中部112經/六純淨經(逐步品[12])(莊春江譯)[MA.187]
被我這麼聽聞：
有一次，
世尊住在舍衛城祇樹林給孤獨園。
在那裡，世尊召喚
比丘們：「比丘們！」
「
尊師！」那些比丘回答世尊。
世尊說這個：
「比丘們！這裡，比丘
記說完全智：『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。』比丘們！那位比丘的所說既不應該被歡喜，也不應該被排斥，不歡喜、不排斥後，問題應該被提問：『
學友！有
這四種言說，被那位有知、有見的世尊、阿羅漢、
遍正覺者正確地告知，哪四個？
在看見的上有看見的言說情況、在聽聞的上有聽聞的言說情況、在覺知的上有覺知的言說情況、在識知的上有識知的言說情況，學友！這是四種言說，被那位有知、有見的世尊、阿羅漢、遍正覺者正確地告知。那麼，當
尊者怎樣知、怎樣見時，在這四種言說上不執取後心從諸
漏被解脫？』比丘們！這是漏已滅盡的、已完成的、
應該被作的已作的、負擔已卸的、
自己的利益已達成的、
有之結已遍滅盡的、以
究竟智解脫比丘的如法回答：『學友！在所看見的上，我
以離被限制的心住於{非方法}[不攀住的]、不離去的、不依止的、不被結縛的、脫離的、離縛的[MN.111]；學友！在所聽聞的上，我……（中略）學友！在所覺知的上，我……（中略）學友！在所識知的上，我以離被限制的心住於不攀住的、不離去的、不依止的、不被結縛的、脫離的、離縛的，學友！當我這樣知、這樣見時，在這四種言說上不執取後心從諸漏被解脫。』
比丘們！『
好！』那位比丘的所說應該被歡喜、應該被
隨喜。『好！』歡喜、隨喜所說的後，問題應該進一步被提問：(98)
『學友！有這
五取蘊，被那位有知、有見的世尊、阿羅漢、遍正覺者正確地告知，哪五個？即：色取蘊、受取蘊、想取蘊、行取蘊、識取蘊，學友！這是五取蘊，被那位有知、有見的世尊、阿羅漢、遍正覺者正確地告知。那麼，當尊者怎樣知、怎樣見時，在這五取蘊上不執取後心從諸漏被解脫？』比丘們！這是漏已滅盡的、已完成的、應該被作的已作的、負擔已卸的、自己的利益已達成的、有之結已遍滅盡的、以究竟智解脫比丘的如法回答：『學友！我知道：「色是無力的、
褪去的、不安的。」後，凡在色上的攀住、執取、心的依處、執持、
煩惱潛在趨勢，以那些的滅盡、褪去、滅、捨棄、
斷念，我知道：「我的心被解脫。」學友！我……受……（中略）學友！我……想……（中略）學友！我……諸行……（中略）學友！我知道：「識是無力的、褪去的、不安的。」後，凡在識上的攀住、執取、心的依處、執持、煩惱潛在趨勢，以那些的滅盡、褪去、滅、捨棄、斷念，我知道：「我的心被解脫。」學友！當我在這些五取蘊上這樣知、這樣見時，不執取後心從諸漏被解脫。』
比丘們！『好！』那位比丘的所說應該被歡喜、應該被隨喜。『好！』歡喜、隨喜所說的後，問題應該進一步被提問：(99)
『學友！有這六界，被那位有知、有見的世尊、阿羅漢、遍正覺者正確地告知，哪六個？地界、水界、火界、風界、虛空界、識界，學友！這是六界，被那位有知、有見的世尊、阿羅漢、遍正覺者正確地告知。那麼，當尊者怎樣知、怎樣見時，在這六界上不執取後心從諸漏被解脫？』比丘們！這是漏已滅盡的、已完成的、應該被作的已作的、負擔已卸的、自己的利益已達成的、有之結已遍滅盡的、以究竟智解脫比丘的如法回答：『學友！我不認為地界為真我，以及依止地界的真我，而凡依止地界的攀住、執取、心的依處、執持、煩惱潛在趨勢，以那些的滅盡、褪去、滅、捨棄、斷念，我知道：「我的心被解脫。」學友！我……水界……（中略）學友！我……火界……學友！我……風界……學友！我……虛空界……學友們！我不認為識界為真我，以及依止識界的真我，而凡依止識界的攀住、執取、心的依處、執持、煩惱潛在趨勢，以那些的滅盡、褪去、滅、捨棄、斷念，我知道：「我的心被解脫。」學友！當我在這六界上這樣知、這樣見時，不執取後心從諸漏被解脫。』
比丘們！『好！』那位比丘的所說應該被歡喜、應該被隨喜。『好！』歡喜、隨喜所說的後，問題應該進一步被提問：(100)
『學友！有這六內外處，被那位有知、有見的世尊、阿羅漢、遍正覺者正確地告知，哪六個？就眼與諸色、耳與諸聲音、鼻與諸氣味、舌與諸味道、身與諸
所觸、意與諸法，學友！這是六內外處，被那位有知、有見的世尊、阿羅漢、遍正覺者正確地告知。那麼，當尊者怎樣知、怎樣見時，在這六內外處上不執取後心從諸漏被解脫？』比丘們！這是漏已滅盡的、已完成的、應該被作的已作的、負擔已卸的、自己的利益已達成的、有之結已遍滅盡的、以究竟智解脫比丘的如法回答：『學友！在眼、色、眼識、能被眼所識知的諸法上，凡意欲，凡貪，凡歡喜，凡渴愛，以及凡攀住、執取、心的依處、執持、煩惱潛在趨勢，以那些的滅盡、褪去、滅、捨棄、斷念，我知道：「我的心被解脫。」學友！在耳、聲音、耳識……（中略）學友！在鼻、氣味、鼻識……學友們！在舌、味道、舌識……學友！在身、所觸、身識……學友！在意、法、意識、能被意所識知的諸法上，凡意欲，凡貪，凡歡喜，凡渴愛，以及凡攀住、執取、心的依處、執持、煩惱潛在趨勢，以那些的滅盡、褪去、滅、捨棄、斷念，我知道：「我的心被解脫。」學友！當我在這六內外處上這樣知、這樣見時，不執取後心從諸漏被解脫。』
比丘們！『好！』那位比丘的所說應該被歡喜、應該被隨喜。『好！』歡喜、隨喜所說的後，問題應該進一步被提問：(101)
『那麼，當尊者怎樣知、怎樣見時，在這個有識之身上
與在一切外部諸相上根除
我作、
我所作、
慢煩惱潛在趨勢？』比丘們！這是漏已滅盡的、已完成的、應該被作的已作的、負擔已卸的、自己的利益已達成的、有之結已遍滅盡的、以究竟智解脫比丘的如法回答：『學友！以前，當我是在家人時，我是無智者，
如來或如來弟子為那個我教導法，我聽聞那個法後在如來處得到信，具備那個得到的信，那個我像這樣深慮：「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。」
學友！那個我過些時候捨棄(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。成為這樣出家者的那個我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
未被給與的拿取後，是離未被給與的拿取者、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、作和合言語之說者。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，是像這樣言語之說者。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。
那個我是離破壞
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。
那個我是知足者：以衣服保護身體、以
施食保護肚子，不論出發到何處，他只拿[這些]出發，猶如鳥不論以翼飛到何處，只有翼的負荷而飛。同樣的，學友！他是知足者：以衣服保護身體、以施食保護肚子，不論出發到何處，他只拿[這些]出發，他具備這個聖
戒蘊，感受自身內無過失的安樂。(102)
那個我以眼見色後，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……（中略）以舌嚐味道後……（中略）以身觸所觸後……（中略）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。
那個我在前進後退時是
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。
那個我具備這個聖戒蘊、(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)的臥坐處：林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆。那個我
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。
那個我捨斷世間中的貪婪，以離貪婪心而住，
使心從貪婪淨化。捨斷惡意瞋怒後，住於無瞋害心、
對一切活的生命類有憐愍的，使心從惡意瞋怒淨化。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。(103)
那個我捨斷這些心的
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……（中略）的第三禪……（中略）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
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。」學友！當那個我這樣知、這樣見時，在這個有識之身上與在一切外部諸相上根除我作、我所作、慢煩惱潛在趨勢。』
比丘們！『好！』那位比丘的所說應該被歡喜、應該被隨喜。『好！』對那位比丘所說的歡喜、隨喜後，應該說這個：『學友！是我們的利得，學友！是我們的善得的，我們看見這樣
同梵行的尊者。』」
世尊說這個，悅意的那些比丘歡喜世尊的所說。(104)
六純淨經第二終了。
MN.112/(2) Chabbisodhanasuttaṃ
98. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
“Idha, bhikkhave, bhikkhu aññaṃ byākaroti– ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā pañho pucchitabbo– ‘cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame cattāro? Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā ime kho, āvuso, cattāro vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimuttan’ti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya– ‘diṭṭhe kho ahaṃ āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi. Sute kho ahaṃ, āvuso …pe… mute kho ahaṃ, āvuso… viññāte kho ahaṃ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.
99. “‘Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame pañca? Seyyathidaṃ– rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho – ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimuttan’ti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya– ‘rūpaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ anassāsikanti viditvā ye rūpe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Vedanaṃ kho ahaṃ, āvuso …pe… saññaṃ kho ahaṃ, āvuso… saṅkhāre kho ahaṃ, āvuso… viññāṇaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.
100. “‘Chayimā āvuso, dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katamā cha? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu– imā kho, āvuso, cha dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimuttan’ti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya– ‘pathavīdhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca pathavīdhātunissitaṃ attānaṃ. Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Āpodhātuṃ kho ahaṃ, āvuso …pe… tejodhātuṃ kho ahaṃ, āvuso… vāyodhātuṃ kho ahaṃ, āvuso… ākāsadhātuṃ kho ahaṃ, āvuso… viññāṇadhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca viññāṇadhātunissitaṃ attānaṃ. Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato, evaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.
101. “‘Cha kho panimāni, āvuso, ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Katamāni cha? Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca– imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Kathaṃ jānato panāyasmato, kathaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimuttan’ti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya ‘cakkhusmiṃ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Sotasmiṃ, āvuso, sadde sotaviññāṇe …pe… ghānasmiṃ, āvuso, gandhe ghānaviññāṇe… jivhāya, āvuso, rase jivhāviññāṇe… kāyasmiṃ, āvuso, phoṭṭhabbe kāyaviññāṇe… manasmiṃ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.
102. “‘Kathaṃ jānato panāyasmato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā’ti? Khīṇāsavassa bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttass ayamanudhammo hoti veyyākaraṇāya– ‘pubbe kho ahaṃ, āvuso, agāriyabhūto samāno aviddasu ahosiṃ. Tassa me tathāgato vā tathāgatasāvako vā dhammaṃ desesi. Tāhaṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhiṃ. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṃ– sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’”ti.
“So kho ahaṃ, āvuso, 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 pabbajiṃ. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato ahosiṃ nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī vihāsiṃ. Adinnādānaṃ pahāya adinnādānā paṭivirato ahosiṃ dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihāsiṃ. Abrahmacariyaṃ pahāya brahmacārī ahosiṃ ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato ahosiṃ saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato ahosiṃ, 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 ahosiṃ. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato ahosiṃ; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā ahosiṃ. Samphappalāpaṃ pahāya samphappalāpā paṭivirato ahosiṃ; kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā ahosiṃ kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
“So bījagāmabhūtagāmasamārambhā paṭivirato ahosiṃ, ekabhattiko ahosiṃ rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato ahosiṃ. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato ahosiṃ. Uccāsayanamahāsayanā paṭivirato ahosiṃ. Jātarūparajatapaṭiggahaṇā paṭivirato ahosiṃ, āmakadhaññapaṭiggahaṇā paṭivirato ahosiṃ, āmakamaṃsapaṭiggahaṇā paṭivirato ahosiṃ; itthikumārikapaṭiggahaṇā paṭivirato ahosiṃ, dāsidāsapaṭiggahaṇā paṭivirato ahosiṃ, ajeḷakapaṭiggahaṇā paṭivirato ahosiṃ, kukkuṭasūkarapaṭiggahaṇā paṭivirato ahosiṃ hatthigavassavaḷavapaṭiggahaṇā paṭivirato ahosiṃ, khettavatthupaṭiggahaṇā paṭivirato ahosiṃ. Dūteyyapahiṇagamanānuyogā paṭivirato ahosiṃ, kayavikkayā paṭivirato ahosiṃ, tulākūṭakaṃsakūṭamānakūṭā paṭivirato ahosiṃ, ukkoṭanavañcananikatisāciyogā paṭivirato ahosiṃ, chedanavadhabandhanaviparāmosa-ālopasahasākārā paṭivirato ahosiṃ.
“So santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṃ samādāyeva pakkamiṃ. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva kho ahaṃ, āvuso; santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṃ samādāyeva pakkamiṃ. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedesiṃ.
103. “So cakkhunā rūpaṃ disvā na nimittaggāhī ahosiṃ nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ rakkhiṃ cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjiṃ. Sotena saddaṃ sutvā …pe… ghānena gandhaṃ ghāyitvā …pe… jivhāya rasaṃ sāyitvā …pe… kāyena phoṭṭhabbaṃ phusitvā …pe… manasā dhammaṃ viññāya na nimittaggāhī ahosiṃ nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ; rakkhiṃ manindriyaṃ, manindriye saṃvaraṃ āpajjiṃ. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedesiṃ.
“So abhikkante paṭikkante sampajānakārī ahosiṃ, ālokite vilokite sampajānakārī ahosiṃ, samiñjite pasārite sampajānakārī ahosiṃ, saṅghāṭipattacīvaradhāraṇe sampajānakārī ahosiṃ, asite pīte khāyite sāyite sampajānakārī ahosiṃ, uccārapassāvakamme sampajānakārī ahosiṃ, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī ahosiṃ.
“So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajiṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdiṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
“So abhijjhaṃ loke pahāya vigatābhijjhena cetasā vihāsiṃ, abhijjhāya cittaṃ parisodhesiṃ. Byāpādapadosaṃ pahāya abyāpannacitto vihāsiṃ sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodhesiṃ. Thinamiddhaṃ pahāya vigatathinamiddho vihāsiṃ ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodhesiṃ. Uddhaccakukkuccaṃ pahāya anuddhato vihāsiṃ ajjhattaṃ, vūpasantacitto, uddhaccakukkuccā cittaṃ parisodhesiṃ. Vicikicchaṃ pahāya tiṇṇavicikiccho vihāsiṃ akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodhesiṃ.
104. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ …pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ.
“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So idaṃ dukkhanti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ; ime āsavāti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhagāminī paṭipadāti 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 itthattāyāti abbhaññāsiṃ. Evaṃ kho me, āvuso, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā”ti “Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā evamassa vacanīyo– ‘lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ samanupassāmā’”ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Chabbisodhanasuttaṃ niṭṭhitaṃ dutiyaṃ.