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本經與巴利語聖典《中部》26/(6)《Pāsarāsisuttaṃ》(另版《Ariyapariyesanāsuttaṃ》)的經文內容完全相同。
本經的內容非常珍貴，佛陀在本經中敘述他出家的因緣，在森林中遇見古印度當時知名的瑜珈大師，以及後來如何度化五比丘的經過。
選譯自《中阿含經》204經/《羅摩經》(晡利多品)
喬正一白話譯於西元2020/1/17農曆十二月二十三日布薩八關齋戒日
我是這樣聽聞的：
曾經，佛陀在古印度的舍衛國遊方，並暫時住在東園鹿子母講堂。
有一天，世尊於下午三點至五點左右，從禪座起身，走到講堂，告訴阿難尊者：「我想去阿夷羅婆提河畔沐浴。」
「好的。」阿難尊者應答。阿難尊者拿著每一間禪房的鑰匙，一間一間地去通知每一間禪房的比丘，說：「諸位賢者！請大家先前往梵志羅摩的家。」
於是，世尊帶著阿難前往阿夷羅婆提河畔，世尊脫下身上的僧伽梨，摺疊好並放置在岸邊，便走入河水沐浴。沐浴結束之後，又一起走上岸邊，擦拭身體，然後穿上衣服。
阿難尊者站在世尊的身後，拿著扇子替佛搧風。接著，阿難走向佛前合掌，對佛陀說：「世尊！梵志羅摩的家整頓得非常好，風景園林非常優美，懇請世尊慈悲，前往梵志羅摩的家。」
世尊默然接受，帶著阿難前往梵志羅摩的家。
這時，在梵志羅摩的家中有很多的比丘正集體坐在一起討論法義。佛陀站在門外，等候諸比丘說法結束。當眾比丘說法結束之後，便安靜下來。世尊知道法會已結束，便輕咳一聲【原文/謦欬:ㄑㄧㄥˋㄎㄞˋ，咳嗽】並敲門，諸比丘聽到聲音，趕緊開門讓世尊進入。
世尊在比丘眾前敷妥座位而坐，問道：「你們剛才在做什麼？為什麼在此集體而坐？」
諸比丘回答：「世尊！我們剛才在討論法義，因此法事集體在此而坐。」
世尊讚歎說：「善哉！善哉！比丘集體而坐當行二件事，一是說法或討論法義，二是安靜集體共修。這樣吧，我也為你們說法，你們都仔細地聽好，牢記在心。」
「是，我們當謹遵教誨。」
佛陀說：「有二種尋求，一是聖求，二是非聖求。什麼是非聖求？有的人已經病痛卻仍希求病痛；有的人已經衰老卻仍希求衰老，有的人趨向死亡卻仍尋求死亡，有的人已經愁悲憂慼卻仍尋求愁悲憂慼，有的人內心穢污卻仍尋求穢污。
什麼是已經病痛卻仍希求病痛？我們必須先對『病』下一個定義，我這裡的『病』不是指一般人所謂的疾病，而是指對於妻妾、兒子、兄弟、象馬、牛羊、奴婢、錢財、珍寶、米穀等等世間的名利富貴，因接觸而心生愛染、貪愛、執著、驕傲、耽溺，看不見這些東西的背後所帶來的災患，不知出離解脫而依戀取用之。
其他如老、死、愁憂慼、穢污法等等也是一樣，都是指對於妻妾、兒子、兄弟、象馬、牛羊、奴婢、錢財、珍寶、米穀等等世間的名利富貴，因接觸而心生愛染、貪愛、執著、驕傲、耽溺，看不見這些東西的背後所帶來的災患，不知出離解脫而依戀取用之。
這樣的人想要尋求無病、無老、無死、無愁悲憂慼、無穢污雜染、無上安穩涅槃，想要得到無病、無老、無死、無愁悲憂慼、無穢污雜染、無上安穩涅槃者，都是癡人說夢、緣木求魚，都是矛盾，都不可能如願以償。以上，就是所謂『非聖求』。
什麼是『聖求』呢？有的人心想：『我有病，不該枉求病法；我會衰老，不該枉求衰老；我會死，不該枉求死法；我心愁悲憂慼，不該尋求愁悲憂慼；我心已穢污，不該枉求求穢污法，我應該要求無病、無老、無死、無愁憂慼、無穢污、無上安穩涅槃。』
於是，此人便尋求無病、無老、無死、無愁憂慼、無穢污、無上安穩涅槃，那麼此人想要得到無病、無老、無死、無愁憂慼、無穢污、無上安穩涅槃，就有可能如願以償。
在我尚未正覺無上正等正覺時，也曾起心動念：『我有病，不該枉求病法；我會衰老，不該枉求衰老；我會死，不該枉求死法；我心愁悲憂慼，不該尋求愁悲憂慼；我心已穢污，不該枉求穢污法，我應該要求無病、無老、無死、無愁憂慼、無穢污、無上安穩涅槃。』
當時，我還是一個年輕人，純潔、髮黑、年輕，二十九歲，享受非常多的歡樂，經常盛裝四處遊行。
後來，我剃除鬚髮，穿著袈裟衣，至信、捨家、無家、學道，護身清淨，護口、意清淨，我的父母因此啼哭不捨，諸親戚不悅。
我出家之後，為了尋求無病、無老、無死、無愁悲憂慼、無穢污、無上安穩涅槃，便前往參訪外道大師阿羅羅伽羅摩的道場，我問他：『阿羅羅，我想要跟您學梵行，不知可不可以？』
阿羅羅大師回答我：『賢者，當然可以，如果你想要跟我學，就請自便吧。』
我又問：『阿羅羅，請問您怎知自己已自知、自覺、自作證(解脫)？』
阿羅羅回答我：『哦!賢者，我已超越色界定的一切識處定，如今我已證得色界定最高成就的無所有處定(外道瑜珈最高的無想定)，因此，我有自信自知、自覺、自作證。』
我心想：『如果阿羅羅有此信心，那麼我也有此信心；如果阿羅羅有此精進，那麼我也有此精進；如果阿羅羅有此智慧，那麼我也有此智慧。阿羅羅這般修行都已臻自知、自覺、自作證，如果我也想證得此法，就應該獨住，遠離人群，覓一空曠安靜之處，心無放逸，修行精進。』
於是，沒有多久，我證得了色界定的無所有處定。我又去問阿羅羅加羅摩：『阿羅羅，我現在的境界就是您所謂的無想定嗎?這就是您所謂的自知、自覺、自作證?』
阿羅羅伽羅摩回答我：『是的，沒錯。』
阿羅羅伽羅摩又對我說：『賢者，我的成就您也能達到。不如這樣，您跟我一起來教導眾學生。』阿羅羅伽羅摩大師給予我與他同等的榮耀，使我受到眾弟子的最上恭敬與最上供養。
然而，我卻心想：『這樣的禪定並不趣智、不趣覺、不趣涅槃，這樣的成就並不究竟圓滿，我應該要捨棄此法，另求無病、無老、無死、無愁悲憂慼、無穢污、無上安穩涅槃。』
於是，我立即捨此法而離去，前往參訪另一位當代的瑜珈大師鬱陀羅羅摩子，我問他：『鬱陀羅，我想要跟您學，不知可不可以？』
鬱陀羅羅摩子大師回答我：『賢者，當然可以，如果你想要跟我學，就請自便吧。』
我又問：『鬱陀羅羅摩，請問您怎知自己已自知、自覺、自作證(解脫)？』
鬱陀羅羅摩子回答我：『哦!賢者，我已超越無色定的無所有處定，如今我已證得無色界定最高的非想非非想定，因此，我有自信自知、自覺、自作證。』
我心想：『如果鬱陀羅羅摩子有此信心，那麼我也有此信心；如果鬱陀羅羅摩子有此精進，那麼我也有此精進；如果鬱陀羅羅摩子有此智慧，那麼我也有此智慧。鬱陀羅羅摩子這般修行都已臻自知、自覺、自作證，如果我也想證得此法，就應該獨住，遠離人群，覓一空曠安靜之處，心無放逸，修行精進。』
於是，沒有多久，我證得了無色界定的非想非非想處定。我又去問鬱陀羅羅摩子：『鬱陀羅，我現在的境界就是您所謂的非想非非想定嗎?這就是您所謂的自知、自覺、自作證?』
鬱陀羅羅摩子回答我：『是的，沒錯。』
鬱陀羅羅摩子又對我說：『賢者，我的成就您也能達到。不如這樣，您跟我一起來教導眾學生。』於是，鬱陀羅羅摩子大師給予我與他同等的榮耀，使我受到眾弟子的最上恭敬與最上供養。
然而，我卻心想：『這樣的禪定並不趣智、不趣覺、不趣涅槃，這樣的成就並不究竟圓滿，我應該要捨棄此法，另求無病、無老、無死、無愁悲憂慼、無穢污、無上安穩涅槃。』
於是，我離開了鬱陀羅羅摩子的道場，前往象頂山南方的鬱鞞羅梵志村，彼處地名叫斯那，那個地方的風景非常優美，山林鬱茂，林中有一條尼連禪河，河水清流盈岸。
我看見如此優美的景觀，便心想：『此處如此清幽美麗，應該有人在此修行，我也應該在此禪修。』於是，我持乾草來到菩提樹，在樹下敷妥尼師檀，結跏趺坐。
當時，我立下一個誓願，如果我不能證得漏盡解脫，就絕不離開此座。就這樣，我當生已知、已見定道品法：『此生已是我歷劫生死的最後一站，我已成就最高的梵行，我該修的修行都已完成，此生壽命結束之後已不再有下一生，我如實已知我已解脫生死輪迴了。』
當我初覺無上正等正覺之後，便心想：『我當為誰先說法呢？』接著，我先想到了阿羅羅加摩大師，可是，有一位天神在虛空中對我說：『大仙人，阿羅羅加摩大師已往生了，他過世到現在已有七天了。』
其實，我自己也以神通得知阿羅羅加摩大師已過世七日。
於是，我心中感嘆：『可惜啊，可惜，阿羅羅加摩大師福薄緣淺，無緣聽聞正法，倘若他能聽聞正法，一定很快便當下知法、見法。』
後來，我又想：『我當為誰先說法呢？』接著，我又想到鬱陀羅羅摩子大師。可是，又一位天神在空中對我說：『大仙人，鬱陀羅羅摩子也往生了，他過世已十四日了。』
我也以神通觀知鬱陀羅羅摩子的確已過世十四日。
我心中也感嘆：『可惜啊，可惜，鬱陀羅羅摩子大師福薄緣淺，無緣聽聞正法，倘若他能聽聞正法，一定很快便當下知法、見法。』
後來，我又想該為誰先說法？我想到之前五比丘辛苦服侍我，當我在修苦行時，五比丘也在一旁照顧我，所以我應該先為五比丘說法。
我心想：『不知五比丘今在何處？』我以清淨的超人天眼看見五比丘就在波羅㮈仙人住處的鹿野園林中。
於是，我隨即穿好衣服，拿著缽，前往波羅㮈加尸城。
當時，有一個名叫優陀的外道修行人看見我徒步前來，便問我：『哦！喬達摩，您的氣色看起來跟一般人很不一樣，您諸根清淨，容光煥發，形貌端嚴，光圈照耀。請問，您是以誰為師？從誰學道？信奉誰的教法呢？』
我隨即以如下的偈語回答優陀：
『我最上最勝，不著一切法；諸愛盡解脫，自覺誰稱師？
無等無有勝，自覺無上覺；如來天人師，普知成就力。』
偈語的意思是說我無師而自證菩提，不執著一切，已解脫輪迴。
優陀又問我：『喬達摩，難道您已自稱聖者了？』
我又以如下的偈語回答他：
『勝者如是有，謂得諸漏盡；我害諸惡法，優陀故我勝。』
優陀又問我：『喬達摩，您現在要去哪裡？』
我以如下的偈語回答他：
『我至波羅㮈，擊妙甘露鼓；轉無上法輪，世所未曾轉。』
我的意思是我要前往波羅㮈初轉無上法輪，我要在那裏講授《轉法輪經》及《五蘊皆空經》。
由於優陀並不相信我已成佛，便敷衍地對我說：『好吧，喬達摩，或許您真的有一些不一樣的心得吧。』他說完後，便逕自離去，而我則仍獨自前往仙人住處鹿野園林。
當五比丘看見我走來，因為他們誤會我已墮落，便各自相互約定：『各位，沙門喬達摩來了，他已墮落，多欲多求，貪求美食及好的粳糧飯，還有麨酥蜜，他還用麻油塗體。現在他來了，我們還是坐著不動，千萬不要起身迎接他，也不要對他作禮，只預留一個座位給他就好，也不要客氣請他就坐，他到的時候就對他說：「喂！你想坐就隨便坐吧。」』
然而當我走到五比丘的面前時，五比丘竟然不敵我極妙的威德，隨即不由自主從座位起身，有的人拿著我的缽，有的人替我敷床座，有的人取水來欲替我洗腳。
我心中竊笑：『這些愚癡的人，怎麼這麼不牢固?自己彼此立下的約定與制度竟然就這樣輕易地違背？』
於是，我坐在五比丘為我所敷的座位上。五比丘直呼我的姓名，並以平輩的態度對待我。我對他們說：『五比丘！我，如來、無所著、正等覺，你們不可直呼我的本姓名，亦不可用平輩的方式對待我。因為我尋求無病、無老、無死、無愁悲憂慼、無穢污、無上安穩涅槃，如今已得無老、無死、無愁悲憂慼、無穢污、無上安穩涅槃，已生解脫知，已生解脫見，定道品法：「此生已是我歷劫生死的最後一站，我已成就最高的梵行，我該修的修行都已完成，今生結束之後不再有下一生，我如實知我已解脫生死輪迴了。」』
他們並不相信我已解脫，仍用平輩的語氣對我說：『喬達摩！你之前的極端苦行都尚且不能證得人上法，更何況你今日多欲多求，貪求美食、精緻的粳糧飯及麨酥蜜，還用麻油塗體？』
我又對他們說：『五比丘！你們之前可曾見我如是諸根清淨、光明照耀？』
五比丘回答：『嗯!的確沒有看過。』
我對他們說：『五比丘！當知有二種極端的修行，是諸修道者所不當學，分別是：一、貪愛執著並放縱欲樂的下賤業凡人所行；二、自煩自苦的自我折磨無益苦行。以上這兩種都非賢聖所應尋求的法，皆與法義不相應。
五比丘！唯有捨此二邊的極端修行，取中道而行，方能成明、成智，方能成就於正定而得自在，趣智趣覺，趣於涅槃。而我所謂的中道即八正道，分別是:正見……乃至正定。』
於是，我隨順因緣開始教導五比丘，當我教化他們其中二人，另三人便外出托缽乞食；當三人捧著食物歸來，份量便足夠我們六人食用。
而當我教化其中三人，另二人便外出托缽乞食，當這二人捧著食物歸來，份量也足夠我們六人食用。
我就是這樣如是教化他們如何尋求無病、無老、無死、無愁悲憂慼、無穢污、無上安穩涅槃，如何證得無病、無老、無死、無愁悲憂慼、無穢污、無上安穩涅槃。協助他們生起解脫知見，幫助他們定道品法：『生已盡，梵行已立，所作已辦，不更受有，知如真。』
我又對他們說：『五比丘，有五欲功德，都可愛、可樂、可意所念，令愚痴凡夫嚮往，是哪五欲呢？分別是:眼知色、耳知聲、鼻知香、舌知味、身知觸。
五比丘，愚癡凡夫因不多聞，不見善友，不知聖法，不御聖法，當他們因接觸五欲便生愛染、貪著、驕傲、耽溺，不見五欲接踵而至的災患，不見出離解脫而取用五欲，於是愚痴凡夫只好隨弊魔宰割，被弊魔掌控，墮入弊魔的魔掌中，被魔網所纏，被魔羂所纏，無法掙脫魔網。
這就好比野鹿一旦不小心被羅網陷阱所纏困住，只好任由狩獵師宰割，被狩獵師掌控，墮入狩獵師之手，被狩獵師的陷阱羅網所纏住，當狩獵師來到，就不可能掙脫。
然而，多聞聖弟子見善知識而知聖法，又御聖法，他們於五欲功德不觸、不染、不貪、不著，亦不驕傲、不耽溺，見五欲接踵而至的災患，見出離解脫的重要而取用五欲，就可以肯定多聞聖弟子一定不會隨弊魔起舞，不被魔所掌控，不墮入魔手，不為魔網所纏，且能解脫魔纏。
這就好比只要野鹿掙脫陷阱，就不會任由獵師宰割，不被獵師掌控，不墮入獵師之手，不為獵師的羅網所纏，就算獵師到來，牠也早已脫逃。
五比丘，當如來出現於世間，便已斷除一切煩惱乃至五蓋，例如：心穢、慧羸，如來離欲、離惡、離不善之法，已證得第四禪定。如來以如是定心、清淨心、無穢心、無煩心、柔軟心、善住心、不動心而獲致漏盡智通，如來已通曉洞悉四聖諦，洞悉這是苦，洞悉這是苦集、洞悉這是苦滅、洞悉這是苦滅之道；如來深明這是煩惱，深明這是煩惱生起的因緣、深明這是滅除煩惱的安穩處、深明這是煩惱滅除之道。
如來已具如是知、如是見，欲漏煩惱心已獲解脫，有漏煩惱心及無明漏煩惱心都已解脫，解脫之後已便獲得解脫知見成就，也就是：『此生已是歷劫生死的最後一站，無上的梵行已成就，該修的修行都已圓滿完成，此生壽命結束之後不會再有下一生，已如實知道自己解脫生死輪迴了。』
此時的如來已可以自在行、自在住、自在坐、自在臥，為什麼呢？因為如來自見無量惡及不善法，因此他可以自在行、自在住、自在坐、自在臥而沒有任何的過失。
這就好比在無人荒野之處，有一頭野鹿，牠可以任意地自在行、自在住、自在坐、自在臥，因為這頭野鹿已不在狩獵師的勢力範圍之內，因此，牠可以放心地隨意自在行、自在住、自在坐、自在臥而不會有任何的危險。
同樣的道理，當比丘已臻漏盡而得無漏，心解脫、慧解脫，自知、自覺、自作證：『此生已是歷劫生死的最後一站，無上的梵行已成就，該修的修行都已圓滿完成，此生壽命結束之後不會再有下一生，已如實知道自己解脫生死輪迴了。』他便可以隨意自在行、自在住、自在坐、自在臥，因為他已自見無量惡不善法，因此，他可以隨意自在行、自在住、自在坐、自在臥而不會有任何的過失。
五比丘，以上就是所謂的無餘解脫，也就是我所謂的無病、無老、無死、無愁悲憂慼、無穢污、無上安穩涅槃。』」
當佛陀說完之後，阿難尊者及在場聆聽的諸比丘都心生歡喜，並依法奉行。
中阿含204經/羅摩經(晡利多品)
我聞如是：
一時，佛遊舍衛國，在於東園鹿子母堂。
爾時，世尊則於晡時從燕坐起，堂上來下，告尊者阿難：
「我今共汝至阿夷羅婆提河浴。」
尊者阿難白曰：「唯然。」
尊者阿難執持戶鑰，遍詣諸屋而彷徉，見諸比丘，便作是說：
「諸賢！可共詣梵志羅摩家。」諸比丘聞已，便共往詣梵志羅摩家。
世尊將尊者阿難往至阿夷羅婆提河，脫衣岸上，便入水浴。浴已還出，拭體著衣。
爾時，尊者阿難立世尊後，執扇扇佛，於是，尊者阿難叉手向佛，白曰：
「世尊！梵志羅摩家極好整頓，甚可愛樂，唯願世尊以慈愍故，往至梵志羅摩家。」世尊為尊者阿難默然而受，於是世尊將尊者阿難往至梵志羅摩家。
爾時，梵志羅摩家，眾多比丘集坐說法。佛住門外，待諸比丘說法訖竟。眾多比丘尋說法訖，默然而住。世尊知已，謦欬敲門。諸比丘聞，即往開門，世尊便入梵志羅摩家，於比丘眾前敷座而坐，問曰：
「諸比丘向說何等？以何事故集坐在此？」
時，諸比丘答曰：
「世尊！向者說法，以此法事集坐在此。」
世尊歎曰：
「善哉！善哉！比丘集坐當行二事，一曰說法，二曰默然，所以者何？我亦為汝說法，諦聽！諦聽！善思念之。」
時，諸比丘白曰：「唯然，當受教聽。」
佛言：
「有二種求，一曰聖求，二曰非聖求。云何非聖求？有一實病法，求病法；實老法……死法……愁憂慼法……實穢污法，求穢污法。云何實病法求病法？云何病法耶？兒子、兄弟是病法也；象馬、牛羊、奴婢、錢財、珍寶、米穀是病害法，眾生於中觸、染、貪、著、憍慠、受入，不見災患，不見出要而取用之。云何老法、死法、愁憂慼法、穢污法耶？兒子、兄弟是穢污法；象馬、牛羊、奴婢、錢財、珍寶、米穀是穢{法}[污]害法，眾生於中觸、染、貪、著、憍慠、受入，不見災患，不見出要而取用之。彼人欲求無病無上安穩涅槃，得無病無上安穩涅槃者，終無是處；求無老、無死、無愁憂慼、無穢污無上安穩涅槃，得無老、無死、無愁憂慼、無穢污無上安穩涅槃者，終無是處，是謂：非聖求。
云何聖求耶？有一作是念：『我自實病法，無辜求病法；我自實老法、死法、愁憂慼法、穢污法，無辜求穢污法，我今寧可求無病無上安穩涅槃；求無老、無死、無愁憂慼、無穢污法無上安穩涅槃。』彼人便求無病無上安穩涅槃，得無病無上安穩涅槃者，必有是處；求無老、無死、無愁憂慼、無穢污無上安穩涅槃，得無老、無死、無愁憂慼、無穢污無上安穩涅槃者，必有是處。
我本未覺無上正盡覺時，亦如是念：『我自實病法，無辜求病法；我自實老法、死法、愁憂慼法、穢污法，無辜求穢污法，我今寧可求無病無上安穩涅槃；求無老、無死、無愁憂慼、無穢污無上安穩涅槃耶？』我時年少童子，清淨、青髮、盛年，年二十九，爾時，極多樂戲，莊飾遊行。我於爾時，父母啼哭，諸親不樂，我剃除鬚髮，著袈裟衣，至信捨家無家學道，護身命清淨，護口、意、命清淨。我成就此戒身已，欲求無病無上安穩涅槃，無老、無死、無愁憂慼、無穢污無上安穩涅槃故，更往阿羅羅伽羅摩所，問曰：『阿羅羅！我欲於汝法行梵行，為可爾不？』阿羅羅答我曰：『賢者！我無不可，汝欲行便行。』我復問曰：『阿羅羅！云何汝此法自知、自覺、自作證耶？』阿羅羅答我曰：『賢者！我度一切識處，得無所有處成就遊，是故，我法自知、自覺、自作證。』
我復作是念：『不但阿羅羅獨有此信，我亦有此信；不但阿羅羅獨有此精進，我亦有此精進；不但阿羅羅獨有此慧，我亦有此慧。阿羅羅於此法自知、自覺、自作證，我欲證此法故，便獨住遠離、空安{靖}[靜]處，心無放逸，修行精勤。我獨住遠離、空安靜處，心無放逸，修行精勤已，不久得證彼法。證彼法已，復往詣阿羅羅加羅摩所，問曰：『阿羅羅！此法自知、自覺、自作證，謂：度一切無量識處，得無所有處成就遊耶？』阿羅羅伽羅摩答我曰：『賢者！我是法自知、自覺、自作證，謂：度無量識處，得無所有處成就遊。』阿羅羅伽羅摩復語我曰：『賢者！是為：如我此法作證，汝亦然；如汝此法作證，我亦然。賢者！汝來共領此眾。』是為：阿羅羅伽羅摩師處，我與同等，最上恭敬、最上供養、最上歡喜。
我復作是念：『此法不趣智，不趣覺，不趣涅槃，我今寧可捨此法，更求無病無上安穩涅槃；求無老、無死、無愁憂慼、無穢污無上安穩涅槃。』我即捨此法，便求無病無上安穩涅槃；求無老、無死、無愁憂慼、無穢污無上安穩涅槃已，往詣鬱陀羅羅摩子所，問曰：『鬱陀羅！我欲於汝法中學，為可爾不？』鬱陀羅羅摩子答我曰：『賢者！我無不可，汝欲學便學。』我復問曰：『鬱陀羅！汝{羅摩子}[父羅摩]自知、自覺、自作證何等法耶？』鬱陀羅羅摩子答我曰：『賢者！度一切無所有處，得非有想非無想處成就遊。賢者！我父羅摩自知、自覺、自作證，謂：此法也。』
我復作是念：『不但羅摩獨有此信，我亦有此信；不但羅摩獨有此精進，我亦有此精進；不但羅摩獨有此慧，我亦有此慧。羅摩自知、自覺、自作證此法，我何故不得自知、自覺、自作證此法耶？』我欲證此法故，便獨住遠離、空安{靖}[靜]處，心無放逸，修行精勤。我獨住遠離、空安{靖}[靜]處，心無放逸，修行精勤已，不久得證彼法。證彼法已，復往鬱陀羅羅摩子所，問曰：『鬱陀羅！汝父羅摩是法自知、自覺、自作證，謂：度一切無所有處，得非有想非無想處成就遊耶？』鬱陀羅羅摩子答我曰：『賢者！我父羅摩，是法自知、自覺、自作證，謂：度一切無所有處，得非有想非無想處成就遊。』鬱陀羅復語我曰：『如我父羅摩此法作證，汝亦然；如汝此法作證，我父亦然。賢者！汝來共領此眾。』鬱陀羅羅摩子同師處，我亦如師，最上恭敬、最上供養、最上歡喜。
我復作是念：『此法不趣智，不趣覺，不趣涅槃，我今寧可捨此法，更求無病無上安穩涅槃；求無老、無死、無愁憂慼、無穢污無上安穩涅槃。』我即捨此法，便求無病無上安穩涅槃；求無老、無死、無愁憂慼、無穢污無上安穩涅槃已，往象頂山南，鬱鞞羅梵志村，名曰斯那，於彼中，地至可愛樂，山林鬱茂，尼連禪河清流盈岸。我見彼已，便作是念：『此地至可愛樂，山林鬱茂，尼連禪河清流盈岸，若族姓子欲有學者，可於中學，我亦當學，我今寧可於此中學。』即便持草往詣覺樹，到已布下敷尼師檀，結跏趺坐，要不解坐，至得漏盡。我便不解坐，至得漏盡。我求無病無上安穩涅槃，便得無病無上安穩涅槃；求無老、無死、無愁憂慼、無穢污無上安穩涅槃，便得無老、無死、無愁憂慼、無穢污無上安穩涅槃，生知、生見，定道品法：『生已盡，梵行已立，所作已辦，不更受有，知如真。』
我初覺無上正盡覺已，便作是念：『我當為誰先說法耶？』我復作是念：『我今寧可為阿羅羅加摩先說法耶？』爾時，有天住虛空中而語我曰：『大仙人！當知阿羅羅加摩彼命終來至今七日。』我亦自知阿羅羅加摩其命終來得今七日。我復作是念：『阿羅羅加摩，彼人長衰不聞此法，若聞此者，速知法、次法。』我初覺無上正盡覺已，作如是念：『我當為誰先說法耶？』我復作是念：『我今寧可為鬱陀羅羅摩子先說法耶？』天復住空而語我曰：『大仙人！當知鬱陀羅羅摩子命終已來二七日也。』我亦自知鬱陀羅羅摩子命終已來二七日也。我復作是念：『鬱陀羅羅摩子，彼人長衰不聞此法，若聞法者，速知法、次法。』
我初覺無上正盡覺已，作如是念：『我當為誰先說法耶？』我復作是念：『昔五比丘為我執勞，多所饒益，我苦行時，彼五比丘承事於我，我今寧可為五比丘先說法耶？』我復作是念：『昔五比丘今在何處？』我以清淨天眼出過於人，見五比丘在波羅㮈仙人住處鹿野園中。我隨住覺樹下，攝衣持鉢，往波羅㮈加尸都邑。
爾時，異學優陀遙見我來，而語我曰：『賢者瞿曇！諸根清淨，形色極妙，面光照耀。賢者瞿曇！師為是誰？從誰學道？為信誰法？』我於爾時即為優陀說偈答曰：
『我最上最勝，不著一切法，諸愛盡解脫，自覺誰稱師？
無等無有勝，自覺無上覺，如來天人師，普知成就力。』
優陀問我曰：『賢者瞿曇！自稱勝耶？』我復以偈而答彼曰：
『勝者如是有，謂得諸漏盡，我害諸惡法，優陀故我勝。』
優陀復問我曰：『賢者瞿曇！欲至何處？』我時以偈而答彼曰：
『我至波羅㮈，擊妙甘露鼓，轉無上法輪，世所未曾轉。』
優陀語我曰：『賢者瞿曇！或可有是。』如是語已，即彼邪道{經}[徑]便還去，我自往至仙人住處鹿野園中。
時，五比丘遙見我來，各相約敕而立制曰：『諸賢！當知此沙門瞿曇來，多欲多求，食妙飲食，好粳糧飯，及麨酥蜜，麻油塗體，今復來至，汝等但坐，慎莫起迎，亦莫作禮，豫留一座，莫請令坐，到已語曰：「卿！欲坐者，自隨所欲。」』我時往至五比丘所，時，五比丘於我不堪極妙威德，即從{坐}[座]起，有持衣鉢者，有敷床者，有取水者，欲洗足者。我作是念：『此愚癡人，何無牢固，自立制度還違本要？』我知彼已，坐五比丘所敷之座。
時，五比丘呼我姓字，及卿於我，我語彼曰：『五比丘！我，如來、無所著、正盡覺，汝等莫稱我本姓字，亦莫卿我，所以者何？我求無病無上安穩涅槃，得無病無上安穩涅槃；我求無老、無死、無愁憂慼、無穢污無上安穩涅槃，得無老、無死、無愁憂慼、無穢污無上安穩涅槃，生知、生見，定道品法：「生已盡，梵行已立，所作已{辨}[辦]，不更受有，知如真。」』彼語我曰：『卿瞿曇！本如是行、如是道跡、如是苦行尚不能得人上法差降聖知聖見，況復今日多欲多求，食妙飲食，好粳糧飯，及麨酥蜜，麻油塗體耶？』我復語曰：『五比丘！汝等本時見我如是諸根清淨，光明照耀耶？』時，五比丘復答我曰：『本不見卿諸根清淨，光明照耀，卿瞿曇！今諸根清淨，形色極妙，面光照耀。』
我於爾時，即告彼曰：『五比丘！當知有二邊行，諸為道者所不當學：一曰著欲樂下賤業凡人所行，二曰自煩自苦，非賢聖{求}法，無義相應。五比丘！捨此二邊，有取中道，成明成智，成就於定，而得自在，趣智趣覺，趣於涅槃，謂：八正道，正見……乃至正定，是謂為八。』意欲隨順教五比丘，教化二人，三人乞食，三人持食來，足六人食。教化三人，二人乞食，二人持食來，足六人食。我如是教，如是化彼，求無病無上安穩涅槃，得無病無上安穩涅槃；求無老、無死、無愁憂慼、無穢污無上安穩涅槃，得無老、無死、無愁憂慼、無穢污無上安穩涅槃。生知、生見，定道品法：『生已盡，梵行已立，所作已{辨}[辦]，不更受有，知如真。』
於是，世尊復告彼曰：『五比丘！有五欲功德可愛、可樂、可意所念，善欲相應，云何為五？眼知色、耳知聲、鼻知香、舌知味、身知觸。五比丘！愚癡凡夫而不多聞，不見善友，不知聖法，不御聖法，彼觸、染、貪、著、憍慠、受入，不見災患，不見出要，而取用之，當知彼隨弊魔，自作弊魔，墮弊魔手，為魔網纏，魔羂所纏，不脫魔纏。五比丘！猶如野鹿為纏所纏，當知彼隨獵師，自作獵師，墮獵師手，為獵師網纏，獵師來已，不能得脫。如是，五比丘！愚癡凡夫而不多聞，不見善友，不知聖法，不御聖法，彼於此五欲功德觸、染、貪、著、憍慠、受入，不見災患，不見出要，而取用之，當知彼隨弊魔，自作弊魔，墮弊魔手，為魔網纏，魔纏所纏，不脫魔纏。
五比丘！多聞聖弟子見善知識，而知聖法，又御聖法，彼於此五欲功德不觸、不染、不貪、不著，亦不憍慠、不受入，見災患，見出要，而取用之，當知彼不隨弊魔，不自作魔，不墮魔手，不為魔網所纏，不為魔纏所纏，便解脫魔纏。五比丘！猶如野鹿得脫於纏，當知彼不隨獵師，不自{在}[作]獵師，不墮獵師手，不為獵師網所纏，獵師來已，則能得脫。如是，五比丘！多聞聖弟子見善知識而知聖法，又御聖法，彼於此五欲功德不觸、不染、不貪、不著，亦不{見}憍慠、不受入，見災患，見出要，而取用之，當知彼不隨弊魔，不自{在}[作]魔，不墮魔手，不為魔網所纏，不為魔纏所纏，便解脫魔纏。
五比丘！若時如來出興于世，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，彼斷……乃至五蓋：心穢、慧羸，離欲、離惡不善之法，……至得第四禪成就遊。彼如是定心，清淨、無穢、無煩、柔軟、善住、得不動心，修學漏盡智通作證：彼知此苦如真，知此苦習、知此苦滅、知此苦滅道如真；知此漏如真，知此漏習、知此漏滅、知此漏滅道如真。彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已便知解脫：『生已盡，梵行已立，所作已{辨}[辦]，不更受有，知如真。』彼於爾時，自在行、自在住、自在坐、自在臥，所以者何？彼自見無量惡不善法盡，是故彼自在行、自在住、自在坐、自在臥。五比丘！猶如無事無人民處，彼有野鹿，自在行、自在住、自在{伏}[坐]、自在臥，所以者何？彼野鹿不在獵師境界，是故，自在行、自在住、自在{伏}[坐]、自在臥。如是，五比丘！比丘漏盡得無漏，心解脫、慧解脫，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。』彼於爾時，自在行、自在住、自在坐、自在臥，所以者何？彼自見無量惡不善法盡，是故，彼自在行、自在住、自在坐、自在臥。五比丘！是說無餘解脫，是說無病無上安穩涅槃，是說無老、無死、無愁憂慼、無穢污無上安穩涅槃。』」
佛說如是，尊者阿難及諸比丘聞佛所說，歡喜奉行。
巴利語經文
MN.26/(6) Pāsarāsisuttaṃ(另版Ariyapariyesanāsuttaṃ)
272. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane
anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā
pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Atha kho sambahulā bhikkhū
yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ
etadavocuṃ– “cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā.
Sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ
savanāyā”ti. “Tena hāyasmanto yena rammakassa brāhmaṇassa assamo
tenupasaṅkamatha; appeva nāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ
savanāyā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.
Atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ
piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi– “āyāmānanda, yena pubbārāmo
migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti. “Evaṃ, bhante”ti kho
āyasmā ānando bhagavato paccassosi. Atha kho bhagavā āyasmatā ānandena
saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. Atha kho
bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi–
“āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti.
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
273. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako
tenupasaṅkami gattāni parisiñcituṃ. Pubbakoṭṭhake gattāni parisiñcitvā
paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho āyasmā
ānando bhagavantaṃ etadavoca– “ayaṃ, bhante, rammakassa brāhmaṇassa assamo
avidūre. Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo; pāsādiko, bhante,
rammakassa brāhmaṇassa assamo. Sādhu, bhante, bhagavā yena rammakassa
brāhmaṇassa assamo tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā
tuṇhībhāvena.
Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami. Tena kho
pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā
kathāya sannisinnā honti. Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi
kathāpariyosānaṃ āgamayamāno. Atha kho bhagavā kathāpariyosānaṃ viditvā
ukkāsitvā aggaḷaṃ ākoṭesi. Vivariṃsu kho te bhikkhū bhagavato dvāraṃ. Atha
kho bhagavā rammakassa brāhmaṇassa assamaṃ pavisitvā paññatte āsane nisīdi.
Nisajja kho bhagavā bhikkhū āmantesi– “kāyanuttha, bhikkhave, etarahi
kathāya sannisinnā? Kā ca pana vo antarākathā vippakatā”ti “Bhagavantameva
kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto”ti.
“Sādhu, bhikkhave! Etaṃ kho, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ
saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe dhammiyā kathāya
sannisīdeyyātha. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ– dhammī vā
kathā, ariyo vā tuṇhībhāvo”.
274. “Dvemā, bhikkhave, pariyesanā– ariyā ca pariyesanā, anariyā ca
pariyesanā.
“Katamā ca, bhikkhave, anariyā pariyesanā? Idha, bhikkhave, ekacco attanā
jātidhammo samāno jātidhammaṃyeva pariyesati, attanā jarādhammo samāno
jarādhammaṃyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṃyeva
pariyesati, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati, attanā
sokadhammo samāno sokadhammaṃyeva pariyesati, attanā saṃkilesadhammo samāno
saṃkilesadhammaṃyeva pariyesati.
“Kiñca, bhikkhave, jātidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave,
jātidhammaṃ, dāsidāsaṃ jātidhammaṃ, ajeḷakaṃ jātidhammaṃ, kukkuṭasūkaraṃ
jātidhammaṃ, hatthigavāssavaḷavaṃ jātidhammaṃ, jātarūparajataṃ jātidhammaṃ.
Jātidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno
attanā jātidhammo samāno jātidhammaṃyeva pariyesati.
“Kiñca, bhikkhave, jarādhammaṃ vadetha? Puttabhariyaṃ, bhikkhave,
jarādhammaṃ, dāsidāsaṃ jarādhammaṃ, ajeḷakaṃ jarādhammaṃ, kukkuṭasūkaraṃ
jarādhammaṃ, hatthigavāssavaḷavaṃ jarādhammaṃ jātarūparajataṃ jarādhammaṃ.
Jarādhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno
attanā jarādhammo samāno jarādhammaṃyeva pariyesati.
“Kiñca, bhikkhave, byādhidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave,
byādhidhammaṃ, dāsidāsaṃ byādhidhammaṃ, ajeḷakaṃ byādhidhammaṃ,
kukkuṭasūkaraṃ byādhidhammaṃ, hatthigavāssavaḷavaṃ byādhidhammaṃ.
Byādhidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno
attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati.
“Kiñca, bhikkhave, maraṇadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave,
maraṇadhammaṃ, dāsidāsaṃ maraṇadhammaṃ, ajeḷakaṃ maraṇadhammaṃ,
kukkuṭasūkaraṃ maraṇadhammaṃ, hatthigavāssavaḷavaṃ maraṇadhammaṃ.
Maraṇadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno
attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati.
“Kiñca, bhikkhave, sokadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave,
sokadhammaṃ, dāsidāsaṃ sokadhammaṃ, ajeḷakaṃ sokadhammaṃ, kukkuṭasūkaraṃ
sokadhammaṃ, hatthigavāssavaḷavaṃ sokadhammaṃ. Sokadhammā hete, bhikkhave,
upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā sokadhammo samāno
sokadhammaṃyeva pariyesati.
“Kiñca, bhikkhave, saṃkilesadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave,
saṃkilesadhammaṃ, dāsidāsaṃ saṃkilesadhammaṃ, ajeḷakaṃ saṃkilesadhammaṃ
kukkuṭasūkaraṃ saṃkilesadhammaṃ, hatthigavāssavaḷavaṃ saṃkilesadhammaṃ,
jātarūparajataṃ saṃkilesadhammaṃ. Saṃkilesadhammā hete, bhikkhave, upadhayo.
Etthāyaṃ gathito mucchito ajjhāpanno attanā saṃkilesadhammo samāno
saṃkilesadhammaṃyeva pariyesati. Ayaṃ, bhikkhave, anariyā pariyesanā.
275. “Katamā ca, bhikkhave, ariyā pariyesanā? Idha, bhikkhave, ekacco attanā
jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ
nibbānaṃ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā
ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā byādhidhammo samāno
byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ
pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ
anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā sokadhammo samāno
sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati,
attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ
anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati. Ayaṃ, bhikkhave, ariyā pariyesanā.
276. “Ahampi sudaṃ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova
samāno attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā
jarādhammo samāno jarādhammaṃyeva pariyesāmi, attanā byādhidhammo samāno
byādhidhammaṃyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṃyeva
pariyesāmi, attanā sokadhammo samāno sokadhammaṃyeva pariyesāmi, attanā
saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi. Tassa mayhaṃ,
bhikkhave, etadahosi– ‘kiṃ nu kho ahaṃ attanā jātidhammo samāno
jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno …pe… byādhidhammo
samāno… maraṇadhammo samāno… sokadhammo samāno… attanā saṃkilesadhammo
samāno saṃkilesadhammaṃyeva pariyesāmi? Yaṃnūnāhaṃ attanā jātidhammo samāno
jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ
pariyeseyyaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ
anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā byādhidhammo samāno
byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ
pariyeseyyaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā
amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā sokadhammo samāno
sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ
pariyeseyyaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā
asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyan’ti.
277. “So kho ahaṃ, bhikkhave, aparena samayena daharova samāno susukāḷakeso
bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ
assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā
agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃ kusalagavesī
anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ.
Upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ– ‘icchāmahaṃ, āvuso kālāma, imasmiṃ
dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, bhikkhave, āḷāro kālāmo
maṃ etadavoca– ‘viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso
nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja
vihareyyā’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ
pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena
lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca
paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi– ‘na kho
āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā
upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ
passaṃ viharatī’ti.
“Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā
āḷāraṃ kālāmaṃ etadavocaṃ– ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ
abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte,
bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave,
etadahosi– ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā;
na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho
āḷārasseva kālāmassa atthi sati, mayhaṃpatthi sati; na kho āḷārasseva
kālāmassa atthi samādhi, mayhaṃpatthi samādhi; na kho āḷārasseva kālāmassa
atthi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ
abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa
sacchikiriyāya padaheyyan’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva
taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.
“Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā
āḷāraṃ kālāmaṃ etadavocaṃ–
‘Ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā
upasampajja pavedesī’ti?
‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā
upasampajja pavedemī’ti.
‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā
upasampajja viharāmī’ti.
‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ
sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā
upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja
viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi
tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ
dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ
dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi
dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, bhikkhave,
āḷāro kālāmo ācariyo me samāno (attano) antevāsiṃ maṃ samānaṃ attanā
samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave,
etadahosi– ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na
abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva
ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ
analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.
278. “So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ
pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ
rāmaputtaṃ etadavocaṃ– ‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye
brahmacariyaṃ caritun’ti. Evaṃ vutte, bhikkhave, udako rāmaputto maṃ
etadavoca– ‘viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso
nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja
vihareyyā’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ
pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena
lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca
paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho
rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā
upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ
vihāsī’ti.
“Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā
udakaṃ rāmaputtaṃ etadavocaṃ– ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ
abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte,
bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ,
bhikkhave, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā;
na kho rāmasseva ahosi vīriyaṃ mayhaṃpatthi vīriyaṃ; na kho rāmasseva ahosi
sati, mayhaṃpatthi sati; na kho rāmasseva ahosi samādhi, mayhaṃpatthi
samādhi, na kho rāmasseva ahosi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ
dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi,
tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, bhikkhave,
nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja
vihāsiṃ.
“Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā
udakaṃ rāmaputtaṃ etadavocaṃ–
‘Ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja
pavedesī’ti?
‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā
upasampajja pavedesī’ti.
‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā
upasampajja viharāmī’ti.
‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ
sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā
upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja
viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi,
taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ
dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi, taṃ
dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ
tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti Iti kho,
bhikkhave udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi,
uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi– ‘nāyaṃ
dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na
sambodhāya na nibbānāya saṃvattati, yāvadeva
nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ
analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.
279. “So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ
pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo
tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ,
nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ
Tassa mayhaṃ, bhikkhave, etadahosi– ‘ramaṇīyo vata, bho, bhūmibhāgo,
pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā
ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So
kho ahaṃ, bhikkhave, tattheva nisīdiṃ– alamidaṃ padhānāyāti.
280. “So kho ahaṃ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṃ
viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajātaṃ anuttaraṃ
yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā jarādhammo samāno jarādhamme
ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajaraṃ
anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā byādhidhammo samāno
byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ
pariyesamāno abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā
maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ
yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā sokadhammo samāno sokadhamme
ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā
saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ
anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno asaṃkiliṭṭhaṃ anuttaraṃ
yogakkhemaṃ nibbānaṃ ajjhagamaṃ. Ñāṇañca pana me dassanaṃ udapādi– ‘akuppā
me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.
281. “Tassa mayhaṃ, bhikkhave, etadahosi– ‘adhigato kho myāyaṃ dhammo
gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo
paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā.
Ālayarāmā kho panāyaṃ pajā ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ
yadidaṃ– idappaccayatā paṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ yadidaṃ–
sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho
nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so
mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, bhikkhave, imā
anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā–
‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;
Rāgadosaparetehi, nāyaṃ dhammo susambudho.
‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;
Rāgarattā na dakkhanti, tamokhandhena āvuṭā’”ti.
282. “Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṃ namati, no
dhammadesanāya. Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā
cetoparivitakkamaññāya etadahosi– ‘nassati vata bho loko, vinassati vata bho
loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya
cittaṃ namati, no dhammadesanāyā’ti. Atha kho, bhikkhave, brahmā sahampati–
seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā
bāhaṃ samiñjeyya, evameva– brahmaloke antarahito mama purato pāturahosi.
Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ
tenañjaliṃ paṇāmetvā maṃ etadavoca– ‘desetu, bhante, bhagavā dhammaṃ, desetu
sugato dhammaṃ. Santi sattā apparajakkhajātikā, assavanatā dhammassa
parihāyanti. Bhavissanti dhammassa aññātāro’ti. Idamavoca, bhikkhave, brahmā
sahampati. Idaṃ vatvā athāparaṃ etadavoca–
‘Pāturahosi magadhesu pubbe,
Dhammo asuddho samalehi cintito.
Apāpuretaṃ amatassa dvāraṃ,
Suṇantu dhammaṃ vimalenānubuddhaṃ.
‘Sele yathā pabbatamuddhaniṭṭhito,
Yathāpi passe janataṃ samantato.
Tathūpamaṃ dhammamayaṃ sumedha,
Pāsādamāruyha samantacakkhu.
Sokāvatiṇṇaṃ janatamapetasoko,
Avekkhassu jātijarābhibhūtaṃ.
‘Uṭṭhehi vīra vijitasaṅgāma, satthavāha aṇaṇa vicara loke.
Desassu bhagavā dhammaṃ, aññātāro bhavissantī’”ti.
283. “Atha kho ahaṃ, bhikkhave, brahmuno ca ajjhesanaṃ viditvā sattesu ca
kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ. Addasaṃ kho ahaṃ,
bhikkhave, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe,
tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce
paralokavajjabhayadassāvine viharante, appekacce na
paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṃ vā
paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā
puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni
antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake
jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni
uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ
accuggamma ṭhitāni anupalittāni udakena; evameva kho ahaṃ, bhikkhave,
buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe,
tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce
paralokavajjabhayadassāvine viharante, appekacce na
paralokavajjabhayadassāvine viharante. Atha khvāhaṃ, bhikkhave, brahmānaṃ
sahampatiṃ gāthāya paccabhāsiṃ–
‘Apārutā tesaṃ amatassa dvārā,
Ye sotavanto pamuñcantu saddhaṃ.
Vihiṃsasaññī paguṇaṃ na bhāsiṃ,
Dhammaṃ paṇītaṃ manujesu brahme’”ti.
“Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā
dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
284. “Tassa mayhaṃ, bhikkhave, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ
dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ,
bhikkhave, etadahosi– ‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī
dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ
dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ,
bhikkhave, devatā upasaṅkamitvā etadavoca– ‘sattāhakālaṅkato, bhante, āḷāro
kālāmo’ti. Ñāṇañca pana me dassanaṃ udapādi– ‘sattāhakālaṅkato āḷāro
kālāmo’ti. Tassa mayhaṃ, bhikkhave, etadahosi– ‘mahājāniyo kho āḷāro kālāmo.
Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.
“Tassa mayhaṃ, bhikkhave, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ
deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave,
etadahosi– ‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ
apparajakkhajātiko. Yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ
deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, bhikkhave,
devatā upasaṅkamitvā etadavoca– ‘abhidosakālaṅkato, bhante, udako
rāmaputto’ti. Ñāṇañca pana me dassanaṃ udapādi– ‘abhidosakālaṅkato udako
rāmaputto’ti. Tassa mayhaṃ, bhikkhave, etadahosi– ‘mahājāniyo kho udako
rāmaputto. Sace hi so imaṃ dhammaṃ suṇeyya khippameva ājāneyyā’ti.
“Tassa mayhaṃ bhikkhave, etadahosi– ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ
deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave,
etadahosi– ‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ
upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ
deseyyan’ti. Tassa mayhaṃ, bhikkhave, etadahosi– ‘kahaṃ nu kho etarahi
pañcavaggiyā bhikkhū viharantī’ti? Addasaṃ kho ahaṃ, bhikkhave, dibbena
cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ
viharante isipatane migadāye. Atha khvāhaṃ, bhikkhave, uruvelāyaṃ
yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ.
285. “Addasā kho maṃ, bhikkhave, upako ājīvako antarā ca gayaṃ antarā ca
bodhiṃ addhānamaggappaṭipannaṃ. Disvāna maṃ etadavoca– ‘vippasannāni kho te,
āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto! Kaṃsi tvaṃ, āvuso,
uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’ti Evaṃ
vutte, ahaṃ, bhikkhave, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ–
‘Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto.
Sabbañjaho taṇhākkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ.
‘Na me ācariyo atthi, sadiso me na vijjati;
Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.
‘Ahañhi arahā loke, ahaṃ satthā anuttaro;
Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.
‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;
Andhībhūtasmiṃ lokasmiṃ, āhañchaṃ amatadundubhin’ti.
‘Yathā kho tvaṃ, āvuso, paṭijānāsi, arahasi anantajino’ti!
‘Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;
Jitā me pāpakā dhammā, tasmāhamupaka jino’ti.
“Evaṃ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṃ
okampetvā ummaggaṃ gahetvā pakkāmi.
286. “Atha khvāhaṃ, bhikkhave, anupubbena cārikaṃ caramāno yena bārāṇasī
isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ. Addasaṃsu kho
maṃ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṃ. Disvāna aññamaññaṃ
saṇṭhapesuṃ – ‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko
padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo;
nāssa pattacīvaraṃ paṭiggahetabbaṃ. Api ca kho āsanaṃ ṭhapetabbaṃ, sace
ākaṅkhissati nisīdissatī’ti. Yathā yathā kho ahaṃ, bhikkhave, upasaṅkamiṃ
tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ.
Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ, appekacce āsanaṃ
paññapesuṃ, appekacce pādodakaṃ upaṭṭhapesuṃ. Api ca kho maṃ nāmena ca
āvusovādena ca samudācaranti.
“Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘mā,
bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha. Arahaṃ,
bhikkhave, tathāgato sammāsambuddho Odahatha, bhikkhave, sotaṃ,
amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā
paṭipajjamānā nacirasseva– yassatthāya kulaputtā sammadeva agārasmā
anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme
sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Evaṃ vutte, bhikkhave,
pañcavaggiyā bhikkhū maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya
tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā
alamariyañāṇadassana-visesaṃ, kiṃ pana tvaṃ etarahi bāhulliko
padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā
alamariyañāṇadassanavisesan’ti? Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye
bhikkhū etadavocaṃ– ‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto,
na āvatto bāhullāya Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha,
bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi.
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva– yassatthāya kulaputtā
sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ–
brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā
upasampajja viharissathā’ti. Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū
maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya
dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ,
kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya
adhigamissasi uttarimanussadhammā alamariyañāṇadassana-visesan’ti? Dutiyampi
kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ– ‘na, bhikkhave,
tathāgato bāhulliko …pe… upasampajja viharissathā’ti. Tatiyampi kho,
bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ– ‘tāyapi kho tvaṃ, āvuso
gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā
uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi
bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi
uttarimanussadhammā alamariyañāṇadassana-visesan’ti?
“Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘abhijānātha
me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitametan’ti ? ‘No hetaṃ,
bhante’. ‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave,
sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ
tathā paṭipajjamānā nacirasseva yassatthāya kulaputtā sammadeva agārasmā
anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme
sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
“Asakkhiṃ kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṃ. Dvepi sudaṃ,
bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti. Yaṃ tayo bhikkhū
piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. Tayopi sudaṃ, bhikkhave,
bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṃ dve bhikkhū piṇḍāya
caritvā āharanti tena chabbaggiyā yāpema. Atha kho, bhikkhave, pañcavaggiyā
bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā attanā jātidhammā samānā
jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ
pariyesamānā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā
jarādhammā samānā jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ
nibbānaṃ pariyesamānā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu,
attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā… attanā
sokadhammā samānā… attanā saṃkilesadhammā samānā saṃkilesadhamme ādīnavaṃ
viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā
asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu. Ñāṇañca pana
nesaṃ dassanaṃ udapādi– ‘akuppā no vimutti, ayamantimā jāti, natthi dāni
punabbhavo’ti.
287. “Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā
kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā …pe…
ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā
kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca
kāmaguṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe
gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti,
te evamassu veditabbā– ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā
pāpimato’ . ‘Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṃ
adhisayeyya. So evamassa veditabbo– anayamāpanno byasanamāpanno
yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ na
pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā
ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino
anissaraṇapaññā paribhuñjanti, te evamassu veditabbā– ‘anayamāpannā
byasanamāpannā yathākāmakaraṇīyā pāpimato’. Ye ca kho keci, bhikkhave,
samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā
ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā– ‘na
anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.
“Seyyathāpi bhikkhave, āraññako mago abaddho pāsarāsiṃ adhisayeyya. So
evamassa veditabbo– ‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo
luddassa. Āgacchante ca pana ludde yena kāmaṃ pakkamissatī’ti. Evameva kho,
bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā
amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te
evamassu veditabbā– ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā
pāpimato’.
“Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho
gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti.
Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa. Evameva kho, bhikkhave,
bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ
vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati,
bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ
gato pāpimato.
“Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ
sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ
dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe… pāpimato.
“Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati,
sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti
‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ
vuccati, bhikkhave …pe… pāpimato.
“Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā
pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ
upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati,
bhikkhave …pe… pāpimato.
“Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā
paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti
ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe…
pāpimato.
“Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma
‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati,
bhikkhave …pe… pāpimato.
“Puna caparaṃ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma
‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati,
bhikkhave …pe… pāpimato.
“Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma
nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave …pe…
pāpimato.
“Puna caparaṃ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ
samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā
āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ
apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato. Tiṇṇo loke visattikaṃ
vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ
kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, pāpimato”ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Pāsarāsisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
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