本經與《中阿含經》第134經、《長阿含經》第14經、巴利語聖典《長部》第21經Sakkapañhasuttaṃ等諸多經文的內容完全一樣。

    本經是帝釋天主與佛陀之間問答的一篇精彩經文,經中的犍闥婆王子是一位浪漫多情又才華洋溢的天界音樂神,他的作品不但贏得佛陀的稱讚,還讓他抱得女神歸,甚至坐上了天界樂神之王的領袖位子,可謂一箭數鵰。

本經中渠或天神的前生曾是人間虔誠的佛教女居士,而經中三位天界的女舞神的前生曾是人間放逸的比丘,由此可知,諸法無常、諸法無我,在漫長的生死輪迴中,男人會變成女人,女人也會變成男人,而決定是男是女,在於無明、顛倒妄想、貪愛、慾念、執著、業行等諸因緣。但我們應當明白一件事,沒有絕對的男人或女人;換言之,當一個人存有以下的想法或觀念,例如:「我是一個男人」、「我是一個女人」、「我是中國人」、「我是台灣人」、「我是藍」、「我是綠」、「我是xx身份」、「我是xx階級」、「我是xx人」....。魔王便能掌控此人,便能與此人溝通。我們的身心五欲蘊既然是因緣聚合的暫時存在,是故世間所謂的男人、女人、身份、地位、角色、省籍、種族、甚至是意識型態等等,都是因緣業力形成的暫時現象,如果誤以為真實,誤以為永恆不變,就是「我見」或「身見」;如果執著這樣虛無的東西不放手,就是「我執」,就是作繭自縛。

經中帝釋對佛陀提出一連串有關十二因緣的問題,而佛陀也很有邏輯、條理地按部就班一一回答,帝釋及諸神也因此殊勝的因緣而證初果。本篇經文在佛教界非常的有名,在天上及人間也彌足珍貴。

選譯自《雜寶藏經》之帝釋請法經

喬正一譯於西元2009(佛曆2553/10/18

修訂於西元2019/3/13農曆2月14日布薩八關齋戒日

    我是這樣聽說的:

在古印度的摩竭提國,該國王舍城的南邊,有一處婆羅門修士的聚落,叫做庵婆羅林。在這座聚落的北邊,有一處毘提醯山,此山有一個石窟,佛陀就住在此處修行。

當時,三十三天的天主帝釋天王得悉佛陀在彼處,立即告知一位名叫槃闍識企的犍闥婆王子:「佛陀現正在毘提醯山裡修行,我們一起去禮謁世尊吧!」 

犍闥婆王子很開心的回答:「當然好此事最善!」

犍闥婆在天龍八部中被視為音樂神,是專為帝釋天王演奏天樂的天使,這位犍闥婆王子也是佛教徒,他一聽要去見佛陀,非常的開心,立即挾帶天上寶貴的琉璃琴,隨侍在帝釋天主身旁,一起飛往佛陀的修行處所。

這時,天上的眾神以帝釋為首,成V字形排成兩行縱隊,既整齊又莊嚴,飛降在毘提醯山頭上。

因為眾神的降臨,使整座山都被諸神身上所散放的光明包圍遍照,住在山中其他的外道仙人還一度以為發生了火災。

帝釋轉身問身旁的犍闥婆王子:「在深山森林裡,真的很清淨,得遠離諸惡,可安隱坐禪。可是現在佛陀的身邊,已經有很多其他尊貴的天神隨身護祐,將整座洞窟給擠得水洩不通,你覺得我們該如何才能奉見世尊?」

犍闥婆王子也不知該如何是好。 

帝釋想了一下,便建議犍闥婆王子:「這樣吧,你可以代表我向佛陀傳達我等的來意,詢問佛陀願不願意見我們。」 

犍闥婆王子是天上非常有才華的天神,他隨即受教前往,站在離佛陀不遠不近之處,瞻仰佛陀的尊顏,為了引起佛陀的注意,開始援琴而彈,奏出動人心弦的天樂,吟誦著以下的詩偈:

「欲心生戀著,如象沒淤泥,

亦如象醉狂,非鉤之所制。
  
譬如阿羅漢,戀慕於妙法,

亦如我貪色,恭敬禮其父,
  
由生貴勝處,情倍生愛樂。

極能生長我之愛,如似熱汗遇涼風,
  
亦如極渴得冷飲,汝之容體甚可嬉,

猶如羅漢愛樂法,亦如病者得好藥,
    
如彼飢者得美食,疾以清涼滅我熱,

今我貪尚欲馳奔,如捉我心不得去。」

上開詩偈的內容是說:若沈溺於心中的貪欲,必將產生愛戀與執著,這種情境猶如一頭老象深陷泥淖之中,無法自拔。又像是一頭喝醉的瘋象,無法駕馭。譬如阿羅漢,一心戀慕於奇妙的佛法,就像吾迷戀美色一般,吾等所有的天神對佛陀的傾慕皆難以詞彙形容。佛陀的教法帶給吾等之喜樂,一如熱汗遇上涼風,亦如極渴得飲冷飲。汝之容體令吾等見之心生歡喜,猶如羅漢愛樂佛法,亦如病者獲得良藥,又如飢者得美食,速以清涼甘露滅我心焦熱,今我心中貪欲尚存,如野馬馳奔,如吾心難以平靜。 

佛陀聽完犍闥婆王子的演奏之後,非常稱許犍闥婆的才華,讚道:「善哉啊!善哉!般闍識企!你的這首詩偈,再配上天界的絃管相諧,當真是只應天上有、人間難得聞的佳作,你的才華果真是遠近馳名啊!」

犍闥婆王子聽到佛陀對他的稱讚,非常的得意,他對佛解釋道:「世尊啊,這是我以前的作品。在很久以前,我曾遇到一位名叫修利婆折斯的仙女,她是珍浮樓犍闥婆王的掌上明珠,我非常的愛慕她。可是當時出現了一個名叫識騫稚的男性天神,竟先我一步展開追求。雖然我對天女一往情深,但沒有自信能打敗情敵,所以只好創作了這首詩偈頌,送給了天女,表達我深深的情意。沒想到,竟擄獲了天女的芳心,天女因欣賞我的才華,決定委身與我結為連理。如今,我又重新再拿出以前的訂情之作,內容稍加改編,獻給世尊。」

佛陀聽完了犍闥婆的浪漫情史,默然微笑。

犍闥婆代表帝釋傳達欲禮拜佛陀的意思,佛陀同意接見諸神。

犍闥婆完成任務,回到帝釋身邊,帝釋問:「你有沒有以我的名義,頂禮佛足,問訊世尊,並表達我們的來意?」

「天主,您放心,我有轉達您的意思,佛陀同意見我們。」

帝釋及諸神得知佛欲接見,都歡喜異常,很恭敬的依序進入山洞內。

佛問:「帝釋及諸神,是否一切平安、快樂?」

帝釋回答:「世尊,我們一切都很好,我們今天想來拜會您,並跟您請法,不知可不可以。」

「沒問題,你們來的正是時候!」 

帝釋及三十三天諸神,便一起恭身向佛頂禮,諸神很恭敬的問佛:「世尊,請問我們應該坐在何處?」

佛便指向前方,說道:「你們就各自隨意找地方坐吧。」

可是洞窟地籌狹小,諸神為數眾多,便問佛:「可是此窟極小,而我們天眾極多,恐無法容納。」

諸神話才說完,只見石窟內的空間突然變得既廣又大,已足夠容納諸神,原來是佛陀施展神通將空間變大。 

帝釋及諸神便各自找到座位就坐。

帝釋提起一段往事:「世尊啊,我們大家都一直非常的渴望來見您,並聽您說法。我記得以前有一次您住在人間印度的舍衛國,正進入火光三昧禪定,當時,毘沙門天王有一名天界的侍女,名叫步闍拔提,正合掌面向著您禮拜,我對那名侍女說:『佛正在定中,我不敢打擾他,就請妳為我頂禮世尊之足,以我的名義問訊。』那名天女便照我的話,禮拜問訊。」

佛對帝釋說:「那個時候,我雖然在定中,可是我有聽到你們的對話,所以沒多久便從定中而起。」

帝釋對佛說:「我很早以前就聽過一個傳說,當佛陀出現在世間的時候,諸神的數量會增加,而阿修羅眾會減少。今日世尊已在世間,這個傳聞果真應驗了。我看見每一位佛陀的弟子,死後若轉生到天上者,都會有三件事勝過其他天神,分別是: 天神的壽命、天神的容貌光色及天神的名聲。」

帝釋接著說:「

我記得人間有一個名叫毘耶寶的女人,她是佛陀的在家女弟子,但因非常厭惡女兒身,故死後轉生至忉利天時,變成了一個名叫渠或的男性天神,並且成為我的兒子。而人間又另有三名比丘,於佛前修行梵行,但因心未離欲,且戀慕歌舞唱伎,故死後投生到天界裡較低階的乾闥婆家中,成為女性的乾闥婆神【註:女乾闥婆神,即天界的舞孃】,並日日三時,為諸神表演歌舞。

渠或天子看見這三名比丘竟轉生成為諸神的僕人,於心不忍,便譴責這三名女乾闥婆神:『我實不忍心看見你們變成這樣,我記得以前在人間時,你們三位常常到我家接受我的供養,沒想到今日你們卻淪為諸神的僕人。你們前生都是佛陀的聲聞弟子,也受過我飲食衣服等恭敬的供養,怎料你們卻轉生至天界的下賤階級。你們既然也曾從佛陀親耳聽聞過佛法,為佛陀所開解,我真的不解,你們怎麼會出生在此鄙陋之處?我過去曾奉事供養過你們,而我過去前生曾累積過信、施、戒、聞、慧等諸德,故今生貴為帝釋之子,神通廣大,勢力自在,諸神都稱我為渠或。你們既然已經聽聞過尊貴的佛法,為何不能懃心修行?以致今日出生在此鄙賤之處?我實在不忍見此惡事,如是之事,我真的很不願意看見。怎麼會我們大家都接受同一種教法,你們卻出生在此下賤之處?這實在不是佛弟子應該出生的地方。』

渠或天子愛之深,責之切,嘴巴一直不斷碎碎唸,諷刺這三名前生是比丘的女舞神,她們三個聽得面紅耳赤,深感慚愧,很快對自己眼前的狀態生起厭惡心,一起合掌對渠或天神說:『誠如天子所說,實是我等之過,我等今當斷除心中如此欲惡。』說罷,三個女舞神立即懃精進,修於定慧,憶念佛陀之教法,觀見欲愛之過患,很快便斷除慾界之結使,譬如大象擺脫駕馭其身之羈靽,斷除了心中的貪慾。

當時,我與其餘諸天眾,及護世四大天王,皆來此就座,而他們三個,竟當著諸天面前,飛騰於虛空之中。」

帝釋說完這一段經過,便問佛:「請問世尊,他們三人證得何法?能作此種種神變?我們今日來見世尊,就是想問他們的成就。」 

佛陀回答:「他們三人,已經捨離欲界彼處,轉生於梵天世界。」 

「喔,太不可思議了!唯願世尊!為我等解說如何轉生至梵天的佛法。」 

「善哉!善神帝釋!你提的問題很好。」佛陀心想:「帝釋心中並無諂偽,是真有所疑,而不是來惱亂我,那麼就他的問題,我定當詳細解說。」

帝釋問佛:「請問,究竟是什麼樣的結使,能繫縛住人類、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、摩睺羅伽?」

佛回答:「是貪欲與嫉妒這二種結使,繫縛住人類、天神、阿修羅、乾闥婆等,一切眾生皆是被貪愛與嫉妒所自縛。」 

「沒錯!真的是這樣!天中天(佛陀的尊貴超越一切天神,故名為天中天,或稱為天人師)!貪與嫉這兩種因緣,能綑綁與桎梏一切眾生,我現在聽佛解釋此義,疑網即除。」

帝釋深生歡喜,接著又提問:「那麼,貪、嫉,又是因何而生?是何因何緣,得生貪嫉?又何因緣生?何因緣滅?」

「憍尸迦(帝釋的別名)!貪、嫉,是因憎、愛而生,憎與愛為緣,有憎與愛,必有貪、嫉,若無憎愛,貪與嫉則滅。」

「沒錯,天中天!我現在明白了。可是,愛與憎,又是何因緣而生?何因緣而滅?」

「愛與憎,從慾而生,若無慾則滅。」 

「是的,天中天!的確是如此。但欲又是從何因而生?何緣而增長?如何得滅?」 

「欲因念想而生,緣念想、念慮而增長,有念想、念慮則有慾,若無念想、念慮,欲則滅。」 

「嗯,天中天!您說的一點都沒錯,但念想、念慮又是因何而生?因何緣而增長?如何而滅?」

「念想、念慮從調戲【註:「調戲」原本字義上是指用輕佻的言語、行為調謔戲弄。在佛法來說,即顛倒妄想,胡思亂想之意,或稱之為無明】而生,緣調戲而增長,若無調戲,念想 、念慮則滅。」

「我明白了,天中天!那麼無明或顛倒妄想又是因何而生長?如何而滅調戲?」

「若欲滅除無明或顛倒妄想,當修八正道,也就是:正見、正業、正語、正命、正方便、正思惟、正念、正定。」

帝釋聽後,又問佛:「既然八正道能滅無明及顛倒妄想,那麼請問比丘又因何法而得增長八正道?」

佛說:「因三法而令八正道增長,三法為:一是欲,二是正懃,三者多習攝(控制、調御、禪定)心。」  

「請問比丘若欲滅調戲(無明、顛倒妄想),當學幾法?」 

佛說:「當學三法,也就是戒、定、慧。當學增盛戒心,當學增盛定心,當學增盛智慧心。」 

帝釋又問:「欲滅調戲(無明、顛倒妄想),當解幾義?」

佛言:「當解六義,一眼識色,二耳識聲,三鼻識香,四舌識味,五身識細滑,六意識諸法。」

帝釋又問:「請問,一切眾生,都是出自同一種貪愛?出自同一種欲望?喜好、趣向、目標都同一嗎?」 

佛言:「帝釋!一切眾生,千差萬別,眾生無量,世界也無量,所以煩惱也無量,意欲趣向當然也千差萬別,當然也就會各執己見。」

「那麼世間一切的沙門與婆羅門,他們的教義都一樣嗎?他們所持的戒律一樣嗎?他們的修行方法一樣嗎?他們的成就是否都是究竟解脫?是否都是清淨無垢的境界?修的都是究竟梵行嗎?」 

佛言:「當然不!世間一般的沙門與婆羅門,他們的教義都不一樣,戒律也不同,修行方法各異其趣,成就也都不是究竟解脫,當然亦非純然無垢境界,亦不得究竟梵行。但其中若有沙門或婆羅門,如果能證得無上斷滅愛結解脫,如果能證得清淨解脫者,便是證得究竟解脫,證得純然清淨無垢,證得究竟梵行。」

帝釋很歡喜的對佛說:「誠如佛所說,無上斷滅愛結解脫,得正解脫者,便是證得究竟解脫,證得純然無垢,證得究竟梵行。我今從佛聽聞,已解此義,得了此法,得度疑惑而登彼岸,已拔除一切邪見毒箭,已除我(身)見,心不退轉。」 

帝釋及八萬四千諸天,皆已遠塵離垢,得法眼淨,獲證初果。

佛陀問帝釋:「憍尸迦(帝釋的別名)!你是否曾以同樣的問題問過其他的修行人?」

帝釋回答:「我記得曾與其他天神在善法堂裡討論過這個問題。當時,有天神說這個問題只有佛能回答,但因當時佛尚未出現世間,所以這個問題便無解。其他天神也因為聽到佛未出世一語,便不再討論下去,這個問題也就暫擱一旁,不了了之。直到有一天,有許多神通廣大的天神,因享盡天福,五衰出現,即將死亡,我看到這個現象,感到非常的恐懼,因為我也很怕自己會這樣,為此我四處尋覓大善知識為我解惑,教導我如何逃離生死。我在天上看見人間有一些沙門或婆羅門在閑靜之處修行,便來到他們的面前,這些沙門婆羅門,竟不認識我,還問我是誰,我說我是『帝釋』,當時我就發現這些修行人都是不折不扣的凡夫俗子,因為我還沒開口問他們,他們竟然先反問我是誰,所以我沒有向他們行禮,他們也沒有回禮。我知道這些修行人根本沒有解脫智慧,所以我沒有皈依他們,但今日我已得遇世尊,我今鄭重宣示,我願歸依於佛,為佛弟子。」

帝釋說完,便以如下的偈語,讚嘆佛陀的德行與智慧,是三界中無與倫比:

我先常懷疑,  意想不滿足,
   
長夜求智者,  分別如是疑。
   
推覓於如來,  見諸閑靜處,
   
沙門婆羅門,  意謂是世尊。
   
即往到其所,  禮敬而問訊,
       
我作是問言:  『云何修正道?』
   
彼諸沙門等,  不解道非道,
   
我今睹世尊,  疑網悉皆斷。
   
今日便有佛,  世間大論師,
   
破壞降魔怨,  盡煩惱最勝。
   
世尊出於世,  希有無與等,
   
於諸天梵眾,  無有如佛者。

「世尊!我得須陀洹(初果)。婆伽婆(佛陀的別名)!我得須陀洹。」帝釋自知自證,當著佛陀的面說出自己的成就。

「善哉,善哉!憍尸迦!如果你能不放逸,還可以更上一層樓,證得斯陀含(二果)。」佛陀也很替帝釋天主感到高興。

佛問帝釋:「你是於何處得此不壞信?」

帝釋回答:「我是於世尊這裡證得初果,而且我因此還增加了天界的壽命。世尊!我已預見自己來生的命運,如果我天界的壽命結束後,會投生到人間的尊貴富豪之家,享有不盡的榮華富貴,但我對這些世俗的欲樂棄之如敝屣,根本不稀罕,到時我會選擇出家,走上八正道,若能證得涅磐,當然是最好;若不得者,我會轉生淨居天(阿那含三果的成就)。」

這時,帝釋召集諸神,宣告:「我以前早中晚三個時辰都會禮拜供養梵天,但從今起,我不會再這麼做了,我會在早中晚三個時間裡,供養禮拜世尊。」

這時,帝釋很感謝乾闥婆,對他說:「你對我有很大的恩情,都是因為你,我才能遇見佛陀,使我聽聞百劫難遇的甚深佛法,我一定要報答你,我回到天上以後,我會替你提親作媒,親自登門拜見珍浮樓女的父親,讓他答應將女兒許配給你。同時,我也會讓你取代他的位子,作乾闥婆王。」

帝釋率領諸神遶佛三匝,卻行離去,他們齊聲口稱南無(至誠皈依、頂禮)佛陀,便飛回天上。

就在帝釋諸神回去不久,大梵天王心想帝釋已經離開了,自己正好可以去拜訪佛陀,便如似壯士屈申臂頃,瞬間移動出現在佛前,梵天王恭敬的頂禮之後,便坐在一旁。梵天身上的光明也遍照整座毘提醯山。 

這時梵天只簡單的說以下的偈言:「多所利益,顯現此義,舍脂彼地,磨伽婆,周匝皆賢,能作問難,娑婆。」 

大梵天王的問題與帝釋一樣,佛陀也作了同樣的回答,大梵天王很滿意,便回到梵天上。

第二天一早,佛陀對其他比丘們說:「昨晚,帝釋與大梵天王都有來見我,問我問題,我也一一為他們解答,他們都很滿意的回到天上。

比丘們聽到佛陀所遇到的這段奇妙的經過,都很歡喜,頂禮佛足後離去。

 

(七三)帝釋問事緣
如是我聞: 一時佛在摩竭提國,王舍城南,
有婆羅門聚落,名庵婆羅林,此聚落北,
毘提醯山石窟之中。爾時帝釋聞佛在彼,
即告槃闍識企犍闥婆王子言:「摩竭提國,
婆羅門聚落,名庵婆羅林,此聚落北,
有毘提醯山,世尊在中,今與汝等可共詣彼。」
槃闍識企犍闥婆王子,答言:「唯然,此事最善。」
歡喜樂聞,即挾琉璃琴,從於帝釋,往於佛所。
爾時諸天,聞帝釋共犍闥婆王子等,
欲往佛所,各自莊嚴,隨從帝釋,於天上沒,
即至毘提醯山。 爾時山中,光明照曜,
近彼仙人,皆謂火光。帝釋即告犍闥婆王子言:
「此處清淨,遠離諸惡,阿練若處,安隱坐禪,
當今佛邊,多饒尊勝諸天側塞,滿其左右。
我等今者,云何而得奉見世尊?」
帝釋即告犍闥婆王子:「汝可為我往向佛所通我等意,
欲得覲問。」犍闥婆王子,受教即往,
不遠不近,瞻仰尊顏,援琴而彈,使佛得聞,
作偈頌曰:
「欲心生戀著,  如象沒淤泥,
亦如象醉狂,  非鉤之所制。
譬如阿羅漢,  戀慕於妙法,
亦如我貪色,  恭敬禮其父,
由生貴勝處,  情倍生愛樂。
「極能生長我之愛,  如似熱汗遇涼風,
亦如極渴得冷飲,  汝之容體甚可嬉,
猶如羅漢愛樂法,  亦如病者得好藥,
如彼飢者得美食,  疾以清涼滅我熱,
今我貪尚欲馳奔,  如捉我心不得去。」
佛言:「善哉!般闍識企!今作此聲,絃管相諧,
汝於近遠而造歌頌。」即白佛言:「我於往時,
遇一賢女,名修利婆折斯,
是犍闥婆王珍浮樓女。摩多羅天子,名識騫稚,先求彼女,
我時悅愛,即於其所而說斯偈,我今佛前,
重說本偈。」帝釋念言:「佛以從定覺,
今與般闍識企言說。」帝釋復語企言:「汝今稱我名,
頂禮佛足,問訊世尊:『少病少惱,起居輕利,
飲食調適,氣力安樂,無諸惡不?安樂住不?』」
即報言語。受帝釋教,重詣佛所,稱帝釋名,
即禮佛足,以帝釋語,問訊世尊。佛言:
「帝釋及諸天,皆安樂不?」重白佛言:「世尊!
帝釋及三十三天,欲得見佛,聽來見不?」佛言:
「今正是時。」 帝釋及三十三天,聞佛教已,
即至佛所,頂禮佛足,在一面立,白佛言:「世尊!
當何處坐?」佛言:「坐此座上。」白佛言:
「此窟極小,天眾極多。」作是語已,見石窟廣博,
佛威神力,多所容受。帝釋即禮佛足,
在前而坐,白佛言:「我於長夜,常欲見佛,
欲得聞法。我於往時佛在舍衛國,入火光三昧,
當於爾時,有毘沙門侍女,名步闍拔提,
步闍拔提,合掌向佛,
我時語彼毘沙門侍女言:『佛今在定,我不敢亂,
為我頂禮世尊之足,稱我問訊。』彼女以帝釋語,禮拜問訊。」
佛語帝釋言:「我於爾時,聞汝輩聲,
不久從定而起。」 帝釋白佛言:「我昔從宿舊所聞,
如來.阿羅訶.三藐三佛陀出現世間,
諸天眾增長,阿須倫眾減少。今日我親自生天,
諸天眾增長,阿須倫減少。
我今見佛弟子得生天上者,三事勝於諸天,壽命勝,光色勝,
名勝。時具毘耶寶女,生忉利天,
先是佛弟子,為帝釋作子,名渠或天子。
復有三比丘,於佛前修行梵行,心未離欲,
身壞命終,生乾闥婆家,日日三時,為諸天作使。
渠或天子見是三人而作給使。即言:
『我心不[-+]不忍,我昔先在於人中時,而彼三人,
琣雱畬a,受我供養,今日為諸天給使。
我不忍見。此三天者,本是佛之聲聞弟子,
我本為人時,受我恭敬供養飲食衣服,
今日下賤,汝等從佛口聞法,為佛所開解,
云何生此鄙陋之處?我先奉事供養於汝,
而我從佛,聞法修施,我信因緣,
故今為帝釋子,有大威德,勢力自在,
諸天皆名我為渠或。汝得佛勝法,云何不能懃心修行,
生此賤處?我今不忍見此惡事,如是之事,
我不喜見。云何同一法中,
生此下賤?是佛弟子,所不應生處。』渠或天子,作是譏論,
此三人等,深自慚愧,生厭惡心,
合掌語渠或言:『如天子所說,實是我過,
今當除斷如此欲惡。』即懃精進,修於定慧。
三人念瞿曇之法,見欲過患,即斷慾結,
譬如大象絕於羈靽,斷其貪慾,亦復如是。
帝釋并一商那天,及餘諸天眾,護世四天王,皆來就此座,
此三斷慾者,即於諸天前,飛騰虛空中。」
 帝釋白佛言:「此三人為得何法,
能作此種種神變?來見世尊,欲問彼所得。」 佛言:
「此三人,既捨彼處,得生於梵世。」 「唯願世尊!
為我說彼生梵天法。」 「善哉賢帝釋!分別問所疑。」
時佛作是念:「帝釋無諂偽,真實問所疑,
不為惱亂我,若汝之所問,我當分別說。」
 帝釋問佛:「是何結使,能繫縛人、天、龍、夜叉、
乾闥婆、阿修、羅迦樓羅、摩[*]羅伽?」 佛時答曰:
「貪嫉二結使,繫縛人、天、阿修羅、乾闥婆等,
并與一切類,皆為貪嫉自縛。」 「此事實爾。天中天!
貪嫉因緣,能縛一切,我今從佛聞解此義,
疑網即除。」深生歡喜,更問餘義:
「貪嫉因何而生?何因何緣,
得生貪嫉?何因緣生?何因緣滅?」 「憍尸迦!貪嫉因憎愛生,憎愛為緣,
有憎愛必有貪嫉,無憎愛貪嫉則滅。」
「實爾,天中天!我今從佛聞解此義,疑網即除。」
深生歡喜,更問餘義:
「愛憎何因緣生?何因緣滅?」 答言:「愛憎從慾而生,無慾則滅。」
「實爾,天中天!我從佛聞信解此義,
疑網即除。」深生歡喜,更問餘義:
「欲從何因生?何緣增長?云何得滅?」 佛言:「欲因覺生,
緣覺觀增長,有覺觀則有慾,無覺觀欲則滅。」
「實爾,天中天!我今從佛聞解此義,
疑網即除。」深生歡喜,更問餘義:
「覺觀因何而生?何緣增長?云何而滅?」 「覺觀從調戲生,
緣調戲【註:所謂「調戲」係指
用輕佻的言語、行為調謔戲弄。】增長,無調戲覺觀則滅。」 「實爾,天中天!
我今從佛聞解此義,疑網即除。」深生歡喜,
更問餘義:「調戲因何生長?云何而滅調戲?」
 佛告憍尸迦:「欲滅調戲,當修八正道,正見、
正業、正語、正命、正方便、正思惟、正念、
正定。」 帝釋聞已,白佛言:「實爾,天中天!
調戲實由八正道而滅,我今從佛得聞此義,
疑網即除。」帝釋歡喜,復問餘義:「欲滅調戲,
能修八正道,此八正道,
比丘復因何法而得增長?」 佛言:「復有三法:一者欲,二者正懃,
三者多習攝心。」 帝釋言:「實爾,天中天!
我等聞此義,疑網即除。比丘能修行正道分,
實自因此三事增長。」聞已歡喜,帝釋復問:
「比丘欲滅調戲,當學幾法?」 佛言:「當學三法。
當學增盛戒心,當學增盛定心,
當學增盛智慧心。」 帝釋聞已:「實爾,天中天!我聞此義,
疑網得除。」踊躍歡喜,復問餘義:「欲滅調戲,
當解幾義我聞?」 佛言:「當解六義,一眼識色,
二耳識聲,三鼻識香,四舌識味,
五身識細滑,六意識諸法。」 帝釋聞已:「實爾,天中天!
我聞此義,疑網得除。」歡喜踊躍,復問餘義:
「一切眾生,皆同一貪一欲一向一趣。」 佛言:「帝釋!
一切眾生,亦不一貪一欲一向一趣,眾生無量,
世界無量,意欲趣向,殊別不同,各執所見。」
帝釋聞已:「實爾,天中天!我聞此義,
疑網得除。」歡喜踊躍,更問餘義:「一切沙門婆羅門,
盡得一究竟不?得一無垢不?得一究竟梵行不?」 佛言:「一切沙門婆羅門,
不能盡得一究竟一無垢,亦不得一究竟梵行。
若有沙門婆羅門,得無上斷滅愛結解脫,
得政解脫者,此乃盡得一究竟一無垢一究竟梵行。」
「如佛所說,無上斷滅愛結解脫,得正解脫者,
此乃盡得一究竟一無垢一究竟梵行。
今從佛聞便解此義,得了此法,得度疑彼岸,
得拔諸見毒箭,已除我見,心不退轉。」
 說是經時,帝釋及八萬四千諸天,遠塵離垢,
得法眼淨。 佛言:「憍尸迦!汝頗曾以此問,
問沙門婆羅門不?」 「世尊!我憶昔時,曾共諸天,
集善法堂,問於諸天有佛出世未?諸天各言:
『未有佛出。』諸天聞佛未出於世,各自罷散,
諸大威德天,福盡命終。我時恐怖,
見有沙門婆羅門在閑靜處,便到其所,
彼沙門婆羅門,問我是誰?我言:『是帝釋。』我不禮彼,
彼逆禮我。我亦未問彼,彼問於我。
知其無智,是故我不歸依於彼。
我今從此歸依於佛,為佛弟子。」即說偈言:
「我先常懷疑,  意想不滿足,
長夜求智者,  分別如是疑。
推覓於如來,  見諸閑靜處,
沙門婆羅門,  意謂是世尊。
即往到其所,  禮敬而問訊,
我作是問言:  『云何修正道?』
彼諸沙門等,  不解道非道,
我今睹世尊,  疑網悉皆斷。
今日便有佛,  世間大論師,
破壞降魔怨,  盡煩惱最勝。
世尊出於世,  希有無與等,
於諸天梵眾,  無有如佛者。
「世尊!我得須陀洹。婆伽婆!我得須陀洹。」
 世尊告言:「善哉,善哉!憍尸迦!若汝不放逸,
當得斯陀含。」佛語帝釋:
「汝於何處得是不壞信?」帝釋白言:「我於是處世尊邊得,
我即於此更得天壽命,唯願覺了憶持此事。」
帝釋言:「世尊!我今作是念:『得生人中豪貴之處,
眾事備足。即於其中,
捨俗出家趣向聖道,若得涅槃,甚為大好;若不得者,
生淨居天。』」爾時帝釋,集諸天眾,尋即告言:
「我於三時,供養梵天,自今已後,止不為此,
當於三時,供養世尊。」
 爾時帝釋告般闍識企乾闥婆子言:「汝今於我,其恩甚重,
汝能覺悟佛世尊故,使我得見聞於深法。我還天上,
當以珍浮樓女賢修利婆折斯,為汝作妻,
復當使卿代其父處,作乾闥婆王。」
 爾時帝釋,將諸天眾,遶佛三匝,卻行而去,
至於靜處,皆三稱言南無佛陀,便還天上。
 帝釋去不久,梵天王作是念言:「帝釋已去,
我今當往至佛所。」如似壯士屈申臂頃,
即至佛所,禮佛足已,在一面坐,
梵天光明遍照毘提醯山。爾時梵天,即說偈言:
「多所利益,  顯現此義,  舍脂彼地,
磨伽婆,  周匝皆賢,  能作問難,  娑
[
/]婆。」
重說帝釋所問,即還天上。 佛於晨朝,
告諸比丘言:「梵天王,昨日來至我所,
說上偈已,即還天上。」佛說是語已,諸比丘歡喜,
敬禮佛足而去。


 

巴利語經文
DN.21/(8) Sakkapañhasuttaṃ 
   344. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. Tena kho pana samayena sakkassa devānamindassa ussukkaṃ udapādi bhagavantaṃ dassanāya. Atha kho sakkassa devānamindassa etadahosi– “kahaṃ nu kho bhagavā etarahi viharati arahaṃ sammāsambuddho”ti? Addasā kho sakko devānamindo bhagavantaṃ magadhesu viharantaṃ pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. Disvāna deve tāvatiṃse āmantesi– “ayaṃ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. Yadi pana, mārisā, mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddhan”ti? “Evaṃ bhaddantavā”ti kho devā tāvatiṃsā sakkassa devānamindassa paccassosuṃ. 
   345. Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ āmantesi– “ayaṃ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. Yadi pana tāta pañcasikha, mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddhan”ti? “Evaṃ bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṃ ādāya sakkassa devānamindassa anucariyaṃ upāgami. 
   346. Atha kho sakko devānamindo devehi tāvatiṃsehi parivuto pañcasikhena gandhabbadevaputtena purakkhato seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva devesu tāvatiṃsesu antarahito magadhesu pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate paccuṭṭhāsi. Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṃ devānaṃ devānubhāvena. Apissudaṃ parito gāmesu manussā evamāhaṃsu– “ādittassu nāmajja vediyako pabbato jhāyatisu nāmajja vediyako pabbato jalatisu nāmajja vediyako pabbato kiṃsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo”ti saṃviggā lomahaṭṭhajātā ahesuṃ. 
   347. Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ āmantesi– “durupasaṅkamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, tadantaraṃ paṭisallīnā. Yadi pana tvaṃ, tāta pañcasikha, bhagavantaṃ paṭhamaṃ pasādeyyāsi, tayā, tāta, paṭhamaṃ pasāditaṃ pacchā mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddhan”ti. “Evaṃ bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṃ ādāya yena indasālaguhā tenupasaṅkami; upasaṅkamitvā “ettāvatā me bhagavā neva atidūre bhavissati nāccāsanne, saddañca me sossatī”ti ekamantaṃ aṭṭhāsi. 
Pañcasikhagītagāthā 
   348. Ekamantaṃ ṭhito kho pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṃ assāvesi, imā ca gāthā abhāsi buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā– 
   “Vande te pitaraṃ bhadde, timbaruṃ sūriyavacchase; 
   Yena jātāsi kalyāṇī, ānandajananī mama. 
   “Vātova sedataṃ kanto, pānīyaṃva pipāsato; 
   Aṅgīrasi piyāmesi, dhammo arahatāmiva. 
   “Āturasseva bhesajjaṃ, bhojanaṃva jighacchato; 
   Parinibbāpaya maṃ bhadde, jalantamiva vārinā.
   “Sītodakaṃ pokkharaṇiṃ, yuttaṃ kiñjakkhareṇunā; 
   Nāgo ghammābhitattova, ogāhe te thanūdaraṃ.
   “Accaṅkusova nāgova, jitaṃ me tuttatomaraṃ; 
   Kāraṇaṃ nappajānāmi, sammatto lakkhaṇūruyā.
   “Tayi gedhitacittosmi, cittaṃ vipariṇāmitaṃ; 
   Paṭigantuṃ na sakkomi, vaṅkaghastova ambujo.
   “Vāmūru saja maṃ bhadde, saja maṃ mandalocane; 
   Palissaja maṃ kalyāṇi, etaṃ me abhipatthitaṃ. 
   “Appako vata me santo, kāmo vellitakesiyā; 
   Anekabhāvo samuppādi, arahanteva dakkhiṇā. 
   “Yaṃ me atthi kataṃ puññaṃ, arahantesu tādisu; 
   Taṃ me sabbaṅgakalyāṇi, tayā saddhiṃ vipaccataṃ. 
   “Yaṃ me atthi kataṃ puññaṃ, asmiṃ pathavimaṇḍale; 
   Taṃ me sabbaṅgakalyāṇi, tayā saddhiṃ vipaccataṃ. 
   “Sakyaputtova jhānena, ekodi nipako sato; 
   Amataṃ muni jigīsāno, tamahaṃ sūriyavacchase. 
   “Yathāpi muni nandeyya, patvā sambodhimuttamaṃ; 
   Evaṃ nandeyyaṃ kalyāṇi, missībhāvaṃ gato tayā. 
   “Sakko ce me varaṃ dajjā, tāvatiṃsānamissaro;
   Tāhaṃ bhadde vareyyāhe, evaṃ kāmo daḷho mama. 
   “Sālaṃva na ciraṃ phullaṃ, pitaraṃ te sumedhase; 
   Vandamāno namassāmi, yassā setādisī pajā”ti. 
   349. Evaṃ vutte bhagavā pañcasikhaṃ gandhabbadevaputtaṃ etadavoca– “saṃsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena; na ca pana te pañcasikha, tantissaro gītassaraṃ ativattati, gītassaro ca tantissaraṃ. Kadā saṃyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā”ti? “Ekamidaṃ, bhante, samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho Tena kho panāhaṃ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi. Sā kho pana, bhante, bhaginī parakāminī hoti; sikhaṇḍī nāma mātalissa saṅgāhakassa putto, tamabhikaṅkhati. Yato kho ahaṃ, bhante, taṃ bhaginiṃ nālatthaṃ kenaci pariyāyena. Athāhaṃ beluvapaṇḍuvīṇaṃ ādāya yena timbaruno gandhabbarañño nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā beluvapaṇḍuvīṇaṃ assāvesiṃ, imā ca gāthā abhāsiṃ buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā– 
   “Vande te pitaraṃ bhadde, timbaruṃ sūriyavacchase; 
   Yena jātāsi kalyāṇī, ānandajananī mama. …Pe… 
   Sālaṃva na ciraṃ phullaṃ, pitaraṃ te sumedhase; 
   Vandamāno namassāmi, yassā setādisī pajā”ti. 
   “Evaṃ vutte, bhante, bhaddā sūriyavacchasā maṃ etadavoca– ‘na kho me, mārisa, so bhagavā sammukhā diṭṭho api ca sutoyeva me so bhagavā devānaṃ tāvatiṃsānaṃ sudhammāyaṃ sabhāyaṃ upanaccantiyā. Yato kho tvaṃ, mārisa, taṃ bhagavantaṃ kittesi, hotu no ajja samāgamo’ti. Soyeva no, bhante, tassā bhaginiyā saddhiṃ samāgamo ahosi. Na ca dāni tato pacchā”ti. 
Sakkūpasaṅkama 
   350. Atha kho sakkassa devānamindassa etadahosi – “paṭisammodati pañcasikho gandhabbadevaputto bhagavatā, bhagavā ca pañcasikhenā”ti. Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ āmantesi– “abhivādehi me tvaṃ, tāta pañcasikha, bhagavantaṃ– ‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’ti”. “Evaṃ bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā bhagavantaṃ abhivādeti– “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti. “Evaṃ sukhī hotu, pañcasikha, sakko devānamindo sāmacco saparijano; sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā”ti. 
   351. Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadanti. Abhivadito sakko devānamindo bhagavato indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Devāpi tāvatiṃsā indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Pañcasikhopi gandhabbadevaputto indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. 
   Tena kho pana samayena indasālaguhā visamā santī samā samapādi, sambādhā santī urundā samapādi, andhakāro guhāyaṃ antaradhāyi, āloko udapādi yathā taṃ devānaṃ devānubhāvena. 
   352. Atha kho bhagavā sakkaṃ devānamindaṃ etadavoca – “acchariyamidaṃ āyasmato kosiyassa, abbhutamidaṃ āyasmato kosiyassa tāva bahukiccassa bahukaraṇīyassa yadidaṃ idhāgamanan”ti. “Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo; api ca devānaṃ tāvatiṃsānaṃ kehici kehici kiccakaraṇīyehi byāvaṭo; evāhaṃ nāsakkhiṃ bhagavantaṃ dassanāya upasaṅkamituṃ. Ekamidaṃ, bhante, samayaṃ bhagavā sāvatthiyaṃ viharati salaḷāgārake. Atha khvāhaṃ, bhante, sāvatthiṃ agamāsiṃ bhagavantaṃ dassanāya. Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, bhūjati ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṃ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati. Atha khvāhaṃ, bhante, bhūjatiṃ etadavocaṃ ‘abhivādehi me tvaṃ, bhagini, bhagavantaṃ– “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti. Evaṃ vutte, bhante, sā bhūjati maṃ etadavoca– ‘akālo kho, mārisa, bhagavantaṃ dassanāya; paṭisallīno bhagavā’ti. ‘Tena hī, bhagini, yadā bhagavā tamhā samādhimhā vuṭṭhito hoti, atha mama vacanena bhagavantaṃ abhivādehi– “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti. Kacci me sā, bhante, bhaginī bhagavantaṃ abhivādesi? Sarati bhagavā tassā bhaginiyā vacanan”ti? “Abhivādesi maṃ sā, devānaminda, bhaginī, sarāmahaṃ tassā bhaginiyā vacanaṃ. Api cāhaṃ āyasmato nemisaddena tamhā samādhimhā vuṭṭhito”ti. “Ye te, bhante, devā amhehi paṭhamataraṃ tāvatiṃsakāyaṃ upapannā, tesaṃ me sammukhā sutaṃ sammukhā paṭiggahitaṃ– ‘yadā tathāgatā loke uppajjanti arahanto sammāsambuddhā, dibbā kāyā paripūrenti, hāyanti asurakāyā’ti. Taṃ me idaṃ, bhante, sakkhidiṭṭhaṃ yato tathāgato loke uppanno arahaṃ sammāsambuddho, dibbā kāyā paripūrenti, hāyanti asurakāyāti. 
Gopakavatthu 
   353. “Idheva, bhante, kapilavatthusmiṃ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī. Sā itthittaṃ virājetvā purisattaṃ bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. Devānaṃ tāvatiṃsānaṃ sahabyataṃ amhākaṃ puttattaṃ ajjhupagatā. Tatrapi naṃ evaṃ jānanti– ‘gopako devaputto, gopako devaputto’ti. Aññepi, bhante, tayo bhikkhū bhagavati brahmacariyaṃ caritvā hīnaṃ gandhabbakāyaṃ upapannā. Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā amhākaṃ upaṭṭhānaṃ āgacchanti amhākaṃ pāricariyaṃ. Te amhākaṃ upaṭṭhānaṃ āgate amhākaṃ pāricariyaṃ gopako devaputto paṭicodesi ‘kutomukhā nāma tumhe mārisā, tassa bhagavato dhammaṃ assuttha – ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī itthittaṃ virājetvā purisattaṃ bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā, devānaṃ tāvatiṃsānaṃ sahabyataṃ sakkassa devānamindassa puttattaṃ ajjhupagatā. Idhāpi maṃ evaṃ jānanti “gopako devaputto gopako devaputto’ti. Tumhe pana, mārisā, bhagavati brahmacariyaṃ caritvā hīnaṃ gandhabbakāyaṃ upapannā. Duddiṭṭharūpaṃ vata, bho, addasāma, ye mayaṃ addasāma sahadhammike hīnaṃ gandhabbakāyaṃ upapanne’ti. Tesaṃ, bhante, gopakena devaputtena paṭicoditānaṃ dve devā diṭṭheva dhamme satiṃ paṭilabhiṃsu kāyaṃ brahmapurohitaṃ, eko pana devo kāme ajjhāvasi. 
   354.“‘Upāsikā cakkhumato ahosiṃ, 
   Nāmampi mayhaṃ ahu ‘gopikā’ti. 
   Buddhe ca dhamme ca abhippasannā, 
   Saṅghañcupaṭṭhāsiṃ pasannacittā. 
   “‘Tasseva buddhassa sudhammatāya, 
   Sakkassa puttomhi mahānubhāvo. 
   Mahājutīko tidivūpapanno, 
   Jānanti maṃ idhāpi ‘gopako’ti. 
   “‘Athaddasaṃ bhikkhavo diṭṭhapubbe, 
   Gandhabbakāyūpagate vasīne. 
   Imehi te gotamasāvakāse, 
   Ye ca mayaṃ pubbe manussabhūtā. 
   “‘Annena pānena upaṭṭhahimhā, 
   Pādūpasaṅgayha sake nivesane. 
   Kutomukhā nāma ime bhavanto, 
   Buddhassa dhammāni paṭiggahesuṃ. 
   “‘Paccattaṃ veditabbo hi dhammo, 
   Sudesito cakkhumatānubuddho. 
   Ahañhi tumheva upāsamāno, 
   Sutvāna ariyāna subhāsitāni. 
   “‘Sakkassa puttomhi mahānubhāvo, 
   Mahājutīko tidivūpapanno. 
   Tumhe pana seṭṭhamupāsamānā, 
   Anuttaraṃ brahmacariyaṃ caritvā. 
   “‘Hīnaṃ kāyaṃ upapannā bhavanto, 
   Anānulomā bhavatūpapatti. 
   Duddiṭṭharūpaṃ vata addasāma, 
   Sahadhammike hīnakāyūpapanne. 
   “‘Gandhabbakāyūpagatā bhavanto, 
   Devānamāgacchatha pāricariyaṃ. 
   Agāre vasato mayhaṃ, 
   Imaṃ passa visesataṃ. 
   “‘Itthī hutvā svajja pumomhi devo, 
   Dibbehi kāmehi samaṅgibhūto’. 
   Te coditā gotamasāvakena, 
   Saṃvegamāpādu samecca gopakaṃ. 
   “‘Handa viyāyāma byāyāma, 
   Mā no mayaṃ parapessā ahumhā’. 
   Tesaṃ duve vīriyamārabhiṃsu, 
   Anussaraṃ gotamasāsanāni. 
   “Idheva cittāni virājayitvā, 
   Kāmesu ādīnavamaddasaṃsu. 
   Te kāmasaṃyojanabandhanāni, 
   Pāpimayogāni duraccayāni. 
   “Nāgova sannāni guṇāni chetvā, 
   Deve tāvatiṃse atikkamiṃsu. 
   Sa-indā devā sapajāpatikā, 
   Sabbe sudhammāya sabhāyupaviṭṭhā. 
   “Tesaṃ nisinnānaṃ abhikkamiṃsu, 
   Vīrā virāgā virajaṃ karontā. 
   Te disvā saṃvegamakāsi vāsavo, 
   Devābhibhū devagaṇassa majjhe. 
   “‘Imehi te hīnakāyūpapannā, 
   Deve tāvatiṃse abhikkamanti’. 
   Saṃvegajātassa vaco nisamma, 
   So gopako vāsavamajjhabhāsi. 
   “‘Buddho janindatthi manussaloke, 
   Kāmābhibhū sakyamunīti ñāyati. 
   Tasseva te puttā satiyā vihīnā, 
   Coditā mayā te satimajjhalatthuṃ. 
   “‘Tiṇṇaṃ tesaṃ āvasinettha eko, 
   Gandhabbakāyūpagato vasīno. 
   Dve ca sambodhipathānusārino, 
   Devepi hīḷenti samāhitattā. 
   “‘Etādisī dhammappakāsanettha, 
   Na tattha kiṃkaṅkhati koci sāvako. 
   Nitiṇṇa-oghaṃ vicikicchachinnaṃ, 
   Buddhaṃ namassāma jinaṃ janindaṃ’. 
   “Yaṃ te dhammaṃ idhaññāya, 
   Visesaṃ ajjhagaṃsu te. 
   Kāyaṃ brahmapurohitaṃ, 
   Duve tesaṃ visesagū. 
   “Tassa dhammassa pattiyā, 
   Āgatamhāsi mārisa. 
   Katāvakāsā bhagavatā, 
   Pañhaṃ pucchemu mārisā”ti. 
   355. Atha kho bhagavato etadahosi– “dīgharattaṃ visuddho kho ayaṃ yakkho, yaṃ kiñci maṃ pañhaṃ pucchissati, sabbaṃ taṃ atthasañhitaṃyeva pucchissati, no anatthasañhitaṃ. Yañcassāhaṃ puṭṭho byākarissāmi, taṃ khippameva ājānissatī”ti. 
   356. Atha kho bhagavā sakkaṃ devānamindaṃ gāthāya ajjhabhāsi– 
   “Puccha vāsava maṃ pañhaṃ, yaṃ kiñci manasicchasi; 
   Tassa tasseva pañhassa, ahaṃ antaṃ karomi te”ti. 
Paṭhamabhāṇavāro niṭṭhito 
   357. Katāvakāso sakko devānamindo bhagavatā imaṃ bhagavantaṃ paṭhamaṃ pañhaṃ apucchi– 
   “Kiṃ saṃyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te– ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṃ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti? Itthaṃ sakko devānamindo bhagavantaṃ pañhaṃ apucchi. Tassa bhagavā pañhaṃ puṭṭho byākāsi– 
   “Issāmacchariyasaṃyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te– ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṃ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti. Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi– “evametaṃ, bhagavā, evametaṃ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti. 
   358. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi– 
   “Issāmacchariyaṃ pana, mārisa, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ; kismiṃ sati issāmacchariyaṃ hoti; kismiṃ asati issāmacchariyaṃ na hotī”ti? “Issāmacchariyaṃ kho, devānaminda, piyāppiyanidānaṃ piyāppiyasamudayaṃ piyāppiyajātikaṃ piyāppiyapabhavaṃ; piyāppiye sati issāmacchariyaṃ hoti, piyāppiye asati issāmacchariyaṃ na hotī”ti. 
   “Piyāppiyaṃ kho pana, mārisa, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ; kismiṃ sati piyāppiyaṃ hoti; kismiṃ asati piyāppiyaṃ na hotī”ti? “Piyāppiyaṃ kho, devānaminda, chandanidānaṃ chandasamudayaṃ chandajātikaṃ chandapabhavaṃ; chande sati piyāppiyaṃ hoti; chande asati piyāppiyaṃ na hotī”ti. 
   “Chando kho pana, mārisa, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo; kismiṃ sati chando hoti; kismiṃ asati chando na hotī”ti? “Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo; vitakke sati chando hoti; vitakke asati chando na hotī”ti. 
   “Vitakko kho pana, mārisa, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo; kismiṃ sati vitakko hoti; kismiṃ asati vitakko na hotī”ti? “Vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhā-jātiko papañcasaññāsaṅkhāpabhavo; papañcasaññāsaṅkhāya sati vitakko hoti; papañcasaññāsaṅkhāya asati vitakko na hotī”ti. 
   “Kathaṃ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodha-sāruppagāminiṃ paṭipadaṃ paṭipanno hotī”ti? 
Vedanākammaṭṭhānaṃ 
   359. “Somanassaṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampi. Domanassaṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampi. Upekkhaṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampi. 
   360. “Somanassaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā somanassaṃ ‘imaṃ kho me somanassaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ somanassaṃ na sevitabbaṃ. Tattha yaṃ jaññā somanassaṃ ‘imaṃ kho me somanassaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ somanassaṃ sevitabbaṃ. Tattha yaṃ ce savitakkaṃ savicāraṃ, yaṃ ce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare. Somanassaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. 
   361. “Domanassaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti. Iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā domanassaṃ ‘imaṃ kho me domanassaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ domanassaṃ na sevitabbaṃ. Tattha yaṃ jaññā domanassaṃ ‘imaṃ kho me domanassaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ domanassaṃ sevitabbaṃ. Tattha yaṃ ce savitakkaṃ savicāraṃ, yaṃ ce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare. Domanassaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampī’ti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. 
   362. “Upekkhaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā upekkhaṃ ‘imaṃ kho me upekkhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā upekkhā na sevitabbā. Tattha yaṃ jaññā upekkhaṃ ‘imaṃ kho me upekkhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā. Tattha yaṃ ce savitakkaṃ savicāraṃ, yaṃ ce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare. Upekkhaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. 
   363. “Evaṃ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ paṭipanno hotī”ti. Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi– “evametaṃ, bhagavā, evametaṃ, sugata, tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti. 
Pātimokkhasaṃvaro 
   364. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi– 
   “Kathaṃ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṃvarāya paṭipanno hotī”ti? “Kāyasamācāraṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampi. Vacīsamācāraṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampi. Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbam”pi. 
   “Kāyasamācāraṃpāhaṃ devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā kāyasamācāraṃ ‘imaṃ kho me kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo. Tattha yaṃ jaññā kāyasamācāraṃ ‘imaṃ kho me kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo kāyasamācāro sevitabbo. Kāyasamācāraṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. 
   “Vacīsamācāraṃpāhaṃ devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampī’ti. Iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā vacīsamācāraṃ ‘imaṃ kho me vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo vacīsamācāro na sevitabbo. Tattha yaṃ jaññā vacīsamācāraṃ ‘imaṃ kho me vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo vacīsamācāro sevitabbo. Vacīsamācāraṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. 
   “Pariyesanaṃpāhaṃ devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā pariyesanaṃ ‘imaṃ kho me pariyesanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā pariyesanā na sevitabbā. Tattha yaṃ jaññā pariyesanaṃ ‘imaṃ kho me pariyesanaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā pariyesanā sevitabbā. Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. 
   “Evaṃ paṭipanno kho, devānaminda, bhikkhu pātimokkhasaṃvarāya paṭipanno hotī”ti. Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi– “evametaṃ, bhagavā, evametaṃ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti. 
Indriyasaṃvaro 
   365. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi– 
   “Kathaṃ paṭipanno pana, mārisa, bhikkhu indriyasaṃvarāya paṭipanno hotī”ti? “Cakkhuviññeyyaṃ rūpaṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampi. Sotaviññeyyaṃ saddaṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampi. Ghānaviññeyyaṃ gandhaṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampi. Jivhāviññeyyaṃ rasaṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampi. Kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampi. Manoviññeyyaṃ dhammaṃpāhaṃ, devānaminda, duvidhena vadāmi– sevitabbampi, asevitabbampī”ti. 
   Evaṃ vutte, sakko devānamindo bhagavantaṃ etadavoca– 
   “Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. Yathārūpaṃ, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ Yathārūpañca kho, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. Yathārūpañca kho, bhante, sotaviññeyyaṃ saddaṃ sevato …pe… ghānaviññeyyaṃ gandhaṃ sevato… jivhāviññeyyaṃ rasaṃ sevato… kāyaviññeyyaṃ phoṭṭhabbaṃ sevato… manoviññeyyaṃ dhammaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo manoviññeyyo dhammo na sevitabbo. Yathārūpañca kho, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo manoviññeyyo dhammo sevitabbo. 
   “Imassa kho me, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānato tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti. 
   366. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi– 
   “Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekanta-ajjhosānā”ti? “Na kho, devānaminda, sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekanta-ajjhosānā”ti. 
   “Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekanta-ajjhosānā”ti? “Anekadhātu nānādhātu kho, devānaminda, loko. Tasmiṃ anekadhātunānādhātusmiṃ loke yaṃ yadeva sattā dhātuṃ abhinivisanti, taṃ tadeva thāmasā parāmāsā abhinivissa voharanti– ‘idameva saccaṃ moghamaññan’ti. Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekanta-ajjhosānā”ti. 
   “Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā Accantayogakkhemī accantabrahmacārī accantapariyosānā”ti? “Na kho, devānaminda, sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti. 
   “Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti? “Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā. Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti. 
   Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi– “evametaṃ, bhagavā, evametaṃ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti. 
   367. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ etadavoca– 
   “Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṃ, ejā imaṃ purisaṃ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā. Tasmā ayaṃ puriso uccāvacamāpajjati Yesāhaṃ, bhante, pañhānaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṃ, te me bhagavatā byākatā. Dīgharattānusayitañca pana me vicikicchākathaṃkathāsallaṃ, tañca bhagavatā abbuḷhan”ti. 
   “Abhijānāsi no tvaṃ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti? “Abhijānāmahaṃ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti. “Yathā kathaṃ pana te, devānaminda, byākaṃsu? Sace te agaru bhāsassū”ti. “Na kho me, bhante, garu yatthassa bhagavā nisinno bhagavantarūpo vā”ti. “Tena hi, devānaminda, bhāsassū”ti. “Yesvāhaṃ, bhante maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṃ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṃyeva paṭipucchanti– ‘ko nāmo āyasmā’ti? Tesāhaṃ puṭṭho byākaromi – ‘ahaṃ kho, mārisa, sakko devānamindo’ti. Te mamaṃyeva uttari paṭipucchanti– ‘kiṃ panāyasmā, devānaminda, kammaṃ katvā imaṃ ṭhānaṃ patto’ti? Tesāhaṃ yathāsutaṃ yathāpariyattaṃ dhammaṃ desemi. Te tāvatakeneva attamanā honti– ‘sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī’ti. Te aññadatthu mamaṃyeva sāvakā sampajjanti, na cāhaṃ tesaṃ. Ahaṃ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti 
Somanassapaṭilābhakathā 
   368. “Abhijānāsi no tvaṃ, devānaminda, ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhan”ti? “Abhijānāmahaṃ bhante, ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhan”ti. “Yathā kathaṃ pana tvaṃ, devānaminda, abhijānāsi ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhan”ti? 
   “Bhūtapubbaṃ, bhante, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṃ kho pana, bhante, saṅgāme devā jiniṃsu, asurā parājayiṃsu. Tassa mayhaṃ, bhante, taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmassa etadahosi– ‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṃ devā paribhuñjissantī’ti. So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo kho pana me ayaṃ, bhante, bhagavato dhammaṃ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti. 
   369. “Kiṃ pana tvaṃ, devānaminda, atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedesī”ti? “Cha kho ahaṃ, bhante, atthavase sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. 
   “Idheva tiṭṭhamānassa, devabhūtassa me sato; 
   Punarāyu ca me laddho, evaṃ jānāhi mārisa. 
   “Imaṃ kho ahaṃ, bhante, paṭhamaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. 
   “Cutāhaṃ diviyā kāyā, āyuṃ hitvā amānusaṃ; 
   Amūḷho gabbhamessāmi, yattha me ramatī mano. 
   “Imaṃ kho ahaṃ, bhante, dutiyaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. 
   “Svāhaṃ amūḷhapaññassa, viharaṃ sāsane rato;
   Ñāyena viharissāmi, sampajāno paṭissato. 
   “Imaṃ kho ahaṃ, bhante, tatiyaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. 
   “Ñāyena me carato ca, sambodhi ce bhavissati; 
   Aññātā viharissāmi, sveva anto bhavissati. 
   “Imaṃ kho ahaṃ, bhante, catutthaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. 
   “Cutāhaṃ mānusā kāyā, āyuṃ hitvāna mānusaṃ; 
   Puna devo bhavissāmi, devalokamhi uttamo. 
   “Imaṃ kho ahaṃ, bhante, pañcamaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. 
   “Te paṇītatarā devā, akaniṭṭhā yasassino; 
   Antime vattamānamhi, so nivāso bhavissati. 
   “Imaṃ kho ahaṃ, bhante, chaṭṭhaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. 
   “Ime kho ahaṃ, bhante, cha atthavase sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi. 
   370.“Apariyositasaṅkappo vicikiccho kathaṃkathī. 
   Vicariṃ dīghamaddhānaṃ, anvesanto tathāgataṃ. 
   “Yassu maññāmi samaṇe, pavivittavihārino; 
   Sambuddhā iti maññāno, gacchāmi te upāsituṃ.
   “‘Kathaṃ ārādhanā hoti, kathaṃ hoti virādhanā’;
   Iti puṭṭhā na sampāyanti, magge paṭipadāsu ca. 
   “Tyassu yadā maṃ jānanti, sakko devānamāgato; 
   Tyassu mameva pucchanti, ‘kiṃ katvā pāpuṇī idaṃ’. 
   “Tesaṃ yathāsutaṃ dhammaṃ, desayāmi jane sutaṃ; 
   Tena attamanā honti, ‘diṭṭho no vāsavoti ca’. 
   “Yadā ca buddhamaddakkhiṃ, vicikicchāvitāraṇaṃ; 
   Somhi vītabhayo ajja, sambuddhaṃ payirupāsiya. 
   “Taṇhāsallassa hantāraṃ, buddhaṃ appaṭipuggalaṃ; 
   Ahaṃ vande mahāvīraṃ, buddhamādiccabandhunaṃ. 
   “Yaṃ karomasi brahmuno, samaṃ devehi mārisa; 
   Tadajja tuyhaṃ kassāma, handa sāmaṃ karoma te. 
   “Tvameva asi sambuddho, tuvaṃ satthā anuttaro; 
   Sadevakasmiṃ lokasmiṃ, natthi te paṭipuggalo”ti. 
   371. Atha kho sakko devānamindo pañcasikhaṃ gandhabbaputtaṃ āmantesi– “bahūpakāro kho mesi tvaṃ, tāta pañcasikha, yaṃ tvaṃ bhagavantaṃ paṭhamaṃ pasādesi. Tayā, tāta, paṭhamaṃ pasāditaṃ pacchā mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkamimhā arahantaṃ sammāsambuddhaṃ. Pettike vā ṭhāne ṭhapayissāmi gandhabbarājā bhavissasi, bhaddañca te sūriyavacchasaṃ dammi, sā hi te abhipatthitā”ti. 
   Atha kho sakko devānamindo pāṇinā pathaviṃ parāmasitvā tikkhattuṃ udānaṃ udānesi– “Namo tassa bhagavato arahato sammāsambuddhassā”ti. 
   Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne sakkassa devānamindassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi– “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti. Aññesañca asītiyā devatāsahassānaṃ iti ye sakkena devānamindena ajjhiṭṭhapañhā puṭṭhā te bhagavatā byākatā. Tasmā imassa veyyākaraṇassa sakkapañhātveva adhivacananti. 
   Sakkapañhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.