙達的憍薩羅婆羅門村落,住在歐玻沙達北邊,歐玻沙達的天神林沙羅樹林中。又,對那位喬達摩尊師,有這樣的好名聲被傳播:『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。』他們為了見那位喬達摩尊師前往。」
  「守護員先生!那樣的話,請你去見歐玻沙達的婆羅門屋主們,抵達後,請你對歐玻沙達的婆羅門屋主們這麼說:『先生!鄭計婆羅門這麼說:「請尊師們等候,鄭計婆羅門也將為了見沙門喬達摩前往。」』」
  「是的,先生!」那位守護員回答鄭計婆羅門後,去見歐玻沙達的婆羅門屋主們。抵達後,對歐玻沙達的婆羅門屋主們說這個:
  「先生!鄭計婆羅門這麼說:「請尊師們等候,鄭計婆羅門也將為了見沙門喬達摩前往。』」 (423)
  當時,約五百位各國的婆羅門正以某些應該被作的居住在歐玻沙達。那些婆羅門聽聞:「聽說鄭計婆羅門將為了見沙門喬達摩前往。」那時,那些婆羅門去見鄭計婆羅門。抵達後,對鄭計婆羅門說這個:「傳說是真的?鄭計尊師將為了見沙門喬達摩前往?」「先生!我這麼想:我將為了見沙門喬達摩前往。」
  「鄭計尊師不要為了見沙門喬達摩前往,鄭計尊師不值得為了見沙門喬達摩前往,然而,沙門喬達摩值得為了見鄭計尊師前來。
  鄭計尊師從母親與父親兩方都是好出身者,直到第七代祖父世代血統完全純淨者,不被出生論推翻、非難者。又,凡鄭計尊師從母親與父親兩方都是好出身者,直到第七代祖父世代血統完全純淨者,不被出生論推翻、非難者,也以這個理由,鄭計尊師不值得為了見沙門喬達摩前往,然而,沙門喬達摩值得為了見鄭計尊師前來。
  鄭計尊師是富有者、大富者、大財富者……(中略)。
  鄭計尊師是三吠陀的包含字彙儀軌的、包含音韻論語源論的、古傳歷史為第五的通曉者,聖句的通曉者,文法家,在諸世間論、大丈夫相上無欠缺者……(中略)。
  鄭計尊師是英俊者、好看者、端正者、具備最美的容色,有梵天容色者、有梵天威嚴者、無劣等外表看見者……(中略)。
  鄭計尊師是持戒者、戒增長者、具備戒增長者……(中略)。
  鄭計尊師是善言語者、善言說者,具備優雅的、明瞭的、清晰的、義理令知的言語者……(中略)。
  鄭計尊師是許多老師與老師的老師,教導三百位學生婆羅門諸經典……(中略)。
  鄭計尊師被憍薩羅國波斯匿王恭敬、尊重、尊敬、禮拜、崇拜……(中略)。
  鄭計尊師被玻科勒沙低婆羅門恭敬、尊重、尊敬、禮拜、崇拜……(中略)。
  鄭計尊師住在歐玻沙達:眾生增盛的,有草、薪、水的,有穀物的,國王財產的,被憍薩羅國波斯匿王施與,國王施與物,尊貴施與的。又,凡鄭計尊師住在歐玻沙達:眾生增盛的,有草、薪、水的,有穀物的,國王財產的,被憍薩羅國波斯匿王施與,國王施與物,尊貴施與的,也以這個理由,鄭計尊師不值得為了見沙門喬達摩前往,然而,沙門喬達摩值得為了見鄭計尊師前來。」(424)
  在這麼說時,鄭計婆羅門對那些婆羅門說這個:
  「先生!那樣的話,請你們也聽我的,如是,我們正值得為了見那位沙門喬達摩前往,然而,非那位喬達摩尊師值得為了見我們前來。先生!沙門喬達摩確實從母親與父親兩方都是好出身者,直到第七代祖父世代血統完全純淨者,不被出生論推翻、非難者。又,凡沙門喬達摩確實從母親與父親兩方都是好出身者,直到第七代祖父世代血統完全純淨者,不被出生論推翻、非難者,也以這個理由,那位喬達摩尊師不值得為了見我們而前來,反而,我們正值得為了見那位喬達摩尊師前往。
  先生!確實,沙門喬達摩捨去儲存在地下的與儲存在虛空的金幣黃金後出家……(中略)。
  先生!確實,沙門喬達摩是年輕的,黑髮的青年,具備青春的幸福,在人生初期從在家出家成為無家者……(中略)。
  先生!確實,沙門喬達摩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……(中略)。
  先生!確實,沙門喬達摩是英俊者、好看者、端正者、具備最美的容色,有梵天容色者、有梵天威嚴者、無劣等外表看見者……(中略)。
  先生!確實,沙門喬達摩是持戒者、聖戒者、善戒者、具備善戒者……(中略)。
  先生!確實,沙門喬達摩是善言語者、善言說者,具備優雅的、明瞭的、清晰的、義理令知的言語者……(中略)。
  先生!確實,沙門喬達摩是許多老師與老師的老師……(中略)。
  先生!確實,沙門喬達摩是滅盡欲貪者、離浮躁者……(中略)。
  先生!確實,沙門喬達摩是業論者、[有]作業論者對無惡婆羅門身分之人的尊敬者……(中略)。
  先生!確實,沙門喬達摩是高貴族姓、純剎帝利族姓出家者……(中略)。
  先生!確實,沙門喬達摩是富有的、大富的、大財富族姓出家者……(中略)。
  先生!確實,[人們]從外國從外地到來同詢問沙門喬達摩……(中略)。
  先生!確實,好幾千名天神已以生命歸依沙門喬達摩……(中略)。
  先生!確實,沙門喬達摩有這樣的好名聲被傳播:『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。』……(中略)。
  先生!確實,沙門喬達摩具備三十二大丈夫相……(中略)。
  先生!確實,摩揭陀國斯尼耶頻毘沙羅王包含兒妻已以生命歸依沙門喬達摩……(中略)。
  先生!確實,憍薩羅國波斯匿王包含兒妻已以生命歸依沙門喬達摩……(中略)。
  先生!確實,玻科勒沙低婆羅門包含兒妻已以生命歸依沙門喬達摩……(中略)。
  先生!確實,沙門喬達摩已抵達歐玻沙達,住在歐玻沙達北邊,歐玻沙達的天神林沙羅樹林中。凡那些沙門或婆羅門來到我們的村落土地,他們是我們的客人。又,客人們應該被恭敬、應該被尊重、應該被尊敬、應該被禮拜。又,凡沙門喬達摩確實已到達歐玻沙達,住在歐玻沙達的北邊歐玻沙達的天神林,沙羅樹林中,沙門喬達摩是我們的客人,客人應該被恭敬、應該被尊重、應該被尊敬、應該被禮拜,也以這個理由,那位喬達摩尊師不值得為了見我們而前來,反而,我們正值得為了見那位喬達摩尊師前往。先生!我對那位喬達摩尊師學得僅這麼多的稱讚,但那位喬達摩尊師有非僅這麼多的稱讚,因為,那位喬達摩尊師有無量的稱讚。
  具備{那}一支,那位喬達摩尊師不值得為了見我們前來,反而,我們正值得為了見那位喬達摩尊師前往。」
  「尊師!那樣的話,我們將全部都為了見那位沙門喬達摩前往。」(425)
  那時,鄭計婆羅門與大婆羅門群眾一起去見世尊。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。
  當時,世尊與一位位年長婆羅門一起交換某些友好交談後,坐下。
  當時,名叫葛玻低葛的學生婆羅門是年輕的,剃頭的,十六歲年齡的,三吠陀的包含字彙儀軌的、包含音韻論語源論的古傳歷史為第五的通曉者,聖句的通曉者,文法家,在諸世間論、大丈夫相上無欠缺者,坐在那群群眾中。當一位位年長婆羅門與世尊一起交談時,他常常打斷說話。那時,世尊斥責葛玻低葛學生婆羅門:
  「當一位位年長婆羅門交談時,尊者婆羅墮若不要打斷說話,請尊者婆羅墮若等待說話結束。」
  在這麼說時,鄭計婆羅門對世尊說這個:
  「喬達摩尊師不要斥責葛玻低葛學生婆羅門,葛玻低葛學生婆羅門是善男子、葛玻低葛學生婆羅門是多聞者、葛玻低葛學生婆羅門是賢智者、葛玻低葛學生婆羅門是善言說者、葛玻低葛學生婆羅門能夠與喬達摩尊師一起在這個言語上對論。」
  那時,世尊想這個:「葛玻低葛學生婆羅門確實可能有在三明經典上的談論,像這樣,婆羅門們同尊敬他。」
  那時,葛玻低葛學生婆羅門想這個:「如果當沙門喬達摩對我放置眼睛,那時,我問沙門喬達摩問題。」
  那時,世尊以心了知葛玻低葛學生婆羅門心中的深思後,向葛玻低葛學生婆羅門放置眼睛。(426)
  那時,葛玻低葛學生婆羅門想這個:「沙門喬達摩注意我,讓我問沙門喬達摩問題。」
  那時,葛玻低葛學生婆羅門對世尊說這個:
  「喬達摩尊師!凡這婆羅門的往昔聖句以傳聞傳承、以藏經完具,而在那種情況下(在那裡),婆羅門們一向地走到結論:『這才是真實的,其它都是空虛的。』這裡,喬達摩尊師怎麼說?」
  「婆羅墮若!那麼,婆羅門們中,有任何一位婆羅門也凡這麼說:『我知道這個,我看見這個:這才是真實的,其它都是空虛的。』嗎?」
  「喬達摩尊師!這確實不是。」
  「婆羅墮若!那麼,婆羅門們中,有任何一位老師,及一位老師的老師,及直到第七代的老師也凡這麼說:『我知道這個,我看見這個:這才是真實的,其它都是空虛的。』嗎?」
  「喬達摩尊師!這確實不是。」
  「婆羅墮若!那麼,又凡那些婆羅門們的以前仙人:經典的作者、經典宣說者,現在婆羅門們對凡他們的這個往昔被唱誦、被解說、被合集的聖句,隨誦它,跟隨說它,隨說所說的,使復誦所教導的,即:阿桃葛、襪碼葛、襪碼跌挖、威沙咪跌、亞瑪得其、安其勒色、婆羅墮若、襪謝德、迦葉、玻古,他們也這麼說:『我們知道這個,我們看見這個:這才是真實的,其它都是空虛的。』嗎?」
  「喬達摩尊師!這確實不是。」
  「婆羅墮若!像這樣,婆羅門們中,確實沒有任何一位婆羅門也凡這麼說:『我知道這個,我看見這個:這才是真實的,其它都是空虛的。』婆羅門們中,沒有任何一位老師,及一位老師的老師,及直到第七代的老師也凡這麼說:『我知道這個,我看見這個:這才是真實的,其它都是空虛的。』又凡那些婆羅門們的以前仙人:經典的作者、經典宣說者,現在婆羅門們對凡他們的這個往昔被唱誦、被解說、被合集的聖句,隨誦它,跟隨說它,隨說所說的,使復誦所教導的,即:阿桃葛、襪碼葛、襪碼跌挖、威沙咪跌、亞瑪得其、安其勒色、婆羅墮若、襪謝德、迦葉、玻古,他們也沒這麼說:『我們知道這個,我們看見這個:這才是真實的,其它都是空虛的。』(427)
  婆羅墮若!猶如依續抓住的盲者行列,最前面的沒看見,中間的也沒看見,最後面的也沒看見。同樣的,婆羅墮若!婆羅門們的所說看起來像如盲者行列,最前面的沒看見,中間的也沒看見,最後面的也沒看見。婆羅墮若!你怎麼想它:在存在這樣時,婆羅門們的信變成無根的,不是嗎?」
  「喬達摩尊師!在這裡,婆羅門們不僅以信敬奉,在這裡,婆羅門們也以口傳敬奉。」
  「婆羅墮若!你先就走到信,現在說口傳。婆羅墮若!有這五法,在當生中有二種結果,哪五個?信、愛好、口傳、理由的遍尋思、見的審慮接受,婆羅墮若!這是五法,在當生有二種結果。婆羅墮若!進一步,有就善相信的,但那是空的、空虛的、虛妄的;有即使無善相信的,但那是真實的、如實的、無例外的。婆羅墮若!進一步,就有善愛好的……(中略)就有善隨聞的……(中略)就有善理由的遍尋思……(中略)就有善見的審慮接受,但那是空的、空虛的、虛妄的;有即使無善見的審慮接受,但那是真實的、如實的、無例外的。婆羅墮若!以保護真理的有智男子不足以在這種情況下一向地走到結論:『這才是真實的,其它都是空虛的。』」(428)
  「喬達摩尊師!但,什麼情形是真理的保護?什麼情形他保護真理?我們問喬達摩尊師真理的保護。」
  「婆羅墮若!即使男子有信:『我的信是這樣。』像這樣說者保護真理,然而他不一向地走到結論:『這才是真實的,其它都是空虛的。』[婆羅墮若!這個情形是真理的保護,這個情形他保護真理,以及,這個情形我們安立真理的保護,然而只那樣程度不是真理的隨覺。]婆羅墮若!即使男子有愛好……(中略)婆羅墮若!即使男子有口傳……(中略)婆羅墮若!即使男子有理由的遍尋思……(中略)婆羅墮若!即使男子有見的審慮接受:『我的見的審慮接受是這樣。』像這樣說者保護真理,然而他不一向地走到結論:『這才是真實的,其它都是空虛的。』婆羅墮若!這個情形是真理的保護,這個情形他保護真理,以及,這個情形我們安立真理的保護,然而,只那樣程度不是真理的隨覺。」(429)
  「喬達摩尊師!這個情形是真理的保護,這個情形他保護真理,以及,這個情形我們看見真理的保護。喬達摩尊師!但,什麼情形是真理的隨覺?什麼情形他隨覺真理?我們問喬達摩尊師真理的隨覺。」
  「婆羅墮若!這裡,比丘依止某村落或城鎮後生活(住),屋主或屋主之子來見他後,在三法上:在能被貪的諸法上、在能被憤怒的諸法上、在能使被變癡的諸法上探查他:『這位尊者有像那樣能被貪的諸法,以像這樣能被貪的諸法心被佔據,當不知道時,他會說:「我知道。」或當沒看見時,他會說:「我看見。」或他會勸導其他人那個義理:凡其他人會有長久的不利、苦嗎?』當探查時,這麼知道他:『這位尊者沒有像那樣能被貪的諸法,以像這樣能被貪的諸法心被佔據,當不知道時,他會說:「我知道。」或當沒看見時,他會說:「我看見。」或他會勸導其他人那個義理:凡其他人會有長久的不利、苦。又,這位尊者的像那樣身行為,像那樣語行為如那個無貪欲者的。又,凡這位尊者教導法,那個法是甚深的、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,那個法不被能貪者善教導。』(430)
  當探查時,看見他已從能被貪的諸法變成清淨,之後更進一步在能被憤怒的諸法上探查他:『這位尊者有像那樣能被憤怒的諸法,以像這樣能被憤怒的諸法心被佔據,當不知道時,他會說:「我知道。」或當沒看見時,他會說:「我看見。」或他會勸導其他人那個義理:凡其他人會有長久的不利、苦嗎?』當探查時,這麼知道他:『這位尊者沒有像那樣能被憤怒的諸法,以像這樣能被憤怒的諸法心被佔據,當不知道時,他會說:「我知道。」或當沒看見時,他會說:「我看見。」或他會勸導其他人那個義理:凡其他人會有長久的不利、苦。又,這位尊者的像那樣身行為,像那樣語行為如那個無瞋怒者的。又,凡這位尊者教導法,那個法是甚深的、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,那個法不能被瞋怒者善教導。』(431)
  當探查時,看見他已從能被憤怒的諸法變成清淨,之後更進一步在能使被變癡的諸法上探查他:『這位尊者有像這那能使被變癡的諸法,以像這樣能使被變癡的諸法心被佔據,當不知道時,他會說:「我知道。」或當沒看見時,他會說:「我看見。」或他會勸導其他人那個義理:凡其他人會有長久的不利、苦嗎?』當探查時,這麼知道他:『這位尊者沒有像那樣能使被變癡的諸法,以像這樣能使被變癡的諸法心被佔據,當不知道時,他會說:「我知道。」或當沒看見時,他會說:「我看見。」或他會勸導其他人那個義理:凡其他人會有長久的不利、苦。又,這位尊者的像那樣身行為,像那樣語行為如那個不愚癡者的,又,凡這位尊者教導的法,那個法是甚深的、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,那個法不能被愚癡者善教導。』
  當探查時,看見他已從能使被變癡的諸法變成清淨,然後,在他上使信確立。信已生者往見;往見者敬奉;敬奉者傾耳;傾耳者聽聞法;聽聞法後憶持;對所憶持諸法的義理考察;義理考察者的諸法沉思地接受;在有法的沉思接受時意欲被生起;意欲生起者竭力;竭力後衡量;衡量後勤奮;有勤奮者以身作證最高真理,同時也以慧貫通後看見它[MN.70, 183段]。
  婆羅墮若!這個情形是真理的隨覺,這個情形他隨覺真理,以及,這個情形我們安立真理的隨覺,然而只那樣程度不是真理的到達。」(432)
  「喬達摩尊師!這個情形是真理的隨覺,這個情形他隨覺真理,以及,這個情形我們看見真理的隨覺。喬達摩尊師!但,什麼情形是真理的到達?什麼情形他到達真理?我們問喬達摩尊師真理的到達。」
  「婆羅墮若!就那些法的熟習、修習多作,有真理的到達,婆羅墮若!這個情形是真理的到達,這個情形他到達真理,以及,這個情形我們安立真理的到達。」(433)
  「喬達摩尊師!這個情形是真理的到達,這個情形他到達真理,以及,這個情形我們看見真理的到達,喬達摩尊師!但,哪個法對真理的到達是多助益的?我們問喬達摩尊師對真理的到達多助益的法。」
  「婆羅墮若!勤奮對真理的到達是多助益的,如果這位不勤奮,[則]這位不到達真理,而因為勤奮,因此到達真理,因此勤奮對真理的到達是多助益的。」
  「喬達摩尊師!但,哪個法對勤奮是多助益的?我們問喬達摩尊師對勤奮多助益的法。」
  「婆羅墮若!衡量對勤奮是多助益的,如果這位不衡量,這位不勤奮,而因為衡量,因此勤奮,因此衡量對勤奮是多助益的。」
  「喬達摩尊師!但,哪個法對衡量是多助益的?我們問喬達摩尊師對衡量多助益的法。」
  「婆羅墮若!竭力對衡量是多助益的,如果這位不竭力,這位不衡量,而因為竭力,因此衡量,因此竭力對衡量是多助益的。」
  「喬達摩尊師!但,哪個法對竭力是多助益的?我們問喬達摩尊師對竭力多助益的法。」
  「婆羅墮若!意欲對竭力是多助益的,如果這位意欲不被生起,這位不竭力,而因為意欲被生起,因此竭力,因此意欲對竭力是多助益的。」
  「喬達摩尊師!但,哪個法對意欲是多助益的?我們問喬達摩尊師對意欲多助益的法。」
  「婆羅墮若!法的沉思接受對意欲是多助益的,如果那些法不沉思地接受,這位意欲不被生起,而因為沉思地接受法,因此意欲被生起,因此法的沉思接受對意欲是多助益的。」
  「喬達摩尊師!但,哪個法對法的沉思接受是多助益的?我們問喬達摩尊師對法的沉思接受多助益的法。」
  「婆羅墮若!義理的考察對法的沉思接受是多助益的,如果這位不考察義理,這位諸法不沉思地接受,而因為考察義理,因此諸法沉思地接受,因此義理的考察對法的沉思接受是多助益的。」
  「喬達摩尊師!但,哪個法對義理的考察是多助益的?我們問喬達摩尊師對義理的考察多助益的法。」
  「婆羅墮若!法的憶持對義理的考察是多助益的,如果這位不憶持法,這位不考察義理,而因為憶持法,因此考察義理,因此法的憶持對義理的考察是多助益的。」
  「喬達摩尊師!但,哪個法對法的憶持是多助益的?我們問喬達摩尊師對法的憶持多助益的法。」
  「婆羅墮若!法的聽聞對法的憶持是多助益的,如果這位不聽聞法,這位不憶持法,而因為聽聞法,因此憶持法,因此法的聽聞對法的憶持是多助益的。」
  「喬達摩尊師!但,哪個法對法的聽聞是多助益的?我們問喬達摩尊師對法的聽聞多助益的法。」
  「婆羅墮若!傾聽對法的聽聞是多助益的,如果這位不傾耳,這位不聽聞法,而因為傾耳,因此聽聞法,因此傾聽對法的聽聞是多助益的。」
  「喬達摩尊師!但,哪個法對傾聽是多助益的?我們問喬達摩尊師對傾聽多助益的法。」
  「婆羅墮若!敬奉對傾聽是多助益的,如果這位不敬奉,這位不傾耳,而因為敬奉,因此傾耳,因此敬奉對傾聽是多助益的。」
  「喬達摩尊師!但,哪個法對敬奉是多助益的?我們問喬達摩尊師對敬奉多助益的法。」
  「婆羅墮若!往見對敬奉是多助益的,如果這位不往見,這位不敬奉,而因為往見,因此敬奉,因此往見對敬奉是多助益的。」
  「喬達摩尊師!但,哪個法對往見是多助益的?我們問喬達摩尊師對往見多助益的法。」
  「婆羅墮若!信對往見是多助益的,如果這位信不被生起,這位不往見,而因為信被生起,因此往見,因此信對往見是多助益的。」(434)
  「我們問喬達摩尊師真理的保護,喬達摩尊師回答真理的保護,而且我們喜歡,同時也接受它,以及以那個我們是滿意的。我們問喬達摩尊師真理的隨覺,喬達摩尊師回答真理的隨覺,而且我們喜歡,同時也接受它,以及以那個我們是滿意的。我們問喬達摩尊師真理的到達,喬達摩尊師回答真理的到達,而且我們喜歡,同時也接受它,以及以那個我們是滿意的。我們問喬達摩尊師真理的到達多助益的法,喬達摩尊師回答真理的到達多助益的法,而且我們喜歡,同時也接受它,以及以那個我們是滿意的。不論我們問喬達摩尊師什麼,喬達摩尊師就一一回答那個,而且我們喜歡,同時也接受它,以及以那個我們是滿意的。喬達摩尊師!之前我們這麼知道:『誰是卑俗的、黑的、親族腳子孫禿頭假沙門們?誰是法的了知者?』喬達摩尊師確實使我產生在沙門們上沙門的情愛,在沙門們上沙門的淨信,在沙門們上沙門的尊重。
  太偉大了,喬達摩尊師!……(中略)請喬達摩尊師記得我為優婆塞,從今天起終生歸依。」(435)
   鄭計經第五終了。
MN.95/(5) Caṅkīsuttaṃ
   422. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena opāsādaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā opāsāde viharati uttarena opāsādaṃ devavane sālavane. Tena kho pana samayena caṅkī brāhmaṇo opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosuṃ kho opāsādakā brāhmaṇagahapatikā– “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. 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. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.
   423. Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanaṃ. Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṃ upagato. Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarena mukhaṃ yena devavanaṃ sālavanaṃ tenupasaṅkamante. Disvā khattaṃ āmantesi– “kiṃ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanan”ti? “Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ gotamaṃ dassanāya gacchantī”ti. “Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṃ vadehi– ‘caṅkī, bho, brāhmaṇo evamāha– āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti. “Evaṃ, bho”ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca– “caṅkī, bho, brāhmaṇo evamāha– ‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti.
   424. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te brāhmaṇā– “caṅkī kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti. Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā caṅkiṃ brāhmaṇaṃ etadavocuṃ– “saccaṃ kira bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti? “Evaṃ kho me, bho, hoti– ‘ahaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’”ti. “Mā bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo …pe… bhavañhi caṅkī tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe… bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato …pe… bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… bhavañhi caṅkī bahūnaṃ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe… bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe… bhavañhi caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamitun”ti.
   425. Evaṃ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca– “tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; natveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca …pe… samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito …pe… samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito …pe… samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato …pe… samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo …pe… samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe… samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe… samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā …pe… samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe… samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā saṃpucchituṃ āgacchanti …pe… samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni …pe… samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti …pe… samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato …pe… samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṃ gato …pe… samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṃ gato …pe… samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṃ gato …pe… samaṇo khalu, bho, gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane. Ye kho te samaṇā vā brāhmaṇā vā amhākaṃ gāmakkhettaṃ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. Yampi samaṇo gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane, atithimhākaṃ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo; aparimāṇavaṇṇo hi so bhavaṃ gotamo. Ekamekenapi tena aṅgena samannāgato na arahati, so, bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamitunti. Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā”ti.
   426. Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṃ kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretvā nisinno hoti. Tena kho pana samayena kāpaṭiko nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṃ parisāyaṃ nisinno hoti. So vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ bhagavatā saddhiṃ mantayamānānaṃ antarantarā kathaṃ opāteti. Atha kho bhagavā kāpaṭikaṃ māṇavaṃ apasādeti– “māyasmā bhāradvājo vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ mantayamānānaṃ antarantarā kathaṃ opātetu. Kathāpariyosānaṃ āyasmā bhāradvājo āgametū”ti. Evaṃ vutte, caṅkī brāhmaṇo bhagavantaṃ etadavoca– “mā bhavaṃ gotamo kāpaṭikaṃ māṇavaṃ apasādesi. Kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti. Atha kho bhagavato etadahosi– “addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati. Tathā hi naṃ brāhmaṇā saṃpurekkharontī”ti. Atha kho kāpaṭikassa māṇavassa etadahosi – “yadā me samaṇo gotamo cakkhuṃ upasaṃharissati, athāhaṃ samaṇaṃ gotamaṃ pañhaṃ pucchissāmī”ti. Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṃhāsi.
   427. Atha kho kāpaṭikassa māṇavassa etadahosi– “samannāharati kho maṃ samaṇo gotamo. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ pañhaṃ puccheyyan”ti. Atha kho kāpaṭiko māṇavo bhagavantaṃ etadavoca – “yadidaṃ, bho gotama, brāhmaṇānaṃ porāṇaṃ mantapadaṃ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṃsena niṭṭhaṃ gacchanti– ‘idameva saccaṃ, moghamaññan’ti. Idha bhavaṃ gotamo kimāhā”ti? “Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha– ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’”ti? “No hidaṃ, bho gotama”. “Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’”ti? “No hidaṃ, bho gotama”. “Kiṃ pana, bhāradvāja, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ– aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamaññan’”ti? “No hidaṃ, bho gotama”.
   “Iti kira, bhāradvāja, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha– ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’ti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’ti; yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ– aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu– ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamaññan’ti.
   428. “Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, bhāradvāja, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati– purimopi na passati majjhimopi na passati pacchimopi na passati. Taṃ kiṃ maññasi, bhāradvāja nanu evaṃ sante brāhmaṇānaṃ amūlikā saddhā sampajjatī”ti? “Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī”ti. “Pubbeva kho tvaṃ, bhāradvāja, saddhaṃ agamāsi, anussavaṃ idāni vadesi. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti– ime kho, bhāradvāja pañca dhammā diṭṭheva dhamme dvedhā vipākā. Api ca, bhāradvāja, susaddahitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi susaddahitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Api ca, bhāradvāja surucitaṃyeva hoti …pe… svānussutaṃyeva hoti …pe… suparivitakkitaṃyeva hoti …pe… sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ– ‘idameva saccaṃ, moghamaññan’”ti.
   429. “Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṃ me saddhā’ti– iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati ‘idameva saccaṃ, moghamaññan’ti ( ). Ruci cepi, bhāradvāja, purisassa hoti …pe… anussavo cepi, bhāradvāja, purisassa hoti …pe… ākāraparivitakko cepi, bhāradvāja, purisassa hoti …pe… diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; ‘evaṃ me diṭṭhinijjhānakkhantī’ti– iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati– ‘idameva saccaṃ, moghamaññan’ti. Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññapema; na tveva tāva saccānubodho hotī”ti.
   430. “Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Idha, bhāradvāja, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati– lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya– jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti– ‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aluddhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo luddhenā’”ti.
   431. “Yato naṃ samannesamāno visuddhaṃ lobhanīyehi dhammehi samanupassati tato naṃ uttari samannesati dosanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti– ‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya– jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aduṭṭhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo duṭṭhenā’”ti.
   432. “Yato naṃ samannesamāno visuddhaṃ dosanīyehi dhammehi samanupassati tato naṃ uttari samannesati mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya– jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti– ‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya– jānāmīti, apassaṃ vā vadeyya– passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ amūḷhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo mūḷhenā’”ti.
   “Yato naṃ samannesamāno visuddhaṃ mohanīyehi dhammehi samanupassati atha tamhi saddhaṃ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti paññāya ca naṃ ativijjha passati. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ paññapema; na tveva tāva saccānuppatti hotī”ti.
   433. “Ettāvattā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Tesaṃye bhāradvāja, dhammānaṃ āsevanā bhāvanā bahulīkammaṃ saccānuppatti hoti. Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ paññapemā”ti.
   434. “Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ pekkhāma. Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Saccānuppattiyā kho, bhāradvāja, padhānaṃ bahukāraṃ. No cetaṃ padaheyya, nayidaṃ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṃ bahukāran”ti.
   “Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Padhānassa kho, bhāradvāja, tulanā bahukārā. No cetaṃ tuleyya, nayidaṃ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā”ti.
   “Tulanāya pana, bho gotama, katamo dhammo bahukāro? Tulanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Tulanāya kho, bhāradvāja, ussāho bahukāro. No cetaṃ ussaheyya, nayidaṃ tuleyya. Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro”ti.
   “Ussāhassa pana, bho gotama, katamo dhammo bahukāro? Ussāhassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Ussāhassa kho, bhāradvāja, chando bahukāro. No cetaṃ chando jāyetha, nayidaṃ ussaheyya. Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro”ti.
   “Chandassa pana, bho gotama, katamo dhammo bahukāro Chandassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. No cete dhammā nijjhānaṃ khameyyuṃ, nayidaṃ chando jāyetha. Yasmā ca kho dhammā nijjhānaṃ khamanti tasmā chando jāyati. Tasmā chandassa dhammanijjhānakkhanti bahukārā”ti.
   “Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? Dhammanijjhānakkhantiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. No cetaṃ atthaṃ upaparikkheyya, nayidaṃ dhammā nijjhānaṃ khameyyuṃ. Yasmā ca kho atthaṃ upaparikkhati tasmā dhammā nijjhānaṃ khamanti. Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā”ti.
   “Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? Atthūpaparikkhāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. No cetaṃ dhammaṃ dhāreyya, nayidaṃ atthaṃ upaparikkheyya. Yasmā ca kho dhammaṃ dhāreti tasmā atthaṃ upaparikkhati. Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā”ti.
   “Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? Dhammadhāraṇāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṃ bahukāraṃ. No cetaṃ dhammaṃ suṇeyya, nayidaṃ dhammaṃ dhāreyya. Yasmā ca kho dhammaṃ suṇāti tasmā dhammaṃ dhāreti. Tasmā dhammadhāraṇāya dhammassavanaṃ bahukāran”ti.
   “Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? Dhammassavanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti “Dhammassavanassa kho, bhāradvāja, sotāvadhānaṃ bahukāraṃ No cetaṃ sotaṃ odaheyya, nayidaṃ dhammaṃ suṇeyya. Yasmā ca kho sotaṃ odahati tasmā dhammaṃ suṇāti. Tasmā dhammassavanassa sotāvadhānaṃ bahukāran”ti.
   “Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? Sotāvadhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. No cetaṃ payirupāseyya, nayidaṃ sotaṃ odaheyya. Yasmā ca kho payirupāsati tasmā sotaṃ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā”ti.
   “Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? Payirupāsanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṃ bahukāraṃ. No cetaṃ upasaṅkameyya, nayidaṃ payirupāseyya. Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṃ bahukāran”ti.
   “Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? Upasaṅkamanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. No cetaṃ saddhā jāyetha, nayidaṃ upasaṅkameyya. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. Tasmā upasaṅkamanassa saddhā bahukārā”ti.
   435. “Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānurakkhaṇaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānubodhaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiyā bahukāraṃ dhammaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Yaṃyadeva ca mayaṃ bhavantaṃ gotamaṃ apucchimha taṃtadeva bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Mayañhi, bho gotama, pubbe evaṃ jānāma– ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti? Ajanesi vata me bhavaṃ gotamo samaṇesu samaṇapemaṃ, samaṇesu samaṇapasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
   Caṅkīsuttaṃ niṭṭhitaṃ pañcamaṃ.
漢巴經文比對(莊春江作):
  「現世二報(MA.19)」,南傳作「在當生中有二種結果」(diṭṭheva dhamme dvidhāvipākā,另譯為「在當生中有二種果報」),智髻比丘長老英譯為「此時此地可能產生二不同方式」(may turn out in two different ways here and now)。按:「二種結果」在MN.95中說,一種可能是「空的、空虛的、虛妄的」(rittaṃ tucchaṃ musā, 英譯為empty, hollow, and false),一種可能是「真實、如實、不異如(無例外的)」(bhūtaṃ tacchaṃ anaññathā, 英譯為factual, true, and unmistaken)。北傳經文「人自有虛妄言是可信……有善觀。」一段,應是此意。
  「善相信的」(susaddahitaṃ),智髻比丘長老英譯為「出於信仰而可能完全接受」(may be fully accepted out of faith),坦尼沙羅比丘長老英譯為「堅定地在堅信上堅持」(are firmly held in conviction)。
  「真理的隨覺」(saccānubodho),智髻比丘長老英譯為「發覺真理」(discovery of truth),坦尼沙羅比丘長老英譯為「對真理的醒悟」(an awakening to the truth)。按:《破斥猶豫》以「道的隨覺」(maggānubodho)解說。「隨覺」(anubodho),另譯為「理解;領悟;了悟」。