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本經為《長阿含經》的《善宿經》，與巴利聖典《長部》第24經《Pāthikasuttaṃ 》的內容完全相同。
本經的內容主要是世尊與一名外道之間的對話，緣起是世尊的一位弟子、同時也是世尊的親族—善宿比丘（南傳譯為：善星比丘）。他抱怨世尊偏心，不肯為他施展神通，因而還俗。
但，事實上，世尊早已多次在不同的場合施展過神通，只是善宿比丘粗心沒有察覺。
善宿比丘對佛陀沒有信心，總認為外道的修行人是阿羅漢；甚至當佛陀預言這些外道死後會下墮為起屍鬼，善宿還誤會是世尊在嫉妒這些人。
經中的這個善宿比丘，其實在佛教裡很有名。很多的經典裡都有提過他，例如《雜阿含經》裡就記載過：最早期，阿難尊者尚未擔任世尊的侍者，當時就是由善宿比丘來服侍世尊。
有一天的深夜，世尊在經行，善宿比丘很想睡覺，心想世尊怎麼還不睡？世尊不睡他就不能睡。結果，他竟異想天開，他想起古印度的父母為了讓小孩早點睡覺，都是用鬼故事來嚇小孩，於是他無厘頭披起毛毯扮鬼來嚇佛陀。也因此，比丘戒律中有一項：「比丘不得將毛毯披在身上」的規定就是因他而起。
善宿比丘的荒唐行徑，被當時守護世尊的帝勢天主看見，帝勢驚訝到一個不可思議，心想僧團裡怎會有如此搞笑愚痴之人？但佛陀勸帝勢不要看不起善宿，因為他不久將證得阿羅漢。
世尊在本經中也提到有一些外道修行人死後淪為起屍鬼。什麼是「起屍鬼」？就是《聊齋》裡的「屍變」，用現代的白話語解釋就是「殭屍」。
最後，佛陀提到，這世上唯有佛才能徹底洞悉世界的緣起緣滅，雖知其奧秘卻不執著，苦、集、滅、味（染著）、過患、出要等均如實知之，以平等觀無餘解脫，所以佛陀的聖名又稱做「如來」。
選譯自《長阿含經》第15經《阿㝹夷經》
喬正一白話譯於西元2016/10/23農曆9月23日八關齋戒日
我是這樣聽聞的：如是我聞：
曾經有一次，佛陀與一千二百五十名大比丘一起暫時住在古印度的冥寧國的阿㝹夷這個地方。
某日清晨，世尊著衣持鉢，準備走入阿㝹夷城內乞食。
但當時世尊心想：「現在的乞食時間還太早，我先到外道的房伽婆梵志園林去走一遭，等其他的比丘趕上，再一起去乞食。」
於是，世尊獨自來到了這座園林。
在園林中的梵志看見佛陀一人走來，即起身奉迎，客氣地問候道：「唉呀！歡迎！歡迎！真是稀客！瞿曇！好久沒見了。不知今日為何有空大駕光臨？請入內就坐！」
世尊走入了園林。
這名招待世尊的梵志就坐在一旁，對世尊說：「昨夜，隸車子族人的善宿比丘有來我這裡，他對我說：『大師！我已經不跟佛陀修行了。因為，佛陀已經放棄我了。』雖然此人對外一直說瞿曇的過錯，但我不是那麼相信他的話。他說的是真的嗎？」
佛陀告訴梵志：「他說的是真的。曾有一次，我在毗舍離獼猴池旁的集法堂上，當時，這個善宿來到我的面前，對我說：『如來排擠我，對我不公，所以我不要在如來這裡修梵行了。』
當時我問他為什麼這麼說？
他對我說：『因為如來不肯為我施展神足通。』
我對他說：『請你於我法中先淨修梵行，之後當為你施展神通，你覺得如何？』
『不要！我要如來先為我施展神足通，然後我才要修梵行！』
『善宿！我不曾跟你約定：”只要你肯於我法中淨修梵行，我就為你施展現神足通”這樣的條件；你出家時也不曾跟我開過這樣的條件：”只要我施展神通，你就肯修梵行”。善宿！照你的說法，你的意思是在質疑如來到底有沒有神通這件事？如果不能證明如來真的有神通，則我所說的法，也就不能確定是否真能讓人出離解脫、盡苦際嗎？』
善宿對我說：『沒錯，世尊！如果您能證明您是有能力施展神通，只是不為而非不能；那麼您所說的法，也就能證明可得出要解脫，盡諸苦際，而非不能盡。』
『如果是這樣，善宿！你對於「法」究竟有何所求？』
善宿說：『世尊！我認為你一定有留好幾手藏私。我父親的祕術，世尊也都盡知，卻藏私悋於教我。』
我說：『善宿！難道我曾對你說過：”只要你肯於我法中修梵行者，我就教你父親的法術。”
嗎？還是你跟我有過約定：”只要我教你父親的法術，你就會於佛前修梵行。”
？』
『並沒有。』
『既然如此，善宿！我們之前都沒有做過這樣的約定，那你現在為什麼要這樣指謫我呢？善宿！你的意思是如果我能說出你父親的祕術，那麼我所說的法，就能證明得出要、盡苦際？』
『是的！』
我對善宿說：『如果我能說出你父親的祕術，亦能說出要離苦的法，那麼你於我法中夫復何求？』又對善宿說：『你之前於毗舍離跋闍這個地方，處處稱歎如來，稱歎正法，稱歎眾僧。就好比有人以八種功德來形容稱歎清涼的水池：一、冷；二、輕；三、柔；四、清；五、甘；六、無垢；七、飲無厭足；八、便身。
但是，善宿！你可知如今你已退轉了？世上的人都會這麼說你：善宿比丘一向博學多聞，又是世尊的親族，也是世尊的弟子。如今卻不能終生淨修梵行，他要捨戒還俗了，從此過著卑陋的凡夫欲行。』
梵志！當我這麼責備他，但他依然不肯接受我的教誨，便捨戒還俗了。
梵志！曾經有一次，我在獼猴池畔的法講堂上，有一位名叫伽羅樓的外道尼乾子，也住在彼處，他深受大眾敬仰，聲名遠播，博學多聞，得到很多的供養。
當時，善宿比丘著衣持鉢，入毗舍離城乞食，之後慢慢地走到了那個尼乾子的道場。
善宿以深遠的問題來詰問尼乾子，但尼乾子答不出來，便惱羞成怒心生瞋恚。
善宿心想：『此人是一個阿羅漢，我得罪了此人，不知會不會招來長期的苦惱報呢？』
善宿比丘於乞食後，執持衣鉢，來到了我的面前。他對我頂禮，便坐在一旁。但善宿並沒有把這件事告訴我，我卻直接訶斥他：『愚蠢的人！你怎麼還有臉自稱為沙門釋子？』
善宿被我這麼一斥，嚇了一跳，立刻問：『世尊！為什麼罵我愚蠢？』
我把他在早上跟尼乾子的互動經過給直接說了出來，並質問他有無此事。
善宿問我：『如果他是阿羅漢，您怎麼對他還有嫉妒與瞋恚之心呢？』
我回答：『愚蠢的人！阿羅漢怎麼可能還有嫉妒與瞋恚心？只有非我佛教的修行人才會有嫉妒與瞋恚心，而你竟然說他是阿羅漢。
這個尼乾子有七種苦行，長夜執持，分別是：一、終生不穿衣；二、終生不飲酒食肉，也不吃飯及與麨麵；三、終生不犯梵行；四、毗舍離有四石塔：東名憂園塔、南名象塔、西名多子塔、北名七聚塔，終生不離開這四座塔而修四苦行。
但後來，這個尼乾子還是破了他自己立下的戒律，違犯此七苦行，最後於毗舍離城外死亡，就好比罹患疥癩而生病的野狐，死於墳塚間；那個尼乾子也是這樣，自己立下了誓言戒律，卻後來全都一一違犯。愚蠢的人！如果你不信我說的話，你可以親自前往查證，便知是不是真的。』
後來善宿著衣持鉢，入城乞食，乞食後，就在出城之際，便來到於墳塚間，他果真看見尼乾子死在墳墓旁。他回到我的面前，對我頂禮，坐在一旁，仍沒有將他看到的事對我說。
我就問他：『怎樣？善宿！我先前說尼乾子的下場，是不是都應驗了？』
『是的，一切都如世尊所言。』
梵志！當知，那個時候，我就已經在善宿的面前施展過神通了，但他竟然說：『世尊不為我施展神通。』
又有一次，我在冥寧國的白土之邑，當時有一個名叫究羅帝的外道尼乾子，也住在白土，他也深受大眾敬仰，聲名遠播，博學多聞，得到很多的供養。
當時，我著衣持鉢，入城乞食，而善宿比丘跟隨在我身後而行，他看見這個究羅帝尼乾子蹲在糞堆上趴伏舐食廚餘糠糟等殘食，善宿便心想：『世間所有的阿羅漢、向阿羅漢道聖者都不及此人，此尼乾子的修行最殊勝，為此人的苦行竟能做到這般地步，除捨憍慢，於糞堆上趴伏舌舐廚餘糠糟等殘食。』
這時，我右旋轉身對善宿說：『你這個愚蠢的人！你怎麼還有臉自稱為沙門釋子？』
善宿嚇了一跳，問我：『世尊！您為什麼要罵我愚蠢？』
我對他說：『愚蠢的人！你是不是看到究羅帝蹲在糞堆上，趴伏吃糠糟殘食，便心中暗自讚嘆：「諸世間阿羅漢及向羅漢者，都不如此究羅帝尊貴，因為只有他能做到這樣的苦行，除捨憍慢，蹲在糞堆上趴伏舐食糠糟。」你剛剛是不是這樣想？』
『是的，我剛剛的確是這樣想。為什麼？世尊！你怎麼會對一個真正的阿羅漢（究羅帝尼乾子）心生嫉妬？』
『我不會對阿羅漢生嫉妬心，我為什麼要對阿羅漢生嫉妬心？你這個愚蠢的人！竟然說：究羅帝是真正的阿羅漢。此人從現在起算，七日後會因為腹脹而死，轉生到起屍餓鬼中，常受飢餓之苦；他死後，以葦索繫於墳塚間。如果你不信，七天後你自己去察看。』
善宿先跑去通知究羅帝，對他說了我的預言，並勸他說：『你要節食，不要讓佛陀的話成讖。』
結果，七天後，究羅帝仍難逃一死，他因腹脹而死，立即轉生到起屍餓鬼中，他的屍體以葦索繫於墳塚間。
善宿屈指計日，到了第七天，來到裸形村，他問該村的人：『諸位！請問究羅帝在什麼地方？』
大家對他說：『他已經死了。』
『蛤？他怎麼死的？』
『腹脹。』
『他是如何出殯的？』
『以葦索繫抴於墳塚間。』
善宿聽到這個消息，立即前往墳塚，還未抵達時，這個死屍竟然發生靈異現象，膝脚動了起來，然後蹲在地上。
善宿來到死屍的面前，問：『究羅帝！你真的死了嗎？』
死屍回答：『我真的已死了。』
『你怎麼死的？』
『就像瞿曇說的那樣，七天後因腹脹而死。』
『你現在轉生在何處？』
『如瞿曇所言，已生在起屍餓鬼中。』
『你是怎麼出殯的？』
『如瞿曇所言，以葦索繫抴於墳塚間。』
這時，死屍對善宿說：『你雖然已出家，卻不得善利，因為瞿曇沙門說的話，你都不信。』說完後，死屍又倒了下來躺臥。
善宿比丘來到了我的面前，對我頂禮，坐在一旁。但他還是沒有將經過對我說，我便問他：『怎麼樣？是不是一切都如我所說？』
『是的，一切都如世尊所言。』
梵志！我如是好幾次為善宿比丘施展了神通，但他竟然還說：『世尊不為我施展神通。』」
佛陀繼續說：「有一次，我在獼猴池畔的法講堂上，當時有一個名叫波梨子的梵志也住在彼處，他也深受大眾敬仰，聲名遠播，有很多的利養。他於毘舍離大眾中宣稱：『沙門瞿曇自稱智慧，我也有智慧；沙門瞿曇自稱有神通，我也有神通；沙門瞿曇得超越道，我亦得超越道；我要跟他鬥法比神通，如果他施展一種神變，我就施展二種；如果他施展二種，我就施展四種；他施展八種，我就施展十六種…；總之，不管他變出多少神通，我都會變出他的一倍。』
後來，善宿比丘著衣持鉢，入城乞食，聽見波梨梵志於大眾中這麼說，便來到我的面前，經他聽到的話對我報告。
我對善宿說：『波梨子如果於大眾中不捨此語，不捨此邪見，不捨此增上慢，他是絕不可能平安完好地來到我的面前。因為，他的頭會立即破裂為七塊。
但善宿認為是我在誹謗詛咒波梨子，便勸我：『請如來護口。』
我問善宿：『你為什麼要我護口？』
他說：『因為這個波梨子有大威神，有大神通，萬一他平安完好地見到了世尊，豈不就證明您的話是假的？』
我問善宿：『你有聽過如來說過虛妄不實的話嗎？』
『沒有。』
『既然如此，你為什麼還要如來護口？』
『世尊是自己預見了波梨子的遭遇，還是有天神來對您說的。』
『我是自己預見，但也有天神來告訴我。在毘舍離城裡有一位阿由陀大將軍，他死後轉生到了忉利天，他有來對我說：「波梨梵志子真是不知羞慚，犯戒妄語，他竟然在毘舍離城的大眾中到處散播我的壞話，誹謗我：『阿由陀大將軍死後投生在起屍鬼中。』但，事實上，我已轉生到了忉利天。」』
『如果你不信我說的，你可以入毘舍離城，隨你四處宣揚，說我用過餐後就會去找波梨梵志子。』」
佛陀對梵志說：「善宿過了當晚，第二天一早，著衣持鉢入城乞食。善宿向毘舍離城中眾多的婆羅門、沙門、梵志說：『沙門瞿曇要來找波梨子，大家可以一起去看好戲。』
這時，波梨梵志也在路上，善宿看見他，立刻跟他說我會去找他，並請他趕緊回去等我的到來。
波梨子嘴巴上雖說：『我會回去，我會回去。』但事實上，他心裡非常的害怕，寒毛直竪，不願回去，他躲到道頭波梨梵志林中，坐在繩床上，心情煩悶。」
佛陀說：「我用餐後便與眾多的隸車、沙門、婆羅門、梵志、居士一起來到了波梨子的住處，就座而坐。
在場有一位名叫遮羅的梵志，大家對遮羅說明了來意，遮羅得悉後，便來到道頭林對波梨子說大家都到了，要他趕緊回道場。
但，波梨梵志卻對遮羅敷衍：『馬上就去，我馬上就回去。』他卻於繩床上轉側不安。
遮羅已經看出波梨子的不安，責備他：『你真是愚蠢，只會說：「馬上回去。」卻離不開此繩床，你這樣怎麼去見大家？』
於是，遮羅只好一個人先回來將波梨子的情況跟大家說。這時，有一位名叫頭摩的隸車族人也在場，他起身對大家說：『請大家稍等一下，我現在就去將此人帶來。』」
佛陀說：「我當時對頭摩說：『此人作如是狂語，懷如是邪見，起如是增上慢，想要將此人帶到佛的面所，是絕不可能辦到的事。頭摩子！就算你以革繩緊繫他，以群牛一起來拉他，把他拉到粉身碎骨，他也不可能平安完好地來到我的面前。如果你不信我的話，你就去試試看。』
於是，頭摩來到波梨子的面前，對波梨子說大家都在等他回去跟佛鬥法比神通。
波梨子仍敷衍說：『馬上就回去。』但卻仍於繩床上動轉其身，不肯離床。
頭摩罵波梨子：『你只會說：「馬上回去。」卻離不開此繩床，你這樣怎麼回去？』頭摩又對波梨子說：『一切有智慧的人，都是以譬喻而明白事理。過去久遠以前，有一頭萬獸之王獅子住在深林中，清晨時牠走出洞窟，舉目四望，發出三聲吼聲，然後遊行擇肉而食。
波梨子！這頭獅王回到林中，常有一隻野狐跟隨在牠的身後吃殘食，當牠氣力充足，便自誇：「林中的獅子是哪裡來的野獸？根本就不能跟我比！我應該獨擅一林，學那頭獅子，清晨出洞窟，舉目四望，發出三聲吼聲，然後遊行，擇肉而食耶！」但，這隻野狐根本是東施效顰，牠發出的聲音仍是野狐的聲音。
波梨子！你今天就跟那隻野狐一樣，蒙佛威恩才能生存於世上，受到人們的供養。沒想到你竟不自量力，妄稱要與如來鬥法比神通。』
頭摩子便以如下的偈語責備他：
『野干稱師子，自謂為獸王；欲作獅子吼，還出野干聲。
獨處於空林，自謂為獸王；欲作獅子吼，還出野干聲。
跪地求穴鼠，穿塚覓死屍；欲作獅子吼，還出野干聲。』
頭摩子獨自一人回去對大眾報告波梨子不肯回來的經過。世尊對頭摩子說：『我先其前已跟你說過了，如果此人不肯放棄如是狂語，不放棄如是邪見，不放棄如是增上慢，想要將此人帶到佛的面所，是絕不可能辦得到的事。頭摩子！就算你以革繩緊繫他，以群牛一起來拉他，把他拉到粉身碎骨，他也不可能平安完好地來到我的面前。』
就這樣，我對大眾說法，以：示、教、利、喜的次第讓大家心生法喜，然後舉身飛昇到虛空中，回到原來的住處。」
佛陀對梵志說：「有的沙門或婆羅門會說：『一切世間皆為大梵自在天所造。』
我會問這些人：『真的嗎？你們怎麼這麼肯定？如何證明？』
他們都不能回答我，還反問我：『瞿曇！那你覺得是怎樣？』
我對他們說：『當這個世界剛開始敗壞時，有一個眾生的生命已盡，福報也耗盡，祂們從光音天消失，又再度於空梵處重生。
這些眾生看見梵天的絕色美景，喜愛彼處，生起愛樂執著心，但祂們人數很少，覺得無聊，心想讓其餘眾生也都能來轉生此處；沒想到就這麼剛好，有一些眾生的生命也耗盡，福報也消失，一一轉生到梵天界。
這時，第一個來梵天的眾生自認為：「我是大梵天王，我忽然而有，沒有人創造我，我是第一因。我能盡達諸義所趣，於千世界最得自在，能作能化，微妙第一，我是眾生的父母，我先來此梵天，獨自一人，並無伴侶；由我的神力，才有此眾生，是我創造了眾生。」
而其他接續晚到的眾生也都認同第一個梵天的想法，也順從祂，尊稱他為大梵天王，也自認自己都是祂的受造物。
後來，這些晚到的福薄眾生，隨其壽終一一投生到人間。他們長大後，剃除了鬚髮，穿三法衣，出家修梵天之道。
他們入定意三昧，隨三昧心，回憶起自己的前生，便說：「大梵天王，忽然而有，沒有人創造大梵，大梵是第一因。大梵能盡達諸義所趣，於千世界最得自在，能作能化，微妙第一，是眾生的父母。大梵天才是常住不變，永恆永生，我們都是梵天創造的受造物，所以是無常，不得久住，是變易法。」』
就這樣，梵志！這些沙門或婆羅門因此緣故，都認為是大梵自在天創造了這個世界。
但，世界生滅的奧秘，唯佛的智慧能知。又過此事，佛亦盡知，但雖知卻不執著，苦、集、滅、味（染著）、過患、出要等均如實知之，以平等觀無餘解脫，故名為”如來”。」
佛陀又說：「或有沙門、婆羅門這麼說：『戱笑懈怠是眾生產生的初始。』
我會問這些人：『真的嗎？你們怎麼這麼肯定？如何證明？』
他們都不能回答我，並反問我：『瞿曇！那你覺得是怎樣？』
我對他們說：『有一些光音天的眾生因喜戱笑懈怠，天壽結束時便來投生到人間，長大後便剃除鬚髮，穿三法衣，出家修道。
他們入心定三昧，以三昧神力回憶自己的前生，便說：「其他的光音天眾生不喜戱笑，常在光音天享福，永住不變；而我們因常常喜戱笑，致招此無常，為變易法。」』
就這樣，這些沙門、婆羅門因此緣故，認為：言戱笑是眾生的緣起開始。但，唯佛的智慧能知。又過此事，佛亦盡知，但雖知卻不執著，苦、集、滅、味（染著）、過患、出要等均如實知之，以平等觀無餘解脫，故名為”如來”。」
佛陀又說：「或有沙門、婆羅門說：『失意是眾生的緣起開始。』
我會問這些人：『真的嗎？你們怎麼這麼肯定？如何證明？』
他們都不能回答我，並反問我：『瞿曇！那你覺得是怎樣？』
我對他們說：『或有（他化自在天）眾生彼此貪戀沈醉於相看、或相互嫉妒、或相互輕視，便失了正念，因此而死亡，投生到了人間。他們漸漸長大，剃除鬚髮，穿三法衣，出家修道。他們入心定三昧，以三昧力回憶過去前生，便認為：「其他（他化自在天）眾生因不貪戀沈醉於展轉相看，所以不失意，常住不變；而我們因常常貪戀沈醉於相看、相互嫉妒、相互輕視，便失意，致招此無常，為變易法。」』因此，這些沙門、婆羅門因此緣故，便認為失意是眾生的緣起開始。但這一切的生滅因緣唯佛的智慧能知之，過是亦知，知已不貪著苦、集、滅、味、過、出要，如實知之，已平等觀無餘解脫，故名為如來。」
佛陀又說：「或有沙門、婆羅門認為：『我是無因自然而生。』
我會問這些人：『真的嗎？你們怎麼這麼肯定？如何證明？』
他們都不能回答我，並反問我：『瞿曇！那你覺得是怎樣？』
我對他們說：『或有（第四禪無想天）眾生無想無知，若有彼天的眾生生起了想，則便死亡，投生到人間。他們漸漸長大，剃除鬚髮，穿三法衣，出家修道，入心定三昧，以三昧力回憶自己的前生，便認為：「我本無有，今忽然而有；此世間本無，今無因無緣而有，這才是真理，其他都是假的。」』就是這樣，這些沙門、婆羅門因此緣故，認為一切萬物都是無因而生。但萬物的生滅唯佛的智慧才能知之，過是亦知，知已不貪著苦、集、滅、味、過、出要，如實知之，已平等觀無餘解脫，故名如來。」
佛陀說： 「我所說如是法，或有沙門、婆羅門會私底下、或背地裡誹謗我：『沙門瞿曇自稱弟子入淨解脫，成就淨行，彼知清淨，但並沒有遍知淨。』然而，我並沒有這樣說，我的說法是：『我弟子入淨解脫，成就淨行，彼知清淨，證得一切遍淨。』」
這時，梵志對佛陀說：「沒錯！這些人真都不得善利，都在毀謗沙門瞿曇。」他又對佛陀說： 「我也想入此清淨解脫，成就淨行，證得一切遍知。」
佛陀對梵志說：「你想要入解脫，這一點非常難。因為你的知見、信仰、修行等等都與佛教不同，想要依此而入清淨解脫，很難做到。但只要你對佛有信心，好樂佛法，此心不斷絕者，則必將於長夜常得安樂。」
房伽婆梵志聽聞佛所說的法，心生歡喜，並依法奉行。
原文/
長阿含15經/阿㝹夷經
如是我聞：
一時，佛在冥寧國阿㝹夷土，與大比丘眾千二百五十人俱。
爾時，世尊著衣持鉢，入阿㝹夷城乞食。
爾時，世尊默自念言：
「我今乞食，於時如早，今宜往詣房伽婆梵志園觀，比丘須時至，然後乞食。」
爾時，世尊即詣彼園。
時，彼梵志遙見佛來，即起奉迎，共相問訊，言：
「善來！瞿曇！不面來久，今以何緣乃能屈顧？唯願瞿曇就此處坐！」
爾時，世尊即就其{坐}[座]。
時，彼梵志於一面坐，白世尊言：
「先夜隸車子善宿比丘來至我所，語我言：『大師！我不於佛所修梵行也，所以然者？佛疎外我。』彼人見向說瞿曇過，雖有此言，我亦不受。」
佛告梵志：
「彼善宿所言，知汝不受耳。昔我一時在毗舍離獼猴池側集法堂上，時，此善宿來至我所，語我言：『如來外我，我不於如來所修梵行也。』我時告曰：『汝何故言：我不於如來所修梵行，如來外我耶？』善宿報我言：『如來不為我現神足變化。』時，我語言：『吾可請汝於我法中淨修梵行，當為汝現神足耶？』復當語我：『如來當為我現神足變化，然後我當修梵行耶？』時，善宿報我言：『不也，世尊！』佛告善宿：『我亦不語汝言：汝於我法中淨修梵行，當為汝現神足變化，汝亦不言為我現神足者，當修梵行，云何？善宿！如汝意者，謂如來能現神足、為不能現耶？我所說法，彼法能得出要，盡苦際不耶？』善宿白佛言：『如是，世尊！如來能現神足，非為不能，所可說法，能得出要，盡諸苦際，非為不盡。』『是故，善宿！我所說法修梵行者，能現神足，非為不能，出要離苦，非不能離，汝於此法欲何所求？』
善宿言：『世尊！不能隨時教我，我父祕術，世尊盡知，悋不教我。』佛言：『善宿！我頗曾言：汝於我法中修梵行者，教汝父術耶？汝頗復言：教我父術者，當於佛所修梵行耶？』答曰：『不也。』『是故，善宿！我先無此言，汝亦無言，今者何故作此語耶？云何？善宿！汝謂如來能說汝父祕術，為不能說耶？所可說法，能得出要，盡苦際不耶？』善宿報言：『如來能說父之祕術，非為不能，說法出要，能盡苦際，非為不能。』佛告善宿：『若我能說汝父祕術，亦能說法出要離苦，汝於我法中復欲何求？』又告善宿：『汝先於毗舍離跋闍土地，無數方便，稱歎如來，稱歎正法，稱歎眾僧。譬如有人八種稱歎彼清涼池，使人好樂：一冷，二輕，三柔，四清，五甘，六無垢，七飲無饜，八便身，汝亦如是，於毘舍離跋闍土，稱歎如來，稱歎正法，稱歎眾僧，使人信樂。善宿！當知今汝退者。世間當復有言：善宿比丘多有知識，又是世尊所親，亦是世尊弟子，不能盡形淨修梵行，捨戒就俗處，卑陋行。』梵志！當知我時備語，不順我教，捨戒就俗。
梵志！一時，我在獼猴池側法講堂上，時，有尼乾子，字伽羅樓，在彼處止，人所宗敬，名稱遠聞，多有知識，利養備具。時，善宿比丘著衣持鉢，入毗舍離城乞食，漸漸轉到尼乾子所。爾時，善宿以深遠義問尼乾子，彼不能答，便生瞋恚。善宿自念：『我觸嬈此人，將無長夜有苦惱報耶？』梵志！當知：時，善宿比丘於乞食後，執持衣鉢，來至我所，頭面禮足，在一面坐，善宿爾時亦不以此緣告我，我語之曰：『愚人！汝寧可自稱為沙門釋子耶？』善宿尋報我言：『世尊！何故稱我為愚？不應自稱為釋子耶？』我告之曰：『愚人！汝曾往至尼乾子所問深遠義，彼不能報，便生瞋恚。汝時自念：我今觸此尼乾，將無長夜有苦惱報耶？汝有是念不？』善宿白佛言：『彼是羅漢，何緣乃有此嫉恚心？』我時答曰：『愚人！羅漢何緣有嫉恚心？非我羅漢有嫉恚心，汝今自謂彼是羅漢。彼有七苦行，長夜執持，何謂七？一盡形壽不著衣裳、二盡形壽不飲酒食肉而不食飯及與麨麵、三盡形壽不犯梵行、四盡形壽毗舍離有四石塔：東名憂園塔、南名象塔、西名多子塔、北名七聚塔，盡形不離四塔為四苦行，而彼後當犯此七苦行已，於毗舍離城外命終，譬如野干疥癩衰病，死丘塚間，彼尼乾子亦復如是，自為禁法，後盡犯之，本自誓言：盡形不著衣服，後還著衣。本自誓言：盡形壽不飲酒噉肉，不食飯及麨麵，而後盡食。本自誓言：不犯梵行，而後亦犯。本言：不越四塔：東憂園塔、南象塔、西多子塔、北七聚塔，今盡{遠}[違?]離不復親近。彼人自違此七誓已，出毘舍離城，塚間命終。』佛告善宿曰：『愚人！汝不信我言，汝自往觀，自當知耳。』」
佛告梵志：
一時，比丘善宿著衣持鉢，入城乞食，乞食已，還出城，於空塚間見尼乾子於彼命終。見已，來至我所，頭面禮足，在一面坐，不以此事而語我言。梵志！當知我爾時語善宿曰：『云何？善宿！我先所記尼乾子如我語不？』對曰：『如是，如世尊言。』梵志！當知：我與善宿現神通證，而彼言：『世尊不為我現。』
又一時，我在冥寧國白土之邑，時，有尼乾子，名究羅帝，在白土住，人所宗敬，名稱遠聞，多得利養。時，我著衣持鉢，入城乞食。時，善宿比丘隨我後行，見究羅帝尼乾子在糞堆上伏舐糠糟。梵志！當知：時，善宿比丘見此尼乾子在糞堆上伏舐糠糟已，作是念言：『世間諸有阿羅漢、向阿羅漢道者無有及此，此尼乾子其道最勝，所以者何？此人苦行乃能如是，除捨憍慢，於糞堆上伏舐糠糟。』梵志！時，我右旋告善宿曰：『汝意愚人！寧可自稱為釋子耶？』善宿白佛言：『世尊！何故稱我為愚？不應自稱為釋子耶？』佛告善宿言：『汝愚人！觀此究羅帝蹲糞堆上伏食糠糟，汝見已，作是念：「諸世間阿羅漢及向羅漢者，此究羅帝最為尊上，所以者何？今此究羅帝乃能苦行，除捨憍慢，蹲糞堆上伏舐糠糟。」汝有是念不？』答我言：『實爾。』善宿又言：『何故？世尊！於阿羅漢所生嫉妬心。』佛告愚人：『我不於羅漢所生{妬嫉}[嫉妬?]心，何為於羅漢所生{妬嫉}[嫉妬?]心？汝今愚人！謂：究羅帝真阿羅漢，此人却後七日當腹脹命終，生起屍餓鬼中，常苦飢餓，其命終後，以葦索繫抴於塚間。汝若不信者，可先往語之。』
時，善宿即往詣究羅帝所，說言：『彼沙門瞿曇記汝：却後七日當腹脹命終，生起屍餓鬼中，死已以葦索繫抴於塚間。』善宿復白：『汝當省食，勿使彼言當也。』梵志！當知：時，究羅帝至滿七日腹脹而死，即生起屍餓鬼中，死{屍}[已]以葦索繫抴於塚間。爾時，善宿聞佛語已，屈指計日，至七日已，時，善宿比丘即往至裸形村中，到已，問其村人曰：『諸賢！究羅帝今何所在？』報曰：『已取命終。』問曰：『何患命終耶？』答曰：『腹脹。』問曰：『云何殯送？』答曰：『以葦索繫抴於塚間。』梵志！時，善宿聞此語已，即往塚間，欲至未至，時，彼死屍竝動膝脚，忽爾而蹲，時，彼善宿故前到死屍所，語言：『究羅帝！汝命終耶？』死屍答言：『我已命終。』問曰：『汝以何患命終？』死屍答言：『瞿曇記我，七日後腹脹命終，我如其言，至滿七日，腹脹命終。』善宿復問：『汝生何處？』屍即報言：『彼瞿曇所記，當生起屍餓鬼中，我今日生起屍餓鬼中。』善宿問曰：『汝命終時，云何殯送？』屍答曰：『瞿曇所記，以葦索繫抴於塚間，實如彼言，以葦索繫抴於塚間。』時，死屍語善宿曰：『汝雖出家，不得善利，瞿曇沙門說如此事，汝常不信。』作是語已，死屍還臥。
梵志！時，善宿比丘來至我所，頭面禮足，在一面坐，不以此緣語我，我尋語曰：『如我所記，究羅帝者實爾以不？』答曰：『實爾，如世尊言。』梵志！我如是數數為善宿比丘現神通證，而彼猶言：『世尊不為我現神通。』」
佛告梵志：
「我於一時在獼猴池法講堂上，時，有梵志名曰波梨子，在彼處止，人所宗敬，名稱遠聞，多有利養，於毘舍離大眾之中作如是說：『沙門瞿曇自稱智慧，我亦智慧，沙門瞿曇自稱神足，我亦有神足，沙門瞿曇得超越道，我亦得超越道，我當與彼共現神足，沙門現一，我當現二；沙門現二，我當現四；沙門現八，我現十六；沙門現十六，我現三十二；沙門現三十二，我現六十四，隨彼沙門所現多少，我盡當倍。』
梵志！時，善宿比丘著衣持鉢，入城乞食，見波梨梵志於大眾中作如是說：『沙門瞿曇自稱智慧，我亦智慧，沙門瞿曇自稱神足，我亦有神足，沙門瞿曇得超越道，我亦得超越道，我當與彼共現神足，沙門現一，我當現二……沙門現四，我當現八……乃至隨沙門所現多少，我盡能倍。』時，善宿比丘乞食已，來至我所，頭面禮，一面坐，語我言：『我於晨朝著衣持鉢，入城乞食，時，聞毘舍離波梨子於大眾中作是說言：「沙門瞿曇有大智慧，我亦有大智慧，沙門瞿曇有神足，我亦有神足，瞿曇現一，我當現二……乃至隨瞿曇所現多少，我盡能倍。」』具以此事而來告我，我語善宿言：『彼波梨子於大眾中不捨此語，不捨此見，不捨此慢來至我所者，終無是處。若彼作是念：「我不捨此語，不捨此見，不捨此慢而至沙門瞿曇所。」者，彼頭即當破為七分。欲使彼人不捨此語，不捨見慢，而能來者，無有是處。』善宿言：『世尊護口，如來護口。』佛告善宿：『汝何故言：世尊護口，如來護口？』善宿言：『彼波梨子有大威神，有大德力，脫當來者將無{現}[見]世尊虛耶？』佛告善宿：『如來所言頗有二耶？』對曰：『無也。』又告善宿：『若無二者，汝何故言：世尊護口，如來護口？』善宿白佛言：『世尊為自知見彼波梨子，為諸天來語。』佛言：『我亦自知，亦諸天來語故知，此毘舍離阿由[陀]大將，身壞命終，生忉利天，彼{如?}來語我言：「波梨梵志子不知羞慚，犯戒妄語，在毘舍離於大眾中作如是誹謗言：『阿由陀大將身壞命終生起屍鬼中。』然，我實身壞命終生忉利天。」波梨子我先自知，亦諸天來語故知。』佛告愚人善宿：『汝不信我言者，入毘舍離，隨汝唱之，我食後當往詣波梨梵志子所。』」
佛告梵志：
「時，彼善宿過其夜已，著衣持鉢，入城乞食。時，彼善宿向毘舍離城中眾多婆羅門、沙門、梵志，具說此言：『波梨梵志子於大眾中說如此言：「沙門瞿曇有大智慧，我亦有大智慧，沙門瞿曇有大威力，我亦有大威力，沙門瞿曇有大神足，我亦有大神足，沙門現一，我當現二……乃至沙門隨所現多少，我盡當倍。」而今沙門瞿曇欲詣彼波梨子所，汝等眾人盡可詣彼。』時，波梨梵志在道而行，善宿見已，速詣其所，語言：『汝於毘舍離大眾中作如是言：「沙門瞿曇有大智慧，我亦有大智慧，……乃至沙門瞿曇，隨所現神足多少，我盡當倍。」瞿曇聞此言，今欲來至汝所，汝可速歸。』報言：『我當歸耳，我當歸耳。』作此語已，尋自惶懼，衣毛為竪，不還本處，乃詣道頭波梨梵志林中，坐繩床上，愁悶迷亂。」
佛告梵志：
「我於食後與眾多隸車、沙門、婆羅門、梵志、居士詣波梨子住處，就座而坐。於彼眾中有梵志名曰遮羅，時，眾人喚彼遮羅而告之曰：『汝詣道頭林中語波梨子言：「今眾多隸車、沙門、婆羅門、梵志、居士盡集汝林，眾共議言：『梵志波梨於大眾中自唱此言：「沙門瞿曇有大智慧，我亦有大智慧，……乃至瞿曇隨現神足多少，我盡能倍。」沙門瞿曇故來至汝林中，汝可來看。』」』於是，遮羅聞眾人語已，即詣道頭林語波梨子言：『彼眾多隸車、沙門、婆羅門、梵志、居士盡集在汝林，眾共議言：「梵志波梨子於大眾中自唱此言：『沙門瞿曇有大智慧，我亦有大智慧，乃至沙門瞿曇現神足，隨現多少，我盡能倍。』瞿曇今在彼林中，波梨今者寧可還也。」』爾時，波梨梵志即報遮羅曰：『當歸，當歸。』作是語已，於繩床上轉側不安。爾時，繩床復著其足，彼乃不能得離繩床，況能行步至世尊所？
時，遮羅語波梨言：『汝自無智，但有空聲為言：「當歸，當歸。」尚自不能離此繩床，何由能得至大眾所？』呵責波梨子已，即還詣大眾所，報言：『我以持眾人聲，往語波梨子，彼報我言：「當歸，當歸。」即於繩床上動轉其身，床即著足不能得離，彼尚不能離其繩床，何由能得來到此眾？』
爾時，有一頭摩隸車子在眾中坐，即從座起，偏露右臂，長跪叉手，白彼眾言：『大眾小待，我今自往將彼人來。』」
佛言：
「我爾時語頭摩隸車子言：『彼人作如是語，懷如是見，起如是慢，欲使此人來至佛所，無有是處。頭摩子！正使汝以革繩重繫，群牛共挽，至彼身碎，彼終不能捨如是語、如是見、如是慢來至我所。若不信我言，汝往自知。』爾時，頭摩隷車子故往至波梨子所，語波梨子言：『眾多隸車、沙門、婆羅門、梵志、居士盡集汝林，眾共議言：「梵志波梨子於大眾中口自唱言：『沙門瞿曇有大智慧，我亦有大智慧乃至沙門瞿曇現其神足，隨所現多少，我盡能倍。』瞿曇沙門今在彼林，汝可還歸。」』爾時，波梨子即報言：『當歸，當歸。』作是語已，於繩床上動轉其身，爾時繩床復著其足，彼乃不能自離繩床，況復行步至世尊所？時，頭摩語波梨子言：『汝自無智，但有空聲為言：「當歸，當歸。」尚自不能離此繩床，何由能得至大眾所？』頭摩復語波梨子曰：『諸有智者，以譬喻得解，乃往久遠有一師子獸王在深林中住，師子清旦初出窟時，四向顧望，奮迅三吼，然後遊行擇肉而食。波梨子！彼師子獸王食已還林，常有一野干隨後食殘，氣力充足便自言：「彼林[中]師子竟是何獸？能勝我耶？[我]今寧可獨擅一林，清旦出窟，四向顧望，奮迅三吼，然後遊行，擇肉而食耶！」彼尋獨處一林，清旦出窟，奮迅三吼，然後遊行，欲[學]師子吼[而]作野干鳴。波梨子！汝今亦爾，蒙佛威恩，存生於世，得人供養，而今更與如來共競。』
時，頭摩子以偈責數曰：
『野干稱師子，自謂為獸王，欲作師子吼，還出野干聲。
獨處於空林，自謂為獸王，欲作師子吼，還出野干聲。
跪地求穴鼠，穿塚覓死屍，欲作師子吼，還出野干聲。』
頭摩子告曰：『汝亦如是，蒙佛恩力，存生於世，得人供養，而今更與如來共競。』時，彼頭摩子以四種喻，面呵責已，還詣大眾，報言：『我以持眾人聲喚波梨子，彼報我言：「當歸，當歸。」即於繩床上動轉其身，床即著足不能得離，彼尚不能自離繩床何由能得來到此眾？』爾時，世尊告頭摩子言：『我先語汝，欲使此人來至佛所，無有是處，正使汝以革繩重繫，群牛共挽，至身碎壞，彼終不肯捨如是語、如是見、慢來至我所。』
梵志！時，我即與彼大眾種種說法，示、教、利、喜，於彼眾中三師子吼，身昇虛空，還詣本處。」
佛告梵志：
「或有沙門、婆羅門言：『一切世間，梵自在天所造。』我問彼言：『一切世間實梵自在天所造耶？』彼不能報，還問我言：『瞿曇！此事云何？』我報彼言：『或有此世間初壞敗時，有餘眾生命盡行盡，從光音天命終乃更生餘空梵處，於彼起愛，生樂著心，復欲使餘眾生來生此處，其餘眾生命盡行盡，復生彼處。時，彼眾生自作是念：「我今是大梵王，忽然而有，無作我者，我能盡達諸義所趣，於千世界最得自在，能作能化，微妙第一，為人父母，我先至此，獨一無侶，由我力故，有此眾生，我作此眾生。」彼餘眾生亦復順從，稱為梵王，忽然而有，盡達諸義，於千世界最得自在，能作能化，微妙第一，為人父母，先有是一，後有我等，此大梵王化作我等。此諸眾生隨彼壽終來生此間，其漸長大，剃除鬚髮，服三法衣，出家為道。彼入定意三昧，隨三昧心憶本所生，彼作是語：「此大梵天忽然而有，無有作者，盡達諸義，於千世界最得自在，能作能化，微妙第一，為人父母，彼大梵天常住不移，無變易法，我等梵天所化，是以無常，不得久住，為變易法。」』如是，梵志！彼沙門、婆羅門以此緣故，各言彼梵自在天造此世界。梵志！造此世界者，非彼所及，唯佛能知。又過此事，佛亦盡知，雖知不著，苦、集、滅、味、過、出要如實知之，以平等觀無餘解脫，名曰如來。」
佛告梵志：
「或有沙門、婆羅門作是言：『戱笑懈怠是眾生始。』我語彼言：『云何？汝等實言：「戱笑懈怠是眾生始。」耶？』彼不能報，逆問我言：『瞿曇！此事云何？』時我報言：『或有光音眾生喜戱笑懈怠，身壞命終，來生此間，漸漸長大，剃除鬚髮，服三法衣，出家修道，便入心定三昧，以三昧力識本所生，便作是言：「彼餘眾生不喜戱笑，常在彼處，永住不變，由我等數喜戱笑，致此無常，為變易法。」』如是，梵志！彼沙門、婆羅門以是緣故，言戱笑是眾生始，如是，佛盡知之，過是亦知，知而不著，已不著苦、集、滅、味、過、出要，如實知之，已平等觀無餘解脫，名曰如來。」
佛告梵志：
「或有沙門、婆羅門言：『失意是眾生始。』我語彼言：『汝等實言：「失意是眾生始。」耶？』彼不知報，還問我言：『瞿曇！此事云何？』我語彼言：『或有眾生展轉相看已，便失意，由是命終，來生此間，漸漸長大，剃除鬚髮，服三法衣，出家修道，便入心定三昧，以三昧力識本所生，便作是言：「如彼眾生以不展轉相看，不失意故，常住不變，我等於彼數數相看已，便失意，致此無常，為變易法。」』如是，梵志！彼沙門、婆羅門以是緣故，言失意是眾生始，如此唯佛知之，過是亦知，知已不著苦、集、滅、味、過、出要，如實知之{知}，已平等觀無餘解脫，故名如來。」
佛告梵志：
「或有沙門、婆羅門言：『我無因而出。』我語彼言：『汝等實言：「本無因出。」耶？』彼不能報，逆來問我，我時報曰：『或有眾生無想無知，若彼眾生起想，則便命終來生此間，漸漸長大，剃除鬚髮，服三法衣，出家修道，便入心定三昧，以三昧力識本所生，便作是言：「我本無有，今忽然有；此世間本無，今有，此實餘虛。」』如是，梵志！沙門、婆羅門以此緣故，言無因出，唯佛知之，過是亦知，知已不著苦、集、滅、味、過、出要，如實知之，已平等觀無餘解脫，故名如來。」
佛告梵志：
「我所說如是，或有沙門、婆羅門於屏處誹謗我言：『沙門瞿曇自稱弟子入淨解脫，成就淨行，彼知清淨，不遍知淨。』然，我不作是說：『我弟子入淨解脫，成就淨行，彼知清淨，不遍知淨。』梵志！我自言：『我弟子入淨解脫，成就淨行，彼知清淨，一切遍淨。』」
是時，梵志白佛言：
「彼不得善利，毀謗沙門瞿曇言：『沙門自言：「我弟子入淨解脫，成就淨行，彼知清淨，不遍知淨。」』然，世尊不作是語，世尊自言：『我弟子入淨解脫，成就淨行，彼知清淨，一切遍淨。』」
又白佛言：
「我亦當入此淨解脫，成就淨行，一切遍知。」
佛告梵志：
「汝欲入者，甚為難也，汝見異、忍異、行異，欲依餘見入淨解脫者，難可得也，但使汝好樂佛，心不斷絕者，則於長夜常得安樂。」
爾時，房伽婆梵志聞佛所說，歡喜奉行。
巴利語經文
DN.24/(1) Pāthikasuttaṃ
Sunakkhattavatthu
1.
Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā mallesu viharati anupiyaṃ nāma mallānaṃ
nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya
anupiyaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi– “atippago kho tāva
anupiyāyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena bhaggavagottassa paribbājakassa
ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyyan”ti.
2.
Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena
bhaggavagotto paribbājako tenupasaṅkami. Atha kho bhaggavagotto paribbājako
bhagavantaṃ etadavoca– “etu kho, bhante, bhagavā. Svāgataṃ, bhante,
bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ
idhāgamanāya. Nisīdatu, bhante, bhagavā, idamāsanaṃ paññattan”ti. Nisīdi
bhagavā paññatte āsane. Bhaggavagottopi kho paribbājako aññataraṃ nīcaṃ
āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhaggavagotto
paribbājako bhagavantaṃ etadavoca– “purimāni, bhante, divasāni purimatarāni
sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca–
‘paccakkhāto dāni mayā, bhaggava, bhagavā. Na dānāhaṃ bhagavantaṃ uddissa
viharāmī’ti. Kaccetaṃ, bhante, tatheva, yathā sunakkhatto licchaviputto
avacā”ti? “Tatheva kho etaṃ, bhaggava, yathā sunakkhatto licchaviputto avaca”.
3.
Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ
tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ
nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca– ‘paccakkhāmi
dānāhaṃ, bhante, bhagavantaṃ. Na dānāhaṃ, bhante, bhagavantaṃ uddissa
viharissāmī’ti. ‘Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ
etadavocaṃ– ‘api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ, ehi tvaṃ, sunakkhatta,
mamaṃ uddissa viharāhī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca–
ahaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti? ‘No hetaṃ, bhante’. ‘Iti
kira, sunakkhatta, nevāhaṃ taṃ vadāmi– ehi tvaṃ, sunakkhatta, mamaṃ uddissa
viharāhīti. Napi kira maṃ tvaṃ vadesi– ahaṃ, bhante, bhagavantaṃ uddissa
viharissāmīti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi? Passa,
moghapurisa, yāvañca te idaṃ aparaddhan’ti.
4.
‘Na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ
karotī’ti. ‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ– ehi tvaṃ, sunakkhatta,
mamaṃ uddissa viharāhi, ahaṃ te uttarimanussadhammā iddhipāṭihāriyaṃ
karissāmī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca– ahaṃ, bhante,
bhagavantaṃ uddissa viharissāmi, bhagavā me uttarimanussadhammā
iddhipāṭihāriyaṃ karissatī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta,
nevāhaṃ taṃ vadāmi– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te
uttarimanussadhammā iddhipāṭihāriyaṃ karissāmī’ti; napi kira maṃ tvaṃ vadesi–
ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me
uttarimanussadhammā iddhipāṭihāriyaṃ karissatī’ti. Evaṃ sante, moghapurisa
ko santo kaṃ paccācikkhasi? Taṃ kiṃ maññasi, sunakkhatta, kate vā
uttarimanussadhammā iddhipāṭihāriye akate vā uttarimanussadhammā
iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā
dukkhakkhayāyā’ti? ‘Kate vā, bhante, uttarimanussadhammā iddhipāṭihāriye
akate vā uttarimanussadhammā iddhipāṭihāriye yassatthāya bhagavatā dhammo
desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta,
kate vā uttarimanussadhammā iddhipāṭihāriye, akate vā uttarimanussadhammā
iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā
dukkhakkhayāya. Tatra, sunakkhatta, kiṃ uttarimanussadhammā iddhipāṭihāriyaṃ
kataṃ karissati? Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.
5.
‘Na hi pana me, bhante, bhagavā aggaññaṃ paññapetī’ti? ‘Api nu tāhaṃ,
sunakkhatta, evaṃ avacaṃ– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi,
ahaṃ te aggaññaṃ paññapessāmī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ
avaca– ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ
paññapessatī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ
vadāmi– ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ
paññapessāmīti. Napi kira maṃ tvaṃ vadesi– ahaṃ, bhante, bhagavantaṃ uddissa
viharissāmi, bhagavā me aggaññaṃ paññapessatī’ti. Evaṃ sante, moghapurisa,
ko santo kaṃ paccācikkhasi? Taṃ kiṃ maññasi, sunakkhatta, paññatte vā
aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti
takkarassa sammā dukkhakkhayāyā’ti? ‘Paññatte vā, bhante, aggaññe, apaññatte
vā aggaññe, yassatthāya bhagavatā dhammo desito, so niyyāti takkarassa sammā
dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā
aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā
dukkhakkhayāya. Tatra, sunakkhatta, kiṃ aggaññaṃ paññattaṃ karissati? Passa,
moghapurisa, yāvañca te idaṃ aparaddhaṃ’.
6.
‘Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme– itipi so
bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro
purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. Iti kho te,
sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme.
‘Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme–
svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko
paccattaṃ veditabbo viññūhīti. Iti kho te, sunakkhatta, anekapariyāyena
dhammassa vaṇṇo bhāsito vajjigāme.
‘Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme–
suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho,
ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato
sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa
bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo
anuttaraṃ puññakkhettaṃ lokassāti. Iti kho te, sunakkhatta, anekapariyāyena
saṅghassa vaṇṇo bhāsito vajjigāme.
‘Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta.
Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto
licchaviputto samaṇe gotame brahmacariyaṃ carituṃ, so avisahanto sikkhaṃ
paccakkhāya hīnāyāvattoti. Iti kho te, sunakkhatta, bhavissanti vattāro’ti.
Evaṃ pi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva
imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
Korakkhattiyavatthu
7.
“Ekamidāhaṃ, bhaggava, samayaṃ thūlūsu viharāmi uttarakā nāma thūlūnaṃ
nigamo. Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya
sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṃ piṇḍāya pāvisiṃ. Tena
kho pana samayena acelo korakkhattiyo kukkuravatiko catukkuṇḍiko
chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjati. Addasā kho,
bhaggava, sunakkhatto licchaviputto acelaṃ korakkhattiyaṃ kukkuravatikaṃ
catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva
bhuñjantaṃ. Disvānassa etadahosi– ‘sādhurūpo vata, bho, ayaṃ samaṇo
catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva
bhuñjatī’ti.
“Atha khvāhaṃ, bhaggava, sunakkhattassa licchaviputtassa cetasā
cetoparivitakkamaññāya sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘tvampi nāma,
moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti! ‘Kiṃ pana maṃ, bhante,
bhagavā evamāha– ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo
paṭijānissasī’ti? ‘Nanu te, sunakkhatta, imaṃ acelaṃ korakkhattiyaṃ
kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ
mukheneva bhuñjantaṃ disvāna etadahosi– sādhurūpo vata, bho, ayaṃ samaṇo
catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva
bhuñjatī’ti? ‘Evaṃ, bhante. Kiṃ pana, bhante, bhagavā arahattassa
maccharāyatī’ti? ‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi. Api
ca, tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha. Mā te ahosi
dīgharattaṃ ahitāya dukkhāya. Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ
korakkhattiyaṃ– sādhurūpo ayaṃ samaṇoti. So sattamaṃ divasaṃ alasakena
kālaṅkarissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo,
tatra upapajjissati. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessanti.
Ākaṅkhamāno ca tvaṃ, sunakkhatta, acelaṃ korakkhattiyaṃ upasaṅkamitvā
puccheyyāsi– jānāsi, āvuso korakkhattiya, attano gatinti? Ṭhānaṃ kho panetaṃ,
sunakkhatta, vijjati yaṃ te acelo korakkhattiyo byākarissati– jānāmi, āvuso
sunakkhatta, attano gatiṃ; kālakañcikā nāma asurā sabbanihīno asurakāyo,
tatrāmhi upapannoti.
“Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo
tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ etadavoca ‘byākato khosi,
āvuso korakkhattiya, samaṇena gotamena– acelo korakkhattiyo sattamaṃ divasaṃ
alasakena kālaṅkarissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno
asurakāyo tatra upapajjissati. Kālaṅkatañca naṃ bīraṇatthambake susāne
chaḍḍessantī’ti. Yena tvaṃ, āvuso korakkhattiya, mattaṃ mattañca bhattaṃ
bhuñjeyyāsi, mattaṃ mattañca pānīyaṃ piveyyāsi. Yathā samaṇassa gotamassa
micchā assa vacanan’ti.
8.
“Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya
sattarattindivāni gaṇesi, yathā taṃ tathāgatassa asaddahamāno. Atha kho,
bhaggava, acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālamakāsi.
Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji.
Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍesuṃ.
9.
“Assosi kho, bhaggava, sunakkhatto licchaviputto– ‘acelo kira korakkhattiyo
alasakena kālaṅkato bīraṇatthambake susāne chaḍḍito’ti. Atha kho, bhaggava,
sunakkhatto licchaviputto yena bīraṇatthambakaṃ susānaṃ, yena acelo
korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ tikkhattuṃ
pāṇinā ākoṭesi– ‘jānāsi, āvuso korakkhattiya, attano gatin’ti? Atha kho,
bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṃ paripuñchanto vuṭṭhāsi.
‘Jānāmi, āvuso sunakkhatta, attano gatiṃ. Kālakañcikā nāma asurā sabbanihīno
asurakāyo, tatrāmhi upapanno’ti vatvā tattheva uttāno papati.
10. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami;
upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ,
bhaggava sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘taṃ kiṃ maññasi,
sunakkhatta, yatheva te ahaṃ acelaṃ korakkhattiyaṃ ārabbha byākāsiṃ, tatheva
taṃ vipākaṃ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ
korakkhattiyaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti. ‘Taṃ kiṃ
maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā
iddhipāṭihāriyaṃ, akataṃ vāti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti
uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi kho maṃ tvaṃ,
moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi– na
hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotīti.
Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti. “Evampi kho, bhaggava,
sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā,
yathā taṃ āpāyiko nerayiko.
Acelakaḷāramaṭṭakavatthu
11. “Ekamidāhaṃ, bhaggava, samayaṃ vesāliyaṃ viharāmi mahāvane
kūṭāgārasālāyaṃ. Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṃ
paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. Tassa
sattavatapadāni samattāni samādinnāni honti – ‘yāvajīvaṃ acelako assaṃ, na
vatthaṃ paridaheyyaṃ, yāvajīvaṃ brahmacārī assaṃ, na methunaṃ dhammaṃ
paṭiseveyyaṃ, yāvajīvaṃ surāmaṃseneva yāpeyyaṃ, na odanakummāsaṃ bhuñjeyyaṃ.
Puratthimena vesāliṃ udenaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, dakkhiṇena
vesāliṃ gotamakaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, pacchimena vesāliṃ
sattambaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, uttarena vesāliṃ bahuputtaṃ nāma
cetiyaṃ taṃ nātikkameyyan’ti. So imesaṃ sattannaṃ vatapadānaṃ samādānahetu
lābhaggappatto ceva yasaggappatto ca vajjigāme.
12. “Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako
tenupasaṅkami; upasaṅkamitvā acelaṃ kaḷāramaṭṭakaṃ pañhaṃ apucchi. Tassa
acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca
appaccayañca pātvākāsi. Atha kho, bhaggava, sunakkhattassa licchaviputtassa
etadahosi– ‘sādhurūpaṃ vata bho arahantaṃ samaṇaṃ āsādimhase. Mā vata no
ahosi dīgharattaṃ ahitāya dukkhāyā’ti.
13. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami;
upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ,
bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘tvampi nāma, moghapurisa,
samaṇo sakyaputtiyo paṭijānissasī’ti! ‘Kiṃ pana maṃ, bhante, bhagavā evamāha–
tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti? ‘Nanu tvaṃ,
sunakkhatta, acelaṃ kaḷāramaṭṭakaṃ upasaṅkamitvā pañhaṃ apucchi. Tassa te
acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca
appaccayañca pātvākāsi. Tassa te etadahosi– “sādhurūpaṃ vata, bho, arahantaṃ
samaṇaṃ āsādimhase. Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti. ‘Evaṃ,
bhante. Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti? ‘Na kho ahaṃ,
moghapurisa, arahattassa maccharāyāmi, api ca tuyhevetaṃ pāpakaṃ diṭṭhigataṃ
uppannaṃ, taṃ pajaha. Mā te ahosi dīgharattaṃ ahitāya dukkhāya. Yaṃ kho
panetaṃ, sunakkhatta, maññasi acelaṃ kaḷāramaṭṭakaṃ– sādhurūpo ayaṃ samaṇoti,
so nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno
sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṃ karissatī’ti.
“‘Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva parihito sānucāriko
vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni
samatikkamitvā yasā nihīno kālamakāsi.
14. “Assosi kho, bhaggava, sunakkhatto licchaviputto– ‘acelo kira
kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno
sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṅkato’ti. Atha
kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami;
upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ,
bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘taṃ kiṃ maññasi,
sunakkhatta, yatheva te ahaṃ acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsiṃ, tatheva
taṃ vipākaṃ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ
kaḷāramaṭṭakaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti. ‘Taṃ kiṃ
maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā
iddhipāṭihāriyaṃ akataṃ vā’ti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti
uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi kho maṃ tvaṃ,
moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi– na
hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī”ti.
Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti. “Evam’pi kho, bhaggava,
sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā,
yathā taṃ āpāyiko nerayiko.
Acelapāthikaputtavatthu
15. “Ekamidāhaṃ, bhaggava, samayaṃ tattheva vesāliyaṃ viharāmi mahāvane
kūṭāgārasālāyaṃ. Tena kho pana samayena acelo pāthikaputto vesāliyaṃ
paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṃ
parisati evaṃ vācaṃ bhāsati– ‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo.
Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ
dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ
gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma.
Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ
karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni
karissati, cattārāhaṃ karissāmi Cattāri ce samaṇo gotamo uttarimanussadhammā
iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ
samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ
taddiguṇāhaṃ karissāmī’ti.
16. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami;
upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho,
bhaggava, sunakkhatto licchaviputto maṃ etadavoca– ‘acelo, bhante,
pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca
vajjigāme. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati– samaṇopi gotamo
ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati
uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ
āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi
uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo
uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce
samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ
karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni
karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttari
manussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ
karissāmī”ti.
“Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ–
‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ
appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.
Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi
tassa vipateyyā’ti.
17. ‘Rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vācan’ti. ‘Kiṃ
pana maṃ tvaṃ, sunakkhatta, evaṃ vadesi– rakkhatetaṃ, bhante, bhagavā vācaṃ,
rakkhatetaṃ sugato vācan’ti? ‘Bhagavatā cassa, bhante, esā vācā ekaṃsena
odhāritā – abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya
taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa
evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi
tassa vipateyyāti. Acelo ca, bhante, pāthikaputto virūparūpena bhagavato
sammukhībhāvaṃ āgaccheyya, tadassa bhagavato musā’ti.
18. ‘Api nu, sunakkhatta, tathāgato taṃ vācaṃ bhāseyya yā sā vācā
dvayagāminī’ti? ‘Kiṃ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto
paricca vidito– abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ
appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.
Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi
tassa vipateyyā’ti?
‘Udāhu devatā bhagavato etamatthaṃ ārocesuṃ– abhabbo, bhante, acelo
pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ
taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā
samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyā’ti?
19. ‘Cetasā ceto paricca vidito ceva me, sunakkhatta acelo pāthikaputto
abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa–
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā
samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyā’ti.
‘Devatāpi me etamatthaṃ ārocesuṃ– abhabbo bhante, acelo pāthikaputto taṃ
vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato
sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ
cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
‘Ajitopi nāma licchavīnaṃ senāpati adhunā kālaṅkato tāvatiṃsakāyaṃ upapanno.
Sopi maṃ upasaṅkamitvā evamārocesi– alajjī, bhante, acelo pāthikaputto;
musāvādī, bhante, acelo pāthikaputto. Mampi, bhante, acelo pāthikaputto
byākāsi vajjigāme – ajito licchavīnaṃ senāpati mahānirayaṃ upapannoti. Na
kho panāhaṃ, bhante, mahānirayaṃ upapanno; tāvatiṃsakāyamhi upapanno.
Alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto;
abhabbo ca, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ
appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ.
Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi
tassa vipateyyā’ti.
‘Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto
abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa–
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā
samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti.
Devatāpi me etamatthaṃ ārocesuṃ– abhabbo, bhante acelo pāthikaputto taṃ
vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato
sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ
cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
‘So kho panāhaṃ, sunakkhatta, vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ
piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi
divāvihārāya. Yassadāni tvaṃ, sunakkhatta, icchasi, tassa ārocehī’ti.
Iddhipāṭihāriyakathā
20. “Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya
vesāliṃ piṇḍāya pāvisiṃ. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ
piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃ
divāvihārāya. Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo
vesāliṃ pavisitvā yena abhiññātā abhiññātā licchavī tenupasaṅkami;
upasaṅkamitvā abhiññāte abhiññāte licchavī etadavoca– ‘esāvuso, bhagavā
vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa
pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto
abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttarimanussadhammā
iddhipāṭihāriyaṃ bhavissatī’ti Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ
licchavīnaṃ etadahosi– ‘sādhurūpānaṃ kira, bho, samaṇānaṃ
uttarimanussadhammā iddhipāṭihāriyaṃ bhavissati; handa vata, bho,
gacchāmā’ti. Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā
nānātitthiyā samaṇabrāhmaṇā tenupasaṅkami. Upasaṅkamitvā abhiññāte abhiññāte
nānātitthiye samaṇabrāhmaṇe etadavoca– ‘esāvuso, bhagavā vesāliyaṃ piṇḍāya
caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa
ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto,
sādhurūpānaṃ samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissatī’ti.
Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ nānātitthiyānaṃ
samaṇabrāhmaṇānaṃ etadahosi– ‘sādhurūpānaṃ kira, bho, samaṇānaṃ
uttarimanussadhammā iddhipāṭihāriyaṃ bhavissati; handa vata, bho,
gacchāmā’ti.
“Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca
brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa
pāthikaputtassa ārāmo tenupasaṅkamiṃsu. Sā esā, bhaggava, parisā mahā hoti
anekasatā anekasahassā.
21. “Assosi kho, bhaggava, acelo pāthikaputto – ‘abhikkantā kira abhiññātā
abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā
gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo mayhaṃ ārāme
divāvihāraṃ nisinno’ti. Sutvānassa bhayaṃ chambhitattaṃ lomahaṃso udapādi.
Atha kho, bhaggava, acelo pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena
tindukakhāṇuparibbājakārāmo tenupasaṅkami.
“Assosi kho, bhaggava, sā parisā– ‘acelo kira pāthikaputto bhīto saṃviggo
lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkanto’ti. Atha kho,
bhaggava, sā parisā aññataraṃ purisaṃ āmantesi–
‘Ehi tvaṃ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo
pāthikaputto tenupasaṅkama. Upasaṅkamitvā acelaṃ pāthikaputtaṃ evaṃ vadehi–
abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī,
abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā
nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṃ
nisinno; bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati
vācā samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena
arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo
upaḍḍhapathaṃ āgaccheyya ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi
uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo
uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce
samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ
karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni
karissati aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo
uttarimanussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ
karissāmī’ti abhikkamasseva kho; āvuso pāthikaputta, upaḍḍhapathaṃ.
Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ
nisinno’ti.
22. “Evaṃ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena
tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami.
Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca– ‘abhikkamāvuso pāthikaputta,
abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca
brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi
gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso
pāthikaputta, vesāliyaṃ parisati vācā– samaṇopi gotamo ñāṇavādo; ahampi
ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā
iddhipāṭihāriyaṃ dassetuṃ …pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti.
Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva
āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.
“Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā
tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho so, bhaggava,
puriso acelaṃ pāthikaputtaṃ etadavoca – ‘kiṃ su nāma te, āvuso pāthikaputta,
pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ?
Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi
vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi
āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati na sakkoti āsanāpi
vuṭṭhātuṃ.
23. “Yadā kho so, bhaggava, puriso aññāsi– ‘parābhūtarūpo ayaṃ acelo
pāthikaputto. Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na
sakkoti āsanāpi vuṭṭhātun’ti. Atha taṃ parisaṃ āgantvā evamārocesi–
‘parābhūtarūpo, bho, acelo pāthikaputto. Āyāmi āvuso, āyāmi āvusoti vatvā
tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṃ vutte, ahaṃ,
bhaggava, taṃ parisaṃ etadavocaṃ– ‘abhabbo kho, āvuso, acelo pāthikaputto
taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama
sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ‘ahaṃ taṃ vācaṃ appahāya taṃ
cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyan’ti, muddhāpi tassa vipateyyāti.
Paṭhamabhāṇavāro
niṭṭhito.
24. “Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṃ parisaṃ
etadavoca– ‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi. Appeva
nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetun’ti.
“Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇuparibbājakārāmo,
yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ
etadavoca– ‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo, abhikkantā
abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca
brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi
gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso
pāthikaputta, vesāliyaṃ parisati vācā– samaṇopi gotamo ñāṇavādo …pe…
taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta,
upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme
divāvihāraṃ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena
gotamena parisati vācā– abhabbo kho acelo pāthikaputto taṃ vācaṃ appahāya
taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ
āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti,
muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te
jayaṃ karissāma, samaṇassa gotamassa parājayan’ti.
“Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā
tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho so, bhaggava,
licchavimahāmatto acelaṃ pāthikaputtaṃ etadavoca– ‘kiṃ su nāma te, āvuso
pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te
pāvaḷāsu allīnaṃ Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na
sakkosi āsanāpi vuṭṭhātun’ti Evampi kho, bhaggava, vuccamāno acelo
pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na
sakkoti āsanāpi vuṭṭhātuṃ.
25. “Yadā kho so, bhaggava, licchavimahāmatto aññāsi– ‘parābhūtarūpo ayaṃ
acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na
sakkoti āsanāpi vuṭṭhātun’ti. Atha taṃ parisaṃ āgantvā evamārocesi–
‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā
tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṃ vutte, ahaṃ,
bhaggava, taṃ parisaṃ etadavocaṃ– ‘abhabbo kho, āvuso, acelo pāthikaputto
taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama
sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ
cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṃ
licchavīnaṃ evamassa – mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā
goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana
acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ
vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa
gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
26. “Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṃ parisaṃ
etadavoca– ‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi; appeva
nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetun”ti.
“Atha kho, bhaggava, jāliyo dārupattikantevāsī yena
tindukakhāṇu-paribbājakārāmo, yena acelo pāthikaputto tenupasaṅkami.
Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca– ‘abhikkamāvuso pāthikaputta,
abhikkantaṃ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā
abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā
samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā
kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā– samaṇopi
gotamo ñāṇavādo …pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva,
kho āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo
gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho panesā, āvuso
pāthikaputta, samaṇena gotamena parisati vācā– abhabbo acelo pāthikaputto
taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama
sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ vācaṃ appahāya taṃ
cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa
sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṃ
licchavīnaṃ evamassa– mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā
goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana
acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ
vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa
gotamassa sammukhībhāvaṃ āgaccheyyanti, muddhāpi tassa vipateyyāti.
Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa
gotamassa parājayan’ti.
“Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā
tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho, bhaggava,
jāliyo dārupattikantevāsī acelaṃ pāthikaputtaṃ etadavoca– ‘kiṃ su nāma te,
āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma
te pāvaḷāsu allīnaṃ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi,
na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo
pāthikaputto “āyāmi āvuso, āyāmi āvuso”ti vatvā tattheva saṃsappati, na
sakkoti āsanāpi vuṭṭhātunti.
27. “Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi– ‘parābhūtarūpo
ayaṃ acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvusoti vatvā tattheva
saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti, atha naṃ etadavoca–
‘Bhūtapubbaṃ, āvuso pāthikaputta, sīhassa migarañño etadahosi – yaṃnūnāhaṃ
aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ. Tatrāsayaṃ kappetvā
sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ,
vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā
tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya
pakkameyyaṃ. So varaṃ varaṃ migasaṃghe vadhitvā mudumaṃsāni mudumaṃsāni
bhakkhayitvā tameva āsayaṃ ajjhupeyyan’ti.
‘Atha kho, āvuso, so sīho migarājā aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ
kappesi. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā
nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā
catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadi, tikkhattuṃ sīhanādaṃ
naditvā gocarāya pakkāmi. So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni
mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupesi.
28. ‘Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṃvaḍḍho
jarasiṅgālo ditto ceva balavā ca. Atha kho, āvuso, tassa jarasiṅgālassa
etadahosi– ko cāhaṃ, ko sīho migarājā. Yaṃnūnāhampi aññataraṃ vanasaṇḍaṃ
nissāya āsayaṃ kappeyyaṃ. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā
nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā
anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ,
tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ. So varaṃ varaṃ migasaṅghe
vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyyan’ti.
‘Atha kho so, āvuso, jarasiṅgālo aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ
kappesi. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā
nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā
catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadissāmīti siṅgālakaṃyeva anadi
bheraṇḍakaṃyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti.
‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno
sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ
maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ
sammāsambuddhānaṃ āsādanā’ti.
29. “Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva
asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca–
‘Sīhoti attānaṃ samekkhiyāna, amaññi kotthu migarājāhamasmi.
Tatheva so siṅgālakaṃ anadi, ke ca chave siṅgāle ke pana sīhanāde’ti.
‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno
sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ
maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ
sammāsambuddhānaṃ āsādanā’ti.
30. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva
asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca–
‘Aññaṃ anucaṅkamanaṃ, attānaṃ vighāse samekkhiya;
Yāva attānaṃ na passati, kotthu tāva byagghoti maññati.
Tatheva so siṅgālakaṃ anadi;
Ke
ca chave siṅgāle ke pana sīhanāde’ti.
‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno
sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ
maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ
sammāsambuddhānaṃ āsādanā’ti.
31. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva
asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca–
‘Bhutvāna bheke khalamūsikāyo, kaṭasīsu khittāni ca koṇapāni.
Mahāvane suññavane vivaḍḍho, amaññi kotthu migarājāhamasmi.
Tatheva so siṅgālakaṃ anadi;
Ke
ca chave siṅgāle ke pana sīhanāde’ti.
‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno
sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ
maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ
sammāsambuddhānaṃ āsādanā’ti.
32. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva
asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha taṃ parisaṃ āgantvā
evamārocesi– ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi
āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti.
33. “Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ – ‘abhabbo kho,
āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ
appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa– ahaṃ taṃ
vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa
gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya.
Sacepāyasmantānaṃ licchavīnaṃ evamassa– mayaṃ acelaṃ pāthikaputtaṃ varattāhi
bandhitvā nāgehi āviñcheyyāmāti Tā varattā chijjeyyuṃ pāthikaputto vā.
Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ
diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa–
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā
samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa
vipateyyā’ti.
34. “Atha khvāhaṃ, bhaggava, taṃ parisaṃ dhammiyā kathāya sandassesiṃ
samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, taṃ parisaṃ dhammiyā kathāya
sandassetvā samādapetvā samuttejetvā sampahaṃsetvā mahābandhanā mokkhaṃ
karitvā caturāsītipāṇasahassāni mahāviduggā uddharitvā tejodhātuṃ
samāpajjitvā sattatālaṃ vehāsaṃ abbhuggantvā aññaṃ sattatālampi acciṃ
abhinimminitvā pajjalitvā dhūmāyitvā mahāvane kūṭāgārasālāyaṃ paccuṭṭhāsiṃ.
35. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami;
upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ,
bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ– ‘taṃ kiṃ maññasi,
sunakkhatta, yatheva te ahaṃ acelaṃ pāthikaputtaṃ ārabbha byākāsiṃ, tatheva
taṃ vipākaṃ aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ pāthikaputtaṃ
ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti.
‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti
uttarimanussadhammā iddhipāṭihāriyaṃ, akataṃ vā’ti? ‘Addhā kho, bhante, evaṃ
sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi
kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ
evaṃ vadesi– na hi pana me, bhante, bhagavā uttarimanussadhammā
iddhipāṭihāriyaṃ karotīti. Passa, moghapurisa, yāvañca te idaṃ
aparaddhaṃ’ti.
“Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva
imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.
Aggaññapaññattikathā
36. “Aggaññañcāhaṃ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṃ
pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva
nibbuti viditā, yadabhijānaṃ tathāgato no anayaṃ āpajjati
37. “Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṃ brahmakuttaṃ
ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ
kira tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ
paññapethā’ti? Te ca me evaṃ puṭṭhā, ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ
vadāmi– ‘kathaṃvihitakaṃ pana tumhe āyasmanto issarakuttaṃ brahmakuttaṃ
ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā
mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi–
38. ‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno
accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā
ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā
antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.
‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena
ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha
kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ
brahmavimānaṃ upapajjati So tattha hoti manomayo pītibhakkho sayaṃpabho
antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.
‘Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā
uppajjati– aho vata aññepi sattā itthattaṃ āgaccheyyunti. Atha aññepi sattā
āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti
tassa sattassa sahabyataṃ. Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā
antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.
39. ‘Tatrāvuso, yo so satto paṭhamaṃ upapanno, tassa evaṃ hoti– ahamasmi
brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā
nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, mayā ime sattā nimmitā. Taṃ
kissa hetu? Mamañhi pubbe etadahosi– aho vata aññepi sattā itthattaṃ
āgaccheyyunti; iti mama ca manopaṇidhi. Ime ca sattā itthattaṃ āgatāti.
‘Yepi te sattā pacchā upapannā, tesampi evaṃ hoti– ayaṃ kho bhavaṃ brahmā
mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā
seṭṭho sajitā vasī pitā bhūtabhabyānaṃ; iminā mayaṃ bhotā brahmunā nimmitā.
Taṃ kissa hetu? Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ; mayaṃ panāmha
pacchā upapannāti.
40. ‘Tatrāvuso yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti
vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te
appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.
‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā
itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.
Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya
anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ
cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato
paraṃ nānussarati.
‘So evamāha– yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto
aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā
bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā. So nicco dhuvo sassato
avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena
bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā
itthattaṃ āgatā’ti. Evaṃvihitakaṃ no tumhe āyasmanto issarakuttaṃ
brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethāti. ‘Te evamāhaṃsu– evaṃ kho no,
āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava,
pajānāmi. Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na
parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ
tathāgato no anayaṃ āpajjati.
41. “Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ
paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto
khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā
‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana tumhe
āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā
na sampāyanti, asampāyantā mamaññeva paṭipucchanti, tesāhaṃ puṭṭho
byākaromi
42. ‘Santāvuso, khiḍḍāpadosikā nāma devā. Te ativelaṃ
hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ
hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā
te devā tamhā kāyā cavanti.
‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā
itthattaṃ āgacchati, itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati,
agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya
anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ
cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato
paraṃ nānussarati.
‘So evamāha– ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṃ
hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ nātivelaṃ
hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati, satiyā
asammosā te devā tamhā kāyā na cavanti, niccā dhuvā sassatā
avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā
khiḍḍāpadosikā te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā,
tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati
sammussati, satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā, aniccā addhuvā
appāyukā cavanadhammā itthattaṃ āgatāti. Evaṃvihitakaṃ no tumhe āyasmanto
khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘Te evamāhaṃsu– evaṃ kho
no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ,
bhaggava, pajānāmi …pe… yadabhijānaṃ tathāgato no anayaṃ āpajjati.
43. “Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṃ ācariyakaṃ aggaññaṃ
paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe āyasmanto
manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā
‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana tumhe
āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na
sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi–
44. ‘Santāvuso, manopadosikā nāma devā. Te ativelaṃ aññamaññaṃ
upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni
padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Te devā
tamhā kāyā cavanti.
‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā
itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.
Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya
anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ
cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato
paraṃ nānussarati.
‘So evamāha– ye kho te bhonto devā na manopadosikā te nātivelaṃ aññamaññaṃ
upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni
nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te
devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā
sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ
ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ
upanijjhāyantā aññamaññamhi cittāni padūsimhā. Te mayaṃ aññamaññaṃ
paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā, aniccā
addhuvā appāyukā cavanadhammā itthattaṃ āgatāti. Evaṃvihitakaṃ no tumhe
āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘Te evamāhaṃsu–
evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti.
“Aggaññañcāhaṃ, bhaggava, pajānāmi …pe… yadabhijānaṃ tathāgato no anayaṃ
āpajjati.
45. “Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṃ ācariyakaṃ
aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi– ‘saccaṃ kira tumhe
āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me
evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi– ‘kathaṃvihitakaṃ pana
tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te
mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ
puṭṭho byākaromi–
46. ‘Santāvuso, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā
cavanti.
‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati. Yaṃ aññataro satto tamhā kāyā cavitvā
itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.
Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya
anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ
cetosamādhiṃ phusati, yathāsamāhite citte taṃ saññuppādaṃ anussarati, tato
paraṃ nānussarati.
‘So evamāha– adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahañhi pubbe
nāhosiṃ, somhi etarahi ahutvā santatāya pariṇatoti. Evaṃvihitakaṃ no tumhe
āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? ‘Te
evamāhaṃsu– evaṃ kho no, āvuso gotama, sutaṃ yathevāyasmā gotamo āhā’ti.
“Aggaññañcāhaṃ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṃ
pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva
nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.
47. “Evaṃvādiṃ kho maṃ, bhaggava, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā
tucchā musā abhūtena abbhācikkhanti– ‘viparīto samaṇo gotamo bhikkhavo ca.
Samaṇo gotamo evamāha – yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati,
sabbaṃ tasmiṃ samaye asubhantveva pajānātī’ti. Na kho panāhaṃ, bhaggava,
evaṃ vadāmi– ‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ
tasmiṃ samaye asubhantveva pajānātī’ti. Evañca khvāhaṃ, bhaggava, vadāmi–
‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, subhantveva tasmiṃ
samaye pajānātī’ti.
“Te ca, bhante, viparītā, ye bhagavantaṃ viparītato dahanti bhikkhavo ca.
Evaṃpasanno ahaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ
desetuṃ, yathā ahaṃ subhaṃ vimokkhaṃ upasampajja vihareyyan”ti.
48. “Dukkaraṃ kho etaṃ, bhaggava, tayā aññadiṭṭhikena aññakhantikena
aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja
viharituṃ. Iṅgha tvaṃ, bhaggava, yo ca te ayaṃ mayi pasādo, tameva tvaṃ
sādhukamanurakkhā”ti. “Sace taṃ, bhante, mayā dukkaraṃ aññadiṭṭhikena
aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ
upasampajja viharituṃ. Yo ca me ayaṃ, bhante, bhagavati pasādo, tamevāhaṃ
sādhukamanurakkhissāmī”ti. Idamavoca bhagavā. Attamano bhaggavagotto
paribbājako bhagavato bhāsitaṃ abhinandīti.
Pāthikasuttaṃ niṭṭhitaṃ paṭhamaṃ.
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