本經與巴利聖典《中部》之《護國經》的內容完全相同。經中敘述聖者賴吒惒羅出家修解脫道的經過。

    賴吒惒羅尊者是佛教的一位相當知名的阿羅漢,他出身高貴,長相英俊,聰明博學。但正值年輕的他卻拋棄了世俗的榮華富貴,選擇出家。經中的拘牢婆王認為一般人多半是因為生重病、年老、窮困、孤苦無依等原因,想逃避現實才會出家。他不解尊者沒有以上的情形,為什麼仍要選擇出家這一條路。

    尊者跟拘牢婆王解釋他出家是因以下的四件事:

一、  這世上沒有真正可以值得我們去依靠的對象;

二、  世上的一切都將趣向老;

三、  世上的一切都是無常,應當捨去;

四、  世上的一切都不圓滿,不能令人滿足;眾生都是貪愛、愛欲的奴隸。

    曾經有人也問過我這個問題,雖然我沒有出家,但我想賴吒惒羅尊者的回答應該是最佳的答案。

善哉賴吒惒羅尊者∼善哉賴吒惒羅尊者∼善哉賴吒惒羅尊者∼

    願以此譯介本經及今日持守八戒的功德:

    消除我的五蓋,讓我自在入禪定無礙。

    願我能成功觀透五蘊為:無常、苦、無我。

    願我人間天上能遠離、不遇惡知識、惡友、惡眷屬;常遇善知識、善友、善眷屬相伴、相助。

    願此功德成為我速證涅槃的助緣。

    願迴向給諸天善神,尤其是北方毘沙門天王、三十三天帝釋、兜率天的彌勒菩薩、他化自在天的商主太子(未來彌勒佛時代的護法神)、色界初禪的大梵天王。願諸天神能不嫌棄並隨喜我這份微薄的善業;願諸神的美貌、威勢、神通、壽命、眷屬都能增長;願諸神都能很快正向解脫,趨向涅槃。

Sadhu~Sadhu~Sadhu~

選譯自《中阿含經》第132經之《賴吒惒羅經》

喬正一白話譯於西元2016/1/24農曆1215日之八關齋戒日

    我是這樣聽聞的:

    曾經有一次,佛陀與一群大比丘在古印度的拘樓瘦這個國家遊方。他們來到該國一處名叫鍮蘆吒的村落,並暫時住在該村的北尸攝惒園林中。

    當時,當地的婆羅門梵志及居士聽聞佛陀及僧眾等一行人來到此地,他們都很仰慕世尊的聖名威德,也知道若能供養頂禮佛僧必能獲得無量的福德,因此決定前往禮拜供養。

    當地的外道修士與在家人頂禮供養後,便坐在一旁等候佛陀說法。佛陀為這些人選擇他們適合聽聞的法,令他們對「法」產生興趣,成就歡喜。

    當佛陀說完法後,便默然而住。

    大家聽完法後,便各自從座位起身,一起跪在地上,稽首佛足,繞佛三匝後而離去。

    可是,在場中有一位名叫賴吒惒羅的居士的兒子,卻未隨著大家一起離去。他留在原地,等大家都走光後,便獨自一人走向佛前,他偏袒著衣,跪在地上,雙手合掌對佛陀說:「世尊!如我知佛所說的法,若我留在俗家,必為枷鎖所困鎖,終生都沒有辦法修清淨的梵行。

    世尊!懇請准許我跟隨 世尊出家學道,受具足戒,作一名比丘,修清淨的梵行。」

    世尊問:「這位居士!你的父母允許你於正法律中至信捨家無家學道嗎?」

    賴吒惒羅說:「世尊!我尚未得到父母的同意。」

    世尊說:「居士!若父母沒有同意你出家,我就不能度你出家學道,你也不得受具足戒。」

    賴吒惒羅說:「世尊!我明白了。我會回去求父母的同意,我一定讓他們允許我出家。」

    世尊祝福他:「居士!希望你成功。」

    於是,賴吒惒羅跪在地上,稽首佛足並繞三匝後離去。

    他回到家中第一件事就是跟父母親表白:「爸、媽,如我知佛所說的法,若我在家,必為俗事枷鎖所困鎖,終生都無法修清淨的梵行。懇請爸媽允許我於正法律中至信捨家無家學道。」

    賴吒惒羅的父母聽後震驚不已,極力勸阻道:「賴吒惒羅!我們就只有你這麼一個獨子,你就是我們的一切。若你不幸喪命,我們尚且無法忍受,更何況是在生別離而見不到你?」

    但賴吒惒羅仍堅持出家的意願,再三懇求。

    賴吒惒羅的父母仍不同意。

    於是,賴吒惒羅只好立即躺在地上,以絕食表明出家的決心。

    就這樣,賴吒惒羅一日、二、三、四、乃至連續多日都不吃不喝。

    賴吒惒羅的父母不忍心,便勸告他:「賴吒惒羅!你平日養尊處優,過慣了大少爺的舒適生活,你一定沒有辦法吃苦的。賴吒惒羅!你趕快起來吃東西吧!家中的財富無限,你留在家裡一樣 可以修布施福業,世尊的解脫境界甚難、甚難,出家學道亦甚難,你打消念頭吧!」

    但,賴吒惒羅都不說話。

    沒辦法,賴吒惒羅的父母只好去找親戚、朋友一起來幫忙勸說。

    但,賴吒惒羅就是不說話。

    賴吒惒羅的學校老師、同學、好朋友等眼見都勸不動他,只好去跟他的父母商量:「這樣吧!我看還是先讓賴吒惒羅去出家試試看,如果他能適應出家生活,此生你們還是有機會可以相見;若他不適應出家生活,他一定會還俗回到你們的身邊。但如果今天不如他所願,他將定死無疑,這樣對大家又有何益?」

    賴吒惒羅的父母覺得言之有理,只好勉為其難同意。

    賴吒惒羅的老師、同學、好朋友立刻去跟他轉達這個好消息。

    賴吒惒羅一聽,整個人都變得有精神了,非常的高興,於是他撐起贏弱的身軀,開始飲食,調養身體。等身體恢復體力後,他來到佛前,稽首佛足,跟佛陀報告說他的父母已同意他出家。

    於是,世尊度賴吒惒羅出家學道,授其具足戒。

    他出家受戒後,便攝衣持鉢,前往舍衛國遊方,並暫時住在勝林給孤獨園林裡。

    賴吒惒羅尊者出家後,遠離人群,獨自靜居,心無放逸,精勤修行。很快的,他的宿世波羅蜜已成熟,於現法中自知、自覺,自作證成就遊:生已盡,梵行已立,所作已辦,不更受有,知如真。

    賴吒惒羅尊者已經見到了最高的法,他已證得了阿羅漢果。

    賴吒惒羅尊者自證得阿羅漢以後,差不多經過了九年或十年的光景。

    有一天,他想到出家前曾許諾過會回去見他的父母,於是他決定要返鄉探親。

    於是,賴吒惒羅尊者來到佛陀的面前,稽首佛足,然後坐在一旁跟佛陀說:「世尊!我出家前曾有許諾過,我會回去見父母。世尊!我今天來是跟您辭行,我要返鄉探親。」

    世尊知道賴吒惒羅尊者已是阿羅漢,他的家人及親戚若欲使其捨戒還俗,已經絕對不可能了。

    世尊說:「去吧!你此去必能使父母及族人皆蒙獲大利。使未度者得度,未解脫者令得解脫,未滅訖者令得滅。賴吒惒羅!你儘管動身吧。」

    賴吒惒羅尊者便從座位起身,跪在地上,稽首佛足,繞三匝而離去。

    他回到自己的禪房中,收拾臥具,開始動身前往故鄉鍮蘆吒村的北尸攝惒園。

    賴吒惒羅尊者在抵達故鄉的第二天一大早,他心想世尊稱歎挨家挨戶乞食的功德,所以他今天在自己的故鄉也應該奉行托缽乞食。於是,他著衣持鉢,挨家挨戶托缽化緣。

    就這樣,他漸漸走到了老家。

    當時,賴吒惒羅尊者的父親正坐在大院的中庭理髮。他的父親看見賴吒惒羅走向前來,但十年中都沒見過自己的兒子,他已認不出來者是賴吒惒羅;而且他怪罪僧團把他唯一的愛子給拐跑了,所以很討厭出家人,便很生氣地交代管家:「這些禿沙門沒一個好東西,專門斷絕人家的後代子嗣,破壞我的家庭,把我唯一的愛子給拐跑了,真是可惡。你們把他給我趕走,不要給他任何的飲食。」

    賴吒惒羅尊者知道他的父親還在氣頭上,為了不使父親造下更大的惡業,所以他沒有相認,便立刻轉身走出去。

    賴吒惒羅尊者走出門後,他看見父親家中的婢女正打算以畚箕盛著臭爛的剩菜剩飯,丟進垃圾中。

    賴吒惒羅尊者立刻走上前說:「姊妹!如果這些剩菜剩飯都不要了,可否放進我的缽中,我要吃。」

    婢女心想反正這些剩菜剩飯都沒人要吃,既然眼前的沙門要吃,那就給他吧。

    就在婢女將已臭爛的飲食放在缽中時,她覺得眼前的沙門很眼熟,再聽其音聲及觀其手足舉止,她認出是自家的大少爺,於是立即前往賴吒惒羅尊者的父親報告這件事:「老爺,大少爺回來了,您趕緊去見他吧。」

    賴吒惒羅的父親聞訊,高興得不能自己,便停止理髮,左手攝衣,右手摸鬚髮,趕緊出門去找賴吒惒羅。

    他發現賴吒惒羅尊者正在吃臭爛的食物,悲喜交集,說道:「兒啊!你一向過慣了上流社會的生活,怎麼坐在那裡吃那些酸臭的剩菜剩飯呢?你既然已經回來了,為什麼不趕緊回家來見父母?」

    賴吒惒羅尊者解釋:「居士!我其實剛剛有回去過,但我聽到您正在責怪我,我為了不使您犯下謗佛及謗僧的惡業,因此先暫時離開,打算再找機會回去。」

    父親一聽便連聲道歉:「對不起,對不起,我真的不知道那個沙門是你。」

    於是,賴吒惒羅尊者的父親很恭敬扶著尊者入內,敷妥座位,讓尊者就坐。

    父親見已坐定,便對妻子說:「賴吒惒羅已經回來了,你們立刻去準備大餐。」

    賴吒惒羅的母親一聽兒子已經回來,喜不自勝,立刻準備飲食。

    他們又將家中的錢財珍寶全部取出,放在庭院的地上推聚起來。這些推積起來的錢,高到一面站著人,一面坐著另一人,他們彼此都看不見對方。

    父親對尊者說:「賴吒惒羅!這是你的母親自己的錢財。你看!有這麼多!而我的錢財比她的更多,多到數不清。這些錢都留給你。賴吒惒羅!只要你捨戒還俗,這些錢都可以讓你隨意布施修福。拜託你不要再修什麼解脫道了。」

    賴吒惒羅尊者對母親說:「我有一些話要跟您說,不知您聽不聽得進去?」

    母親說:「兒子!你有什麼話就儘管說吧,你說什麼我都會聽。」

    賴吒惒羅尊者說:「請您用一塊新的布囊,把這些錢都裝進布袋裡,用車載到琲e,把袋子都進河裡。因為這些錢,會招來無窮的後患,令人憂苦、愁慼、啼哭,不得快樂。」

    母親心想:「既然這一招不能令兒子還俗,那就去找他出家以前的妻妾來勸說。」

    於是,母親趕緊招來眾兒媳婦,要她們努力去勸自己的兒子動凡心還俗。

    賴吒惒羅尊者出家前的妻妾趕緊各自打扮,走到尊者的面前,各抱尊者的一足說:「夫君,難道說您是為了比我們還要美麗的天女才捨棄我們去修梵行的嗎?」

    賴吒惒羅尊者推開她們的手,說道:「諸位妹妹!我不是為了天女才去修梵行,我是為了解脫煩惱才修梵行,我已成就了佛教最高的梵行了。」

    尊者的前妻妾聽後都傻眼,很難過的抱怨:「我們不是你的妹妹,但,你竟然叫我妹妹。」

    賴吒惒羅尊者轉身對父母說:「居士!如果你們是要供養,就單純的供養,為何要來擾亂我?」

    這時,父母趕緊從座位起身,親自備上乾淨的水,奉上美味佳餚,非常的豐盛,令尊者吃飽。

    尊者吃完後,收拾缽器,漱過口,準備開始說法。

    尊者令其父母對正法生起興趣,成就歡喜。然後從座位起身,說以下的偈頌: 「

觀此嚴飾形,珍寶瓔珞等,右槃縈其髮,紺黛畫眉目,

此欺愚癡人,不誑度彼岸。
   以眾好綵色,莊嚴臭穢身,此欺愚癡人,不誑度彼岸。
   眾香遍塗體,雌黃黃其足,此欺愚癡人,不誑度彼岸。
   身服淨妙衣,莊嚴猶幻化,此欺愚癡人,不誑度彼岸。
   斷絕鹿
繈,及破壞鹿門,我捨離餌去,誰樂於鹿縛?」

    尊者說完偈頌後,便施展神通,以如意足飛上天,乘虛空而離去。

    尊者飛到鍮蘆吒的森林中,便在一棵鞞醯勒樹前下降,於樹前敷尼師檀,結跏趺坐禪修。

    這時,當地的拘牢婆國王及諸群臣正在宮殿裡討論賴吒惒羅尊者,國王還說:「如果我知道賴吒惒羅尊者來到鍮蘆吒村,我一定會去拜見他。」

    拘牢婆王告訴獵師:「你先去鍮蘆吒林探路,等一下我要去打獵。」

    獵師立刻先抵達鍮蘆吒林。

    獵師一到林中,看見賴吒惒羅尊者坐在鞞醯勒樹下,便心想:「咦?這不就是拘牢婆王及諸群臣剛剛在討論讚嘆的人嗎?沒想到他竟然在這裡。」

    於是,獵師趕緊回宮跟國王稟告他遇見尊者這件事。

    拘牢婆王一聽,趕緊交代御者:「你火速備駕,我要去拜見賴吒惒羅。」

    拘牢婆王立即乘車出宮,前往鍮蘆吒林。他看見賴吒惒羅尊者,為了表示恭敬,便下車步行走向賴吒惒羅尊者的面前。

    賴吒惒羅尊者見拘牢婆王前來,便說:「陛下!既已來此,為什麼不找地方坐呢?」

    拘牢婆王說:「這裡雖然是我管轄的國土,但,沒有得到賴吒惒羅尊者的同意,我不會隨便坐下。」

    賴吒惒羅尊者對拘牢婆王說:「陛下,這裡有座位,陛下可隨意就坐。」

    於是,拘牢婆王與尊者賴吒惒羅互相問候,便坐在一旁,問賴吒惒羅:「尊者,我想請教您,您是因為家道衰敗不得已才出家的嗎?還是因為沒有錢,因經濟壓力才選擇出家?如果是因為這樣,皇室裡有很多的財物,我可以給你錢,只要你能捨戒還俗,你想要行布施修福業,都任你選擇。佛教的修行很艱苦的,出家學道也很艱難的。」

    賴吒惒羅尊者聽到這樣的話,便回說:「陛下!您現在是以不淨的誘惑來勸請我,這不是清淨的勸請。」

    拘牢婆王不解,問道:「我不懂,什麼是清淨的勸請?」

    賴吒惒羅尊者說:「陛下!你應該這麼說:『賴吒惒羅!我國人民安隱快樂,沒有恐怖、沒有鬥諍,亦沒有棘刺,沒有苦使役,米穀豐饒,乞食易得。請賴吒惒羅尊者住在我的國家中,我會當尊者的護法。』陛下!以上,才是以清淨的勸請。」

    拘牢婆王聽後立即改口說:「我現在就清淨勸請賴吒惒羅尊者:我國人民安隱快樂,無恐怖、無鬥諍,亦無棘刺,無苦使役,米穀豐饒,乞食易得。懇請賴吒惒羅尊者住在我的國家,我定當尊者的護法。

    還有,尊者!我聽說有四種衰敗,很多人都是因此而出家。這種四衰敗分別是:病衰、老衰、財衰、親衰。

    尊者!所謂病衰,是指某人長期患病,極重甚苦,他心想:『我長病在臥,極重甚苦,我不能享受人間的五欲,不如剃除鬚髮,著袈裟衣,至信捨家無家學道。』

    此人因病而出家。

    所謂老衰,是指某人年紀大了,心想:『我的年紀已大,不能享受五欲,不如剃除鬚髮,著袈裟衣,至信捨家無家學道。』

    此人是因衰老而出家。

    什麼是財衰?譬如有人貧窮無力,他心想:『我貧窮無力,不如剃除鬚髮,著袈裟衣,至信捨家無家學道。』

    這種人就是因財衰之故而出家。

    所謂親衰,譬如有人親人都已死亡,於是他心想:『我已經沒有親人了,無依無靠,不如剃除鬚髮,著袈裟衣,至信捨家無家學道。』

    這種人就是因親衰之故而出家。

    但尊者您過去無病、安隱,不像是因病而出家。

    尊者出家之時,正當年輕,身體盛壯,而且才華洋溢,能充分享受五欲,不像是因衰老而出家。

    尊者出身富豪尊貴之家,有享不盡的富貴榮華,也不像是因財衰而出家。

    尊者的大豪親族及親人都還健在,也不像是因親衰而出家。

    尊者!我看您都不是因這四種衰敗而出家,請問您出家的真正原因是什麼?」

    賴吒惒羅尊者回答:「陛下!我是因為聽到世尊說了四件事,才令我生起出離心,出家修解脫道。

    是哪四件事?

一、 靠山山會垮,靠樹樹會倒。這世上沒有任何對象可以真正值得我們去依靠;

二、  世上的一切都將趣向老;

三、  世上的一切都是無常,應當捨去;

四、  世上的一切都不圓滿,不能令人滿足;眾生都是貪愛、愛欲的奴隸。」

    拘牢婆王又問:「尊者!您說:『這世上沒有任何天神、人類、或其他對象可以真正值得我們依靠。』

    但是,我有兒孫、兄弟、政黨、軍隊等一切雄厚的資源。我的王子個個力大無窮;我還有善於謀略的國師,有的能占相、有的善謀略、有的能計算、有的善知書、有的善於談論;我還有君臣、眷屬,他們都能持咒、知咒,能替我趨吉避凶。所以我不是那麼認同您的說法。尊者!您不同意嗎?」

    賴吒惒羅尊者回答:「陛下!我有一些問題想請教您,請您回答我。陛下!您生過病嗎?」

    拘牢婆王回答:「有!我常患風病。」

    尊者又問:「陛下!當您的風病發作時,一定很痛苦吧!陛下,這個時候您能對您的兒孫、兄弟、軍隊、王子、武將、國師、君臣、眷屬等說:『你們一起來暫時代我承受極重的病苦,令我無病得安樂。』嗎?」

    「不能,這是我自作的惡業,因業、緣業,必須獨自承受極苦,沒有人能代替我受苦。」

    「陛下!就是這樣啊!這就是世尊所說的:『這世上沒有任何天神、人類、或其他對象可以真正值得我們依靠。』這就是我出家的第一個原因。」

    「嗯…..,言之有理。這麼說來,這世上果真沒有可以依恃的對象。」

    拘牢婆王又問:「尊者所說『此世一切都趣向老法。』請問這是什麼意思?」

    尊者回答:「陛下!請您回想您大約二十四、二十五歲那個時候的年紀,您覺得怎麼樣?跟今時比起來會不會覺得光陰似箭,時間就像掌中指縫間的流沙,怎麼樣都留不住?您二十五歲時的體力、外貌、氣色跟現在比起來,您覺得怎樣?」

    「尊者!我二十四、二十五歲時的體力、外貌、氣色肯定都比我現在要好。我已滿八十歲了,我真的不年輕了。」

    「陛下!這是這樣,這就是世尊所說:『此世的一切都趣向老法。』這是我出家的第二個原因。」

    「嗯言之有理。」

    拘牢婆王又問:「尊者說:『此世一切無常,要當捨去。』請問這又是什麼意思?」

    「陛下!請問,您的國家昌盛嗎?後宮有很多的妃子嗎?國庫的財寶多嗎?」

    「是的,一切都很豐盛。」

    「陛下!但人生自古誰無死?這世上沒有眾生不死,請問這麼多的財富與妻妾可以跟隨您從今生到來世嗎?」

    「沒有辦法,這些都是身外之物。我獨自來到這世上,沒有伴侶,也必將獨自一人從今生到來世。」

    「陛下!就是這樣,這就是世尊說的:『此世無常,要當捨去。』的意思,這也是我出家的第三個原因。」

    「言之有理。」

    拘牢婆王又問:「那麼尊者說:『此世的一切都不圓滿,無有厭足,是愛欲的奴隸。』這是什麼意思?」

    「陛下!您的國庫、財富無限,妻妾如雲。假設從東方來了一個很誠實可靠的人跟您說:『我從東方來,看見彼國土極大富樂,有很多的人民。陛下!您何不出征,將彼國的所有財物、人民、力役都收歸您的統治之下?』陛下,您會怎麼做?」

    「我想我一定會取之。」

    「同樣的,從南方、西方、北方有誠實可靠的人來跟您說同樣的話,您會怎麼做?」

    「一樣!我想我一定會去取之。」

    「陛下!就是這樣,這就是世尊說的:『此世無滿,無有厭足,為愛走使。』而這也是我出家的第四個原因。」

    「真的言之有理。」

    尊者說:「陛下!以上就是世尊對我說的四件事,我就是因為這四件事才生起出離心,出家學道。」

    賴吒惒羅尊者便說以下的偈頌做總結:
  「我見世間人,有財癡不施,得財復更求,慳貪積聚物。
   王者得天下,整御隨其力,海內無厭足,復求於海外。
   王及諸人民,未離欲命盡,散髮妻子哭,嗚呼苦難伏。
   衣被而埋藏,或積薪火燒,緣行至後世,燒已無慧念。
   死後財不隨,妻子及奴婢,貧富俱共同,愚智亦復然。
   智者不懷憂,唯愚抱悒慼,是故智慧勝,逮得正覺道。
   深著於有有,愚癡作惡行,於法非法行,以力強奪他。
   少智習效他,愚多作惡行,趣胎至後世,數數受生死。
   已受出生世,獨作眾惡事,如賊他所縛,自作惡所害。
   如是此眾生,至到於後世,為己所作業,自作惡所害。
   如果熟自墮,老少亦如斯,欲莊美愛樂,心趣好惡色。
   為欲所縛害,因欲恐怖生,王我見此覺,知是沙門妙。」

    拘牢婆王聽聞賴吒惒羅尊者所說的法,心生歡喜,並依法奉行。

原文/

中阿含132/賴吒惒羅經(大品)
  我聞如是: 
  一時,佛遊拘樓瘦,與大比丘眾俱,往至鍮蘆吒,住鍮蘆吒村北尸攝惒園中。 
  爾時,鍮蘆吒梵志、居士聞:沙門瞿曇釋種子捨釋宗族,出家學道,遊拘樓瘦,與大比丘眾俱,來至此鍮蘆吒,住鍮蘆吒村北尸攝惒園中。彼沙門瞿曇有大名稱,周聞十方:沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士道法御、天人師、號佛、眾祐,彼於此世:天及魔、梵、沙門、梵志,從人至天,自知、自覺,自作證成就遊。彼若說法,初妙、中妙、竟亦妙,有義、有文,具足清淨顯現梵行,若見如來、無所著、等正覺,尊重禮拜,供養承事者,快得善利,我等應共往見沙門瞿曇禮拜供養。 
  鍮蘆吒梵志、居士聞已,各與等類眷屬相隨,從鍮蘆吒出,北行至尸攝惒園,欲見世尊禮拜、供養。往詣佛已,彼鍮蘆吒梵志、居士或稽首佛足,卻坐一面,或問訊佛,卻坐一面,或叉手向佛,卻坐一面,或遙見佛已,默然而坐。彼時,鍮蘆吒梵志、居士各坐已定,佛為說法,勸發渴仰,成就歡喜。無量方便為彼說法,勸發渴仰,成就歡喜已,默然而住。 
  時,鍮蘆吒梵志、居士,佛為說法,勸發渴仰,成就歡喜已,各從{}[]起,稽首佛足,繞佛三匝而去。 
  彼時,賴吒惒羅居士子故坐不起。於是,賴吒惒羅居士子,鍮蘆吒梵志、居士去後不久,即從{}[]起,偏袒著衣,叉手向佛,白曰: 
  「世尊!如我知佛所說法者,若我在家,為鎖所鎖,不得盡形壽清淨行梵行。世尊!願我得從世尊出家學道而受具足,得作比丘,淨修梵行。」 
  世尊問曰: 
  「居士子!父母聽汝於正法律中至信捨家無家學道耶?」 
  賴吒惒羅居士子白曰: 
  「世尊!父母未聽我於正法律中至信捨家無家學道。」 
  世尊告曰: 
  「居士子!若父母不聽汝於正法律中至信捨家無家學道者,我不得度汝出家學道,亦不得受具足。」 
  賴吒惒羅居士子白曰: 
  「世尊!我當方便從父母求,必令聽我於正法律中至信捨家無家學道。」 
  世尊告曰:「居士子!隨汝所欲。」 
  於是,賴吒惒羅居士子聞佛所說,善受善持,稽首佛足,繞三匝還歸,白曰: 
  「二尊!如我知佛所說法者,若我在家,為鎖所鎖,不得盡形壽清淨行梵行,唯願二尊聽我於正法律中至信捨家無家學道。」 
  賴吒惒羅父母告曰: 
  「賴吒惒羅!我今唯有汝一子,極愛憐念,意常愛樂,見無厭足,若汝命終,我尚不欲相棄捨也,況生別離不見汝耶?」 
  賴吒惒羅居士子復至再三白曰: 
  「二尊!如我知佛所說法者,若我在家,為鎖所鎖,不得盡形壽清淨行梵行,唯願二尊聽我於正法律中至信捨家無家學道。」 
  賴吒惒羅居士子父母亦至再三告曰: 
  「賴吒惒羅!我今唯有汝一子,極愛憐念,意常愛樂,見無厭足,若汝命終,我尚不欲相棄捨也,況生別離不見汝耶?」 
  於是,賴吒惒羅居士子即時臥地: 
  「從今不起,不飲、不食,乃至父母聽我於正法律中至信捨家無家學道。」 
  於是,賴吒惒羅居士子一日不食,至二、三、四、多日不食。 
  於是,賴吒惒羅居士子父母往至子所,告曰: 
  「賴吒惒羅!汝至柔軟,身體極好,常坐臥好床,汝今不知苦耶?賴吒惒羅!汝可速起,行欲、布施,快修福業,所以者何?賴吒惒羅!世尊境界甚難、甚難,出家學道亦復甚難。」爾時,賴吒惒羅居士子默然不答。 
  於是,賴吒惒羅居士子父母往至賴吒惒羅親親及諸臣所,而作是語: 
  「汝等共來至賴吒惒羅所,勸令從地起。」 
  賴吒惒羅居士子親親及諸臣等即便共至賴吒惒羅所,語曰: 
  「賴吒惒羅!汝至柔軟,身體極好,常坐臥好床,汝今不知苦耶?賴吒惒羅!汝可速起,行欲、布施,快修福業,所以者何!世尊境界甚難、甚難,出家學道亦復甚難。」彼時,賴吒惒羅居士子默然不答。 
  於是,賴吒惒羅居士子父母至賴吒惒羅居士子善知識、同伴、同時所,而作是語: 
  「汝等共來至賴吒惒羅所,勸令從地起。」 
  於是,賴吒惒羅居士子善知識、同伴、同時即共往詣賴吒惒羅居士子所,而作是語: 
  「賴吒惒羅!汝至柔軟,身體極好,常坐臥好床,汝今不知苦耶?賴吒惒羅!汝可速起,行欲、布施,快修福業,所以者何?賴吒惒羅!世尊境界甚難、甚難,出家學道亦復甚難。」彼時,賴吒惒羅居士子默然不答。 
  於是,賴吒惒羅居士子善知識、同伴、同時往至賴吒惒羅居士子父母所,作如是語: 
  「可聽賴吒惒羅於正法律中至信捨家無家學道,若其樂者,於此生中故可相見,若不樂者,必自來還歸父母所,今若不聽,定死無疑,當何所益?」 
  於是,賴吒惒羅居士子父母聞已,語賴吒惒羅居士子善知識、同伴、同時曰: 
  「我今聽賴吒惒羅於正法律中至信捨家無家學道,若學道來還,故可見也。」 
  賴吒惒羅居士子善知識、同伴、同時即共往詣賴吒惒羅所,便作是語: 
  「居士子!父母聽汝於正法律中至信捨家無家學道,若學道已,還見父母。」 
  賴吒惒羅居士子聞是語已,便大歡喜,生愛生樂,從地而起,漸養其身。身平復已,從鍮蘆吒出,往詣佛所,稽首佛足,白曰: 
  「世尊!父母聽我於正法律中至信捨家無家學道,唯願世尊聽從世尊出家學道而受具足,得作比丘。」 
  於是,世尊度賴吒惒羅居士子出家學道,授其具足。授具足已,於鍮蘆吒隨住數時,於後則便攝衣持鉢,遊行展轉,往至舍衛國,住勝林給孤獨園。尊者賴吒惒羅出家學道,受具足已,在遠離獨住,心無放逸,修行精懃()。彼在遠離獨住,心無放逸,修行精懃()已,族姓子所為剃除鬚髮,著袈裟衣,至信捨家無家學道者,唯無上梵行訖,於現法中自知、自覺,自作證成就遊:生已盡,梵行已立,所作已辦,不更受有,知如真。尊者賴吒惒羅知法已,至得阿羅訶。 
  於是,尊者賴吒惒羅得阿羅訶已後或九年、十年,而作是念: 
  「我本已許出家學道還見父母,我今寧可還赴本要。」 
  於是,尊者賴吒惒羅往詣佛所,稽首佛足,卻坐一面,白曰: 
  「世尊!我本有要,出家學道已,還見父母。世尊!我今辭行,往見父母,赴其本要。」 
  爾時,世尊便作是念: 
  「此賴吒惒羅族姓子若使捨戒罷道行欲如本者,必無是處。」 
  世尊知已,告曰: 
  「汝去!未度者度,未解脫者令得解脫,未滅訖者令得滅訖。賴吒惒羅!今隨汝意。」 
  彼時,尊者賴吒惒羅聞佛所說,善受善持,即從{}[]起,稽首佛足,繞三匝而去。至己房中,收舉臥具,著衣持鉢,遊行展轉,往至鍮蘆吒,住鍮蘆吒村北尸攝惒園。 
  於是,尊者賴吒惒羅過夜平旦,著衣持鉢,入鍮蘆吒而行乞食。尊者賴吒惒羅作如是念: 
  「世尊稱歎次第乞食,我今寧可於此鍮蘆吒次第乞食。」 
  尊者賴吒惒羅便於鍮蘆吒次第乞食,展轉至本家。 
  彼時,尊者賴吒惒羅父在中門住,修理鬚髮。 
  尊者賴吒惒羅父遙見尊者賴吒惒羅來,便作是語: 
  「此禿沙門為黑所縛,斷種無子,破壞我家。我有一子,極愛憐念,意常忍樂,見無厭足,彼將去度,當莫與食。」 
  尊者賴吒惒羅自於父家不得布施,但得{}[]{𡂡}[] 
  「此禿沙門為黑所縛,斷種無子,破壞我家。我有一子,極愛憐念,意常愛樂,見無厭足,彼將去度,當莫與食。」 
  尊者賴吒惒羅知已,便速出去。 
  彼時,尊者賴吒惒羅父家婢使以箕盛臭爛飲食,欲棄著糞聚中。尊者賴吒惒羅見父婢使以箕盛臭爛飲食,欲棄著糞聚中,便作是語: 
  「汝妹!若此[]爛飲食,法應棄者,可著我鉢中,我當食之。」 
  彼時,尊者賴吒惒羅父家婢使以箕中臭爛飲食瀉著鉢中,瀉著鉢中時,取其二相識,其音聲及其手足。取二相已,即往至尊者賴吒惒羅父所,而作是語: 
  「尊今當知:尊子賴吒惒羅還來至此鍮蘆吒,可往見之。」 
  尊者賴吒惒羅父聞已,大歡喜踊躍,左手攝衣,右手摩抆鬚髮,疾往詣尊者賴吒惒羅所。 
  彼時,尊者賴吒惒羅向壁食此臭爛食,尊者賴吒惒羅父見尊者賴吒惒羅向壁食此臭爛食,作如是說: 
  「汝賴吒惒羅!汝至柔軟,身體極好,常食好食,賴吒惒羅!汝云何乃食此臭爛食耶?賴吒惒羅!汝以何意來此鍮蘆吒,而不能還至父母家耶?」 
  尊者賴吒惒羅白曰: 
  「居士!我入父家不得布施,但得{}[]{𡂡}[]:『此禿沙門為黑所縛,斷種無子,破壞我家。我唯有[]子,至愛憐念,意常愛樂,見無厭足,彼將去度,當莫與食。』我聞此已,便速出去。」 
  尊者賴吒惒羅父即辭謝曰: 
  「賴吒惒羅可忍,賴吒惒羅可忍,我實不知賴吒惒羅還入父家。」 
  於是,尊者賴吒惒羅父敬心扶抱尊者賴吒惒羅,將入於內,敷座令坐,尊者賴吒惒羅即便就坐。 
  於是,其父見尊者賴吒惒羅坐已,往至婦所,而作是語: 
  「卿今當知:賴吒惒羅族姓子今來還家,可速辦飲食。」 
  尊者賴吒惒羅母聞已,大歡喜踊躍,速辦飲食。辦飲食已,疾輦錢出,著中庭地,聚作大積。彼大錢積,一面立人,一面坐人,各不相見。作大錢積已,往詣尊者賴吒惒羅所,作如是語: 
  「賴吒惒羅!是汝母分所有錢財,汝父錢財無量,百千不可復計,今盡付汝。賴吒惒羅!汝可捨戒罷道,行欲、布施,快修福業,所以者何?世尊境界甚難、甚難,出家學道亦復甚難。」 
  尊者賴吒惒羅白其母曰: 
  「我今欲有所說,能見聽不?」 
  尊者賴吒惒羅母語曰: 
  「居士子!汝有所說,我當聽之。」 
  尊者賴吒惒羅白其母曰: 
  「當作新布囊,用盛滿錢,以車載之,至琣鬫縑A瀉著深處,所以者何?因此錢故,令人憂苦、愁慼、啼哭,不得快樂。」 
  於是,尊者賴吒惒羅母而作是念: 
  「以此方便不能令子賴吒惒羅捨戒罷道,我寧可至其本婦所,作如是語:『諸新婦等!汝可以先所著瓔珞嚴飾其身,賴吒惒羅族姓子本在家時極所愛念。以此瓔珞速嚴身已,汝等共往至賴吒惒羅族姓子所,各抱一足而作是說:「不審賢郎有何天女勝於我者?而令賢郎捨我為彼修梵行耶?」』」 
  於是,其母即至尊者賴吒惒羅其本婦所,作如是語: 
  「諸新婦等!汝可以先所著瓔珞嚴飾其身,賴吒惒羅族姓子本在家時極所愛念。以此瓔珞速嚴身已,汝等共往至賴吒惒羅族姓子所,各抱一足而作是說:『不審賢郎有何天女勝於我者?而令賢郎捨我為彼修梵行耶?』」 
  彼時,尊者賴吒惒羅其本[]等即各以先所著瓔珞嚴飾其身,尊者賴吒惒羅本在家時極所愛念。以此瓔珞嚴飾身已,往詣尊者賴吒惒羅所,各抱一足而作是說: 
  「不審賢郎有何天女勝於我者?而令賢郎捨我為彼修梵行耶?」 
  尊者賴吒惒羅語本婦曰: 
  「諸妹!當知:我不為天女故修於梵行,所為修梵行者,彼義已得,佛教所作今已成辦。」 
  尊者賴吒惒羅諸婦等卻住一面,啼泣垂淚而作是語: 
  「我非賢郎妹,然,賢郎喚我為妹。」 
  於是,尊者賴吒惒羅迴還顧視,白父母曰: 
  「居士!若施食者便以時施,何為相嬈?」 
  爾時,父母即從{}[]起,自行澡水,以上味餚饌,種種豐饒,食噉含消,手自斟酌,極令飽滿。食訖收器,行澡水竟,取一小床,別坐聽法。尊者賴吒惒羅為父母說法,勸發渴仰,成就歡喜。無量方便為彼說法,勸發渴仰,成就歡喜已,即從{}[]起立,說頌曰: 
  「觀此嚴飾形,珍寶瓔珞等,右{}[]縈其髮,紺黛畫眉目,此欺愚癡人,不誑度彼岸。 
   以眾好綵色,莊嚴臭穢身,此欺愚癡人,不誑度彼岸。 
   眾香遍塗體,雌黃黃其足,此欺愚癡人,不誑度彼岸。 
   身服淨妙衣,莊嚴猶幻化,此欺愚癡人,不誑度彼岸。 
   斷絕鹿䩙繈,及破壞鹿門,我捨離餌去,誰樂於鹿縛?」 
  尊者賴吒惒羅說此頌已,以如意足乘虛而去,至鍮蘆吒林入彼林中,於鞞醯勒樹下敷尼師檀,結{}[]趺坐。爾時,拘牢婆王及諸群臣前後圍繞,坐於正殿咨嗟稱歎尊者賴吒惒羅: 
  「若我聞賴吒惒羅族姓子來此鍮蘆吒者,我必往見。」 
  於是,拘牢婆王告獵師曰: 
  「汝去{}[]行鍮蘆吒林,我欲出獵。」 
  獵師受教,即便案行鍮蘆吒林。於是,獵師案行鍮蘆吒林,見尊者賴吒惒羅在鞞醯勒樹下,敷尼師檀,結{}[]趺坐,便作是念: 
  「所為拘牢婆王及諸群臣共坐正殿咨嗟稱歎者,今已在此。」 
  爾時,獵師案行鍮蘆吒林已,還詣拘牢婆王所,白曰: 
  「大王!當知:我已案行鍮蘆吒林,隨大王意。大王本所為與諸群臣共坐正殿,咨嗟稱歎尊者賴吒惒羅:『若我聞賴吒惒羅族姓子來此鍮蘆吒[]者,我必往見。』尊者賴吒惒羅族姓子今在鍮蘆吒林中鞞醯勒樹下,敷尼師檀,結{}[]趺坐,大王欲見者,便可往也。」 
  拘牢婆王聞已,告御者曰: 
  「汝速嚴駕,我今欲往見賴吒惒羅。」 
  御者受教,即速嚴駕,訖還白曰: 
  「大王!當知嚴駕已辦,隨大王意。」 
  於是,拘牢婆王即乘車出,往至鍮蘆吒林,遙見尊者賴吒惒羅,即便下車,步進往至尊者賴吒惒羅所。尊者賴吒惒羅見拘牢婆王來,而作是說: 
  「大王!今來欲自坐耶?」 
  拘牢婆王曰: 
  「今我雖到自己境界,然,我意欲令賴吒惒羅族姓子請我令坐。」 
  尊者賴吒惒羅即請拘牢婆王曰: 
  「今有別座,大王可坐。」 
  於是,拘牢婆王與尊者賴吒惒羅共相問訊,卻坐一面,語賴吒惒羅: 
  「若為家衰故出家學道耶?若為無財物故行學道者,賴吒惒羅!拘牢婆王家多有財物,我出財物與賴吒惒羅,勸賴吒惒羅捨戒罷道,行欲、布施,快修福業,所以者何?賴吒惒羅!師教甚難,出家學道亦復甚難。」 
  尊者賴吒惒羅聞已,語曰: 
  「大王!今以不淨請我,非清淨請。」 
  拘牢婆王聞已,問曰: 
  「我當云何以清淨請賴吒惒羅,非以不淨耶?」 
  尊者賴吒惒羅語曰: 
  「大王!應如是語:『賴吒惒羅!我國人民安隱快樂,無恐怖、無鬥諍,亦無棘刺,無苦使役,米穀豐饒,乞食易得,賴吒惒羅住我國中,我當護如法。』大王!如是,以淨請我,非以不淨。」 
  拘牢婆王聞已,語曰: 
  「我今以淨請賴吒惒羅,非以不淨:我國人民安隱快樂,無恐怖、無鬥諍,亦無棘刺,無苦使役,米穀豐饒,乞食易得。賴吒惒羅住我國中,我當護如法。 
  復次,賴吒惒羅!有四種衰,謂:衰衰故,剃除鬚髮,著袈裟衣,至信捨家無家學道,云何為四?病衰、老衰、財衰、親衰。 
  賴吒惒羅!云何病衰?或有一人長病疾患,極重甚苦,彼作是念:『我長病疾患,極重甚苦,我實有欲,不能行欲,我今寧可剃除鬚髮,著袈裟衣,至信捨家無家學道。』彼於後時以病衰故,剃除鬚髮,著袈裟衣,至信捨家無家學道,是為病衰。 
  賴吒惒羅!云何老衰?或有一人年耆根熟,壽過垂訖,彼作是念:『我年耆根熟,壽過垂訖,我實有欲,不能行欲,我今寧可剃除鬚髮,著袈裟衣,至信捨家無家學道。』彼於後時以老衰故,剃除鬚髮,著袈裟衣,至信捨家無家學道,是謂老衰。 
  賴吒惒羅!云何財衰?或有一人貧窮無力,彼作是念:『我貧窮無力,我今寧可剃除鬚髮,著袈裟衣,至信捨家無家學道。』彼於後時以財衰故,剃除鬚髮,著袈裟衣,至信捨家無家學道,是謂財衰。 
  賴吒惒羅!云何親衰?或有一人親里斷種,死亡沒盡,彼作是念:『我親里斷種,死亡沒盡,我今寧可剃除鬚髮,著袈裟衣,至信捨家無家學道。』彼於後時以親衰故,剃除鬚髮,著袈裟衣,至信捨家無家學道,是謂親衰。 
  賴吒惒羅昔時無病,安隱成就,平等食道不冷不熱,平正安樂,順次不諍,由是之故,食噉含消,安隱得化,賴吒惒羅非以病衰故,剃除鬚髮,著袈裟衣,至信捨家無家學道。 
  賴吒惒羅往昔之時,年幼童子,髮黑清淨,身體盛壯,爾時,作倡伎樂,極以自娛,莊嚴其身,常喜遊戲,彼時,親屬皆不欲使令其學道,父母啼泣,憂慼懊惱,亦不聽汝出家學道,然,汝剃除鬚髮,著袈裟衣,至信捨家無家學道。賴吒惒羅不以老衰故,剃[]鬚髮,著袈裟衣,至信捨家無家學道。 
  賴吒惒羅此鍮蘆吒第一家、最大家、最勝家、最上家,謂財物也,賴吒惒羅不以財衰故,剃除鬚髮,著袈裟衣,至信捨家無家學道。 
  賴吒惒羅此鍮蘆吒林間,大豪親族親皆存在,賴吒惒羅不以親衰故,剃除鬚髮,著袈裟衣,至信捨家無家學道。 
  賴吒惒羅!此四種衰,或有衰者剃除鬚髮,著袈裟衣,至信捨家無家學道,我見賴吒惒羅都無此衰可使賴吒惒羅剃除鬚髮,著袈裟衣,至信捨家無家學道。賴吒惒羅!知見何等,為聞何等,剃除鬚髮,著袈裟衣,至信捨家無家學道?」 
  尊者賴吒惒羅答曰: 
  「大王!世尊知見如來、無所著、等正覺為說四事,我欲忍樂是,我知見聞是,是故,剃除鬚髮,著袈裟衣,至信捨家無家學道,云何為四?大王!此世無護,無可依恃、此世一切趣向老法、此世非常,要當捨去、此世無滿,無有厭足,為愛走使。」 
  拘牢婆王問曰: 
  「賴吒惒羅!向之所說:『大王!此世無護,無可依恃。』賴吒惒羅!我有兒孫、兄弟、枝黨、象軍、車軍、馬軍、步軍,皆能射御,嚴毅勇猛,王子力士鉢邏騫提摩訶能伽有占相、有策慮、有計算、有善知書、有善談論,有君臣、有眷屬,持咒知咒,彼隨諸方,有恐怖者能制止之,若賴吒惒羅所說:『大王!此世無護,無可依恃。』賴吒惒羅!向所說,此有何義耶?」 
  尊者賴吒惒羅答曰: 
  「大王!我今問王,隨所解答。大王!此身頗有病耶?」 
  拘牢婆王答曰: 
  「賴吒惒羅!今我此身常有風病。」 
  尊者賴吒惒羅問曰: 
  「大王!風病發時,生極重甚苦者,大王!爾時可得語彼兒孫、兄弟、象軍、馬軍、車軍、步軍皆能射御,嚴毅勇猛,王子力士{}[]邏騫提摩訶能伽占相、策慮、計算、知書、善能談論,君臣、眷屬持咒知咒:『汝等共來暫代我受極重甚苦,令我無病得安樂。』耶?」 
  拘牢婆王答曰: 
  「不也,所以者何?我自作業,因業緣業,獨受極苦,甚重苦也。」 
  尊者賴吒惒羅語曰: 
  「大王!以是故,世尊說:『此世無護,無可依恃。』我欲忍樂是,我知見聞是,是故剃除鬚髮,著袈裟衣,至信捨家無家學道。」 
  拘牢婆王語曰: 
  「若賴吒惒羅所說:『大王!此世無護,無可依恃。』賴吒惒羅!我亦欲是忍樂於是,所以者何?此世真實無護,無可依恃。」 
  拘牢婆王復問曰: 
  「若賴吒惒羅所說:『大王!此世一切趣向老法。』賴吒惒羅向所說,此復有何義?」 
  尊者賴吒惒羅答曰: 
  「大王!我今問王,隨所解答。若大王年或二十四、或二十五者,於意云何?爾時,速疾何如於今?爾時,筋力、形體、顏色何如於今?」 
  拘牢婆王答曰: 
  「賴吒惒羅!若我時年或二十四、或二十五,自憶爾時速疾、筋力、形體、顏色無勝我者。賴吒惒羅!我今極老,諸根衰熟,壽過垂訖,年滿八十,不復能起。」 
  尊者賴吒惒羅語曰: 
  「大王!以是故,世尊說:『此世一切趣向老法。』我欲忍樂是,我知見聞是,是故剃除鬚髮,著袈裟衣,至信捨家無家學道。」 
  拘牢婆王語曰: 
  「若賴吒惒羅所說:『大王!此世一切趣向老法。』我亦欲是忍樂於是,所以者何?此世真實一切趣向老法。」 
  拘牢婆王復問曰: 
  「若賴吒惒羅所說:『大王!此世無常,要當捨去。』賴吒惒羅向所說,此復有何義?」 
  尊者賴吒惒羅語曰: 
  「大王!我今問王,隨所解答。大王!有豐拘樓國及豐後宮、豐倉庫耶?」 
  拘牢婆王答曰:「如是。」 
  尊者賴吒惒羅復問曰: 
  「大王!有豐拘樓國及豐後宮、豐倉庫者,若時,有法來不可依,忍樂破壞,一切世無不歸死者,爾時,豐拘樓國及豐後宮、豐倉庫者,可得從此世持至後世耶?」 
  拘牢婆王答曰: 
  「不也,所以者何?我獨無二,亦無伴侶從此世至後世也。」 
  尊者賴吒惒羅語曰: 
  「大王!以是故,世尊說:『此世無常,要當捨去。』我欲忍樂是,我知見聞是,是故剃除鬚髮,著袈裟衣,至信捨家無家學道。」 
  拘牢婆王語曰: 
  「若賴吒惒羅所說:『大王!此世無常,要當捨去。』者,我亦欲是忍樂於是,所以者何?此世真實無常,要當捨去。」 
  拘牢婆王復問曰: 
  「若賴吒惒羅所說:『大王!此世無滿,無有厭足,為愛走使。』賴吒惒羅向所說,此復有何義?」 
  尊者賴吒惒羅答曰: 
  「大王!我今問王,隨所解答。大王!有豐拘樓國及豐後宮、豐倉庫耶?」 
  拘牢婆王答曰:「如是。」 
  尊者賴吒惒羅復問曰: 
  「大王!有豐拘樓國及豐後宮、豐倉庫者,若於東方有一人來,可信、可任,不欺誑世,來語王言:『我從東方來,見彼國土極大富樂,多有人民,大王!可得彼國爾所財物、人民、力役,欲得彼國整御之耶?』」 
  拘牢婆王答曰: 
  「賴吒惒羅!若我知有如是豐國,爾所財物、人民、力役,得彼人民整御治者,我必取之。」 
  如是,南方、西方、北方,從大海[?]岸,若有人來,可信、可任,不欺誑世,來語王言:『我從大海彼岸來,見彼國土極大富樂,多有人民,大王!可得彼國爾所財物、人民、力役,欲得彼國整御之耶?』」 
  拘牢婆王答曰: 
  「賴吒惒羅!若我知有如是豐國,爾所財物、人民、力役,得彼人民整御治者,我必取之。」 
  尊者賴吒惒羅語曰: 
  「大王!以是故,世尊說:『此世無滿,無有厭足,為愛走使。』我欲忍樂是,我知見聞是,是故剃除鬚髮,著袈裟衣,至信捨家無家學道。」 
  拘牢婆王語曰: 
  「若賴吒惒羅所說:『大王!此世無滿,無有厭足,為愛走使。』我亦欲是忍樂於是,所以者何?此世真實無滿,無有厭足,為愛走使。」 
  尊者賴吒惒羅語曰: 
  「大王!世尊知見如來、無所著、等正覺為我說此四事。我{}[]忍樂是,我知見聞是,是故剃除鬚髮,著袈裟衣,至信捨家無家學道。」 
  於是,尊者賴吒惒羅說此頌曰: 
  「我見世間人,有財癡不施,得財復更求,慳貪積聚物。 
   王者得天下,整御隨其力,海內無厭足,復求於海外。 
   王及諸人民,未離欲命盡,散髮妻子哭,嗚呼苦難伏。 
   衣被而埋藏,或積薪火燒,緣行至後世,燒已無慧念。 
   死後財不隨,妻子及奴婢,{}[?]富俱共同,愚智亦復然。 
   智者不懷憂,唯愚抱悒慼,是故智慧勝,逮得正覺道。 
   深著於有有,愚癡作惡行,於法非法行,以力強奪他。 
   少智習效他,愚多作惡行,趣胎至後世,數數受生死。 
   已受出生世,獨作眾惡事,如賊他所縛,自作惡所害。 
   如是此眾生,至到於後世,為己所作業,自作惡所害。 
   如果熟自墮,老少亦如斯,欲莊美愛樂,心趣好惡色。 
   為欲所縛害,因欲恐怖生,王我見此覺,知是沙門妙。」 
  尊者賴吒惒羅所說如是,拘牢婆王聞尊者賴吒惒羅所說,歡喜奉行。 

 

巴利語經文
MN.82/(2) Raṭṭhapālasuttaṃ
   293. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kurūsu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena thullakoṭṭhikaṃ nāma kurūnaṃ nigamo tadavasari. Assosuṃ kho thullakoṭṭhikā brāhmaṇagahapatikā– “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kurūsu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ thullakoṭṭhikaṃ anuppatto. 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. Atha kho thullakoṭṭhikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.
   294. Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṃyeva thullakoṭṭhike aggakulassa utto tissaṃ parisāyaṃ nisinno hoti. Atha kho raṭṭhapālassa kulaputtassa etadahosi– “yathā yathā khvāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi , nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan”ti. Atha kho thullakoṭṭhikā brāhmaṇagahapatikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho raṭṭhapālo kulaputto acirapakkantesu thullakoṭṭhikesu brāhmaṇagahapatikesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho raṭṭhapālo kulaputto bhagavantaṃ etadavoca– “yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadaṃ. Pabbājetu maṃ bhagavā”ti. “Anuññātosi pana tvaṃ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā”ti? “Na khohaṃ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā”ti. “Na kho, raṭṭhapāla, tathāgatā ananuññātaṃ mātāpitūhi puttaṃ pabbājentī”ti. “Svāhaṃ, bhante, tathā karissāmi yathā maṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti.
   295. Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca– “ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā”ti. Evaṃ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ– “tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti? Dutiyampi kho raṭṭhapālo kulaputto …pe… tatiyampi kho raṭṭhapālo kulaputto mātāpitaro etadavoca– “ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā”ti. Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ– “tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti?
   296. Atha kho raṭṭhapālo kulaputto– “na maṃ mātāpitaro anujānanti agārasmā anagāriyaṃ pabbajjāyā”ti tattheva anantarahitāya bhūmiyā nipajji– “idheva me maraṇaṃ bhavissati pabbajjā vā”ti. Atha kho raṭṭhapālo kulaputto ekampi bhattaṃ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji. Atha kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ– “tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti? Evaṃ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. Dutiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ …pe… dutiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi. Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ– “tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.
   297. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ– “tvaṃ khosi, samma raṭṭhapāla, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, samma raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāya. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti? Evaṃ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. Dutiyampi kho… tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ– “tvaṃ khosi, samma raṭṭhapāla, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṃ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāya? Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.
   298. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālassa kulaputtassa mātāpitaro tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālassa kulaputtassa mātāpitaro etadavocuṃ– “ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno– ‘idheva me maraṇaṃ bhavissati pabbajjā vā’ti. Sace tumhe raṭṭhapālaṃ kulaputtaṃ nānujānissatha agārasmā anagāriyaṃ pabbajjāya, tattheva maraṇaṃ āgamissati. Sace pana tumhe raṭṭhapālaṃ kulaputtaṃ anujānissatha agārasmā anagāriyaṃ pabbajjāya, pabbajitampi naṃ dakkhissatha. Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṃ pabbajjāya, kā tassa aññā gati bhavissati? Idheva paccāgamissati. Anujānātha raṭṭhapālaṃ kulaputtaṃ agārasmā anagāriyaṃ pabbajjāyā”ti. “Anujānāma, tātā, raṭṭhapālaṃ kulaputtaṃ agārasmā anagāriyaṃ pabbajjāya. Pabbajitena ca pana mātāpitaro uddassetabbā”ti. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ– “uṭṭhehi, samma raṭṭhapāla, anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāya. Pabbajitena ca pana te mātāpitaro uddassetabbā”ti.
   299. Atha kho raṭṭhapālo kulaputto uṭṭhahitvā balaṃ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho raṭṭhapālo kulaputto bhagavantaṃ etadavoca– “anuññāto ahaṃ, bhante, mātāpitūhi agārasmā anagāriyaṃ pabbajjāya. Pabbājetu maṃ bhagavā”ti. Alattha kho raṭṭhapālo kulaputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsūpasampanne thullakoṭṭhike yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā raṭṭhapālo arahataṃ ahosi.
   Atha kho āyasmā raṭṭhapālo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca– “icchāmahaṃ, bhante, mātāpitaro uddassetuṃ, sace maṃ bhagavā anujānātī”ti. Atha kho bhagavā āyasmato raṭṭhapālassa cetasā ceto paricca manasākāsi. Yathā bhagavā aññāsi “abhabbo kho raṭṭhapālo kulaputto sikkhaṃ paccakkhāya hīnāyāvattitun”ti, atha kho bhagavā āyasmantaṃ raṭṭhapālaṃ etadavoca– “yassadāni tvaṃ, raṭṭhapāla, kālaṃ maññasī”ti. Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena thullakoṭṭhiko tadavasari. Tatra sudaṃ āyasmā raṭṭhapālo thullakoṭṭhike viharati rañño korabyassa migacīre. Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya thullakoṭṭhikaṃ piṇḍāya pāvisi. Thullakoṭṭhike sapadānaṃ piṇḍāya caramāno yena sakapitu nivesanaṃ tenupasaṅkami. Tena kho pana samayena āyasmato raṭṭhapālassa pitā majjhimāya dvārasālāya ullikhāpeti. Addasā kho āyasmato raṭṭhapālassa pitā āyasmantaṃ raṭṭhapālaṃ dūratova āgacchantaṃ. Disvāna etadavoca– “imehi muṇḍakehi samaṇakehi amhākaṃ ekaputtako piyo manāpo pabbājito”ti Atha kho āyasmā raṭṭhapālo sakapitu nivesane neva dānaṃ alattha na paccakkhānaṃ; aññadatthu akkosameva alattha. Tena kho pana samayena āyasmato raṭṭhapālassa ñātidāsī ābhidosikaṃ kummāsaṃ chaḍḍetukāmā hoti. Atha kho āyasmā raṭṭhapālo taṃ ñātidāsiṃ etadavoca– “sacetaṃ, bhagini, chaḍḍanīyadhammaṃ, idha me patte ākirā”ti. Atha kho āyasmato raṭṭhapālassa ñātidāsī taṃ ābhidosikaṃ kummāsaṃ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṃ aggahesi.
   300. Atha kho āyasmato raṭṭhapālassa ñātidāsī yenāyasmato raṭṭhapālassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa mātaraṃ etadavoca– “yaggheyye, jāneyyāsi– ‘ayyaputto raṭṭhapālo anuppatto’”ti. “Sace, je, saccaṃ bhaṇasi, adāsiṃ taṃ karomī”ti. Atha kho āyasmato raṭṭhapālassa mātā yenāyasmato raṭṭhapālassa pitā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa pitaraṃ etadavoca– “yagghe, gahapati, jāneyyāsi– ‘raṭṭhapālo kira kulaputto anuppatto’”ti? Tena kho pana samayena āyasmā raṭṭhapālo taṃ ābhidosikaṃ kummāsaṃ aññataraṃ kuṭṭamūlaṃ nissāya paribhuñjati. Atha kho āyasmato raṭṭhapālassa pitā yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ raṭṭhapālaṃ etadavoca– “atthi nāma, tāta raṭṭhapāla, ābhidosikaṃ kummāsaṃ paribhuñjissasi? Nanu, tāta raṭṭhapāla, sakaṃ gehaṃ gantabban”ti? “Kuto no, gahapati, amhākaṃ gehaṃ agārasmā anagāriyaṃ pabbajitānaṃ? Anagārā mayaṃ, gahapati. Agamamha kho te, gahapati, gehaṃ, tattha neva dānaṃ alatthamha na paccakkhānaṃ; aññadatthu akkosameva alatthamhā”ti. “Ehi, tāta raṭṭhapāla, gharaṃ gamissāmā”ti. “Alaṃ, gahapati, kataṃ me ajja bhattakiccaṃ”. “Tena hi, tāta raṭṭhapāla, adhivāsehi svātanāya bhattan”ti. Adhivāsesi kho āyasmā raṭṭhapālo tuṇhībhāvena. Atha kho āyasmato raṭṭhapālassa pitā āyasmato raṭṭhapālassa adhivāsanaṃ viditvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā mahantaṃ hiraññasuvaṇṇassa puñjaṃ kārāpetvā kilañjehi paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi– “etha tumhe, vadhuyo, yena alaṅkārena alaṅkatā pubbe raṭṭhapālassa kulaputtassa piyā hotha manāpā tena alaṅkārena alaṅkarothā”ti.
   301. Atha kho āyasmato raṭṭhapālassa pitā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṃ ārocesi– “kālo, tāta raṭṭhapāla, niṭṭhitaṃ bhattan”ti. Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato raṭṭhapālassa pitā taṃ hiraññasuvaṇṇassa puñjaṃ vivarāpetvā āyasmantaṃ raṭṭhapālaṃ etadavoca– “idaṃ te, tāta raṭṭhapāla, mātu mattikaṃ dhanaṃ, aññaṃ pettikaṃ, aññaṃ pitāmahaṃ. Sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta raṭṭhapāla hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. “Sace me tvaṃ, gahapati, vacanaṃ kareyyāsi, imaṃ hiraññasuvaṇṇassa puñjaṃ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi. Taṃ kissa hetu? Ye uppajjissanti hi te, gahapati, tatonidānaṃ sokaparidevadukkha-domanassupāyāsā”ti. Atha kho āyasmato raṭṭhapālassa purāṇadutiyikā paccekaṃ pādesu gahetvā āyasmantaṃ raṭṭhapālaṃ etadavocuṃ– “kīdisā nāma tā, ayyaputta, accharāyo yāsaṃ tvaṃ hetu brahmacariyaṃ carasī”ti? “Na kho mayaṃ, bhaginī, accharānaṃ hetu brahmacariyaṃ carāmā”ti. “Bhaginivādena no ayyaputto raṭṭhapālo samudācaratī”ti tā tattheva mucchitā papatiṃsu. Atha kho āyasmā raṭṭhapālo pitaraṃ etadavoca– “sace, gahapati, bhojanaṃ dātabbaṃ, detha; mā no viheṭhethā”ti. “Bhuñja, tāta raṭṭhapāla, niṭṭhitaṃ bhattan”ti. Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṃ raṭṭhapālaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
   302. Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi–
   “Passa cittīkataṃ bimbaṃ, arukāyaṃ samussitaṃ;
   Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.
   “Passa cittīkataṃ rūpaṃ, maṇinā kuṇḍalena ca;
   Aṭṭhi tacena onaddhaṃ, saha vatthebhi sobhati.
   “Alattakakatā pādā, mukhaṃ cuṇṇakamakkhitaṃ;
   Alaṃ bālassa mohāya, no ca pāragavesino.
   “Aṭṭhāpadakatā kesā, nettā añjanamakkhitā.
   Alaṃ bālassa mohāya, no ca pāragavesino.
   “Añjanīva navā cittā, pūtikāyo alaṅkato;
   Alaṃ bālassa mohāya, no ca pāragavesino.
   “Odahi migavo pāsaṃ, nāsadā vākaraṃ migo;
   Bhutvā nivāpaṃ gacchāma, kandante migabandhake”ti.
   Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṃ tenupasaṅkami; upasaṅkamitvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
   303. Atha kho rājā korabyo migavaṃ āmantesi– “sodhehi, samma migava, migacīraṃ uyyānabhūmiṃ; gacchāma subhūmiṃ dassanāyā”ti. “Evaṃ, devā”ti kho migavo rañño korabyassa paṭissutvā migacīraṃ sodhento addasa āyasmantaṃ raṭṭhapālaṃ aññatarasmiṃ rukkhamūle divāvihāraṃ nisinnaṃ. Disvāna yena rājā korabyo tenupasaṅkami; upasaṅkamitvā rājānaṃ korabyaṃ etadavoca– “suddhaṃ kho te, deva, migacīraṃ. Atthi cettha raṭṭhapālo nāma kulaputto imasmiṃyeva thullakoṭṭhike aggakulassa putto yassa tvaṃ abhiṇhaṃ kittayamāno ahosi, so aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno”ti. “Tena hi, samma migava, alaṃ dānajja uyyānabhūmiyā. Tameva dāni mayaṃ bhavantaṃ raṭṭhapālaṃ payirupāsissāmā”ti. Atha kho rājā korabyo “yaṃ tattha khādanīyaṃ bhojanīyaṃ paṭiyattaṃ taṃ sabbaṃ vissajjethā”ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena āyasmantaṃ raṭṭhapālaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā korabyo āyasmantaṃ raṭṭhapālaṃ etadavoca– “idha bhavaṃ raṭṭhapāla hatthatthare nisīdatū”ti. “Alaṃ, mahārāja, nisīda tvaṃ; nisinno ahaṃ sake āsane”ti. Nisīdi rājā korabyo paññatte āsane. Nisajja kho rājā korabyo āyasmantaṃ raṭṭhapālaṃ etadavoca–
   304. “Cattārimāni, bho raṭṭhapāla, pārijuññāni yehi pārijuññehi samannāgatā idhekacce kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajanti. Katamāni cattāri? Jarāpārijuññaṃ, byādhipārijuññaṃ, bhogapārijuññaṃ, ñātipārijuññaṃ. Katamañca, bho raṭṭhapāla, jarāpārijuññaṃ? Idha, bho raṭṭhapāla ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayo-anuppatto. So iti paṭisañcikkhati– ‘ahaṃ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayo-anuppatto. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So tena jarāpārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, jarāpārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Taṃ bhoto raṭṭhapālassa jarāpārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?
   “Katamañca, bho raṭṭhapāla, byādhipārijuññaṃ? Idha, bho raṭṭhapāla, ekacco ābādhiko hoti dukkhito bāḷhagilāno. So iti paṭisañcikkhati ‘ahaṃ khomhi etarahi ābādhiko dukkhito bāḷhagilāno. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So tena byādhipārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, byādhipārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. Taṃ bhoto raṭṭhapālassa byādhipārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?
   “Katamañca bho raṭṭhapāla, bhogapārijuññaṃ? Idha, bho raṭṭhapāla, ekacco aḍḍho hoti mahaddhano mahābhogo. Tassa te bhogā anupubbena parikkhayaṃ gacchanti. So iti paṭisañcikkhati– ‘ahaṃ kho pubbe aḍḍho ahosiṃ mahaddhano mahābhogo. Tassa me te bhogā anupubbena parikkhayaṃ gatā. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So tena bhogapārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, bhogapārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo imasmiṃyeva thullakoṭṭhike aggakulassa putto. Taṃ bhoto raṭṭhapālassa bhogapārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?
   “Katamañca bho raṭṭhapāla, ñātipārijuññaṃ? Idha, bho raṭṭhapāla, ekaccassa bahū honti mittāmaccā ñātisālohitā. Tassa te ñātakā anupubbena parikkhayaṃ gacchanti. So iti paṭisañcikkhati– ‘mamaṃ kho pubbe bahū ahesuṃ mittāmaccā ñātisālohitā. Tassa me te anupubbena parikkhayaṃ gatā. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So tena ñātipārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, ñātipārijuññaṃ. Bhoto kho pana raṭṭhapālassa imasmiṃyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā. Taṃ bhoto raṭṭhapālassa ñātipārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?
   “Imāni kho, bho raṭṭhapāla, cattāri pārijuññāni, yehi pārijuññehi samannāgatā idhekacce kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajanti. Tāni bhoto raṭṭhapālassa natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito”ti?
   305. “Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito. Katame cattāro? ‘Upaniyyati loko addhuvo’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Atāṇo loko anabhissaro’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Assako loko, sabbaṃ pahāya gamanīyan’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Ūno loko atitto taṇhādāso’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito”ti.
   306. “‘Upaniyyati loko addhuvo’ti– bhavaṃ raṭṭhapālo āha. Imassa bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti? “Taṃ kiṃ maññasi, mahārāja, tvaṃ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? “Ahosiṃ ahaṃ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro. Appekadāhaṃ, bho raṭṭhapāla, iddhimāva maññe na attano balena samasamaṃ samanupassāmī”ti. “Taṃ kiṃ maññasi, mahārāja, evameva tvaṃ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? “No hidaṃ, bho raṭṭhapāla. Etarahi jiṇṇo vuḍḍho mahallako addhagato vayo-anuppatto āsītiko me vayo vattati. Appekadāhaṃ, bho raṭṭhapāla, ‘idha pādaṃ karissāmī’ti aññeneva pādaṃ karomī”ti. “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ– ‘upaniyyati loko addhuvo’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito”ti. “Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena– ‘upaniyyati loko addhuvo’ti. Upaniyyati hi bho raṭṭhapāla, loko addhuvo.
   “Saṃvijjante kho, bho raṭṭhapāla, imasmiṃ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṃ āpadāsu pariyodhāya vattissanti. ‘Atāṇo loko anabhissaro’ti– bhavaṃ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti? “Taṃ kiṃ maññasi, mahārāja, atthi te koci anusāyiko ābādho”ti? “Atthi me, bho raṭṭhapāla, anusāyiko ābādho. Appekadā maṃ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti– ‘idāni rājā korabyo kālaṃ karissati, idāni rājā korabyo kālaṃ karissatī’”ti. “Taṃ kiṃ maññasi, mahārāja, labhasi tvaṃ te mittāmacce ñātisālohite– ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṃ vedanaṃ saṃvibhajatha, yathāhaṃ lahukatarikaṃ vedanaṃ vediyeyyan’ti– udāhu tvaṃyeva taṃ vedanaṃ vediyasī”ti? “Nāhaṃ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite– ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṃ vedanaṃ saṃvibhajatha, yathāhaṃ lahukatarikaṃ vedanaṃ vediyeyyan’ti. Atha kho ahameva taṃ vedanaṃ vediyāmī”ti. “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ– ‘atāṇo loko anabhissaro’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito”ti. “Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena– ‘atāṇo loko anabhissaro’ti. Atāṇo hi, bho raṭṭhapāla, loko anabhissaro.
   “Saṃvijjati kho, bho raṭṭhapāla, imasmiṃ rājakule pahūtaṃ hiraññasuvaṇṇaṃ bhūmigatañca vehāsagatañca. ‘Assako loko, sabbaṃ pahāya gamanīyan’ti– bhavaṃ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti? “Taṃ kiṃ maññasi, mahārāja, yathā tvaṃ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṃ paratthāpi– ‘evamevāhaṃ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṃ bhogaṃ paṭipajjissanti, tvaṃ pana yathākammaṃ gamissasī”ti? “Yathāhaṃ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṃ lacchāmi paratthāpi– ‘evameva imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti. Atha kho aññe imaṃ bhogaṃ paṭipajjissanti; ahaṃ pana yathākammaṃ gamissāmī”ti. “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ– ‘assako loko, sabbaṃ pahāya gamanīyan’ti, yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito”ti. “Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena– ‘assako loko sabbaṃ pahāya gamanīyan’ti Assako hi, bho raṭṭhapāla, loko sabbaṃ pahāya gamanīyaṃ.
   “‘Ūno loko atitto taṇhādāso’ti– bhavaṃ raṭṭhapālo āha. Imassa, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti? “Taṃ kiṃ maññasi, mahārāja, phītaṃ kuruṃ ajjhāvasasī”ti? “Evaṃ, bho raṭṭhapāla, phītaṃ kuruṃ ajjhāvasāmī”ti. “Taṃ kiṃ maññasi, mahārāja, idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. So taṃ upasaṅkamitvā evaṃ vadeyya– ‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi puratthimāya disāya? Tatthaddasaṃ mahantaṃ janapadaṃ iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṃ; bahu tattha hiraññasuvaṇṇaṃ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena abhivijinituṃ. Abhivijina, mahārājā’ti, kinti naṃ kareyyāsī”ti? “Tampi mayaṃ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti. “Taṃ kiṃ maññasi, mahārāja, idha puriso āgaccheyya pacchimāya disāya… uttarāya disāya… dakkhiṇāya disāya… parasamuddato saddhāyiko paccayiko. So taṃ upasaṅkamitvā evaṃ vadeyya– ‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi parasamuddato? Tatthaddasaṃ mahantaṃ janapadaṃ iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṃ; bahu tattha hiraññasuvaṇṇaṃ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena abhivijinituṃ. Abhivijina, mahārājā’ti, kinti naṃ kareyyāsī”ti? “Tampi mayaṃ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti. “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ– ‘ūno loko atitto taṇhādāso’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito”ti. “Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena– ‘ūno loko atitto taṇhādāso’ti. Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso”ti.
   Idamavoca āyasmā raṭṭhapālo. Idaṃ vatvā athāparaṃ etadavoca –
   307. “Passāmi loke sadhane manusse,
   Laddhāna vittaṃ na dadanti mohā.
   Luddhā dhanaṃ sannicayaṃ karonti,
   Bhiyyova kāme abhipatthayanti.
   “Rājā pasayhā pathaviṃ vijitvā,
   Sasāgarantaṃ mahimāvasanto.
   Oraṃ samuddassa atittarūpo,
   Pāraṃ samuddassapi patthayetha.
   “Rājā ca aññe ca bahū manussā,
   Avītataṇhā maraṇaṃ upenti.
   Ūnāva hutvāna jahanti dehaṃ,
   Kāmehi lokamhi na hatthi titti.
   “Kandanti naṃ ñātī pakiriya kese,
   Ahovatā no amarāti cāhu.
   Vatthena naṃ pārutaṃ nīharitvā,
   Citaṃ samādāya tatoḍahanti.
   “So ḍayhati sūlehi tujjamāno,
   Ekena vatthena pahāya bhoge.
   Na mīyamānassa bhavanti tāṇā,
   Ñātīdha mittā atha vā sahāyā.
   “Dāyādakā tassa dhanaṃ haranti,
   Satto pana gacchati yena kammaṃ.
   Na mīyamānaṃ dhanamanveti kiñci,
   Puttā ca dārā ca dhanañca raṭṭhaṃ.
   “Na dīghamāyuṃ labhate dhanena,
   Na cāpi vittena jaraṃ vihanti.
   Appaṃ hidaṃ jīvitamāhu dhīrā,
   Asassataṃ vippariṇāmadhammaṃ.
   “Aḍḍhā daliddā ca phusanti phassaṃ,
   Bālo ca dhīro ca tatheva phuṭṭho.
   Bālo ca bālyā vadhitova seti,
   Dhīro ca na vedhati phassaphuṭṭho.
   “Tasmā hi paññāva dhanena seyyo,
   Yāya vosānamidhādhigacchati.
   Abyositattā hi bhavābhavesu,
   Pāpāni kammāni karonti mohā.
   “Upeti gabbhañca parañca lokaṃ,
   Saṃsāramāpajja paramparāya.
   Tassappapañño abhisaddahanto,
   Upeti gabbhañca parañca lokaṃ.
   “Coro yathā sandhimukhe gahito,
   Sakammunā haññati pāpadhammo.
   Evaṃ pajā pecca paramhi loke,
   Sakammunā haññati pāpadhammo.
   “Kāmāhi citrā madhurā manoramā,
   Virūparūpena mathenti cittaṃ.
   Ādīnavaṃ kāmaguṇesu disvā,
   Tasmā ahaṃ pabbajitomhi rāja.
   “Dumapphalāneva patanti māṇavā,
   Daharā ca vuḍḍhā ca sarīrabhedā.
   Etampi disvā pabbajitomhi rāja,
   Apaṇṇakaṃ sāmaññameva seyyo”ti.
   Raṭṭhapālasuttaṃ niṭṭhitaṃ dutiyaṃ.