經號:   
   (SN.42.13 更新)
相應部42相應13經/玻得里亞經(村長相應/處篇/如來記說)(莊春江譯)[MA.20]
  有一次世尊住在拘利國名叫北方的拘利族人城鎮。
  那時,村長玻得里亞去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的村長玻得里亞對世尊說這個:
  「大德!這被我聽聞:『沙門喬達摩知道幻術。』大德!凡他們這麼說:『沙門喬達摩知道幻術。』者,大德!是否他們會是世尊的所說之說者,而且不會以不實的誹謗世尊,以及會法隨法地回答,而任何如法的種種說不會來到應該被呵責處?大德!因為我們不想要誹謗世尊。」
  「村長!凡他們這麼說:『沙門喬達摩知道幻術。』他們是我的所說之說者,同時也不以不實的誹謗我,他們法隨法地解說,而任何如法的種種說不來到應該被呵責處。」
  「先生!我們確實不相信那些沙門、婆羅門的:『沙門喬達摩知道幻術。』正是真實的,先生!沙門喬達摩的確是幻術者。」
  「村長!凡這麼說:『我知道幻術。』者,他這麼說:『我是幻術者。』嗎?」
  「世尊!那就是像那樣,善逝!那就是像那樣。」
  「村長!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。村長!你怎麼想它:你知道拘利國的髮髻下垂雇員嗎?」
  「大德!我知道拘利國的髮髻下垂雇員。」
  「村長!你怎麼想它:拘利國的髮髻下垂雇員們是為了什麼目的?」
  「大德!凡拘利國的盜賊,能遮止他們,以及凡拘利國的使節,能帶來(護送)他們,大德!拘利國的髮髻下垂雇員們是為了這個目的。」
  「村長!你怎麼想它:你知道拘利國的髮髻下垂雇員是持戒者,或他們是破戒者?」
  「大德!我知道拘利國的髮髻下垂雇員們是破戒者、惡法者,而凡世間中的破戒者、惡法者,拘利國的髮髻下垂雇員們是他們中之一。」
  「村長!凡這麼說:『村長玻得里亞知道破戒、惡法的拘利國的髮髻下垂雇員們,村長玻得里亞也是破戒者、惡法者。』那位說者正確地說嗎?」
  「大德!這確實不是。大德!拘利國的髮髻下垂雇員們是一,我是另一,拘利國的髮髻下垂雇員們是一種法,我是另一種法。」
  「村長!你確實能(將)得到:『村長玻得里亞知道破戒、惡法的拘利國的髮髻下垂雇員們,但村長玻得里亞不是破戒者、惡法者。』為何如來不能(將)得到:『如來知道幻術,但如來不是幻術者。』村長!我知道幻術與幻術的果報,以及如是行道的幻術者以身體的崩解,死後往生苦界惡趣下界、地獄,而我知道那個。
  村長!又,我知道殺生與殺生的果報,以及如是行道的殺生者以身體的崩解,死後往生苦界、惡趣、下界、地獄,而我知道那個。村長!我知道未被給與的拿取與未被給與的拿取的果報,以及如是行道的未被給與的拿取者以身體的崩解,死後往生苦界、惡趣、下界、地獄,而我知道那個。村長!我知道邪淫與邪淫的果報,以及如是行道的邪淫者以身體的崩解,死後往生苦界、惡趣、下界、地獄,而我知道那個。村長!我知道妄語與妄語的果報,以及如是行道的妄語者以身體的崩解,死後往生苦界、惡趣、下界、地獄,而我知道那個。村長!我知道離間語與離間語的果報,以及如是行道的離間語者以身體的崩解,死後往生苦界、惡趣、下界、地獄,而我知道那個。村長!我知道粗惡語與粗惡語的果報,以及如是行道的粗惡語者以身體的崩解,死後往生苦界、惡趣、下界、地獄,而我知道那個。村長!我知道雜穢語與雜穢語的果報,以及如是行道的雜穢語者以身體的崩解,死後往生苦界、惡趣、下界、地獄,而我知道那個。村長!我知道貪婪與貪婪的果報,以及如是行道的貪婪者以身體的崩解,死後往生苦界、惡趣、下界、地獄,而我知道那個。村長!我知道惡意瞋與惡意瞋的果報,以及如是行道的瞋害心者以身體的崩解,死後往生苦界、惡趣、下界、地獄,而我知道那個。村長!我知道邪見與邪見的果報,以及如是行道的邪見者以身體的崩解,死後往生苦界、惡趣、下界、地獄,而我知道那個。
  村長!有一些這樣說、這樣見的沙門婆羅門:『凡任何人殺生,那全部在當生中感受苦憂。凡任何人拿取未被給與的,那全部在當生中感受苦憂。凡任何人行邪淫,那全部在當生中感受苦憂。凡任何人虛妄地說,那全部在當生中感受苦憂。』
  村長!但,這裡,某人被看見成為戴花環的、戴耳環的、被善洗浴的、被善塗油的、頭髮鬍子被整理的、以女子諸欲使看起來像國王般侍奉的,他們隨即這麼說:『喂!這位男子作了什麼,成為戴花環的、戴耳環的、被善洗浴的、被善塗油的、頭髮鬍子被整理的、以女子諸欲使看起來像國王般侍奉的?』他們隨即這麼說:『喂!這位男子征服國王的怨敵後奪命,悅意的國王對他給與贈與,因為那樣,那位男子成為戴花環的、戴耳環的、被善洗浴的、被善塗油的、頭髮鬍子被整理的、以女子諸欲使看起來像國王般侍奉的。』
  村長!這裡,某人被看見以堅固的繩索手在背後緊緊地捆綁後,剃光頭後,以猛烈聲的銅鼓,從街道到街道;從十字路口到十字路口遍帶領後,經南門出去後,在城南正被斬首,他們隨即這麼說:『喂!這位男子作了什麼,以堅固的繩索手在背後緊緊地捆綁後,剃光頭後,以猛烈聲的銅鼓,從街道到街道;從十字路口到十字路口遍帶領後,經南門出去後,在城南斬首?』他們隨即這麼說:『喂!這位男子是國王的怨敵,他奪取女子或男子的生命,因為那樣,國王捕捉他後,使他們對他作像這樣的刑罰。』
  村長!你怎麼想它:像這樣是否被你看見或聽聞?」
  「大德!被我們看見與聽聞,將還會被聽聞。」
  「村長!在那裡,凡那些沙門、婆羅門是這樣說者、這樣見者:『凡任何人殺生,那全部在當生中感受苦憂。』他們真實地說,或虛妄地?」
  「虛妄,大德!」
  「而凡那些虛妄地扯空虛者,他們是持戒者或破戒者?」
  「破戒者,大德!」
  「而凡那些破戒者、惡法者,他們是邪行者或正行者?」
  「邪行者,大德!」
  「而凡那些邪行者,他們是邪見者或正見者?」
  「邪見者,大德!」
  「而凡那些邪見者,適合在他們上得到淨信嗎?」
  「大德!這確實不是。」
  「村長!但,這裡,某人被看見成為戴花環的、戴耳環的……(中略)以女子諸欲使看起來像國王般侍奉的,他們隨即這麼說:『喂!這位男子作了什麼,成為戴花環的、戴耳環的……(中略)以女子諸欲使看起來像國王般侍奉的?』他們隨即這麼說:『喂!這位男子征服國王的怨敵後帶來寶物,悅意的國王對他給與贈與,因為那樣,那位男子成為戴花環的、戴耳環的……(中略)以女子諸欲使看起來像國王般侍奉的。』
  村長!這裡,某人被看見以堅固的繩索手……(中略)在城南正被斬首,他們隨即這麼說:『喂!這位男子作了什麼,以堅固的繩索手……(中略)在城南斬首?』他們隨即這麼說:『喂!這位男子從村落或林野拿走未給予的,被稱為偷盜,因為那樣,國王捕捉他後,使他們對他作像這樣的刑罰。』
  村長!你怎麼想它:像這樣是否被你看見或聽聞?」
  「大德!被我們看見與聽聞,將還會被聽聞。」
  「村長!在那裡,凡那些沙門、婆羅門是這樣說者、這樣見者:『凡任何人拿取未被給與的,那全部在當生中感受苦憂。』他們真實地說,或虛妄地?」……(中略)適合在他們上得到淨信嗎?」
  「大德!這確實不是。」
  「村長!但,這裡,某人被看見成為戴花環的、戴耳環的……(中略)以女子諸欲使看起來像國王般侍奉的,他們隨即這麼說:『喂!這位男子作了什麼,成為戴花環的、戴耳環的……(中略)以女子諸欲使看起來像國王般侍奉的?』他們隨即這麼說:『喂!這位男子在國王怨敵的妻子上性交(來到實踐),悅意的國王對他給與贈與,因為那樣,那位男子成為戴花環的、戴耳環的……(中略)以女子諸欲使看起來像國王般侍奉的。』
  村長!這裡,某人被看見以堅固的繩索手……(中略)在城南正被斬首,他們隨即這麼說:『喂!這位男子作了什麼,以堅固的繩索手……(中略)在城南斬首?』他們隨即這麼說:『喂!這位男子在良家的女子上、在良家的少女上性交,因為那樣,國王捕捉他後,使他們對他作像這樣的刑罰。』
  村長!你怎麼想它:像這樣是否被你看見或聽聞?」
  「大德!被我們看見與聽聞,將還會被聽聞。」
  「村長!在那裡,凡那些沙門、婆羅門是這樣說者、這樣見者:『凡任何人行邪淫,那全部在當生中感受苦憂。』他們真實地說,或虛妄地?」……(中略)適合在他們上得到淨信嗎?」
  「大德!這確實不是。」
  「村長!但,這裡,某人被看見成為戴花環的、戴耳環的、被善洗浴的、被善塗油的、頭髮鬍子被整理的、以女子諸欲使看起來像國王般侍奉的,他們隨即這麼說:『喂!這位男子作了什麼,成為戴花環的、戴耳環的、被善洗浴的、被善塗油的、頭髮鬍子被整理的、以女子諸欲使看起來像國王般侍奉的?』他們隨即這麼說:『喂!這位男子以妄語使國王笑,悅意的國王對他給與贈與,因為那樣,那位男子成為戴花環的、戴耳環的、被善洗浴的、被善塗油的、頭髮鬍子被整理的、以女子諸欲使看起來像國王般侍奉的。』
  村長!這裡,某人被看見以堅固的繩索手在背後緊緊地捆綁後,剃光頭後,以猛烈聲的銅鼓,從街道到街道;從十字路口到十字路口遍帶領後,經南門出去後,在城南正被斬首,他們隨即這麼說:『喂!這位男子作了什麼,以堅固的繩索手在背後緊緊地捆綁後,剃光頭後,以猛烈聲的銅鼓,從街道到街道;從十字路口到十字路口遍帶領後,經南門出去後,在城南斬首?』他們隨即這麼說:『喂!這位男子以妄語破壞屋主或屋主之子的利益,因為那樣,國王捕捉他後,使他們對他作像這樣的刑罰。』
  村長!你怎麼想它:像這樣是否被你看見或聽聞?」
  「大德!被我們看見與聽聞,將還會被聽聞。」
  「村長!在那裡,凡那些沙門、婆羅門是這樣說者、這樣見者:『凡任何人虛妄地說,那全部在當生中感受苦憂。』他們真實地說,或虛妄地?」
  「虛妄,大德!」
  「而凡那些虛妄地扯空虛者,他們是持戒者或破戒者?」
  「破戒者,大德!」
  「而凡那些破戒者、惡法者,他們是邪行者或正行者?」
  「邪行者,大德!」
  「而凡那些邪行者,他們是邪見者或正見者?」
  「邪見者,大德!」
  「而凡那些邪見者,適合在他們上得到淨信嗎?」
  「大德!這確實不是。」
  「不可思議啊,大德!未曾有啊,大德!大德!我有招待所,在那裡有臥床,有坐具,有水瓶,有油燈。在那裡,凡沙門或婆羅門來住者,我以那個依能力、依力量地分享。大德!從前,有四位不同見、不同信念、不同喜好的大師來住在這個招待所。一位大師是這樣說者、這樣見者:『沒有施與的[果報],沒有祭祀的,沒有供養的,沒有善作惡作業的果、果報,沒有這個世間,沒有其他世間,沒有母親,沒有父親,沒有化生眾生,在世間中沒有正行的、正行道的沙門婆羅門凡以證智自作證後告知這個世間與其他世間。』一位大師是這樣說者、這樣見者:『有被施與的,有被祭祀的,有被供養的,有善作惡作業的果、果報,有這個世間,有其他世間,有母親,有父親,有化生眾生,在世間中有正行的、正行道的沙門婆羅門凡以證智自作證後告知這個世間與其他世間。』一位大師是這樣說者、這樣見者:『作者、使他作者,切斷者、使他切斷者,折磨者、使他折磨者,造成悲傷者、使他造成悲傷者,造成疲勞者、使他造成疲勞者,造成悸動者、使他造成悸動者,殺生者,未被給與的拿取者、入侵人家者、奪取(搬運)掠奪物者、作盜匪者、攔路搶劫者,通姦(走入)他人的妻子者,虛妄地說者:無惡被作,如果以剃刀輪周邊使在這大地上的生類轉成一肉聚、一肉堆,從那個因由沒有惡的,沒有惡的傳來;如果走在恒河南岸,殺者、使他殺者,切斷者、使他切斷者,折磨者、使他折磨者,從那個因由沒有惡的,沒有惡的傳來;如果走在恒河北岸,施與者、使他施與者,祭祀者、使他祭祀者,從那個因由沒有福德,沒有福德的傳來;以布施,以調御,以抑制,以真實所言的,沒有福德,沒有福德的傳來。』一位大師是這樣說者、這樣見者:『作者、使他作者,切斷者、使他切斷者,折磨者、使他折磨者,造成悲傷者、使他造成悲傷者,造成疲勞者、使他造成疲勞者,造成悸動者、使他造成悸動者,殺生者,未被給與的拿取者、入侵人家者、奪取掠奪物者、作盜匪者、攔路搶劫者,通姦他人的妻子者,虛妄地說者:惡被作,如果以剃刀輪周邊使在這大地上的生類轉成一肉聚、一肉堆,從那個因由有惡的,有惡的傳來;如果走在恒河南岸,殺者、使他殺者,切斷者、使他切斷者,折磨者、使他折磨者,從那個因由有惡的,有惡的傳來;如果走在恒河北岸,施與者、使他施與者,祭祀者、使他祭祀者,從那個因由有福德,有福德的傳來;以布施,以調御,以抑制,以真實所言的,有福德,有福德的傳來。』
  大德!那個我就有疑惑,有懷疑:『這些沙門、婆羅門尊師們中,誰真實地說,誰虛妄地?』」
  「村長!你當然有疑惑,當然有懷疑:在疑惑之處上你的懷疑被生起。」
  「大德!我在世尊上有這樣的淨信:世尊能夠為我教導像這樣的法,依之我能捨斷這個疑惑法。」
  「村長!有法之定,在那裡,如果你得到心定,這樣,你能捨斷這個疑惑法。村長!而什麼是法之定?村長!這裡,聖弟子捨斷殺生後,是離殺生者;捨斷未被給與的拿取後,是離未被給與的拿取者;捨斷邪淫後,是離邪淫者;捨斷妄語後,是離妄語者;捨斷離間語後,是離離間語;捨斷粗惡語後,是離粗惡語;捨斷雜穢語後,是離雜穢語;捨斷貪婪後,是不貪婪者;捨斷惡意瞋怒後,是無瞋害心者;捨斷邪見後,是正見者。
  村長!那位這麼離貪婪的、離惡意的、不癡昧的、正知的、朝向念的聖弟子他以與慈俱行之心遍滿一方後而住,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處、對一切如對自己,以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。他像這樣深慮:『凡這位大師是這樣知者、這樣見者:「無布施,無供養,無供物,無善作的、惡作的業之果與報,無此世,無他世,無母,無父,無化生眾生,在世間中無正行的、正行道的沙門婆羅門凡以證智自作證後告知這個世間與其他世間。」如果那位大師先生的言語是真實的,有我的無缺點狀態:我不傷害任何懦弱者或堅強者。在這裡,兩者都是贏家:我是以身自制者,以語自制者,以意自制者,與以身體的崩解,死後我將往生善趣、天界。』對他,欣悅被生起;對喜悅者,被生起;對意喜者,身變得寧靜身已寧靜者感受樂;對有樂者,心入定。村長!這是法之定,在那裡,如果你得到心定,這樣,你能捨斷這個疑惑法。
  村長!那位這麼離貪婪的、離惡意的、不癡昧的、正知的、朝向念的聖弟子他以與慈俱行之心遍滿一方後而住,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處、對一切如對自己,以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。他像這樣深慮:『凡這位大師是這樣知者、這樣見者:「有被施與的,有被祭祀的,有被供養的,有善作惡作業的果、果報,有這個世間,有其他世間,有母親,有父親,有化生眾生,在世間中有正行的、正行道的沙門婆羅門凡以證智自作證後告知這個世間與其他世間。」如果那位大師先生的言語是真實的,有我的無缺點狀態:我不傷害任何懦弱者或堅強者。在這裡,兩者都是贏家:我是以身自制者,以語自制者,以意自制者,與以身體的崩解,死後我將往生善趣、天界。』對他,欣悅被生起,對喜悅者,喜被生起,對意喜者身變得寧靜,身已寧靜者感受樂;對有樂者,心入定,村長!這是法之定,在那裡,如果你得到心定,這樣,你能捨斷這個疑惑法。
  村長!那位這麼離貪婪的、離惡意的、不癡昧的、正知的、朝向念的聖弟子他以與慈俱行之心遍滿一方後而住,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處、對一切如對自己,以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。他像這樣深慮:『凡這位大師是這樣知者、這樣見者:「作者、使他作者,切斷者、使他切斷者,折磨拷打者、使他折磨拷打者,悲傷者、使他悲傷者,疲累者、使他疲累者,悸動者、使他悸動者,殺生者,未被給與的拿取者、入侵人家者、奪取掠奪物者、作盜匪者、攔路搶劫者,通姦他人的妻子者,虛妄地說者:無惡被作,如果以剃刀輪周邊使在這大地上的生類轉成一肉聚、一肉堆,從那個因由沒有惡的,沒有惡的傳來;如果走在恒河南岸,殺者、使他殺者,切斷者、使他切斷者,折磨者、使他折磨者,從那個因由沒有惡的,沒有惡的傳來;如果走在恒河北岸,施與者、使他施與者,祭祀者、使他祭祀者,從那個因由沒有福德,沒有福德的傳來;以布施,以調御,以抑制,以真實所言的,沒有福德,沒有福德的傳來。」如果那位大師先生的言語是真實的,有我的無缺點狀態:我不傷害任何懦弱者或堅強者。在這裡,兩者都是贏家:我是以身自制者,以語自制者,以意自制者,與以身體的崩解,死後我將往生善趣、天界。』對他,欣悅被生起,對喜悅者,喜被生起,對意喜者身變得寧靜,身已寧靜者感受樂;對有樂者,心入定,村長!這是法之定,在那裡,如果你得到心定,這樣,你能捨斷這個疑惑法。
  村長!那位這麼離貪婪的、離惡意的、不癡昧的、正知的、朝向念的聖弟子他以與慈俱行之心遍滿一方後而住,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處、對一切如對自己,以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。他像這樣深慮:『凡這位大師是這樣知者、這樣見者:「作者、使他作者,切斷者、使他切斷者,折磨者、使他折磨者,造成悲傷者、使他造成悲傷者,造成疲勞者、使他造成疲勞者,造成悸動者、使他造成悸動者,殺生者,未被給與的拿取者、入侵人家者、奪取掠奪物者、作盜匪者、攔路搶劫者,通姦他人的妻子者,虛妄地說者:惡被作,如果以剃刀輪周邊使在這大地上的生類轉成一肉聚、一肉堆,從那個因由有惡的,有惡的傳來;如果走在恒河南岸,殺者、使他殺者,切斷者、使他切斷者,折磨者、使他折磨者,從那個因由有惡的,有惡的傳來;如果走在恒河北岸,施與者、使他施與者,祭祀者、使他祭祀者,從那個因由有福德,有福德的傳來;以布施,以調御,以抑制,以真實所言的,有福德,有福德的傳來。」如果那位大師先生的言語是真實的,有我的無缺點狀態:我不傷害任何懦弱者或堅強者。在這裡,兩者都是贏家:我是以身自制者,以語自制者,以意自制者,與以身體的崩解,死後我將往生善趣、天界。』對他,欣悅被生起,對喜悅者,喜被生起,對意喜者身變得寧靜,身已寧靜者感受樂;對有樂者,心入定,村長!這是法之定,在那裡,如果你得到心定,這樣,你能捨斷這個疑惑法。
  村長!那位這麼離貪婪的、離惡意的、不癡昧的、正知的、朝向念的聖弟子他以與悲俱行之心遍滿一方後而住……(中略)以與喜悅俱行之心遍滿一方後而住……(中略)。
  村長!那位這麼離貪婪的、離惡意的、不癡昧的、正知的、朝向念的聖弟子他以與平靜俱行之心遍滿一方後而住,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處、對一切如對自己,以與平靜俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。他像這樣深慮:『凡這位大師是這樣知者、這樣見者:「無布施,無供養,無供物,無善作的、惡作的業之果與報,無此世,無他世,無母,無父,無化生眾生,在世間中無正行的、正行道的沙門婆羅門凡以證智自作證後告知這個世間與其他世間。」如果那位大師先生的言語是真實的,有我的無缺點狀態:我不傷害任何懦弱者或堅強者。在這裡,兩者都是贏家:我是以身自制者,以語自制者,以意自制者,與以身體的崩解,死後我將往生善趣、天界。』對他,欣悅被生起,對喜悅者,喜被生起,對意喜者身變得寧靜,身已寧靜者感受樂;對有樂者,心入定,村長!這是法之定,在那裡,如果你得到心定,這樣,你能捨斷這個疑惑法。
  村長!那位這麼離貪婪的、離惡意的、不癡昧的、正知的、朝向念的聖弟子他以與平靜俱行之心遍滿一方後而住,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處、對一切如對自己,以與平靜俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。他像這樣深慮:『凡這位大師是這樣知者、這樣見者:「有被施與的,有被祭祀的,有被供養的,有善作惡作業的果、果報,有這個世間,有其他世間,有母親,有父親,有化生眾生,在世間中有正行的、正行道的沙門婆羅門凡以證智自作證後告知這個世間與其他世間。」如果那位大師先生的言語是真實的,有我的無缺點狀態:我不傷害任何懦弱者或堅強者。在這裡,兩者都是贏家:我是以身自制者,以語自制者,以意自制者,與以身體的崩解,死後我將往生善趣、天界。』對他,欣悅被生起,對喜悅者,喜被生起,對意喜者身變得寧靜,身已寧靜者感受樂;對有樂者,心入定,村長!這是法之定,在那裡,如果你得到心定,這樣,你能捨斷這個疑惑法。
  村長!那位這麼離貪婪的、離惡意的、不癡昧的、正知的、朝向念的聖弟子他以與平靜俱行之心遍滿一方後而住,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處、對一切如對自己,以與平靜俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。他像這樣深慮:『凡這位大師是這樣知者、這樣見者:「作者、使他作者,切斷者、使他切斷者,折磨拷打者、使他折磨拷打者,悲傷者、使他悲傷者,疲累者、使他疲累者,悸動者、使他悸動者,殺生者,未被給與的拿取者、入侵人家者、奪取掠奪物者、作盜匪者、攔路搶劫者,通姦他人的妻子者,虛妄地說者:無惡被作,如果以剃刀輪周邊使在這大地上的生類轉成一肉聚、一肉堆,從那個因由沒有惡的,沒有惡的傳來;如果走在恒河南岸,殺者、使他殺者,切斷者、使他切斷者,折磨者、使他折磨者,從那個因由沒有惡的,沒有惡的傳來;如果走在恒河北岸,施與者、使他施與者,祭祀者、使他祭祀者,從那個因由沒有福德,沒有福德的傳來;以布施,以調御,以抑制,以真實所言的,沒有福德,沒有福德的傳來。」如果那位大師先生的言語是真實的,有我的無缺點狀態:我不傷害任何懦弱者或堅強者。在這裡,兩者都是贏家:我是以身自制者,以語自制者,以意自制者,與以身體的崩解,死後我將往生善趣、天界。』對他,欣悅被生起,對喜悅者,喜被生起,對意喜者身變得寧靜,身已寧靜者感受樂;對有樂者,心入定,村長!這是法之定,在那裡,如果你得到心定,這樣,你能捨斷這個疑惑法。
  村長!那位這麼離貪婪的、離惡意的、不癡昧的、正知的、朝向念的聖弟子他以與平靜俱行之心遍滿一方後而住,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處、對一切如對自己,以與平靜俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。他像這樣深慮:『凡這位大師是這樣知者、這樣見者:「作者、使他作者,切斷者、使他切斷者,折磨者、使他折磨者,造成悲傷者、使他造成悲傷者,造成疲勞者、使他造成疲勞者,造成悸動者、使他造成悸動者,殺生者,未被給與的拿取者、入侵人家者、奪取掠奪物者、作盜匪者、攔路搶劫者,通姦他人的妻子者,虛妄地說者:惡被作,如果以剃刀輪周邊使在這大地上的生類轉成一肉聚、一肉堆,從那個因由有惡的,有惡的傳來;如果走在恒河南岸,殺者、使他殺者,切斷者、使他切斷者,折磨者、使他折磨者,從那個因由有惡的,有惡的傳來;如果走在恒河北岸,施與者、使他施與者,祭祀者、使他祭祀者,從那個因由有福德,有福德的傳來;以布施,以調御,以抑制,以真實所言的,有福德,有福德的傳來。」如果那位大師先生的言語是真實的,有我的無缺點狀態:我不傷害任何懦弱者或堅強者。在這裡,兩者都是贏家:我是以身自制者,以語自制者,以意自制者,與以身體的崩解,死後我將往生善趣、天界。』對他,欣悅被生起,對喜悅者,喜被生起,對意喜者身變得寧靜,身已寧靜者感受樂;對有樂者,心入定,村長!這是法之定,在那裡,如果你得到心定,這樣,你能捨斷這個疑惑法。」
  在這麼說時,村長玻得里亞對世尊說這個:
  「太偉大了,大德!太偉大了,大德!……(中略)從今天起已終生歸依。」
  聚落主相應完成,其攝頌
  「兇惡、晡得、戰士,象馬、阿西邦大葛,
   教說、海螺、家、摩尼朱羅葛,薄羅葛、羅西亞、玻得里亞。」
SN.42.13. Pāṭaliyasuttaṃ
   365. Ekaṃ samayaṃ bhagavā koliyesu viharati uttaraṃ nāma koliyānaṃ nigamo. Atha kho pāṭaliyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pāṭaliyo gāmaṇi bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante– ‘samaṇo gotamo māyaṃ jānātī’ti. Ye te, bhante, evamāhaṃsu– ‘samaṇo gotamo māyaṃ jānātī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhācikkhitukāmā hi mayaṃ, bhante, bhagavantan”ti. “Ye te, gāmaṇi, evamāhaṃsu– ‘samaṇo gotamo māyaṃ jānātī’ti, vuttavādino ceva me, te na ca maṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatīti, saccaṃyeva kira, bho, mayaṃ tesaṃ samaṇabrāhmaṇānaṃ na saddahāma– ‘samaṇo gotamo māyaṃ jānātīti, samaṇo khalu bho gotamo māyāvī’ti. Yo nu kho, gāmaṇi, evaṃ vadeti– ‘ahaṃ māyaṃ jānāmī’ti, so evaṃ vadeti– ‘ahaṃ māyāvī’ti. Tatheva taṃ bhagavā hoti, tatheva taṃ sugata hotī”ti. Tena hi, gāmaṇi, taññevettha paṭipucchissāmi; yathā te khameyya, tathā taṃ byākareyyāsi–
   “Taṃ kiṃ maññasi, gāmaṇi, jānāsi tvaṃ koliyānaṃ lambacūḷake bhaṭe”ti? “Jānāmahaṃ, bhante, koliyānaṃ lambacūḷake bhaṭe”ti. “Taṃ kiṃ maññasi, gāmaṇi, kimatthiyā koliyānaṃ lambacūḷakā bhaṭā”ti? “Ye ca, bhante, koliyānaṃ corā te ca paṭisedhetuṃ, yāni ca koliyānaṃ dūteyyāni tāni ca vahātuṃ, etadatthiyā, bhante, koliyānaṃ lambacūḷakā bhaṭā”ti. “Taṃ kiṃ maññasi, gāmaṇi, jānāsi tvaṃ koliyānaṃ lambacūḷake bhaṭe sīlavante vā te dussīle vā”ti? “Jānāmahaṃ, bhante, koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme ye ca loke dussīlā pāpadhammā koliyānaṃ lambacūḷakā bhaṭā tesaṃ aññatarā”ti. “Yo nu kho, gāmaṇi, evaṃ vadeyya– ‘pāṭaliyo gāmaṇi jānāti koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme, pāṭaliyopi gāmaṇi dussīlo pāpadhammo’ti, sammā nu kho so vadamāno vadeyyā”ti? “No hetaṃ, bhante! Aññe, bhante, koliyānaṃ lambacūḷakā bhaṭā, aññohamasmi. Aññathādhammā koliyānaṃ lambacūḷakā bhaṭā, aññathādhammohamasmī”ti. “Tvañhi nāma, gāmaṇi, lacchasi– ‘pāṭaliyo gāmaṇi jānāti koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme, na ca pāṭaliyo gāmaṇi dussīlo pāpadhammo’ti, kasmā tathāgato na lacchati – ‘tathāgato māyaṃ jānāti, na ca tathāgato māyāvī’ti? Māyaṃ cāhaṃ, gāmaṇi, pajānāmi, māyāya ca vipākaṃ, yathāpaṭipanno ca māyāvī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi”.
   “Pāṇātipātaṃ cāhaṃ, gāmaṇi, pajānāmi, pāṇātipātassa ca vipākaṃ, yathāpaṭipanno ca pāṇātipātī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Adinnādānaṃ cāhaṃ, gāmaṇi, pajānāmi, adinnādānassa ca vipākaṃ, yathāpaṭipanno ca adinnādāyī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Kāmesumicchācāraṃ cāhaṃ, gāmaṇi, pajānāmi, kāmesumicchācārassa ca vipākaṃ, yathāpaṭipanno ca kāmesumicchācārī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Musāvādaṃ cāhaṃ, gāmaṇi, pajānāmi, musāvādassa ca vipākaṃ, yathāpaṭipanno ca musāvādī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Pisuṇavācaṃ cāhaṃ, gāmaṇi, pajānāmi, pisuṇavācāya ca vipākaṃ, yathāpaṭipanno ca pisuṇavāco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Pharusavācaṃ cāhaṃ, gāmaṇi, pajānāmi, pharusavācāya ca vipākaṃ, yathāpaṭipanno ca pharusavāco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Samphappalāpaṃ cāhaṃ, gāmaṇi, pajānāmi, samphappalāpassa ca vipākaṃ, yathāpaṭipanno ca samphappalāpī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Abhijjhaṃ cāhaṃ, gāmaṇi, pajānāmi, abhijjhāya ca vipākaṃ, yathāpaṭipanno ca abhijjhālu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Byāpādapadosaṃ cāhaṃ, gāmaṇi, pajānāmi, byāpādapadosassa ca vipākaṃ, yathāpaṭipanno ca byāpannacitto kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Micchādiṭṭhiṃ cāhaṃ, gāmaṇi, pajānāmi, micchādiṭṭhiyā ca vipākaṃ, yathāpaṭipanno ca micchādiṭṭhiko kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.
   “Santi hi, gāmaṇi, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci adinnaṃ ādiyati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’”ti.
   “Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso rañño paccatthikaṃ pasayha jīvitā voropesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu, itthikāmehi rājā maññe paricāretī’”ti.
   “Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso kiṃ akāsi, daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso rājaverī itthiṃ vā purisaṃ vā jīvitā voropesi, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’”ti.
   “Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti? “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vā”ti? “Musā, bhante”. “Ye pana te tucchaṃ musā vilapanti, sīlavanto vā te dussīlā vā”ti? “Dussīlā bhante”. “Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā”ti? “Micchāpaṭipannā, bhante” “Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā”ti? “Micchādiṭṭhikā, bhante”. “Ye pana te micchādiṭṭhikā kallaṃ nu tesu pasīditun”ti? “No hetaṃ, bhante”.
   “Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso rañño paccatthikassa pasayha ratanaṃ ahāsi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’”ti.
   “Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṃ chijjamāno tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyi. Tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti? “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. “Tatra gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yo koci adinnaṃ ādiyati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vāti …pe… kallaṃ nu tesu pasīditun”ti? “No hetaṃ, bhante”.
   “Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso rañño paccatthikassa dāresu cārittaṃ āpajji. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī …pe… itthikāmehi rājā maññe paricāretī’”ti.
   “Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā …pe… dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kulitthīsu kulakumārīsu cārittaṃ āpajji, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti? “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vāti …pe… kallaṃ nu tesu pasīditun”ti? “No hetaṃ, bhante”.
   “Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso rājānaṃ musāvādena hāsesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’”ti.
   “Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu– ‘ambho! Ayaṃ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ bhañji, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti? “Diṭṭhañca no bhante, sutañca suyyissati cā”ti. “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino– ‘yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vā”ti “Musā, bhante”. “Ye pana te tucchaṃ musā vilapanti sīlavanto vā te dussīlā vā”ti? “Dussīlā, bhante”. “Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā”ti? “Micchāpaṭipannā, bhante”. “Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā”ti? “Micchādiṭṭhikā, bhante”. “Ye pana te micchādiṭṭhikā kallaṃ nu tesu pasīditun”ti? “No hetaṃ, bhante”.
   “Acchariyaṃ, bhante, abbhutaṃ, bhante! Atthi me, bhante, āvasathāgāraṃ. Tattha atthi mañcakāni, atthi āsanāni, atthi udakamaṇiko, atthi telappadīpo. Tattha yo samaṇo vā brāhmaṇo vā vāsaṃ upeti, tenāhaṃ yathāsatti yathābalaṃ saṃvibhajāmi. Bhūtapubbaṃ, bhante, cattāro satthāro nānādiṭṭhikā nānākhantikā nānārucikā, tasmiṃ āvasathāgāre vāsaṃ upagacchuṃ”.
   “Eko satthā evaṃvādī evaṃdiṭṭhi– ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko. Natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’”ti.
   “Eko satthā evaṃvādī evaṃdiṭṭhi– ‘atthi dinnaṃ, atthi yiṭṭhaṃ atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’”ti.
   “Eko satthā evaṃvādī evaṃdiṭṭhi– ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttaraṃ cepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’”ti.
   “Eko satthā evaṃvādī evaṃdiṭṭhi– ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttaraṃ cepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’”ti.
   “Tassa mayhaṃ, bhante, ahudeva kaṅkhā, ahu vicikicchā– ‘kosu nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’”ti?
   “Alañhi te, gāmaṇi, kaṅkhituṃ, alaṃ vicikicchituṃ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā”ti. “Evaṃ pasannohaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ desetuṃ yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan”ti.
   “Atthi, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi. Evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi. Katamo ca, gāmaṇi, dhammasamādhi? Idha, gāmaṇi, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, abhijjhaṃ pahāya anabhijjhālu hoti, byāpādapadosaṃ pahāya abyāpannacitto hoti, micchādiṭṭhiṃ pahāya sammādiṭṭhiko hoti.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ atthi puññassa āgamoti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagate cetasā ekaṃ disaṃ pharitvā viharati …pe… muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati …pe….
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko atthi paro loko, atthi mātā atthi pitā atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– karoto kārayato, chedato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
   “Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati– ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi– karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsī”ti.
   Evaṃ vutte, pāṭaliyo gāmaṇi bhagavantaṃ etadavoca– “abhikkantaṃ, bhante, abhikkantaṃ, bhante …pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Terasamaṃ.
   Gāmaṇisaṃyuttaṃ samattaṃ.
   Tassuddānaṃ–
   Caṇḍo puṭo yodhājīvo, hatthasso asibandhako;
   Desanā saṅkhakulaṃ maṇicūḷaṃ, bhadrarāsiyapāṭalīti.
漢巴經文比對(莊春江作):
  「伽彌尼(MA.20)」,南傳作「村長」(gāmaṇi,古譯為「聚落主」),菩提比丘長老英譯為「首領」(headman)。按:「伽彌尼」應為「村長」(gāmaṇi)的音譯。
  「幻(MA.20)」,南傳作「幻術」(māyaṃ),菩提比丘長老英譯為「魔法」(magic)。「是幻;幻人」,南傳作「幻術者」(māyāvī),菩提比丘長老英譯為「使魔法的人;魔法師」(magician)。有關世尊知道幻術的訛傳,另參看MA.133。
  「卒(MA.20)」,南傳作「髮髻下垂雇員」(lambacūḷake bhaṭe),菩提比丘長老英譯為「有著垂下頭飾的傭工」(hirelings with drooping head-dresses),並引Rhys Davids在Buddhist India中的解說:「拘利國中央當局有特殊身體的傭工或警察(a special body of peon, or police),以一種特殊的頭飾,就像一種制服,他們得到他們的名稱,這些特殊的人因勒索和暴力聲名狼藉。」
  「法之定/法定(MA.20)」,南傳作「法之定」(dhammasamādhi,另譯為「法三昧」),菩提比丘長老英譯為「法之集中」(concentration of the Dhamma)。按:《顯揚真義》以「十善業道法」(dasakusalakammapathadhammā)解說,又說,欣悅、喜、寧靜、樂、定五法名為「法之定」。