本經與巴利聖典《中部》第99經《Subhasuttaṃ(《小業分別經》)的內容完全相同。佛陀在本經中說明眾生之所以有種種苦樂際遇的差別,關鍵不在遺傳基因、父母、 祖先、沙門、婆羅門、風水、天神、魔、梵天的掌控,而是業力因緣果報的法則使然。

選譯自《中阿含經》之《鸚鵡經》

喬正一白話譯於八關齋戒日

修訂於2019/3/5農曆正月二十九日黑月布薩八關齋戒日

    我是這樣聽說的:

    有一次,佛陀在古印度的舍衛國遊方,暫時住在勝林給孤獨園林中。某天清晨,世尊攜著缽,走入舍衛城乞食化緣,給信眾植福的機會。在乞食化緣的時候,經過一個名叫鸚鵡的年輕人家門前。這家的主人鸚鵡年輕有為,出外辦事不在家。而他的家中養了一隻白狗,臥在大床上吃著金盤中的食物。白狗看見世尊前來,便大聲地對著世尊亂吠,世尊便對著狗說:「你不應當對世尊亂吠!要知道你前世是個人,可以說話;現在你卻變成了狗,只能吠。」

    白狗聽到以後,非常地不高興,便從床上下來,到柱子旁邊,悶悶不樂地臥著。

    鸚鵡回家後,看到白狗這麼地不高興,不趴在床上,卻在柱子邊悶悶地臥著,便問家人:「是誰惹我的狗?」

    家人便回答:「我們都沒有惹牠,是今天有一個修行人來我們這裡乞食,白狗看到後,便對他吠。那修行人便對白狗說:『你不應當對世尊亂吠!要知道你前世本是個人,可以說話;現在你變成了狗,卻只能吠。』之後,白狗就變成現在這樣。」

    鸚鵡聽後,非常地生氣,便想要去質問、責備、辱罵世尊。於是便離開舍衛城,前往勝林給孤獨園找世尊理論。

    當時,許許多多的弟子正圍繞著世尊,聆聽世尊說法。世尊看到了鸚鵡怒氣沖沖地前來,便問諸比丘:「你們有沒有看到那個名叫鸚鵡的年輕人怒氣沖沖地前來?」

    「看到了,世尊。」

    世尊說:「這個年輕人如果現在去世,將如同手臂伸直般快速,頃刻間必定墮入地獄。這是因為他對於世尊,懷有極大瞋怒、惡意。如果有眾生因心懷惡意瞋恚,在他(她)死後,必定往生惡趣,將於地獄中再生。」

    鸚鵡來到了佛前,便問世尊:「沙門瞿曇!你今天是不是有來過我家乞食?」

    世尊回答:「我是去過。」

    「瞿曇!你對我家的狗說了些什麼?令白狗這麼地生氣,從床上下來,在木柱邊悶悶不樂地臥著。」

    世尊回答:「我今天清晨著衣持缽,進入舍衛城乞食,輾轉到府上時,白狗看見我來便對我不停地亂吠。我對白狗說:『你不應當對世尊亂吠!要知道你前世本是個人,可以說人話;現在你卻變成了狗,只能用吠發聲。』所以白狗才這麼地生氣,下床到木柱邊,悶悶不樂地臥著。」

    鸚鵡問世尊:「這白狗的前世跟我有什麼關係?」

    世尊回答:「好了!好了!摩納!你千萬別再問下去了!因為你聽後一定承受不了打擊。」

    但鸚鵡仍堅持再三地問世尊:「這白狗的前世究竟跟我有什麼關係?」

    世尊便告訴年輕人:「你再三地問我,我只好如實地回答你。年輕人!那隻白狗就是你父親,名字叫做都提。」

    年輕人聽後,更加生氣,且怒不可遏,他衝動地想責備、辱罵、詆毀世尊。便不客氣質問世尊:「我父親平日大行佈施,作大祭祀,命終後已往生清淨的梵天。我倒要問你,你憑什麼說他轉世成這隻白狗?」

    世尊回答:「你的父親驕傲自大、自以為是,明明沒有任何修為,卻誤自誇修行有成,因為增上慢的緣故,反而下墮變成了狗。」

    世尊接著說:「梵志增上慢、此終六處生;雞狗豬及豺,驢五地獄六。

    年輕人,你如果不信,可以回去對那隻白狗說:『你前世若是我的父親,那麼你就回到床上。』年輕人!那隻白狗聽後一定會回到床上;你再繼續說:『若你前世是我父親,就繼續把金盤中的食物吃完。』那白狗聽後便會把金盤中的食物吃完;你再問:『若你前世是我父親,就指示我你以前珍藏金、銀、水晶及其他珍寶的地方。』年輕人!那隻白狗一定會帶你找到他生前珍藏金、銀、水晶及其他珍寶的地方。」

    年輕人聽後,便記住佛教他的話,回去對那白狗說:「你前世若是我的父親,那麼你就回到床上。」白狗果真回到大床上。

    「若你前世是我父親,就繼續把金盤中的食物吃完。」白狗果真把盤中食物吃完。

    「若你前世是我父親,就指示我你生前所珍藏金、銀、水晶及其他珍寶的地方。」白狗聽後果真從床上跳下來,帶年輕人到他父親生前所住的房間,用口及兩隻前腳不斷地挖床邊四角,沒多久年輕人果真從那裡得到大批的金銀珠寶。

    年輕人得到大批的金銀珠寶後,產生了極大的信心,因信心而生起了極大的歡喜,於是立刻右膝跪在地上,雙手何十,向勝林給孤獨園的方向,再三地感謝、稱讚世尊:「世尊說的話,果真不虛!世尊說的話都是真理!世尊說的話完全應驗了!」年輕人稱讚完後,便走出舍衛城,往勝林給孤獨園的方向出發。

    這時世尊仍在為大眾弟子說法,看到年輕人趕過來,便問諸比丘:「你們有沒有看到那個年輕人前來?」

    「看見了,世尊。」

    世尊說:「這個年輕人這時如果死亡,將如手臂伸直般地快速,一定往生美好的世界。這是因為他對於世尊有極大的信心及恭敬心。若有眾生心存善念,死後必定會往生善趣,於天國中享樂。」

    這時候,年輕人已來到佛前,向佛陀行禮後,便恭敬地坐在一旁。世尊便問年輕人:「怎麼樣?年輕人!是不是一切皆如我所說?」

    年輕人畢恭畢敬地回答:「是的,世尊。一切果真如您所說,分毫不差。世尊!我心中仍有疑問,不知可不可以向您請教?」

    世尊回答:「你儘管問吧!」

    「世尊!是什麼因、什麼緣,眾生的際遇各不相同,同樣都是人,命運卻大不相同?世尊!我觀察到眾生有的短命,有的長壽;有的多病、有的健康;有的醜陋粗俗、有的美貌俊俏;有的能掌握權勢或名滿天下,受人敬重、有的卻一生平庸,受人輕賤;有的出生高貴、有的卻出生卑賤;有的財富無限、有的卻貧窮潦倒;有的聰明智慧、有的卻愚鈍冥頑?」

    世尊說:「眾生會有不同的命運,是因為各自所造的善惡業不同,因不同的善惡業而感招不同的善惡果報。循著善惡業、依著善惡業、同類相應,眾生便隨著業力而有幸與不幸的遭遇。」

    年輕人便對世尊說:「世尊,您說的過於簡略,我仍不了解。希望世尊能進一步為我仔細地分析,令我明白!」

    世尊說:「年輕人!你仔細聽,好好地思惟,我現在為你一一分析這其中的差別。」

    年輕人說:「是的,世尊。我會仔細地聆聽。」

    佛說:「年輕人!是什麼因、什麼緣,令一個人(不論他是男、是女)壽命非常的短促?若有男子、女人殺害生命,心懷惡意,從人類到昆蟲都沒有慈心善意,不尊重生命,他(她)造作了這樣的惡業,累積了這樣的惡業,在他(她)死後,一定會往生充滿著恐怖、絕望的地方,並在地獄中受苦,若地獄的業報償還盡了,轉生於人間時,也會非常的短命。這是為什麼呢?就是因為這樣的男子女人,造作並累積了凶狠殺生及不尊重生命的惡業,將受到短命的果報。摩納!要知道是因為有這樣的惡業才有這樣的惡報;

    年輕人!反之,又是什麼樣的因、什麼樣的緣,令男子或女人壽命極長?如果有男子女人能遠離殺業、斷除殺業,放棄捨離槍砲、刀劍、棍棒等等會殺傷人的凶器,有慚愧心,能反省自己,心懷慈悲,利益一切眾生乃至昆蟲,他(她)造作並累積了這樣的善業,死後一定會往生充滿美妙快樂的世界,於天界再生,等天上的福享盡了以後,於人間出生,也會獲得極長的壽命。這是什麼緣故呢?就是因為這男子或女人能遠離殺業、斷除殺業。摩納!要知道是因為有這樣的善業,才會有這樣的善報。」

    「年輕人!是什麼樣的因?什麼樣的緣?令一個男子或女人體弱多病?如果有男子女人傷害眾生,不管是以手、拳、木石或刀杖棍棒等物侵害眾生,他(她)造作並累積了這樣的惡業,死後便會往生充滿痛苦的地方,於地獄中承受痛苦的折磨,等地獄的苦報受盡後,於人間出生,也會變的體弱多病。這是什麼緣故呢?是因為這男子或女人傷害眾生,而獲得體弱多病的果報;

    年輕人!又是什麼樣的因、什麼樣的緣,能令男子或女人健康安樂、沒有疾病?若有男子女人不傷害眾生,他(她)不以手、拳、木石或刀杖棍棒等物加害眾生,他(她)造作並累積了這樣的善業,死後便會往生安樂的地方,於天界再生,等天上福報享盡後,於人間出生,也會健康沒有疾病。」

    「年輕人!是什麼樣的因?什麼樣的緣?令一個男子或女人的容貌及身材醜陋粗鄙,令人嫌惡?如果有男子或女人急性又多焦慮煩惱,暴躁易怒,稍微聽到別人對他的指責或壞話,便大動瞋怒,懷恨在心,因憎恨嫉妒而怏怏不樂,又增添怒火,怒不可遏,到處亂發脾氣、吵架、罵人;這男子或女人造作並累積了這樣的惡業,死後一定往生於醜惡的地方,於地獄中再生,等地獄的苦報盡了,轉生人間,也是容貌醜陋、身材粗劣、望之可怖、令人嫌厭。這是什麼樣的緣故呢?就是因為這男子或女人急性多惱,暴躁易怒。摩納!要知道就是因為他(她)造作並累積了瞋怒憎恨的惡業,才會有醜陋不堪的惡報;

    年輕人!又是什麼樣的因、什麼樣的緣,能令男子長的俊美、英挺;令女人長的容貌姣好、身材苗條、美麗出眾?如果這個男子或女人不急性多惱,也不暴躁易怒,不論聽到多少壞話、諷刺譏笑、指責、辱罵、毀謗、不利的流言、中傷或打擊等等,都能保持冷靜,不輕易動怒,能很快地用正確的方法排除心中的憤怒,不因此而怏怏不樂,更不因此增添怒火,到處亂發脾氣。那麼他(她)造作並累積了這樣的善業,死後便能往生於美麗可愛的世界;若於人間出生,也都能成為人見人愛的俊男美女。摩納!要知道,正是因為這男子、女人不急性多惱,也不暴躁易怒,才能獲得英俊、美貌的果報。」

    「年輕人!是什麼樣的因、什麼樣的緣,令男子、女人平庸,無法獲有權勢、地位、功名?如果有男子、女人心中常生嫉妒,只要見到了別人得到供養、禮遇、權勢、地位等等,便心生嫉妒;或是看到別人擁有財寶、莊園、房舍、丈夫或妻子、兒女、奴僕等等,心中便生起貪嫉,希望別人失去,自己擁有別人的一切。這男子或女人造作並累積了這樣的惡業,死後便會往生孤寂黑暗的地方,於地獄中再生,若轉生到人間時,仍然與權勢、名祿、成功等等無緣;

    又是什麼樣的因、什麼樣的緣,能令男子女人獲有權勢、名聲、尊敬、成功等等幸運?若這男子或女人見到了別人得到供養、禮遇、權勢、地位、事業成功、貴人相助、功名、好的名聲或際遇等等,不生嫉妒;或是看到別人擁有財寶、莊園、房舍、丈夫或妻子、兒女、奴僕等等,心中也不生起貪嫉,不會咒詛別人失去而自己擁有別人的一切。這男子或女人造作並累積了這樣的善業,死後便會往生充滿歡樂的地方,於天國中再生,若轉生到人間時,便容易會獲有權勢、成功、名聲、功名、並贏得別人的尊敬等幸運。」

    「年輕人!是什麼因、什麼緣,令男子女人出生卑賤?如果有男子或女人驕傲自大,自以為是,看見值得尊敬的對象,如佛陀、阿羅漢、僧伽、沙門、婆羅門(即清修梵行的修行者)、道德人格高尚的人、有恩於己的人、父母及師長等等,應當禮敬而不禮敬、應當尊重而不尊重、應當禮遇而不禮遇、應當侍奉而不侍奉、應當供養而不供養、應起身迎接讓座而不起身迎接讓座、應合掌禮敬問候而不合掌禮敬問候,這樣的人造作並累積了這樣的惡業,死後便會往生卑賤的地方,於地獄中再生,若轉生到人間時,將出生卑賤;

    年輕人!又是什麼因、什麼緣,令男子、女人出生高貴?如果有男子或女人謙和有禮,不驕傲自大,也不自以為是,看見值得尊敬的對象,如佛陀、阿羅漢、僧伽、沙門、婆羅門(即清修梵行的修行者)、道德人格高尚的人、有恩於己的人、父母及師長等等,應當禮敬而禮敬、應當尊重而尊重、應當禮遇而禮遇、應當侍奉而侍奉、應當供養而供養、應起身迎接讓座而起身迎接讓座、應合掌禮敬問候而合掌禮敬問候,這樣的人造作並累積了這樣的善業,死後便會往生高貴的地方,於天堂中再生,若轉生到人間時,將出生高貴。」

    「年輕人!是什麼因、什麼緣,令男子或女人貧窮困乏?如果有男子或女人吝嗇小氣不肯佈施,他(她)不肯惠施飲食、衣被、醫藥、房舍、床褟、明燈、僕役等等民生必須用品予僧伽、離慾清淨的修行人、窮人、病人、孤苦無依的人、從遠地方來的人等等,這樣的人造作並累積了這樣的惡業,死後便會往生貧脊的地方,於地獄中再生,若轉生到人間時,將貧窮潦倒;

    年輕人!是什麼因、什麼緣,令男子、女人財富無限、富裕多金?如果有男子或女人慷慨大方、歡喜佈施,他(她)樂於惠施飲食、衣被、醫藥、房舍、床褟、明燈、僕役等等民生必須用品予僧伽、離慾清淨的修行人、窮人、病人、孤苦無依的人、從遠地方來的人等等,這樣的人造作並累積了這樣的善業,死後便會往生福樂富饒的地方,於天國中再生,若轉生到人間時,將財富無限、富裕多金。」

    「年輕人!是什麼因、什麼緣,令男子或女人魯鈍愚蠢?如果有男子或女人心有疑惑時從不前往請教聰明智慧、道德高尚的僧伽、離慾清淨的修行人、學者、老師等等,比如說隨時請益:『各位尊貴的老師,什麼是善?什麼是惡?怎樣是有罪的?怎樣又是有功德的?什麼是好的?什麼是不好的?什麼叫黑業?什麼叫白業?黑業及白業從何而生?什麼是現世報?什麼是後世報?』這樣的人造作並累積了這樣的惡業,死後便會往生黑暗的地方,於地獄中再生,若轉生到人間時,將魯鈍愚蠢,沒有智慧;

    年輕人!是什麼因、什麼緣,令男子或女人聰明智慧,能對宇宙人生產生正確的觀念見解?如果有男子或女人心有疑惑時能很勤快地前往請教聰明智慧、道德高尚的僧伽、離慾清淨的修行人、學者、老師等等,比如說隨時請益:『各位尊貴的老師,什麼是善?什麼是惡?怎樣是有罪的?怎樣又是有功德的?什麼是好的?什麼是不好的?什麼叫黑業?什麼叫白業?黑業及白業從何而生?什麼是現世報?什麼是後世報?』這樣的人造作並累積了這樣的善業,死後便會往生善趣,於天界中再生,若轉生到人間時,將聰明博達,智慧高超。」

    「年輕人!要知道作了相應於短壽的惡業,便會獲得短壽的果報;作了相應於長壽的善業,便會獲得長壽的果報;作了相應於體弱多病的惡業,便會獲得體弱多病的果報;作了相應於健康的善業,便會獲得健康的果報;作了相應於醜陋的惡業,便會獲得醜陋的果報;作了相應於英俊美貌的善業,便會獲得英俊美貌的果報;作了相應於平庸受人輕賤的惡業,便會獲得平庸、受人輕賤的果報;作了相應於權勢尊貴的善業,便會獲得權勢尊貴的果報;作了相應於出生卑賤的惡業,便會獲得出生卑賤的果報;作了相應於出生高貴的善業,便會獲得出生高貴的果報;作了相應於貧窮的惡業,便會獲得貧窮的果報;作了相應於富有多金的善業,便會獲得富有多金的果報;作了相應於魯鈍愚蠢的惡業,便會獲得魯鈍愚蠢的果報;作了相應於聰明智慧的善業,便會獲得聰明智慧的果報。年輕人!就如同我前面所說的一樣,眾生因自己所造的善惡業,而感得不同的善惡報。循著善惡業、依著善惡業、同類相應、物以類聚,眾生便隨著業力而有幸與不幸的命運與遭遇。」

    年輕人鸚鵡聆聽完世尊的教誨之後,恭敬地對世尊說:「世尊!我已經了解了。善逝(佛陀的另一種稱呼,意思是乘著八正道而消滅一切的執著與煩惱的聖人)!我已經明白了。世尊!我從今日起,願皈依佛、正法、及僧眾,希望世尊能接受我成為在家的佛弟子!從今以後我願皈依三寶。世尊!希望您能常光臨都提家,接受我的招待與供養,就如同光臨舍衛城其他佛弟子家一樣,能令都提一家人長久得到法的利益。」

    佛陀慈悲地接受了年輕人的邀請,年輕人鸚鵡及無量的佛弟子,聽完佛所說的法後,都心生歡喜並樂於奉行佛的教誨!

 

 

中阿含經卷第四十四原文

 

東晉罽賓三藏瞿曇僧伽提婆譯

(一七)根本分別品鸚鵡經第九(第四分別誦)

我聞如是。一時。佛遊舍衛國。在勝林給孤獨園。爾時。世尊過夜平旦著衣持缽。入舍衛乞食。於乞食時往詣鸚鵡摩納都提子家。是時。鸚鵡摩納都提子少有所為。出行不在。彼時。鸚鵡摩納都提子家有白狗。在大床上金槃中食。於是。白狗遙見佛來。見已便吠。世尊語白狗。汝不應爾。謂汝從呧至吠。白狗聞已。極大瞋恚。從床來下。至木聚邊憂慼愁臥。鸚鵡摩納都提子於後還家。見己白狗極大瞋恚。從床來下。至木聚邊憂慼愁臥。問家人曰。誰觸嬈我狗。令極大瞋恚。從床來下。至木聚邊憂慼愁臥。家人答曰。我等都無觸嬈白狗。令大瞋恚。從床來下。至木聚邊憂慼愁臥。摩納。當知今日沙門瞿曇來此乞食。白狗見已。便逐吠之。沙門瞿曇語白狗曰。汝不應爾。謂汝從

呧至吠。因是。摩納。故令白狗極大瞋恚。從床來下。至木聚邊憂慼愁臥。鸚鵡摩納都提子聞已。便大瞋恚。欲誣世尊。欲謗世尊。欲

墮世尊。如是誣.謗.墮沙門瞿曇。即從舍衛出。往詣勝林給孤獨園。彼時。世尊無量大眾前後圍繞而為說法。世尊遙見鸚鵡摩納都提子來。告諸比丘。汝等見鸚鵡摩納都提子來耶。答曰。見也。世尊告曰。鸚鵡摩納都提子今命終者。如屈伸臂頃。必生地獄。所以者何。以彼於我極大瞋恚。若有眾生因心瞋恚故。身壞命終。必至惡處。生地獄中。於是。鸚鵡摩納都提子往詣佛所。語世尊曰。沙門瞿曇。今至我家乞食來耶。世尊答曰。我今往至汝家乞食。瞿曇。向我白狗說何等事。令我白狗極大瞋恚。從床來下。至木聚邊憂慼愁臥。世尊答曰。我今平旦著衣持缽。入舍衛乞食。展轉往詣汝家乞食。於是白狗遙見我來。見已而吠。我語白狗。汝不應爾。謂汝從呧至吠。是故白狗極大瞋恚。從床來下。至木聚邊憂慼愁臥。鸚鵡摩納問世尊曰。白狗前世是我何等。世尊告曰。止。止。摩納。慎莫問我。汝聞此已。必不可意。鸚鵡摩納復更再三問世尊曰。白狗前世是我何等。世尊亦至再

三告曰。止。止。摩納。慎莫問我。汝聞此已。必不可意。世尊復告於摩納曰。汝至再三問我不止。摩納。當知彼白狗者。於前世時即是汝父。名都提也。鸚鵡摩納聞是語已。倍極大恚。欲誣世尊。欲謗世尊。欲墮世尊。如是誣.謗.墮沙門瞿曇。語世尊曰。我父都提大行布施。作大齋祠。身壞命終。正生梵天。何因何緣。乃生於此下賤狗中世尊告曰。汝父都提以此增上慢。是故生於下賤狗中

 梵志增上慢  此終六處生

 雞狗豬及豺  驢五地獄六

鸚鵡摩納。若汝不信我所說者。汝可還歸語白狗曰。若前世時是我父者。白狗當還在大床上。摩納。白狗必還上床也。若前世時是我父者。白狗還於金槃中食。摩納。白狗必當還於金槃中食也。若前世時是我

父者。示我所舉金.銀.水精.珍寶藏處。謂我所不知。摩納。白狗必當示汝已前所舉金.銀.水精.珍寶藏處。謂汝所不知。於是。鸚鵡摩納聞佛所說。善受持誦。繞世尊已。而還其家。語白狗曰。若前世時是我父者。白狗當還在大床上。白狗即還在大床上。若前世時

是我父者。白狗還於金槃中食。白狗即還金槃中食。若前世時是我父者。當示於我父本所舉金.銀.水精.珍寶藏處。謂我所不知。白狗即從床上來下。往至前世所止宿處。以口及足掊床四腳下。鸚鵡摩納便從彼處大得寶物。於是。鸚鵡摩納都提子得寶物已。極大歡喜。以右膝著地。叉手向勝林給孤獨園。再三舉聲。稱譽世尊。沙門瞿曇所說不虛。沙門瞿曇所說真諦。沙門瞿曇所說如寶。再三稱譽已。從舍衛出。往詣勝林給孤獨園。爾時。世尊無量大眾前後圍繞而為說法。世尊遙見鸚鵡摩納來。諸比丘。汝等見鸚鵡摩納來耶。答曰。見

世尊告曰。鸚鵡摩納今命終者。如屈伸臂頃。必至善處。所以者何。彼於我極有善心。若有眾生因善心故。身壞命終。必至善處。生於天中。爾時。鸚鵡摩納往詣佛所。共相問訊。卻坐一面。世尊告曰。云何摩納。如我所說白狗者為如是耶。不如是耶。鸚鵡摩納白曰。瞿曇。實如所說。瞿曇。我復欲有所問。聽乃敢陳。世尊告曰。恣汝所問。瞿曇。何因何緣。彼眾生者。俱受人身而有高下.有妙不妙。所以者何。瞿曇。我見有短壽.有長壽者。見有多病.有少病者。見不端正.有端正者。見無威德.有威德者。見有卑賤族.有尊貴族者。見無

財物.有財物者。見有惡智.有善智者。世尊答曰。彼眾生者。因自行業。因業得報。緣業.依業.業處。眾生隨其高下處妙不妙。鸚

鵡摩納白世尊曰。沙門瞿曇所說至略。不廣分別。我不能知。願沙門瞿曇為我廣說。令得知義。世尊告曰。摩納。諦聽。善思念之。我當為汝廣分別說。鸚鵡摩納白曰。唯然。當受教聽。佛言。摩納。何因.何緣男子女人壽命極短。若有男子女人殺生凶弊。極惡飲血。害意著惡。無有慈心於諸眾生乃至昆蟲。彼受此業。作具足已。身壞命終。必至惡處。生地獄中。來生人間。壽命極短。所以者何。此道受短壽。謂男子女人殺生凶弊。極惡飲血。摩納當知。此業有如是報也。摩納。何因.何緣男子女人壽命極長。若有男子女人離殺斷殺。棄捨刀杖。有慚有愧。有慈悲心。饒益一切乃至昆蟲。彼受此業。作具足已。身壞命終。必昇善處。生於天中。來生人間。壽命極長。所以者何。此道受長壽。謂男子女人離殺斷殺。摩納。當知此業有如是報也。摩納。何因.何緣男子女人多有疾病。若有男子女人觸嬈眾生。彼或以手拳。或以木石。或以刀杖觸嬈眾生。彼受此業。作具足已。身壞命終。必至惡處。生地獄中。來生人間。多有疾病。所以者何。此道受多疾病。謂男子女人觸嬈眾生。摩納。當知此業有如是報也。摩納。何因.何緣男子女人無有疾病。若有男子女人不觸嬈眾生。彼不以手拳。不以木石。不以刀杖觸嬈眾生。彼受此業。作具足已。身壞命終。必昇善處。生於天中。來生人間。無有疾病。所以者何。此道受無疾病。謂男子女人不觸嬈眾生。摩納。當知此業有如是報也。摩納。何因.何緣男子女人形不端正。若有男子女人急性多惱。彼少所聞。便大瞋恚。憎嫉生憂。廣生諍怒。彼受此業。作具足已。身壞命終。必至惡處。生地獄中。來生人間。形不端正。所以者何。此道受形不端正。謂男子女人急性多惱。摩納。當知此業有如是報也。摩納。何因.何緣男子女人形體端正。若有男子女人不急性多惱。彼聞柔軟麤[-+]強言。不大瞋恚。不憎嫉生憂。不廣生諍怒。彼受此業。作具足已。身壞命終。必昇善處。生於天中。來生人間。形體端正。所以者何。此道受形體端正。謂男子女人不急性多惱。摩納。當知此業有如是

報也。摩納。何因.何緣男子女人無有威德。若有男子女人內懷嫉妒。彼見他得供養恭敬。便生嫉妒。若見他有物。欲令我得。彼受此業。作具足已。身壞命終。必至惡處。生地獄中。來生人間。無有威德。所以者何。此道受無威德。謂男子女人內懷嫉妒。摩納。當知此業有如是報也。摩納。何因.何緣男子女人有大威德。若有男子女人不

懷嫉妒。彼見他得供養恭敬。不生嫉妒。若見他有物。不欲令我得。彼受此業。作具足已。身壞命終。必昇善處。生於天中。來生人間。有大威德。所以者何。此道受有威德。謂男子女人不懷嫉妒。摩納。當知此業有如是報也。摩納。何因.何緣男子女人生卑賤族。若有男子女人憍驁大慢。彼可敬不敬。可重不重。可貴不貴。可奉不奉。可

供養不供養。可與道不與道。可與坐不與坐。可叉手向禮拜問訊不叉手向禮拜問訊。彼受此業。作具足已。身壞命終。必至惡處。生地獄中。來生人間。生卑賤族。所以者何。此道受生卑賤族。謂男子女人憍驁大慢。摩納。當知此業有如是報也。摩納。何因.何緣男子女人生尊貴族。若有男子女人不憍驁大慢。彼可敬而敬。可重而重。可

貴而貴。可奉事而奉事。可供養而供養。可與道而與道。可與坐而與坐。可叉手向禮拜問訊而叉手向禮拜問訊。彼受此業。作具足已。身壞命終。必昇善處。生於天中。來生人間。生尊貴族。所以者何。此道受生尊貴族。謂男子女人不憍驁大慢。摩納。當知此業有如是報也。摩納。何因.何緣男子女人無有財物。若有男子女人不作施主。不行布施。彼不施與沙門.梵志.貧窮.孤獨.遠來乞者飲食.衣被.華鬘.塗香.屋舍.床榻.明燈.給使。彼受此業。作具足已。身壞命終。必至惡處。生地獄中。來生人間。無有財物。所以者何。此道受無財物。謂男子女人不作施主。不行布施。摩納。當知此業有如是報也。摩納。何因.何緣男子女人多有財物。若有男子女人作施主。行布施。彼施與沙門.梵志.貧窮.孤獨.遠來乞者飲食.衣被.花鬘.塗香.屋舍.床榻.明燈.給使。彼受此業。作具足已。身壞命終。必昇善處。生於天中。來生人間。多有財物。所以者何。此道受多

有財物。謂男子女人作施主。行布施。摩納。當知此業有如是報也。摩納。何因.何緣男子女人有惡智慧。若有男子女人不數數往詣彼問事。彼若有名德.沙門.梵志。不往詣彼。隨時問義。諸尊。何者為善。何者不善。何者為罪。何者非罪。何者為妙。何者不妙。何者為白。何者為黑。白黑從何生。何義現世報。何義後世報。設問不行。彼受此業。作具足已。身壞命終。必至惡處。生地獄中。來生人間。有惡智慧。所以者何。此道受惡智慧。謂男子女人不數數往詣彼問事。摩納。當知此業有如是報也。摩納。何因.何緣男子女人有善智慧。若有男子女人能數數往詣彼問事。彼若有名德.沙門.梵志。數往詣彼。隨時問義。諸尊。何者為善。何者不善。何者為罪。何者非罪。何者為妙。何者不妙。何者為白。何者為黑。白黑從何生。何義現世報。何義後世報。問已能行。彼受此業。作具足已。身壞命終。必昇善處。生於天中。來生人間。有善智慧。所以者何。此道受善智慧。謂男子女人能數數往詣彼問事。摩納。當知此業有如是報也。摩納。當知作短壽相應業必得短壽。作長壽相應業必得長壽。作多疾病相應業必得多疾病。作少疾病相應業必得少疾病。作不端正相應業必得不端正。作端正相應業必得端正。作無威德相應業必得無威德。作威德相應業必得威德。作卑賤族相應業必得卑賤族。作尊貴族相應業必得尊貴族。作無財物相應業必得無財物。作多財物相應業必得多財物。作惡智慧相應業必得惡智慧。作善智慧相應業必得善智慧。摩納。此是我前所說。眾生因自行業。因業得報。緣業.依業.業處。眾生隨其高下處妙不妙。鸚鵡摩納都提子白曰。世尊。我已解。善逝。我已知。世尊。我今自歸於佛.法及比丘眾。唯願世尊受我為優婆塞。從今日始。終身自歸。乃至命盡。世尊。從今日入都提家。如入此舍衛地優婆塞家。令都提家長夜得利義。得饒益安隱快樂。佛說如是。鸚鵡摩納都提子及無量眾聞佛所說。歡喜奉行

巴利語經文 
MN.99/(9) Subhasuttaṃ 
   462. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena. Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṃ gahapatiṃ etadavoca– “sutaṃ metaṃ, gahapati– ‘avivittā sāvatthī arahantehī’ti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāmā”ti? “Ayaṃ, bhante, bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Taṃ, bhante, bhagavantaṃ payirupāsassū”ti. Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto bhagavantaṃ etadavoca– “brāhmaṇā, bho gotama, evamāhaṃsu– ‘gahaṭṭho ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, na pabbajito ārādhako hoti ñāyaṃ dhammaṃ kusalan’ti. Idha bhavaṃ gotamo kimāhā”ti? 
   463. “Vibhajjavādo kho ahamettha, māṇava; nāhamettha ekaṃsavādo. Gihissa vāhaṃ, māṇava, pabbajitassa vā micchāpaṭipattiṃ na vaṇṇemi. Gihī vā hi māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Gihissa vāhaṃ, māṇava, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti. 
   “Brāhmaṇā, bho gotama, evamāhaṃsu– ‘mahaṭṭhamidaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ gharāvāsakammaṭṭhānaṃ mahapphalaṃ hoti; appaṭṭhamidaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ pabbajjā kammaṭṭhānaṃ appaphalaṃ hotī’ti. Idha bhavaṃ gotamo kimāhā”ti. 
   “Etthāpi kho ahaṃ, māṇava, vibhajjavādo; nāhamettha ekaṃsavādo. Atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Katamañca, māṇava kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? Kasi kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? Kasiyeva kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? Vaṇijjā kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Katamañca māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. 
   464. “Seyyathāpi, māṇava, kasi kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; evameva kho māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hotī”ti. 
   “Brāhmaṇā bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā”ti. “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya– sace te agaru– sādhu te pañca dhamme imasmiṃ parisati bhāsassū”ti. “Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā”ti. “Tena hi, māṇava, bhāsassū”ti. “Saccaṃ kho, bho gotama, brāhmaṇā paṭhamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Tapaṃ kho, bho gotama, brāhmaṇā dutiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brahmacariyaṃ kho, bho gotama, brāhmaṇā tatiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Ajjhenaṃ kho, bho gotama, brāhmaṇā catutthaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Cāgaṃ kho, bho gotama, brāhmaṇā pañcamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti. Idha bhavaṃ gotamo kimāhā”ti? 
   465. “Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha– ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’”ti? “No hidaṃ, bho gotama”. “Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha– ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’”ti? “No hidaṃ, bho gotama”. “Kiṃ pana, māṇava, 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– ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’”ti? “No hidaṃ, bho gotama”. 
   “Iti kira, māṇava, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha– ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’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– ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’ti. 
   “Seyyathāpi, māṇava, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, māṇava, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati– purimopi na passati majjhimopi na passati pacchimopi na passatī”ti. 
   466. Evaṃ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno– ‘samaṇo gotamo pāpito bhavissatī’ti bhagavantaṃ etadavoca– “brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha– ‘evameva panidhekacce samaṇabrāhmaṇā uttarimanussadhammā alamariyañāṇadassanavisesaṃ paṭijānanti. Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjati. Kathañhi nāma manussabhūto uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti– netaṃ ṭhānaṃ vijjatī’”ti? 
   “Kiṃ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānātī”ti? “Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānissatī”ti? 
   “Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So evaṃ vadeyya– ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī; natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī; natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī; natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī; natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; natthi samavisamaṃ, natthi samavisamassa dassāvī; natthi tārakarūpāni, natthi tārakarūpānaṃ dassāvī; natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī. Ahametaṃ na jānāmi, ahametaṃ na passāmi; tasmā taṃ natthī’ti. Sammā nu kho so, māṇava, vadamāno vadeyyā”ti? 
   “No hidaṃ, bho gotama. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī; atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī; atthi pītakāni rūpāni, atthi pītakānaṃ rūpānaṃ dassāvī; atthi lohitakāni rūpāni, atthi lohitakānaṃ rūpānaṃ dassāvī; atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; atthi samavisamaṃ, atthi samavisamassa dassāvī; atthi tārakarūpāni, atthi tārakarūpānaṃ dassāvī atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī. ‘Ahametaṃ na jānāmi, ahametaṃ na passāmi; tasmā taṃ natthī’ti; na hi so, bho gotama, sammā vadamāno vadeyyā”ti. 
   “Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti– netaṃ ṭhānaṃ vijjati”. 
   467. “Taṃ kiṃ maññasi, māṇava, ye te kosalakā brāhmaṇamahāsālā, seyyathidaṃ– caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṃ seyyo, yaṃ vā te sammuccā vācaṃ bhāseyyuṃ yaṃ vā asammuccā”ti? “Sammuccā, bho gotama”. 
   “Katamā nesaṃ seyyo, yaṃ vā te mantā vācaṃ bhāseyyuṃ yaṃ vā amantā”ti? “Mantā, bho gotama”.
   “Katamā nesaṃ seyyo, yaṃ vā te paṭisaṅkhāya vācaṃ bhāseyyuṃ yaṃ vā appaṭisaṅkhāyā”ti? “Paṭisaṅkhāya, bho gotama”. 
   “Katamā nesaṃ seyyo, yaṃ vā te atthasaṃhitaṃ vācaṃ bhāseyyuṃ yaṃ vā anatthasaṃhitan”ti? “Atthasaṃhitaṃ, bho gotama”. 
   “Taṃ kiṃ maññasi, māṇava, yadi evaṃ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti? “Asammuccā, bho gotama”. 
   “Mantā vācā bhāsitā amantā vā”ti? “Amantā, bho gotama”. 
   “Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā”ti? “Appaṭisaṅkhāya, bho gotama”. 
   “Atthasaṃhitā vācā bhāsitā anatthasaṃhitā”ti? “Anatthasaṃhitā, bho gotama”. 
   “Pañca kho ime, māṇava, nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thīnamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ– ime kho, māṇava, pañca nīvaraṇā. Imehi kho māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti– netaṃ ṭhānaṃ vijjati. 
   468. “Pañca kho ime, māṇava, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā… jivhā viññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā– ime kho, māṇava, pañca kāmaguṇā. Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti– netaṃ ṭhānaṃ vijjati. 
   “Taṃ kiṃ maññasi, māṇava, yaṃ vā tiṇakaṭṭhupādānaṃ paṭicca aggiṃ jāleyya yaṃ vā nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti? “Sace taṃ, bho gotama, ṭhānaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāletuṃ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti. “Aṭṭhānaṃ kho etaṃ, māṇava, anavakāso yaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya aññatra iddhimatā. Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṃ paṭicca aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti pañca kāmaguṇe paṭicca. Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṃ, māṇava imaṃ pītiṃ vadāmi yāyaṃ pīti aññatreva kāmehi aññatra akusalehi dhammehi. 
   “Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? Idha, māṇava, bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā …pe… dutiyaṃ jhānaṃ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. 
   469. “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti? “Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti. 
   “Taṃ ki maññasi, māṇava, idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. Atha dve brāhmaṇā āgaccheyyuṃ– ‘itthannāmassa brāhmaṇassa mahāyaññaṃ anubhavissāmā’ti. Tatrekassa brāhmaṇassa evamassa– ‘aho vata! Ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti. Ṭhānaṃ kho panetaṃ, māṇava vijjati yaṃ añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. ‘Añño brāhmaṇo labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti – iti so kupito hoti anattamano. Imassa pana, māṇava, brāhmaṇā kiṃ vipākaṃ paññapentī”ti? “Na khvettha, bho gotama, brāhmaṇā evaṃ dānaṃ denti– ‘iminā paro kupito hotu anattamano’ti. Atha khvettha brāhmaṇā anukampājātikaṃyeva dānaṃ dentī”ti. “Evaṃ sante, kho, māṇava, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti– yadidaṃ anukampājātikan”ti. “Evaṃ sante, bho gotama, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti– yadidaṃ anukampājātikan”ti. 
   “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṃ pañca dhamme kattha bahulaṃ samanupassasi– gahaṭṭhesu vā pabbajitesu vā”ti? “Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesu. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṃ samitaṃ saccavādī hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṃ samitaṃ saccavādī hoti. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṃ samitaṃ tapassī hoti… brahmacārī hoti… sajjhāyabahulo hoti… cāgabahulo hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṃ samitaṃ tapassī hoti… brahmacārī hoti… sajjhāyabahulo hoti… cāgabahulo hoti. Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesū”ti. 
   “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṃ ete parikkhāre vadāmi– yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Idha, māṇava, bhikkhu saccavādī hoti. So ‘saccavādīmhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi– yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Idha, māṇava, bhikkhu tapassī hoti …pe… brahmacārī hoti …pe… sajjhāyabahulo hoti …pe… cāgabahulo hoti. So ‘cāgabahulomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi– yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Ye te māṇava, brāhmaṇā, pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṃ ete parikkhāre vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā”ti. 
   470. Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca– “sutaṃ metaṃ, bho gotama– ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ jānātī’”ti. 
   “Taṃ kiṃ maññasi, māṇava, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti? 
   “Evaṃ, bho, āsanne ito naḷakāragāmo na yito dūre naḷakāragāmo”ti. 
   “Taṃ, kiṃ maññasi māṇava, idhassa puriso naḷakāragāme jātavaddho; tamenaṃ naḷakāragāmato tāvadeva avasaṭaṃ naḷakāragāmassa maggaṃ puccheyyuṃ; siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā”ti? 
   “No hidaṃ, bho gotama”. 
   “Taṃ kissa hetu”? 
   “Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī”ti. “Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vāti, na tveva tathāgatassa brahmalokaṃ vā brahmalokagāminiṃ vā paṭipadaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā. Brahmānañcāhaṃ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṃ; yathāpaṭipanno ca brahmalokaṃ upapanno tañca pajānāmī”ti 
   “Sutaṃ metaṃ, bho gotama– ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī’ti. Sādhu me bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetū”ti. 
   “Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca– 
   471. “Katamo ca, māṇava, brahmānaṃ sahabyatāya maggo? Idha, māṇava, bhikkhu 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 abyābajjhena pharitvā viharati. Evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, māṇava …pe… evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo. “Puna caparaṃ, māṇava, bhikkhu karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, māṇava …pe… evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo”ti. 
   472. Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– cakkhumanto rūpāni dakkhantīti– evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Handa, ca dāni mayaṃ, bho gotama, gacchāma; bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, māṇava, kālaṃ maññasī”ti. Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. 
   Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa. Addasā kho jāṇussoṇi brāhmaṇo subhaṃ māṇavaṃ todeyyaputtaṃ dūratova āgacchantaṃ. Disvāna subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca– “handa, kuto nu bhavaṃ bhāradvājo āgacchati divā divassā”ti? “Ito hi kho ahaṃ, bho āgacchāmi samaṇassa gotamassa santikā”ti. “Taṃ kiṃ maññasi, bhavaṃ bhāradvājo, samaṇassa gotamassa paññāveyyattiyaṃ paṇḍito maññeti”? “Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi? Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā”ti. “Uḷārāya khalu, bhavaṃ bhāradvājo, samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”ti. “Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi? Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānaṃ. Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya; cittassete samaṇo gotamo parikkhāre vadeti– yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā”ti. 
   Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā udānaṃ udānesi– “lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa yassa vijite tathāgato viharati arahaṃ sammāsambuddho”ti.
   Subhasuttaṃ niṭṭhitaṃ navamaṃ.