本經與巴利聖典《長部》第9經《Mahāgovindasuttaṃ》的內容完全相同。經中的般遮翼天神很有名,祂應該是天界的音樂神乾踏婆,祂在另一部經典《帝釋所問經》中就已擔任穿針引線的天使,讓帝釋跟佛陀會面。

    本經的內容非常的有趣,大梵天王有時會變化成頭簪五髮髻的美少年來忉利天為諸神說法。大梵天王的身形太過莊嚴華麗,為了不使欲界的諸神看了以後感到自卑,現身時會另以美少年的面貌來見諸神。但即使如此,祂的面貌還是比諸神俊美,令諸神自慚形穢。

    阿闍世王的父親頻婆娑羅王去世後,往生到四天王天,成為北方毘沙門天王的兒子,名叫闍尼沙。祂也曾現身對佛陀說大梵天王曾化做頭簪五髮髻的美少年到忉利天為諸神說法。看來,大梵天王真的很喜歡以頭簪五髮髻的美少年這個形象出場。

    本經的內容是大梵天王對諸神說世尊前生的某一世當菩薩時修行出離的故事,但當時的菩薩並不是聖者,所以修四無量心的最高成就也只是在下一生轉生到梵天;而如今,世尊已成佛,他說的法能令信受奉行的弟子達到解脫涅槃,不會再有下一生。

選譯自《長阿含經》第3經《大典尊經》

喬正一白話譯於西元2016/10/8農曆九月初八之八關齋戒日

    我是這樣聽聞的: 

    曾有一次,佛陀與一千二百五十位比丘一起在古印度的羅閱祇的耆闍崛山裡修行。 

    當時,有一位在天界執掌音樂、名叫般遮翼的天神,祂身上散放的大光明照亮了整座耆闍崛山;祂於夜深人靜的時候從天界冉冉而降,來到佛陀的面前;祂跪在地上,頂禮佛足,然後起身站在一旁。 

    般遮翼天神對世尊說:「昨天大梵天王來到忉利天與帝釋天王開會討論,我在旁邊有親耳聽聞祂們開會的內容,不知可不可以向世尊報告?」 

    佛陀說:「如果你想說,就儘管說吧。」

    般遮翼天神說:「當時,忉利天上的諸神都在善法講堂裡開會。四大天王也各自坐在四方:東方提帝賴吒天王(持國天王)面朝西方,坐在東方的位子,帝釋坐在祂的面前;南方毘樓勒天王(增長天王)面朝北邊,坐在南方的位子,帝釋也在祂的前方;西方毘樓博叉天王(廣目天王)面朝東方,坐在西方的位子,帝釋坐在祂的前面;北方毘沙門天王(多聞天王)面向南邊,坐在北方的位子,帝釋也坐在祂的面前。

    當四大天王皆已先坐定後,我才入坐。接著,又有其他的大天神,祂們在前生都曾在佛前淨修過梵行,祂們死後都投生到了忉利天界,這些天神的出現使其他的天神以下五種福報都同步增長:一、天界的壽命;二、天神的容貌;三、天神的威名;四、天界的歡樂;五、天界的神通威德。

    忉利天諸神都因此而高興得歡呼:『太好了∼∼!!天神的威勢增加了,阿修羅眾的氣勢銳減了!』

    釋提桓因看見諸神這麼高興,便即興為忉利諸神作了以下一首禮讚佛陀的偈頌: 

『忉利諸天人,帝釋相娛樂;禮敬於如來,最上法之王。 
 諸天受影福,壽色名樂威;於佛修梵行,故來生此間。 
 復有諸天人,光色甚巍巍;佛智慧弟子,生此復殊勝。 
  忉利及因提,思惟此自樂;禮敬於如來,最上法之王。』

    忉利天諸神聽聞此偈後,更加歡喜,而且不能自勝。

    釋提桓因看見忉利天諸神如此地歡喜,便對大家說:『諸位!你們可曾聽聞過如來的八無等法嗎?』

    忉利天諸神答說:『沒有,但我們很樂於聽聞。』 

    帝釋說:『好!仔細聽!仔細聽!好好地記住。這八種無等法分別如下:

一、諸位!如來、至真、等正覺、……等這十種聖號,不論是過去、未來、或現在,都沒有人能夠像佛一樣有資格同時具足。

二、佛法微妙,善可講說,智者所奉行,也不論在過去、未來、或現在,都不可能有任何的教法如佛法一般微妙。

三、而佛陀就是由此正法而無師獨自覺悟,通達無礙,以自娛樂。也不見過去、未來、現在有誰能能像佛一般於此正法而自覺悟,通達無礙,以自娛樂。

四、諸位!佛陀以此正法而獨自覺悟後,亦能為眾生開示涅槃的路徑,親近漸至,入於寂滅涅槃;譬如琲e水、炎摩水,二條河水同流後再入於大海,而佛陀也是如此,善能開示涅槃路徑,親近漸至,入於寂滅;也不見過去、未來、現在有能如佛陀一般開示涅槃路徑。

五、諸位!如來的親族眷屬遍及剎利、婆羅門、居士、沙門、有智慧者等,我不見過去、未來、現在有誰能像佛陀一般有這麼龐大的親族眷屬。

六、諸位!如來的弟子有:比丘、比丘尼、居士、女居士,不見過去、未來、現在有誰能像佛陀一般有這麼多的弟子。

七、諸位!如來的言行相應一致,表裡如一,所言如行,所行也如言;因此,才會法法成就(有條理、按部就班地一步一步成就),我不見過去、未來、現在有誰的言行如佛一般表裡如一、法法成就。

八、諸位!如來大慈大悲,常饒益眾生,安樂有情,以慈愍心利益天神與人類,我也不見過去、未來、現在有誰像佛陀一般這麼大慈大悲,常饒益有情及安樂眾生。

    諸位!以上就是如來的八無等法。』 

    忉利天諸神說:『假使這個世間有八尊佛出現的話,一定會大大增益諸天眾,減損阿修羅眾。姑且不說八尊佛,假使是七尊佛、六尊佛,……乃至二尊佛出現在世上的話,也一定能大大增益諸天眾,減損阿修羅眾,更何況是八尊佛同時出現?』

    但,帝釋卻告訴忉利天諸神:『這是不可能的!因為我曾經從佛陀那裡聽聞,親耳聽佛陀說過:想要使同一個時間讓二尊佛都出現在這個世上,這是絕對不可能發生的事。但假使如來能長久存在於這個世上,便能讓人類及天神得到無量的利益與安樂,那麼一定能大大增益諸天的威勢,減損阿修羅眾的氣勢。』」 

    般遮翼天神又繼續對佛陀說:「世尊!忉利天諸神在善法堂上集會,共議思惟,稱量觀察,有所教令,然後再將法傳給四大天王。

    四大天王受教後,各自坐在自己的位置上。祂們才坐了沒多久,忽然空中有不尋常的大光明出現並普照於四方。

    這時,忉利天諸神看見此光後,都感到驚愕異常,驚慌議論:『這是什麼怪光?是什麼怪異不祥的惡兆嗎?難道說有什麼妖魔鬼怪要來了?』

    原來,那不是什麼惡兆,也不是什麼妖魔鬼怪,那是大梵天王現身時放出的光明。因為大梵天王的容貌身形比欲界的忉利天諸神都還要莊嚴華麗,為了不使諸神看見後心生自卑,便化成一個頭簪五角髮髻的美少年,在大眾的上方虛空中站立。

    這個梵天美少年的容貌俊美無比,勝過諸天眾,身放紫金色的祥光,強蓋過諸天神的光明,令諸神黯淡無光。

    但,忉利天諸神不起身恭迎,亦不請大梵天王入坐。這時,梵天美少年便隨便找了個位子坐了下來,當祂一坐下,諸神立即心生欣悅,就好比:國王要登基時舉行以水澆頭灌頂儀式的那種歡悅。

    梵天美少年就像一名大力士一般不動如山安坐在座位上,嶷然不動而說出以下禮讚佛陀的偈頌: 

『忉利諸天人,帝釋相娛樂;禮敬於如來,最上法之王。 
 諸天受影福,壽色名樂威;於佛修梵行,故來生此間。 
 復有諸天人,光色甚巍巍;佛智慧弟子,生此復殊勝。 
  忉利及因提,思惟此自樂;禮敬於如來,最上法之王。』

    諸忉利天神對梵天美少年說:『我們剛剛是聽天帝釋稱讚如來八無等法,因此歡喜踊躍,喜不自勝。』

    梵天美少年對忉利天諸神說:『哦?什麼是如來八無等法?我也很想聽聽看。』

    於是,天帝釋為梵天美少年說明如來八無等法。

    梵天美少年看見諸神如此歡喜,便問:『我還知道如來另有一無等法,你們大家想不想聽聽看?』

    諸神都精神為之一振,說:『哦?當然要!善哉!我們很有興趣聽聞。』

    梵天美少年說:『如果們想聽的話,就要仔細聽!好好記住!我現在就為你們說。

    我們的佛陀在過去往昔還是菩薩的時候,不管是哪一生或哪一世,也不論他出生在何處,他一定都是聰明絕頂,多聞多智。

    諸位!在距今很久、很久、很久…………的遙遠過去,地球人間曾有一個名叫地主的國王,國王的太子名叫慈悲,國王還有一位名叫典尊的大臣,大臣有一個名叫焰鬘的兒子,是慈悲太子及六位剎利大臣的朋友。

    有一天,地主國王欲入深宮裡遊戲娛樂,便將國事委付給典尊大臣代為處理,然後便入宮作倡伎樂,五欲自娛。

    典尊大臣欲處理國事之前,總是會先問他的兒子,然後才做出決斷;凡有所處分,也都會先問其子。 

    後來,典尊大臣忽然死亡,地主王聽聞他往生了,非常的哀慟,撫膺而哭:『哀哉!何辜痛失國棟良幹?』

    太子見父王如此悲痛,也很難過,於是他去勸國王節哀,不應過度哀傷,因為典尊大臣有一個名叫焰鬘的兒子,他聰明多智,勝過其父,他勸國王可徵召他協助處理國事。

    國王聽聞太子的建議後,即召焰鬘入宮,對他說:『我今命你補你父親的位子,授你國印。』

    於是,焰鬘便在皇宮裡從事他父親生前的職務。因為焰鬘明於治理國事,他父親生前所為都是焰鬘的主意,而他父親所不及之處,焰鬘也都清楚,因此,他的名聲很快便流聞於海內,天下都稱他為大典尊。

    有一天,大典尊心想:『地主王年已朽邁,恐怕也來日不多了。將來一定是太子繼承王位,我應該先去提醒六位剎利大臣跟太子輸誠。 

    於是,大典尊即前找六位剎利大臣,建議他們:『諸君!你們應該先跟太子表達此意:「我等與殿下從小一起長大,殿下苦我苦,殿下樂我樂。如今,國王衰老,將來太子繼位時,當封給我們領地。」』

    太子聽了六位大臣的表白後說道:『假設有一天我真的登位,列土封國時,如果我不分給你們,還能分給誰呢?』 

    沒多久,國王駕崩了,國中的大臣便請太子補正位。

    新王居位後,並無心處理國事,便暗想:『我應該比照先王的制度,立一名宰相。』但他又心想:『誰才有資格堪此重任呢?嗯此位當非大典尊莫屬了。』

    於是,慈悲王對大典尊說:『我現在就命你擔任宰相一位,授你印信,請你替我分憂綜理國事。』

    大典尊接受宰相一職後,每次入宮,國王都會委付大典尊任務。 

    大典尊心想:『我應該要去找六位剎利貴族,問他們還記不記得以前跟太子的約定?』於是他去提醒六位剎利以前的約定。

    六位剎利便一起來見新國王,並說:『陛下是否還記得以前說過列土封邑時要分封給我們領地一事?』

    新王說:『我當然沒忘!』新王心想:『我的國土內廣外狹,究竟有誰能將此國土分為七分呢?』他又想到大典尊能執行此任務,便委付他處理此事。

    大典尊立即將國王所統治的城、村、邑、郡等皆悉分為七部分,六位剎利也都分到了自己的領地,形成了諸侯邦聯制。

    新王很高興得說:『我願已果!』而六剎利也慶幸:『我願已果,得成此業,都是大典尊的功勞。』

    六剎利王心想:『吾國初建,當須有宰相輔佐,有誰能如大典尊一般賢明堪此重任呢?』六剎利王實在想不到適合的人選,於是把宰相印授予大典尊。

    大典尊接受宰相印後,六王也樂得輕鬆,便經常入宮遊玩娛樂,而國事都交付給大典尊處理。就這樣大典尊一人處理七國之國事,每項決策都很成功。

    當時,國內還有七位有錢有勢的大居士,大典尊也為他們處理家族企業的商務,又教授七百名婆羅門梵志諷誦經典。

    七個國王視大典尊猶如神明,而國內的七大居士則視他如國王,七百名梵志視他如梵天。大家都一致認為大典尊一定常常與梵天相見,與梵天說話溝通、互動、關係親近。 

    大典尊也猜到了大家的想法,但他確實從沒見過梵天,也不曾與梵天說過話,所以他很不願受此虛名。

    他曾聽聞諸長老說過,如果於夏季的四個月閑居於無人的靜處,修持四無量心,便能感動梵天神下凡與此人相見。於是,他決定修持四無量,他去跟七個國王說:『請陛下親臨國事,我要在夏季四月修四無量心。』七個國王也勉勵他:『請加油!』

    大典尊相又去告別七大居士:『請各位勤加處理自己的商己務,我要在夏季四個月修四無量心。』居士也說:『好的!祝您成功。』

    他又交代七百名梵志:『你們應當勤諷誦經典,彼此相互教授,我要於夏季四個月修四無量心。』梵志也答應:『好的!大師請保重。』 

    就這樣,大典尊於彼城東的邊造了一間安靜的房子,於夏季的四個月住在那裡修持四無量心。但是,梵天神就是不下來。

    大典尊自己也覺得奇怪,為什麼一點感應都沒有?就在某個農曆十五日月滿時,他走出靜室,在空地上盤腿而坐,沒多久,忽然有大光明出現,典尊暗忖:『這道異光,莫非是梵天神下凡之前的瑞相?』 

    是的!大典尊猜對了。梵天王變化為一名頭簪五角髮髻的美少年,在大典尊上方虛空中盤腿而坐。

    大典尊見後,即說偈頌:『此是何天像?在於虛空中,光照於四方,如大火𧂐燃』。大典尊的意思是問來者為何方神聖? 

    梵天美少年以偈語回答:『唯梵世諸天,知我梵童子;其餘人謂我,祀祠於大神。』梵天美少年自我介紹說祂就是他想見到的梵天神。 

    大典尊以偈語說:『今我當諮承,奉誨致恭敬;設種種上味,願天知我心。』大典尊表達了他想要供養梵天的心意。 

    梵天美少年以偈語回覆:『典尊汝所修,為欲何志求?今設此供養,當為汝受之。』 梵天的意思是祂願接受大典尊的供養。祂又告訴大典尊:『如果你有任何的問題,儘管提問,我一定回答你。』

    大典尊自忖:『機會難得,我該問什麼事呢?』又心想:『現在已發生之事還需要問嗎?當然應問未來幽冥之事。』於是即向梵天美少年以偈問:『今我問梵童,能決疑無疑;學何住何法,得生於梵天?』大典尊的問題是問該如何才能在下一生往生到梵天?

    梵天美少年以偈語回答:『當捨我人想,獨處修慈心;除欲無臭穢,乃得生梵天。』意思是:應當摒除自私的自我中心,以平等心,獨自修持慈心;除去欲、惡、不善法,這樣下一生便能轉生到梵天。 

    但大典尊對於:『宜除臭穢』這句話還是不明白,於是進一步請教它是什麼意思:『梵偈言臭穢,願今為我說,誰開世間門,墮惡不生天?』 

    梵天美少年以偈語解釋:『欺妄懷嫉妬,習慢增上慢,貪欲瞋恚癡,自恣藏於心;此世間臭穢,今說令汝知,此開世間門,墮惡不生天。』意思是:所謂的『臭穢』就是指:欺騙妄語、嫉妒心、驕傲自大、自以為修行有成的增上慢、貪欲、瞋恚、愚癡。 以上這些不善法的世間門一旦打開,下一生就會下墮惡道,不可能生天。

    當大典尊聽聞此偈後,心想:『梵天所說的臭穢的意思我已明白,但如果以在家人的身份不太可能除得掉這些臭穢,我應該要捨棄世俗出家,剃除鬚髮,穿法服修道去!』 

    這時,梵天美少年知道他的志念,便鼓勵他:『很好,你能有這番勇猛的決心,實在難得,這是智勇雙全的人才會做出的選擇,你死後必將轉生到梵天。』 

    梵天美少年的話才說完便消失不見。 

    於是,大典尊會去跟七個國王稟明:『陛下!請你們親自善理國事,我要出家離世,穿法服去修道。因為我親耳聽梵天跟我解說臭穢,我的心裡感到非常的厭惡;但如果我仍在俗家,就很難消除。』

    這時,七個國王心想:『一般的婆羅門大多貪圖財寶,我們應該大開庫藏,讓大典尊隨意取用,使他放棄出家的念頭。』

    於是,七個國王說:『如果你有任何需要,我們都一定無條件給你,只要你不出家。』

    大典尊毫不猶疑回答:『陛下給我的已經非常多了,這些都還給陛下,請准許我出家,遂我志願。』 

    七個國王又想:『一般的婆羅門多貪圖美色,我們應該送給他美女,讓他流連溫柔鄉,使他不出家。』

    七個國王又說:『如果你是想要美女,我們也可給你,只要你不出家。』

    大典尊回說:『我已蒙王陛下賞賜很多的美女,家中的美女我都要放遣,只求斷離恩愛,出家修道。因為我親耳聽梵天解說臭穢,非常的厭惡;但若生活在世俗,很難得除。』 

    大典尊以偈頌對慈悲王表明決心出家的堅定心志:『王當聽我言,王為人中尊;賜財寶婇女,此寶非所樂。』 

    慈悲王又以偈語表示要贈送他領土城池: 

『檀特伽陵城,阿婆布和城,阿槃大天城,鴦伽瞻婆城, 
 數彌薩羅城,西陀路樓城,婆羅伽尸城,盡汝典尊造, 
  五欲有所少,吾盡當相與,宜共理國事,不足出家去。』

    大典尊表示他已享受過不少的五欲,但無心眷戀世間,他決定要出家。

    慈悲王問他有關他與梵天對話的經過,大典尊也以偈語回答:『昔我於靜處,獨坐自思惟,時梵天王來,普放大光明,我從彼聞已,不樂於世間。』 

    慈悲王仍希望留住大典尊,他希望大典尊住在國內。大典尊又以偈頌回覆:『諸天及世人,皆應捨五欲,蠲除諸穢污,淨修於梵行。』 

    沒辦法,七個國王開始與大典尊討價還價:『不然你住個七年,你先享受人間的極世五欲,然後再捨俗出家,然後我們也跟隨你一起出家,這樣不是很好嗎?』

    但大典尊不同意:『世間無常,人命逝速,喘息之間猶亦難保,七年的時間太長了。』

    七個國王又退讓:『七年如果太長的話,那六年……不然五年……乃至一年。』

    但大典尊還是不同意。就這樣七個國王又退讓到七個月……乃至於一個月,大典尊都不同意。

    最後,七個國王退讓到七天,大典尊才勉強答應,並說:『七天不算長,但請陛下君無戲言,言而有信,過了七天後,如果陛下沒有出家,我自己一定會出家。』

    大典尊又對七大居士說:『以後就請你們各自打理己務,我要出家,修無為道。』

    七大居士對大典尊說:『善哉!真是難得!我們也想跟隨您一起出家修行。』 

    大典尊又對七百名梵志告別:『你們今後要努力諷誦經典,廣探道義,轉相教授。我以後不能在教你們了,我要出家修無為道。』

    七百梵志挽留大典尊:『大師!不要出家,在家比較安樂,五欲自娛,有多人侍從,心無憂苦。而出家之人獨自在空野,什麼都沒有,很可怕。』

    大典尊說:『如果我以在俗家為樂,出家為苦,我就一定不會選擇出家這條路。正因為我認為在家是苦,出家為樂,所以才選擇出家。』

    梵志異口同聲回答:『如果大師要出家,那麼我們也要一起出家。大師所行,我等亦盡當行。』 

    大典尊又回去對諸妻子說:『妳們想去哪裡就去哪裡,想繼續住在此處就繼續住下來,想要離開就離開。我要出家,求無為道。』

    諸婦答說:『大典尊對我們來說亦夫亦父,如果您要出家,我們也當隨從,典尊所行,我等亦宜行。』

    過了七天後,大典尊即剃除鬚髮,穿三法衣,捨家而去。

    當時,七國王、七大居士、七百梵志及四十位夫人,如是展轉,有八萬四千人都同時出家,跟隨大典尊去修行。而大典尊與諸大眾遊行諸國,廣弘道化,帶給很多人利益。 

    在忉利天的大梵天王對諸天眾說:『當時的大典尊大臣不是別人,他就是今天釋迦文佛的前生。如果你們對我說的有任何懷疑的話,世尊現在就在印度的耆闍崛山中,你們可以親自前往去求證。』」 

    般遮翼天神說:「我就是因為這個緣故,特來此向世尊求證。世尊!故事中的那個大典尊真的是世尊的前生嗎?」 

    佛陀對般遮翼天神說:「沒錯!是的!故事中的那位大典尊就是我的前生,當時舉國男女都在一旁歡送,造成轟動,大家都高聲讚頌三遍:『南無(皈依禮敬)大典尊七王大相!南無(皈依禮敬)大典尊七王大相!』

    般遮翼!雖然當時的大典尊有大威德力,但,他卻不能為弟子說究竟解脫道,不能使大家證得究竟的梵行,不能帶領大家走向安隱涅槃處。

    他所說的法,如果有弟子信受奉行的話,那麼當他們死後,有的得轉生到梵天;其次,修行較淺者轉生到他化自在天,再淺者次生化自在天、兜率陀天、焰天、忉利天、四天王、剎利、婆羅門、居士大家,所欲自在。 

    般遮翼!大典尊的弟子皆滿懷信心跟隨他出家,有果報,有教誡。然而,那並非究竟解脫之道,不能使他們得究竟梵行,不能導引他們到安隱的涅槃之處。他們最高的成就也不過是轉生到梵天而已。

    而如今,我為眾弟子說的法,則能使其得究竟解脫道、究竟的梵行、究竟的安隱,終歸涅槃。我所說的法,只要弟子信受奉行的話,捨有漏成無漏,心解脫、慧解脫,於今生中便能自身作證:這一生已是歷劫生死的最後一站,最高的梵行已成就,該修的功課都已修畢,不會再有下一生了。

    其次,修行較淺者可斷五下分結,將於下一生在淨居天上般涅槃,不復返還欲界塵世。

    再其次,證二果,三結盡,薄婬、怒、癡,一來世間而般涅槃;

    再其次,斷三結,得須陀洹,不墮惡道,最長七世往返人間天上,必得涅槃。

    般遮翼!我諸弟子都滿懷信心出家,有果報,有教誡,得究竟道法、究竟梵行、究竟安隱、終歸滅度。」 

    般遮翼天神聽聞佛陀所說的法,心生歡喜,依法奉行。

原文/

長阿含3/典尊經 
  如是我聞: 
  一時,佛在羅閱祇耆闍崛山,與大比丘眾千二百五十人俱。 
  爾時,執樂天般遮翼子,於夜靜寂無人之時,放大光明,照耆闍崛山來至佛所,頭面禮佛足已,在一面立。 
  時,般遮翼白世尊言: 
  「昨梵天王至忉利天與帝釋共議,我親從彼聞,今者寧可向世尊說不?」 
  佛言:「汝欲說者,便可說之。」 
  般遮翼言: 
  「一時,忉利諸天集法講堂,有所講論。時,四天王隨其方面,各當位坐:提帝賴吒天王在東方坐,其面西向,帝釋在前;毘樓勒天王在南方坐,其面北向,帝釋在前;毘樓博叉天王在西方坐,其面東向,帝釋在前;毘沙門天王在北方坐,其面南向,帝釋在前。時,四天王皆先坐已,然後我坐。復有餘大神天,皆先於佛所淨修梵行,於此命終生忉利天,使彼諸天增益五福:一者天壽,二者天色,三者天名稱,四者天樂,五者天威德。時,諸忉利天皆踊躍歡喜言:『增益諸天眾,減損阿須倫眾。』爾時,釋{桓提}[提桓]因知諸天人有歡喜心,即為忉利諸天而作頌曰: 
  『忉利諸天人,帝釋相娛樂,禮敬於如來,最上法之王。 
   諸天受影福,壽色名樂威,於佛修梵行,故來生此間。 
   復有諸天人,光色甚巍巍,佛智慧弟子,生此復殊勝。 
   忉利及因提,思惟此自樂,禮敬於如來,最上法之王。』 
  爾時,忉利諸天聞此偈已,倍復歡喜,不能自勝,增益諸天眾,減損阿須倫眾。釋提桓因見忉利天歡喜悅豫,即告之曰:『諸賢!汝等頗欲聞如來八無等法不?』時,忉利諸天言:『願樂欲聞。』 
  帝釋報言:『諦聽!諦聽!善思念之。諸賢!如來、至真、等正覺、……十號具足,不見過去、未來、現在有如來、至真十號具足如佛者也。佛法微妙,善可講說,智者所行,不見過去、未來、現在有微妙法如佛者也。佛由此法而自覺悟,通達無礙,以自娛樂,不見過去、未來、現在能於此法而自覺悟,通達無礙,以自娛樂如佛者也。諸賢!佛以此法自覺悟已,亦能開示涅槃徑路,親近漸至,入於寂滅,譬如琲e水、炎摩水,二水竝流,入於大海,佛亦如是,善能開示涅槃徑路,親近漸至,入于寂滅,不見過去、未來、現在有能開示涅槃徑路如佛者也。諸賢!如來眷屬成就,剎利、婆羅門、居士、沙門、有智慧者,皆是如來成就眷屬,不見過去、未來、現在眷屬成就如佛者也。諸賢!如來大眾成就,所謂比丘、比丘尼、優婆塞、優婆夷,不見過去、未來、現在大眾成就如佛者也。諸賢!如來言行相應,所言如行,所行如言,如是,則為法法成就,不見過去、未來、現在言行相應,法法成就如佛者也。諸賢!如來多所饒益,多所安樂,以慈愍心利益天人,不見過去、未來、現在多所饒益,多所安樂如佛者也。諸賢!是為如來八無等法。』 
  時,忉利天作是說言:『若使世間有八佛出者,當大增益諸天眾,減損阿須倫眾。』時,忉利天言:『且置八佛,正使七佛、六佛,……乃至二佛出世者,亦大增益諸天眾,減損阿須倫眾,何況八佛?』時,釋提桓因告忉利天言:『我從佛聞,親從佛受:欲使一時二佛出世,無有是處。但使如來久存於世,多所慈愍,多所饒益,天人獲安,則大增益諸天,減損阿須倫眾。』」 
  時,般遮翼白佛言: 
  「世尊!忉利諸天所以集法講堂上者,共議思惟,稱量觀察,有所教令,然後為四天王。四天王受教已,各當位而坐。其坐未久,有大異光照于四方。時,忉利天見此光已,皆大驚愕:『今此異光,將有何怪?』諸大神天有威德者亦皆驚怖:『今此異光,將有何怪?』時,大梵王即化為童子,頭五角髻,在大眾上虛空中立,顏貌端正,與眾超絕,身紫金色,蔽諸天光。時,忉利天亦不起迎,亦不恭敬,又不請坐。時,梵童子隨所詣坐,坐生欣悅,譬如:剎利水澆頭種登王位時,踊躍歡喜。來坐未久,復自變身,作童子像,頭五角髻,在大眾上虛空中坐,譬如力士坐於安座,嶷然不動而作頌曰: 
  『忉利諸天人,帝釋相娛樂,禮敬於如來,最上法之王。 
   諸天受影福,壽色名樂威,於佛修梵行,故來生此間。 
   復有諸天人,光色甚巍巍,佛智慧弟子,生此復殊勝。 
   忉利及因提,思惟此自樂,禮敬於如來,最上法之王。』 
  時,諸忉利天語童子曰:『吾等聞天帝釋稱說如來八無等法,歡喜踊躍,不能自勝。』時,梵童子語忉利天言:『何等如來八無等法?吾亦樂聞。』時,天帝釋即為童子說如來八無等法,忉利諸天、童子聞說已,倍復歡喜,不能自勝,增益諸天眾,減損阿須倫眾。是時,童子見天歡喜,復增欣躍,即告忉利天曰:『汝等欲聞一無等法不?』天曰:『善哉!願樂欲聞。』童子告曰:『汝樂聞者,諦聽!諦受!當為汝說。』告諸天曰:『如來往昔為菩薩時,在所生處聰明多智。諸賢!當知:過去久遠時,世有王名曰地主,第一太子名曰慈悲,王有大臣名曰典尊,大臣有子名曰焰鬘,太子慈悲有朋友,其朋亦與六剎利大臣而為朋友。地主大王欲入深宮遊戲娛樂時,即以國事委付典尊大臣,然後入宮作倡伎樂,五欲自娛。時,典尊大臣欲理國事,先問其子,然後決斷,有所處分,亦問其子。 
  其後,典尊忽然命終,時,地主王聞其命終,愍念哀傷,撫膺而曰:『咄哉!何辜失國良幹?』太子慈悲默自念言:『王失典尊以為憂苦,今我宜往諫於大王,無以彼喪而生憂苦,所以然者?典尊有子名曰焰鬘,聰明多智,乃過其父,今可徵召以理國事。』時,慈悲太子即詣王所,具以上事白其父王,聞太子語已,即召焰鬘而告之曰:『吾今以汝補卿父處,授汝相印。』彼時,焰鬘受相印已,王欲入宮,復付後事。 
  時,相焰鬘明於治理,父先所為,焰鬘亦知,父所不及,焰鬘亦知,其後,名稱流聞海內,天下咸稱為大典尊。時,大典尊後作是念:『今王地主年已朽邁,餘壽未幾,若以太子紹王位者,未為難也,我今寧可先往語彼六剎利大臣:『今,王地主年已朽邁,餘壽未幾,若以太子紹王位者,未為難也,君等亦當別封王土,居位之日,勿相忘也。』 
  時,大典尊即往詣六剎利大臣,而告之曰:『諸君!當知:今,王地主年已朽邁,餘壽未幾,若以太子紹王位者,未為難也,汝等可往白太子此意:「我等與尊生小知舊,尊苦我苦,尊樂我樂,今,王衰老,年已朽邁,餘壽未幾,今者,太子紹王位者,未為難也,尊設登位,當與我封。」』時,六剎利大臣聞其語已,即詣太子,說如上事。太子報言:『設吾登位,列土封國,當更與誰?』 
  時,王未久忽然而崩,國中大臣尋拜太子補王正位。王居位已,默自思念:『今立宰相,宜准先王。』復自思念:『誰堪此舉?正當即任大典尊位。』時,王慈悲{}[?]告大典尊:『我今使汝即於相位,授以印信,汝當勤憂,綜理國事。』時,大典尊聞王教已,即受印信,王每入宮,輙以後事付大典尊。 
  大典尊復自念言:『吾今宜往六剎利所,問其寧憶昔所言不?』即尋往詣語剎利曰:『汝今寧憶昔所言不?今者太子以登王位,隱處深宮,五欲自娛,汝等今者可往問王:「王居天位,五欲自娛,寧復能憶昔所言不?」』時,六剎利聞是語已,即詣王所,白大王言:『王居天位,五欲自娛,寧復能憶昔所言不?列土封邑,誰應居之?』王曰:『不忘昔言,列土封邑,非卿而誰?』王復自念:『此閻浮提地,內廣外狹,誰能分此以為七分?』復自念言:『唯有大典尊乃能分爾。』即告之曰:『汝可分此閻浮提地,使作七分。』 
  時,大典尊即尋分之,王所治城,村邑郡國,皆悉部分,六剎利國亦與分部。王自慶言:『我願已果!』時,六剎利復自慶幸:『我願已果,得成此業,大典尊力也。』六剎利王復自思念:『吾國初建,當須宰輔,誰能堪任?如大典尊,即當使之,通領國事。』爾時,六剎利王即命典尊,而告之曰:『吾國須相,卿當為吾通領國事。』於是,六國各授相印。 
  時,大典尊受相印已,六王入宮遊觀娛樂,時,皆以國事付大典尊,大典尊理七國事,無不成{}[?]。時,國內有七大居士,典尊亦為處分家事,又能教授七百梵志諷誦經典,七王敬視大典尊相,猶如神明,國七居士視如大王,七百梵志視如梵天。時,七國王、七大居士、七百梵志皆自念言:『大典尊相常與梵天相見,言語、坐起、親善。』 
  時,大典尊默識七王、居士、梵志意,謂:『我常與梵天相見,言語、坐起,然,我實不見梵天,不與言語,不可餐默,虛受此稱。我亦曾聞諸先宿言:「於夏四月閑居靜處,修四無量者,梵天則下,與共相見。」今我寧可修四無量,使梵天下,共相見不?』於是,典尊至七王所而白王言:『唯願大王顧臨國事,我欲於夏四月修四無量。』七王告曰:『宜知是時。』大典尊相又告七居士:『汝等各勤己務,吾欲夏四月修四無量。』居士曰:『諾!宜知是時。』又告七百梵志:『卿等當勤諷誦,轉相教授,我欲於夏四月修四無量。』梵志曰:『諾!今者大師宜知是時。』 
  時,大典尊於彼城東造閑靜室,於夏四月即於彼止,修四無量,然,彼梵天猶不來下。典尊自念:『我聞先宿舊言:「於夏四月,修四無量,梵天下現。」今者寂然,聊無髣髴。』時,大典尊以十五日月滿時,出其靜室,於露地坐,坐未久頃,有大光現,典尊默念:『今此異光,將無是梵欲下瑞耶?』 
  時,梵天王即化為童子,五角髻,在典尊上虛空中坐,典尊見已,即說頌曰: 
  『此是何天像?在於虛空中,光照於四方,如大火𧂐燃』。 
  時,梵童子以偈報曰: 
  『唯梵世諸天,知我梵童子,其餘人謂我,祀祠於大神。』 
  時,大典尊以偈報曰: 
  『今我當諮承,奉誨致恭敬,設種種上味,願天知我心。』 
  時,梵童子[?]以偈報曰: 
  『典尊汝所修,為欲何志求?今設此供養,當為汝受之。』 
  又告大典尊:『汝若有所問,自恣問之,當為汝說。』時,大典尊即自念言:『我今當問現在事耶?問未然事耶?』復自念言:『今世現事,用復問為?當問未然幽冥之事。』即向梵童子以偈問曰: 
  『今我問梵童,能決疑無疑,學何住何法,得生於梵天?』 
  時,梵童子以偈報曰: 
  『當捨我人想,獨處修慈心,除欲無臭穢,乃得生梵天。』 
  時,大典尊聞是偈已,即自念言:『梵童子說偈,宜除臭穢,我不解此,今宜更問。』 
  時,大典尊即以偈問曰: 
  『梵偈言臭穢,願今為我說,誰開世間門,墮惡不生天?』 
  時,梵童子以偈報曰: 
  『欺妄懷嫉妬,習慢增上慢,貪欲瞋恚癡,自恣藏於心。 
   此世間臭穢,今說令汝知,此開世間門,墮惡不生天。』 
  時,大典尊聞此偈已,復自念言:『梵童子所說臭穢之義我今已解,但在家者無由得除,今我寧可捨世出家,剃除鬚髮,法服修道耶!』 
  時,梵童子知其志念,以偈告曰: 
  『汝能有勇猛,此志為勝妙,智者之所為,死必生梵天。』 
  於是,梵童子忽然不現。 
  時,大典尊還詣七王白言:『大王!唯願垂神善理國事,今我意欲出家離世,法服修道,所以者何?我親於梵童子聞說臭穢,心甚惡之,若在家者,無由得除。』彼時,七王即自念言:『凡婆羅門多貪財寶,我今寧可大開庫藏,恣其所須,使不出家。』時,七國王即命典尊,而告之曰:『設有所須,吾盡相與,不足出家。』時,大典尊尋白王曰:『我今以為蒙王賜已,我亦大有財寶,今者盡留以上大王,願聽出家,遂我志願。』 
  時,七國王復作是念:『凡婆羅門多貪美色,今,我寧可出宮婇女,以滿其意,使不出家。』王即命典尊而告之曰:『若須婇女,吾盡與汝,不足出家。』典尊報曰:『我今已為蒙王賜已,家內自有婇女眾多,今盡放遣,求離恩愛,出家修道,所以然者?我親從梵童子聞說臭穢,心甚惡之,若在家者,無由得除。』 
  時,大典尊向慈悲王,以偈頌曰: 
  『王當聽我言,王為人中尊,賜財寶婇女,此寶非所樂。』 
  時,慈悲王以偈報曰: 
  『檀特伽陵城,阿婆布和城,阿槃大天城,鴦伽瞻婆城, 
   數彌薩羅城,西陀路樓城,婆羅伽尸城,盡汝典尊造, 
   五欲有所少,吾盡當相與,宜共理國事,不足出家去。』 
  時,大典尊以偈報曰: 
  『我五欲不少,自不樂世間,已聞天所語,無心復在家。』 
  時,慈悲王以偈報曰: 
  『大典尊所言,為從何天聞,捨離於五欲,今問當答我。』 
  時,大典尊以偈答曰: 
  『昔我於靜處,獨坐自思惟,時梵天王來,普放大光明,我從彼聞已,不樂於世間。』 
  時,慈悲王以偈告曰: 
  『小住大典尊,共弘善法化,然後俱出家,汝即為我師。 
   譬如虛空中,清淨琉璃滿,今我清淨信,充徧佛法中。』 
  時,大典尊復作頌曰: 
  『諸天及世人,皆應捨五欲,蠲除諸穢污,淨修於梵行。』 
  爾時,七國王語大典尊曰:『汝可留住七歲之中,極世五欲,共相娛樂,然後捨國,各付子弟,俱共出家,不亦善耶?如汝所獲,我亦當同。』時,大典尊報七王曰:『世間無常,人命逝速,喘息之間猶亦難保,乃至七歲,不亦遠耶?』七王又言:『七歲遠者,六歲……五歲……乃至一歲,留住靜宮,極世五欲,共相娛樂,然後捨國,各付子弟,俱共出家,不亦善耶?如汝所得,我亦宜同。』時,大典尊復報王曰:『此世間無常,人命逝速,喘息之間猶亦難保,……乃至一歲尚亦久爾,如是,七月……至于一月,猶復不可。』王又語言:『可至七日,留住深宮,極世五欲,共相娛樂,然後捨國,各付子弟,俱共出家,不亦善耶?』大典尊答曰:『七日不遠,自可留爾,唯願大王勿違信誓,過七日已,王若不去,我自出家。』 
  時,大典尊又至七居士所語言:『汝等各理己務,吾欲出家,修無為道,所以然者?我親從梵天聞說臭穢,心甚惡之,若在家者,無由得除。』時,七居士報典尊曰:『善哉!斯志!宜知是時,我等亦欲俱共出家,如汝所得,我亦宜同。』 
  時,大典尊復詣七百梵志所,而告之曰:『卿等當勤諷誦,廣探道義,轉相教授,吾欲出家修無為道,所以然者?我親從梵天聞說臭穢,心甚惡之,若在家者,無由得除。』時,七百梵志白典尊曰:『大師!勿出家也,夫在家安樂,五欲自娛,多人侍從,心無憂苦,出家之人獨在空野,所欲悉無,無可貪取。』典尊報曰:『吾若以在家為樂,出家為苦,終不出家,吾以在家為苦,出家為樂,故出家爾。』梵志答曰:『大師出家,我亦出家,大師所行,我亦盡當行。』 
  時,大典尊至諸妻所,而告之曰:『卿等隨宜:欲住者住,欲歸者歸,吾欲出家,求無為道,具論上事,明出家意。』時,諸婦答曰:『大典尊在,一如我夫,一如我父,設今出家,亦當隨從,典尊所行,我亦宜行。』 
  過七日已,時,大典尊即剃除鬚髮,服三法衣,捨家而去。時,七國王、七大居士、七百梵志及四十夫人,如是展轉,有八萬四千人同時出家,從大典尊。時,大典尊與諸大眾遊行諸國,廣弘道化,多所饒益。 
  爾時,梵王告諸天眾曰:『時,典尊大臣豈異人乎?莫造斯觀,今釋迦文佛即其身也。世尊爾時過七日已,出家修道,將諸大眾,遊行諸國,廣弘道化,多所饒益。汝等若於我言有餘疑者,世尊今在耆闍崛山,可往問也,如佛所言,當受持之。』」 
  般遮翼言: 
  「我以是緣,故來詣此。唯然,世尊!彼大典尊即世尊是耶?世尊爾時過七日已,出家修道,與七國王乃至八萬四千人同時出家,遊行諸國,廣弘道化,多所饒益耶?」 
  佛告般遮翼曰: 
  「爾時大典尊豈異人乎?莫造斯觀,即我身是也。爾時,舉國男女行來舉動,有所破損,皆尋舉聲曰:『南無大典尊七王大相!南無大典尊七王大相!』如是至三。般遮翼!時,大典尊有大德力,然,不能為弟子說究竟道,不能使得究竟梵行,不能使至安隱之處,其所說法,弟子受行,身壞命終,得生梵天,其次,行淺者生他化自在天,次生化自在天、兜率陀天、焰天、忉利天、四天王、剎利、婆羅門、居士大家,所欲自在。 
  般遮翼!彼大典尊弟子皆無疑出家,有果報,有教誡,然,非究竟道,不能使得究竟梵行,不能使至安隱之處,其道勝者,極至梵天爾。今,我為弟子說法,則能使其得究竟道、究竟梵行、究竟安隱,終歸涅槃,我所說法,弟子受行者,捨有漏成無漏,心解脫、慧解脫,於現法中自身作證:生死已盡,梵行已立,所作已辦,更不受有。其次,行淺者斷五下結,即於天上而般涅槃,不復還此。其次,三結盡,薄婬、怒、癡,一來世間而般涅槃,其次,斷三結,得須陀洹,不墮惡道,極七往返,必得涅槃。般遮翼!我諸弟子不疑出家,有果報,有教誡,究竟道法,究竟梵行,究竟安隱,終歸滅度。」 
  爾時,般遮翼聞佛所說,歡喜奉行。

巴利語經文
DN.19/(6) Mahāgovindasuttaṃ 
   293. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho pañcasikho gandhabbaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho gandhabbaputto bhagavantaṃ etadavoca– “yaṃ kho me, bhante, devānaṃ tāvatiṃsānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ, ārocemi taṃ bhagavato”ti. “Ārocehi me tvaṃ, pañcasikhā”ti bhagavā avoca. 
Devasabhā 
   294. “Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā; mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti; puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā; dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā. Yadā bhante, kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti, idaṃ nesaṃ hoti āsanasmiṃ; atha pacchā amhākaṃ āsanaṃ hoti. 
   “Ye te, bhante, devā bhagavati brahmacariyaṃ caritvā adhunūpapannā tāvatiṃsakāyaṃ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. Tena sudaṃ, bhante, devā tāvatiṃsā attamanā honti pamuditā pītisomanassajātā; ‘dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā’ti. 
   295. “Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā imāhi gāthāhi anumodi– 
   ‘Modanti vata bho devā, tāvatiṃsā sahindakā; 
   Tathāgataṃ namassantā, dhammassa ca sudhammataṃ. 
   Nave deve ca passantā, vaṇṇavante yasassine; 
   Sugatasmiṃ brahmacariyaṃ, caritvāna idhāgate. 
   Te aññe atirocanti, vaṇṇena yasasāyunā; 
   Sāvakā bhūripaññassa, visesūpagatā idha. 
   Idaṃ disvāna nandanti, tāvatiṃsā sahindakā; 
   Tathāgataṃ namassantā, dhammassa ca sudhammatan’ti. 
   “Tena sudaṃ bhante, devā tāvatiṃsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā; ‘dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā’”ti. 
Aṭṭha yathābhuccavaṇṇā 
   296. “Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā deve tāvatiṃse āmantesi– ‘iccheyyātha no tumhe, mārisā, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti? ‘Icchāma mayaṃ, mārisa, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti. Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi– ‘taṃ kiṃ maññanti, bhonto devā tāvatiṃsā? Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Evaṃ bahujanahitāya paṭipannaṃ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
   “Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi. Evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
   “Idaṃ kusalanti kho pana tena bhagavatā supaññattaṃ, idaṃ akusalanti supaññattaṃ. Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāganti supaññattaṃ. Evaṃ kusalākusalasāvajjānavajjasevitabbāsevitabbahīna-paṇītakaṇhasukkasappaṭibhāgānaṃ dhammānaṃ paññapetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
   “Supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā, saṃsandati nibbānañca paṭipadā ca. Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti, evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā, saṃsandati nibbānañca paṭipadā ca. Evaṃ nibbānagāminiyā paṭipadāya paññapetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
   “Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti, vigatamado kho pana so bhagavā āhāraṃ āhāreti. Evaṃ vigatamadaṃ āhāraṃ āharayamānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
   “Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṃ khīṇāsavānañca vusitavataṃ. Te bhagavā apanujja ekārāmataṃ anuyutto viharati. Evaṃ ekārāmataṃ anuyuttaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
   “Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī, yathākārī tathāvādī. Evaṃ dhammānudhammappaṭipannaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
   “Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṃkatho pariyositasaṅkappo ajjhāsayaṃ ādibrahmacariyaṃ. Evaṃ tiṇṇavicikicchaṃ vigatakathaṃkathaṃ pariyositasaṅkappaṃ ajjhāsayaṃ ādibrahmacariyaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti. 
   297. “Ime kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Tena sudaṃ, bhante, devā tāvatiṃsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā bhagavato aṭṭha yathābhucce vaṇṇe sutvā. Tatra, bhante, ekacce devā evamāhaṃsu– ‘aho vata, mārisā, cattāro sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Ekacce devā evamāhaṃsu– ‘tiṭṭhantu, mārisā, cattāro sammāsambuddhā, aho vata, mārisā, tayo sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Ekacce devā evamāhaṃsu– ‘tiṭṭhantu, mārisā, tayo sammāsambuddhā, aho vata, mārisā, dve sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. 
   298. “Evaṃ vutte bhante, sakko devānamindo deve tāvatiṃse etadavoca– ‘aṭṭhānaṃ kho etaṃ, mārisā, anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjati. Aho vata, mārisā, so bhagavā appābādho appātaṅko ciraṃ dīghamaddhānaṃ tiṭṭheyya. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Atha kho, bhante, yenatthena devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, taṃ atthaṃ cintayitvā taṃ atthaṃ mantayitvā vuttavacanāpi taṃ cattāro mahārājāno tasmiṃ atthe honti. Paccānusiṭṭhavacanāpi taṃ cattāro mahārājāno tasmiṃ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā. 
   Te vuttavākyā rājāno, paṭiggayhānusāsaniṃ; 
   Vippasannamanā santā, aṭṭhaṃsu samhi āsaneti. 
   299. “Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṃ devānubhāvaṃ. Atha kho, bhante, sakko devānamindo deve tāvatiṃse āmantesi– ‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati brahmā pātubhavissati; brahmuno hetaṃ pubbanimittaṃ pātubhāvāya, yadidaṃ āloko sañjāyati obhāso pātubhavatīti. 
   ‘Yathā nimittā dissanti, brahmā pātubhavissati; 
   Brahmuno hetaṃ nimittaṃ, obhāso vipulo mahā’ti. 
Sanaṅkumārakathā 
   300. “Atha kho, bhante, devā tāvatiṃsā yathāsakesu āsanesu nisīdiṃsu– ‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti. Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṃsu– ‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti. Idaṃ sutvā devā tāvatiṃsā ekaggā samāpajjiṃsu– ‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti. 
   “Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, oḷārikaṃ attabhāvaṃ abhinimminitvā pātubhavati. Yo kho pana, bhante, brahmuno pakativaṇṇo, anabhisambhavanīyo so devānaṃ tāvatiṃsānaṃ cakkhupathasmiṃ. Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṃ viggahaṃ atirocati, evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, na tassaṃ parisāyaṃ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti– ‘yassadāni devassa pallaṅkaṃ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī’ti. Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo somanassapaṭilābhaṃ Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṃ so labhati vedapaṭilābhaṃ, uḷāraṃ so labhati somanassapaṭilābhaṃ, evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo somanassapaṭilābhaṃ. Atha, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā antarahito imāhi gāthāhi anumodi– 
   ‘Modanti vata bho devā, tāvatiṃsā sahindakā; 
   Tathāgataṃ namassantā, dhammassa ca sudhammataṃ. 
   ‘Nave deve ca passantā, vaṇṇavante yasassine; 
   Sugatasmiṃ brahmacariyaṃ, caritvāna idhāgate. 
   ‘Te aññe atirocanti, vaṇṇena yasasāyunā; 
   Sāvakā bhūripaññassa, visesūpagatā idha. 
   ‘Idaṃ disvāna nandanti, tāvatiṃsā sahindakā; 
   Tathāgataṃ namassantā, dhammassa ca sudhammatan’ti. 
   301. “Imamatthaṃ, bhante, brahmā sanaṅkumāro abhāsittha. Imamatthaṃ, bhante brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. Yathāparisaṃ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. Yassa kho pana, bhante, evaṃ aṭṭhaṅgasamannāgato saro hoti, so vuccati ‘brahmassaro’ti. Atha kho, bhante, devā tāvatiṃsā brahmānaṃ sanaṅkumāraṃ etadavocuṃ ‘sādhu, mahābrahme, etadeva mayaṃ saṅkhāya modāma; atthi ca sakkena devānamindena tassa bhagavato aṭṭha yathābhuccā vaṇṇā bhāsitā; te ca mayaṃ saṅkhāya modāmā’ti. 
Aṭṭha yathābhuccavaṇṇā 
   302. “Atha bhante, brahmā sanaṅkumāro sakkaṃ devānamindaṃ etadavoca– ‘sādhu, devānaminda, mayampi tassa bhagavato aṭṭha yathābhucce vaṇṇe suṇeyyāmā’ti. ‘Evaṃ mahābrahme’ti kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. 
   “Taṃ kiṃ maññati, bhavaṃ mahābrahmā? Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Evaṃ bahujanahitāya paṭipannaṃ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
   “Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi. Evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
   “Idaṃ kusalan’ti kho pana tena bhagavatā supaññattaṃ, ‘idaṃ akusalan’ti supaññattaṃ, ‘idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāgan’ti supaññattaṃ. Evaṃ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapaṇītakaṇhasukkasappaṭibhāgānaṃ dhammānaṃ paññāpetāraṃ. Imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
   “Supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca. Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti, evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca. Evaṃ nibbānagāminiyā paṭipadāya paññāpetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
   “Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti. Vigatamado kho pana so bhagavā āhāraṃ āhāreti. Evaṃ vigatamadaṃ āhāraṃ āharayamānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
   “Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṃ khīṇāsavānañca vusitavataṃ, te bhagavā apanujja ekārāmataṃ anuyutto viharati. Evaṃ ekārāmataṃ anuyuttaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
   “Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī; iti yathāvādī tathākārī, yathākārī tathāvādī. Evaṃ dhammānudhammappaṭippannaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
   “Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṃkatho pariyositasaṅkappo ajjhāsayaṃ ādibrahmacariyaṃ Evaṃ tiṇṇavicikicchaṃ vigatakathaṃkathaṃ pariyositasaṅkappaṃ ajjhāsayaṃ ādibrahmacariyaṃ. Imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti. 
   303. “Ime kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Tena sudaṃ, bhante, brahmā sanaṅkumāro attamano hoti pamudito pītisomanassajāto bhagavato aṭṭha yathābhucce vaṇṇe sutvā. Atha, bhante, brahmā sanaṅkumāro oḷārikaṃ attabhāvaṃ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṃ tāvatiṃsānaṃ pāturahosi So vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya, evameva kho, bhante, brahmā sanaṅkumāro vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā deve tāvatiṃse āmantesi– 
Govindabrāhmaṇavatthu 
   304. “Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva dīgharattaṃ mahāpaññova so bhagavā ahosi. Bhūtapubbaṃ, bho, rājā disampati nāma ahosi. Disampatissa rañño govindo nāma brāhmaṇo purohito ahosi. Disampatissa rañño reṇu nāma kumāro putto ahosi. Govindassa brāhmaṇassa jotipālo nāma māṇavo putto ahosi. Iti reṇu ca rājaputto jotipālo ca māṇavo aññe ca cha khattiyā iccete aṭṭha sahāyā ahesuṃ. Atha kho, bho, ahorattānaṃ accayena govindo brāhmaṇo kālamakāsi. Govinde brāhmaṇe kālaṅkate rājā disampati paridevesi– “yasmiṃ vata, bho, mayaṃ samaye govinde brāhmaṇe sabbakiccāni sammā vossajjitvā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, tasmiṃ no samaye govindo brāhmaṇo kālaṅkato”ti. Evaṃ vutte bho reṇu rājaputto rājānaṃ disampatiṃ etadavoca– “mā kho tvaṃ, deva, govinde brāhmaṇe kālaṅkate atibāḷhaṃ paridevesi. Atthi, deva, govindassa brāhmaṇassa jotipālo nāma māṇavo putto paṇḍitataro ceva pitarā, alamatthadasataro ceva pitarā; yepissa pitā atthe anusāsi, tepi jotipālasseva māṇavassa anusāsaniyā”ti. “Evaṃ kumārā”ti? “Evaṃ devā”ti. 
Mahāgovindavatthu 
   305. “Atha kho, bho, rājā disampati aññataraṃ purisaṃ āmantesi– “ehi tvaṃ, ambho purisa, yena jotipālo nāma māṇavo tenupasaṅkama; upasaṅkamitvā jotipālaṃ māṇavaṃ evaṃ vadehi– ‘bhavamatthu bhavantaṃ jotipālaṃ, rājā disampati bhavantaṃ jotipālaṃ māṇavaṃ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo’”ti. “Evaṃ, devā”ti kho, bho, so puriso disampatissa rañño paṭissutvā yena jotipālo māṇavo tenupasaṅkami; upasaṅkamitvā jotipālaṃ māṇavaṃ etadavoca– “bhavamatthu bhavantaṃ jotipālaṃ, rājā disampati bhavantaṃ jotipālaṃ māṇavaṃ āmantayati rājā disampati bhoto jotipālassa māṇavassa dassanakāmo”ti. “Evaṃ, bho”ti kho bho jotipālo māṇavo tassa purisassa paṭissutvā yena rājā disampati tenupasaṅkami; upasaṅkamitvā disampatinā raññā saddhiṃ sammodi; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho, bho, jotipālaṃ māṇavaṃ rājā disampati etadavoca– “anusāsatu no bhavaṃ jotipālo, mā no bhavaṃ jotipālo anusāsaniyā paccabyāhāsi. Pettike taṃ ṭhāne ṭhapessāmi, govindiye abhisiñcissāmī”ti. “Evaṃ, bho”ti kho, bho, so jotipālo māṇavo disampatissa rañño paccassosi. Atha kho, bho, rājā disampati jotipālaṃ māṇavaṃ govindiye abhisiñci, taṃ pettike ṭhāne ṭhapesi. Abhisitto jotipālo māṇavo govindiye pettike ṭhāne ṭhapito yepissa pitā atthe anusāsi tepi atthe anusāsati, yepissa pitā atthe nānusāsi, tepi atthe anusāsati; yepissa pitā kammante abhisambhosi, tepi kammante abhisambhoti, yepissa pitā kammante nābhisambhosi, tepi kammante abhisambhoti. Tamenaṃ manussā evamāhaṃsu– “govindo vata, bho, brāhmaṇo, mahāgovindo vata, bho, brāhmaṇo”ti. Iminā kho evaṃ, bho, pariyāyena jotipālassa māṇavassa govindo mahāgovindotveva samaññā udapādi. 
Rajjasaṃvibhajanaṃ 
   306. “Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca– “disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayo-anuppatto, ko nu kho pana, bho, jānāti jīvitaṃ? Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro reṇuṃ rājaputtaṃ rajje abhisiñceyyuṃ. Āyantu, bhonto, yena reṇu rājaputto tenupasaṅkamatha; upasaṅkamitvā reṇuṃ rājaputtaṃ evaṃ vadetha– “mayaṃ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā, yaṃsukho bhavaṃ taṃsukhā mayaṃ, yaṃdukkho bhavaṃ taṃdukkhā mayaṃ. Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayo-anuppatto, ko nu kho pana, bho, jānāti jīvitaṃ? Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro bhavantaṃ reṇuṃ rajje abhisiñceyyuṃ. Sace bhavaṃ reṇu rajjaṃ labhetha, saṃvibhajetha no rajjenā”ti. “Evaṃ bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājaputto tenupasaṅkamiṃsu; upasaṅkamitvā reṇuṃ rājaputtaṃ etadavocuṃ– “mayaṃ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā yaṃsukho bhavaṃ taṃsukhā mayaṃ, yaṃdukkho bhavaṃ taṃdukkhā mayaṃ. Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayo-anuppatto, ko nu kho pana bho jānāti jīvitaṃ? Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro bhavantaṃ reṇuṃ rajje abhisiñceyyuṃ. Sace bhavaṃ reṇu rajjaṃ labhetha, saṃvibhajetha no rajjenā”ti. “Ko nu kho, bho, añño mama vijite sukho bhavetha, aññatra bhavantebhi? Sacāhaṃ, bho, rajjaṃ labhissāmi, saṃvibhajissāmi vo rajjenā’”ti. 
   307. “Atha kho, bho, ahorattānaṃ accayena rājā disampati kālamakāsi. Disampatimhi raññe kālaṅkate rājakattāro reṇuṃ rājaputtaṃ rajje abhisiñciṃsu. Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca “disampati kho, bho, rājā kālaṅkato. Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Ko nu kho pana, bho, jānāti, madanīyā kāmā? Āyantu, bhonto, yena reṇu rājā tenupasaṅkamatha; upasaṅkamitvā reṇuṃ rājānaṃ evaṃ vadetha– disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṃ reṇu rajjena, sarati bhavaṃ taṃ vacanan’”ti? 
   308. “‘Evaṃ bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasaṅkamiṃsu; upasaṅkamitvā reṇuṃ rājānaṃ etadavocuṃ– “disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṃ reṇu rajjena, sarati bhavaṃ taṃ vacanan”ti? “Sarāmahaṃ, bho, taṃ vacanaṃ. Ko nu kho, bho, pahoti imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhajitun”ti? “Ko nu kho, bho, añño pahoti, aññatra mahāgovindena brāhmaṇenā”ti? Atha kho, bho, reṇu rājā aññataraṃ purisaṃ āmantesi– “ehi tvaṃ, ambho purisa, yena mahāgovindo brāhmaṇo tenupasaṅkama; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ evaṃ vadehi – ‘rājā taṃ, bhante, reṇu āmantetī’”ti. “Evaṃ devā”ti kho, bho, so puriso reṇussa rañño paṭissutvā yena mahāgovindo brāhmaṇo tenupasaṅkami; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ etadavoca– “rājā taṃ, bhante, reṇu āmantetī”ti. “Evaṃ, bho”ti kho, bho, mahāgovindo brāhmaṇo tassa purisassa paṭissutvā yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇunā raññā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho, bho, mahāgovindaṃ brāhmaṇaṃ reṇu rājā etadavoca– “etu, bhavaṃ govindo, imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhajatū”ti. “Evaṃ, bho”ti kho mahāgovindo brāhmaṇo reṇussa rañño paṭissutvā imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhaji. Sabbāni sakaṭamukhāni paṭṭhapesi. Tatra sudaṃ majjhe reṇussa rañño janapado hoti. 
   309. Dantapuraṃ kaliṅgānaṃ, assakānañca potanaṃ. 
   Mahesayaṃ avantīnaṃ, sovīrānañca rorukaṃ. 
   Mithilā ca videhānaṃ, campā aṅgesu māpitā; 
   Bārāṇasī ca kāsīnaṃ, ete govindamāpitāti. 
   310. “Atha kho, bho, te cha khattiyā yathāsakena lābhena attamanā ahesuṃ paripuṇṇasaṅkappā– “yaṃ vata no ahosi icchitaṃ, yaṃ ākaṅkhitaṃ, yaṃ adhippetaṃ, yaṃ abhipatthitaṃ, taṃ no laddhan”ti. 
   “Sattabhū brahmadatto ca, vessabhū bharato saha; 
   Reṇu dve dhataraṭṭhā ca, tadāsuṃ satta bhāradhā’ti. 
   Paṭhamabhāṇavāro niṭṭhito. 
Kittisadda-abbhuggamanaṃ 
   311. “Atha kho, bho, te cha khattiyā yena mahāgovindo brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ etadavocuṃ– “yathā kho bhavaṃ govindo reṇussa rañño sahāyo piyo manāpo appaṭikūlo. Evameva kho bhavaṃ govindo amhākampi sahāyo piyo manāpo appaṭikūlo, anusāsatu no bhavaṃ govindo; mā no bhavaṃ govindo anusāsaniyā paccabyāhāsī”ti. “Evaṃ, bho”ti kho mahāgovindo brāhmaṇo tesaṃ channaṃ khattiyānaṃ paccassosi. Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye muddhāvasitte rajje anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi. 
   312. “Atha kho, bho, mahāgovindassa brāhmaṇassa aparena samayena evaṃ kalyāṇo kittisaddo abbhuggacchi – “sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī”ti. Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi– “mayhaṃ kho evaṃ kalyāṇo kittisaddo abbhuggato– ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Yaṃnūnāhaṃ vassike cattāro māse paṭisallīyeyyaṃ, karuṇaṃ jhānaṃ jhāyeyyan”ti. 
   313. “Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṃ rājānaṃ etadavoca– “mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato– ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassadāni bhavaṃ govindo kālaṃ maññatī”ti. 
   314. “Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca– “mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato– ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ, ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassadāni bhavaṃ govindo kālaṃ maññatī’”ti. 
   315. “Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca– “mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato – ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti. Tena hi, bho, yathāsute yathāpariyatte mante vitthārena sajjhāyaṃ karotha, aññamaññañca mante vācetha; icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassa dāni bhavaṃ govindo kālaṃ maññatī”ti. 
   316. “Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca– “mayhaṃ kho, bhotī, evaṃ kalyāṇo kittisaddo abbhuggato– ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bhotī, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetīti, icchāmahaṃ, bhotī, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassa dāni bhavaṃ govindo kālaṃ maññatī’”ti. 
   317. “Atha kho, bho, mahāgovindo brāhmaṇo puratthimena nagarassa navaṃ sandhāgāraṃ kārāpetvā vassike cattāro māse paṭisallīyi, karuṇaṃ jhānaṃ jhāyi; nāssudha koci upasaṅkamati aññatra ekena bhattābhihārena. Atha kho, bho, mahāgovindassa brāhmaṇassa catunnaṃ māsānaṃ accayena ahudeva ukkaṇṭhanā ahu paritassanā– “sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Na kho panāhaṃ brahmānaṃ passāmi, na brahmunā sākacchemi na brahmunā sallapāmi na brahmunā mantemī’”ti. 
Brahmunā sākacchā 
   318. “Atha kho, bho, brahmā sanaṅkumāro mahāgovindassa brāhmaṇassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva, brahmaloke antarahito mahāgovindassa brāhmaṇassa sammukhe pāturahosi. Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṃ ahu chambhitattaṃ ahu lomahaṃso yathā taṃ adiṭṭhapubbaṃ rūpaṃ disvā. Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṃviggo lomahaṭṭhajāto brahmānaṃ sanaṅkumāraṃ gāthāya ajjhabhāsi– 
   “‘Vaṇṇavā yasavā sirimā, ko nu tvamasi mārisa; 
   Ajānantā taṃ pucchāma, kathaṃ jānemu taṃ mayan”ti. 
   “Maṃ ve kumāraṃ jānanti, brahmaloke sanantanaṃ; 
   Sabbe jānanti maṃ devā, evaṃ govinda jānahi”.
   “‘Āsanaṃ udakaṃ pajjaṃ, madhusākañca brahmuno; 
   Agghe bhavantaṃ pucchāma, agghaṃ kurutu no bhavaṃ”. 
   “Paṭiggaṇhāma te agghaṃ, yaṃ tvaṃ govinda bhāsasi; 
   Diṭṭhadhammahitatthāya, samparāya sukhāya ca. 
   Katāvakāso pucchassu, yaṃ kiñci abhipatthitan”ti. 
   319. “Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi– “katāvakāso khomhi brahmunā sanaṅkumārena. Kiṃ nu kho ahaṃ brahmānaṃ sanaṅkumāraṃ puccheyyaṃ diṭṭhadhammikaṃ vā atthaṃ samparāyikaṃ vā’ti? Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi– ‘kusalo kho ahaṃ diṭṭhadhammikānaṃ atthānaṃ, aññepi maṃ diṭṭhadhammikaṃ atthaṃ pucchanti. Yaṃnūnāhaṃ brahmānaṃ sanaṅkumāraṃ samparāyikaññeva atthaṃ puccheyyan’ti. Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṃ sanaṅkumāraṃ gāthāya ajjhabhāsi– 
   “Pucchāmi brahmānaṃ sanaṅkumāraṃ, 
   Kaṅkhī akaṅkhiṃ paravediyesu. 
   Katthaṭṭhito kimhi ca sikkhamāno, 
   Pappoti macco amataṃ brahmalokan”ti. 
   “Hitvā mamattaṃ manujesu brahme, 
   Ekodibhūto karuṇedhimutto. 
   Nirāmagandho virato methunasmā, 
   Etthaṭṭhito ettha ca sikkhamāno. 
   Pappoti macco amataṃ brahmalokan”ti. 
   320. “Hitvā mamattan’ti ahaṃ bhoto ājānāmi. Idhekacco appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati, ‘iti hitvā mamattan’ti ahaṃ bhoto ājānāmi. ‘Ekodibhūto’ti ahaṃ bhoto ājānāmi. Idhekacco vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ, iti ekodibhūto’ti ahaṃ bhoto ājānāmi. ‘Karuṇedhimutto’ti ahaṃ bhoto ājānāmi. Idhekacco karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadhotiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Iti ‘karuṇedhimutto’ti ahaṃ bhoto ājānāmi. Āmagandhe ca kho ahaṃ bhoto bhāsamānassa na ājānāmi. 
   “Ke āmagandhā manujesu brahme, ete avidvā idha brūhi dhīra. 
   Kenāvaṭā vāti pajā kurutu, āpāyikā nivutabrahmalokā”ti. 
   “Kodho mosavajjaṃ nikati ca dubbho, kadariyatā atimāno usūyā. 
   Icchā vivicchā paraheṭhanā ca, lobho ca doso ca mado ca moho. 
   Etesu yuttā anirāmagandhā, āpāyikā nivutabrahmalokā”ti. 
   “Yathā kho ahaṃ bhoto āmagandhe bhāsamānassa ājānāmi. Te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Yassadāni bhavaṃ govindo kālaṃ maññatī”ti. 
Reṇurāja-āmantanā 
   321. “Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṃ rājānaṃ etadavoca– “aññaṃ dāni bhavaṃ purohitaṃ pariyesatu, yo bhoto rajjaṃ anusāsissati. Icchāmahaṃ, bho agārasmā anagāriyaṃ pabbajituṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. 
   “Āmantayāmi rājānaṃ, reṇuṃ bhūmipatiṃ ahaṃ; 
   Tvaṃ pajānassu rajjena, nāhaṃ porohicce rame”. 
   “Sace te ūnaṃ kāmehi, ahaṃ paripūrayāmi te; 
   Yo taṃ hiṃsati vāremi, bhūmisenāpati ahaṃ. 
   Tuvaṃ pitā ahaṃ putto, mā no govinda pājahi”. 
   “Namatthi ūnaṃ kāmehi, hiṃsitā me na vijjati; 
   Amanussavaco sutvā, tasmāhaṃ na gahe rame”. 
   “Amanusso kathaṃvaṇṇo, kiṃ te atthaṃ abhāsatha; 
   Yañca sutvā jahāsi no, gehe amhe ca kevalī”. 
   “Upavutthassa me pubbe, yiṭṭhukāmassa me sato; 
   Aggi pajjalito āsi, kusapattaparitthato”. 
   “Tato me brahmā pāturahu, brahmalokā sanantano; 
   So me pañhaṃ viyākāsi, taṃ sutvā na gahe rame”. 
   “Saddahāmi ahaṃ bhoto, yaṃ tvaṃ govinda bhāsasi; 
   Amanussavaco sutvā, kathaṃ vattetha aññathā.
   “Te taṃ anuvattissāma, satthā govinda no bhavaṃ; 
   Maṇi yathā veḷuriyo, akāco vimalo subho. 
   Evaṃ suddhā carissāma, govindassānusāsane”ti.
   “‘Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma. Atha yā te gati, sā no gati bhavissatī”ti. 
Cha khattiya-āmantanā 
   322. “Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca– “aññaṃ dāni bhavanto purohitaṃ pariyesantu, yo bhavantānaṃ rajje anusāsissati. Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. Atha kho, bho, te cha khattiyā ekamantaṃ apakkamma evaṃ samacintesuṃ– “ime kho brāhmaṇā nāma dhanaluddhā; yaṃnūna mayaṃ mahāgovindaṃ brāhmaṇaṃ dhanena sikkheyyāmā”ti. Te mahāgovindaṃ brāhmaṇaṃ upasaṅkamitvā evamāhaṃsu– “saṃvijjati kho, bho, imesu sattasu rajjesu pahūtaṃ sāpateyyaṃ, tato bhoto yāvatakena attho, tāvatakaṃ āharīyatan”ti. “Alaṃ, bho, mamapidaṃ pahūtaṃ sāpateyyaṃ bhavantānaṃyeva vāhasā. Tamahaṃ sabbaṃ pahāya agārasmā anagāriyaṃ pabbajissāmi. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. Atha kho, bho, te cha khattiyā ekamantaṃ apakkamma evaṃ samacintesuṃ “ime kho brāhmaṇā nāma itthiluddhā; yaṃnūna mayaṃ mahāgovindaṃ brāhmaṇaṃ itthīhi sikkheyyāmā”ti. Te mahāgovindaṃ brāhmaṇaṃ upasaṅkamitvā evamāhaṃsu– “saṃvijjanti kho, bho, imesu sattasu rajjesu pahūtā itthiyo, tato bhoto yāvatikāhi attho, tāvatikā ānīyatan”ti. “Alaṃ, bho, mamapimā cattārīsā bhariyā sādisiyo. Tāpāhaṃ sabbā pahāya agārasmā anagāriyaṃ pabbajissāmi. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyanti”. 
   323. “Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatīti. 
   “Sace jahatha kāmāni, yattha satto puthujjano; 
   Ārambhavho daḷhā hotha, khantibalasamāhitā. 
   “Esa maggo ujumaggo, esa maggo anuttaro; 
   Saddhammo sabbhi rakkhito, brahmalokūpapattiyāti. 
   “Tena hi bhavaṃ govindo satta vassāni āgametu. Sattannaṃ vassānaṃ accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. 
   “‘Aticiraṃ kho, bho, satta vassāni, nāhaṃ sakkomi, bhavante, satta vassāni āgametuṃ. Ko nu kho pana, bho, jānāti jīvitānaṃ! Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan’”ti. “Tena hi bhavaṃ govindo chabbassāni āgametu …pe… pañca vassāni āgametu… cattāri vassāni āgametu… tīṇi vassāni āgametu… dve vassāni āgametu… ekaṃ vassaṃ āgametu, ekassa vassassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. 
   “‘Aticiraṃ kho, bho, ekaṃ vassaṃ, nāhaṃ sakkomi bhavante ekaṃ vassaṃ āgametuṃ. Ko nu kho pana, bho, jānāti jīvitānaṃ! Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Tena hi bhavaṃ govindo satta māsāni āgametu, sattannaṃ māsānaṃ accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. 
   “‘Aticiraṃ kho, bho, satta māsāni, nāhaṃ sakkomi bhavante satta māsāni āgametuṃ. Ko nu kho pana, bho, jānāti jīvitānaṃ. Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. 
   “‘Tena hi bhavaṃ govindo cha māsāni āgametu …pe… pañca māsāni āgametu… cattāri māsāni āgametu… tīṇi māsāni āgametu… dve māsāni āgametu… ekaṃ māsaṃ āgametu… addhamāsaṃ āgametu, addhamāsassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. 
   “‘Aticiraṃ kho, bho, addhamāso, nāhaṃ sakkomi bhavante addhamāsaṃ āgametuṃ. Ko nu kho pana, bho, jānāti jīvitānaṃ! Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Tena hi bhavaṃ govindo sattāhaṃ āgametu, yāva mayaṃ sake puttabhātaro rajjena anusāsissāma, sattāhassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. “Na ciraṃ kho, bho, sattāhaṃ, āgamessāmahaṃ bhavante sattāhan”ti. 
Brāhmaṇamahāsālādīnaṃ āmantanā 
   324. “Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca– “aññaṃ dāni bhavanto ācariyaṃ pariyesantu, yo bhavantānaṃ mante vācessati. Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa. Te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Mā bhavaṃ govindo agārasmā anagāriyaṃ pabbaji. Pabbajjā, bho, appesakkhā ca appalābhā ca; brahmaññaṃ mahesakkhañca mahālābhañcā”ti. “Mā bhavanto evaṃ avacuttha– “pabbajjā appesakkhā ca appalābhā ca, brahmaññaṃ mahesakkhañca mahālābhañcā”ti. Ko nu kho, bho, aññatra mayā mahesakkhataro vā mahālābhataro vā! Ahañhi, bho, etarahi rājāva raññaṃ brahmāva brāhmaṇānaṃ devatāva gahapatikānaṃ. Tamahaṃ sabbaṃ pahāya agārasmā anagāriyaṃ pabbajissāmi. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. 
Bhariyānaṃ āmantanā 
   325. “Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca– “yā bhotīnaṃ icchati, sakāni vā ñātikulāni gacchatu aññaṃ vā bhattāraṃ pariyesatu. Icchāmahaṃ, bhotī, agārasmā anagāriyaṃ pabbajituṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bhotī, agārasmā anagāriyan”ti. “Tvaññeva no ñāti ñātikāmānaṃ, tvaṃ pana bhattā bhattukāmānaṃ. Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. 
Mahāgovindapabbajjā 
   326. “Atha kho, bho, mahāgovindo brāhmaṇo tassa sattāhassa accayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. Pabbajitaṃ pana mahāgovindaṃ brāhmaṇaṃ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṃ brāhmaṇaṃ agārasmā anagāriyaṃ pabbajitaṃ anupabbajiṃsu. Tāya sudaṃ, bho, parisāya parivuto mahāgovindo brāhmaṇo gāmanigamarājadhānīsu cārikaṃ carati. Yaṃ kho pana, bho, tena samayena mahāgovindo brāhmaṇo gāmaṃ vā nigamaṃ vā upasaṅkamati, tattha rājāva hoti raññaṃ, brahmāva brāhmaṇānaṃ, devatāva gahapatikānaṃ. Tena kho pana samayena manussā khipanti vā upakkhalanti vā te evamāhaṃsu– “namatthu mahāgovindassa brāhmaṇassa, namatthu satta purohitassā’”ti. 
   327. “Mahāgovindo, bho, brāhmaṇo mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā …pe… abyāpajjena pharitvā vihāsi sāvakānañca brahmalokasahabyatāya maggaṃ desesi. 
   328. “Ye kho pana, bho, tena samayena mahāgovindassa brāhmaṇassa sāvakā sabbena sabbaṃ sāsanaṃ ājāniṃsu. Te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu. Ye na sabbena sabbaṃ sāsanaṃ ājāniṃsu, te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjiṃsu; ye sabbanihīnaṃ kāyaṃ paripūresuṃ te gandhabbakāyaṃ paripūresuṃ. Iti kho, bho, sabbesaṃyeva tesaṃ kulaputtānaṃ amoghā pabbajjā ahosi avañjhā saphalā sa-udrayā’”ti. 
   329. “Sarati taṃ bhagavā”ti? “Sarāmahaṃ, pañcasikha. Ahaṃ tena samayena mahāgovindo brāhmaṇo ahosiṃ. Ahaṃ tesaṃ sāvakānaṃ brahmalokasahabyatāya maggaṃ desesiṃ. Taṃ kho pana me, pañcasikha, brahmacariyaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva brahmalokūpapattiyā. 
   Idaṃ kho pana me, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamañca taṃ, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ– sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā-ājīvo sammāvāyāmo sammāsati sammāsamādhi. Idaṃ kho taṃ, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. 
   330. “Ye kho pana me, pañcasikha, sāvakā sabbena sabbaṃ sāsanaṃ ājānanti, te āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti; ye na sabbena sabbaṃ sāsanaṃ ājānanti, te pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā honti tattha parinibbāyino anāvattidhammā tasmā lokā. Ye na sabbena sabbaṃ sāsanaṃ ājānanti, appekacce tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino honti sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Ye na sabbena sabbaṃ sāsanaṃ ājānanti, appekacce tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā honti avinipātadhammā niyatā sambodhiparāyaṇā. Iti kho, pañcasikha, sabbesaṃyeva imesaṃ kulaputtānaṃ amoghā pabbajjā avañjhā saphalā sa-udrayā”ti. 
   Idamavoca bhagavā. Attamano pañcasikho gandhabbaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti. 
   Mahāgovindasuttaṃ niṭṭhitaṃ cha