相应部12相应70经(因缘相应/因缘篇/修多罗)

如是我闻。一时,世尊住在王舍城竹林迦兰陀园。当时,世尊受人尊敬、恭敬、崇拜、供养,获得衣服、饮食、住处、医药等必需品。比丘僧团也同样受人尊敬、恭敬、崇拜、供养,获得衣服、饮食、住处、医药等必需品。但其他外道游方者却不受尊敬、不受恭敬、不受崇拜、不受供养,也不获得衣服、饮食、住处、医药等必需品。

当时,有一位名叫须尸摩的游方者住在王舍城,与一大群游方者在一起。须尸摩的同伴对他说:"来吧,朋友须尸摩,去沙门乔达摩那里修行梵行。你学习了法后,再来教导我们。我们学习了法后,就可以向在家人宣说。这样我们也会受到尊敬、恭敬、崇拜、供养,获得衣服、饮食、住处、医药等必需品。"须尸摩回答说:"好的,朋友们。"

于是须尸摩来到尊者阿难那里,与阿难互相问候。寒暄过后,须尸摩坐在一旁,对阿难说:"朋友阿难,我想在这个法与律中修行梵行。"

然后阿难带着须尸摩去见世尊。阿难向世尊礼拜后坐在一旁,对世尊说:"尊者,这位须尸摩游方者说:'朋友阿难,我想在这个法与律中修行梵行。'"世尊说:"那么阿难,就让须尸摩出家吧。"于是须尸摩在世尊面前得到出家和具足戒。

当时,有许多比丘在世尊面前宣称证得阿罗汉果:"我们知道:生已尽,梵行已立,所作已办,不受后有。"须尸摩听说许多比丘在世尊面前宣称证得阿罗汉果,就去见那些比丘。他与那些比丘互相问候,寒暄过后坐在一旁,问道:"听说你们在世尊面前宣称证得阿罗汉果,说:'我们知道:生已尽,梵行已立,所作已办,不受后有。'这是真的吗?"那些比丘回答说:"是的,朋友。"

须尸摩又问:"你们如此了知、如此见,是否能够施展各种神通?比如:一身变多身,多身合一身;隐身显身;穿墙越壁,如行空中;出没地中,如在水中;履水如地;结跏趺坐,飞行虚空,如鸟翱翔;手摸日月,如此大神力、大威德;身至梵天?"比丘们回答说:"不能,朋友。"

"那么,你们如此了知、如此见,是否以清净超人的天耳,能听到人与天的声音,无论远近?"比丘们回答说:"不能,朋友。"

"那么,你们如此了知、如此见,是否能够以他心智知道其他众生、其他人的心?能知道有贪欲的心是有贪欲的心,离贪欲的心是离贪欲的心;有嗔恨的心是有嗔恨的心,离嗔恨的心是离嗔恨的心;有愚痴的心是有愚痴的心,离愚痴的心是离愚痴的心;集中的心是集中的心,散乱的心是散乱的心;广大的心是广大的心,狭小的心是狭小的心;有上的心是有上的心,无上的心是无上的心;定的心是定的心,不定的心是不定的心;解脱的心是解脱的心,未解脱的心是未解脱的心?"比丘们回答说:"不能,朋友。"

"那么,你们如此了知、如此见,是否能够忆念种种宿命?比如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,成劫、坏劫、成坏劫,忆念:'我曾生于某处,如是名,如是姓,如是种族,如是饮食,如是苦乐,如是寿命。我从那里死后,又生于某处。我又从那里死后,生于此处。'如是忆念种种宿命,连同形貌、细节?"比丘们回答说:"不能,朋友。"

"那么,你们如此了知、如此见,是否以清净超人的天眼,见到众生死时生时,知道众生随业力而往生,有贵贱、美丑、善趣、恶趣?知道:'这些众生因为身、口、意行为不善,诽谤圣者,怀有邪见,受持邪见业,他们身坏命终后,生于恶趣、恶道、地狱中。这些众生因为身、口、意行为善,不诽谤圣者,怀有正见,受持正见业,他们身坏命终后,生于善趣、天界中。'如是以清净超人的天眼,见到众生死时生时,知道众生随业力而往生,有贵贱、美丑、善趣、恶趣?"比丘们回答说:"不能,朋友。"

"那么,你们如此了知、如此见,是否能够超越色界,以身证得无色界定?"比丘们回答说:"不能,朋友。"

须尸摩说:"诸位尊者,你们既作如是说,又不能证得这些法,这是怎么回事呢?"比丘们回答说:"朋友须尸摩,我们是慧解脱。"

须尸摩说:"我不明白诸位尊者简略所说的详细含义。请诸位尊者详细解说,让我能够明白诸位尊者简略所说的详细含义。"比丘们说:"朋友须尸摩,无论你是否明白,我们确实是慧解脱。"

于是须尸摩起座去见世尊。他向世尊礼拜后坐在一旁,将与那些比丘的对话全部告诉了世尊。世尊说:"须尸摩,先有法住智,后有涅槃智。"

须尸摩说:"尊者,我不明白世尊简略所说的详细含义。请世尊详细解说,让我能够明白世尊简略所说的详细含义。"世尊说:"须尸摩,无论你是否明白,确实是先有法住智,后有涅槃智。"

"须尸摩,你认为色是常还是无常?"

"无常,尊者。"

"无常的是苦还是乐?"

"是苦,尊者。"

"对于无常、苦、变易之法,是否适合认为:'这是我的,这是我,这是我的自我'?"

"不适合,尊者。"

"受是常还是无常?"

"无常,尊者。"

"无常的是苦还是乐?"

"是苦,尊者。"

"对于无常、苦、变易之法,是否适合认为:'这是我的,这是我,这是我的自我'?"

"不适合,尊者。"

"想是常还是无常?"

"无常,尊者。"

"行是常还是无常?"

"无常,尊者。"

"无常的是苦还是乐?"

"是苦,尊者。"

"对于无常、苦、变易之法,是否适合认为:'这是我的,这是我,这是我的自我'?"

"不适合,尊者。"

"识是常还是无常?"

"无常,尊者。"

"无常的是苦还是乐?"

"是苦,尊者。"

"对于无常、苦、变易之法,是否适合认为:'这是我的,这是我,这是我的自我'?"

"不适合,尊者。"

"因此,须尸摩,任何色,无论是过去、未来、现在,内在或外在,粗大或微细,低劣或高尚,远或近,所有色都应以正慧如实观察:'这不是我的,这不是我,这不是我的自我。'任何受...任何想...任何行...任何识,无论是过去、未来、现在,内在或外在,粗大或微细,低劣或高尚,远或近,所有识都应以正慧如实观察:'这不是我的,这不是我,这不是我的自我。'

"须尸摩,多闻圣弟子如是观察,则于色厌离,于受厌离,于想厌离,于行厌离,于识厌离。厌离则离贪,离贪则解脱,解脱时生解脱智,知道:'生已尽,梵行已立,所作已办,不受后有。'

"须尸摩,你是否看到'缘生有老死'?"

"是的,尊者。"

"须尸摩,你是否看到'缘有有生'?"

"是的,尊者。"

"须尸摩,你是否看到'缘取有有'?"

"是的,尊者。"

"须尸摩,你是否看到'缘爱有取'?"

"是的,尊者。"

"须尸摩,你是否看到'缘受有爱...缘触有受...缘六入处有触...缘名色有六入处...缘识有名色...缘行有识...缘无明有行'?"

"是的,尊者。"

"须尸摩,你是否看到'生灭则老死灭'?"

"是的,尊者。"

"须尸摩,你是否看到'有灭则生灭'?"

"是的,尊者。"

"须尸摩,你是否看到'取灭则有灭...爱灭则取灭...受灭则爱灭...触灭则受灭...六入处灭则触灭...名色灭则六入处灭...识灭则名色灭...行灭则识灭...无明灭则行灭'?"

"是的,尊者。"

"须尸摩,你如此了知、如此见,是否能够施展各种神通?比如:一身变多身,多身合一身;隐身显身;穿墙越壁,如行空中;出没地中,如在水中;履水如地;结跏趺坐,飞行虚空,如鸟翱翔;手摸日月,如此大神力、大威德;身至梵天?"

"不能,尊者。"

"须尸摩,你如此了知、如此见,是否以清净超人的天耳,能听到人与天的声音,无论远近?"

"不能,尊者。"

"须尸摩,你如此了知、如此见,是否能够以他心智知道其他众生、其他人的心?能知道有贪欲的心是有贪欲的心...解脱的心是解脱的心,未解脱的心是未解脱的心?"

"不能,尊者。"

"须尸摩,你如此了知、如此见,是否能够忆念种种宿命?比如一生...如是忆念种种宿命,连同形貌、细节?"

"不能,尊者。"

"须尸摩,你如此了知、如此见,是否以清净超人的天眼,见到众生死时生时,知道众生随业力而往生,有贵贱、美丑、善趣、恶趣?"

"不能,尊者。"

"须尸摩,你如此了知、如此见,是否能够超越色界,以身证得无色界定?"

"不能,尊者。"

"须尸摩,你既作如是说,又不能证得这些法,这是怎么回事呢?"

这时,须尸摩以头面礼世尊足,对世尊说:"尊者,我犯了过错,如愚如痴,不善。我在如此善说的法与律中,以偷法者的身份出家。请世尊接受我的忏悔,为了未来的约束。"

世尊说:"须尸摩,你确实犯了过错,如愚如痴,不善。你在如此善说的法与律中,以偷法者的身份出家。须尸摩,就像有人抓住一个罪犯,带到国王面前说:'陛下,这是一个罪犯。请您对他处以您认为适当的惩罚。'国王会说:'去吧,用坚固的绳子把这个人的手脚绑在背后,剃光他的头发,敲锣打鼓,带他游街示众,然后从南门带出去,在城南砍下他的头。'国王的侍从就会用坚固的绳子把那人的手脚绑在背后,剃光他的头发,敲锣打鼓,带他游街示众,然后从南门带出去,在城南砍下他的头。须尸摩,你认为那个人会因此而遭受痛苦和忧愁吗?"

"是的,尊者。"

"须尸摩,那个人因此而遭受的痛苦和忧愁,与在如此善说的法与律中以偷法者身份出家相比,后者的苦果更重,更为剧烈,甚至会导致堕落。但是,须尸摩,既然你已经认识到自己的过错,并如法忏悔,我们接受你的忏悔。须尸摩,在圣者的律中,一个人能够认识到自己的过错,如法忏悔,并在未来约束自己,这是一种进步。"

第十经完。

大品第七。

其摘要如下:

两个无闻凡夫所说,以及子肉,

有贪欲和城市,审察和芦束,

憍赏弥和趋向,第十是须尸摩。

巴利语原版经文

SN.12.70/(10). Susimasuttaṃ

　　 70. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvara-piṇḍapāta-senāsanagilānappaccaya-bhesajjaparikkhārānaṃ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvara-piṇḍapāta-senāsanagilānappaccaya-bhesajjaparikkhārānaṃ.

　　 Tena kho pana samayena susimo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. Atha kho susimassa paribbājakassa parisā susimaṃ paribbājakaṃ etadavocuṃ– “ehi tvaṃ, āvuso susima, samaṇe gotame brahmacariyaṃ cara. Tvaṃ dhammaṃ pariyāpuṇitvā amhe vāceyyāsi. Taṃ mayaṃ dhammaṃ pariyāpuṇitvā gihīnaṃ bhāsissāma. Evaṃ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvara-piṇḍapātasenāsana-gilānappaccaya-bhesajjaparikkhārānan”ti. “Evamāvuso”ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho susimo paribbājako āyasmantaṃ ānandaṃ etadavoca– “icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun”ti.

　　 Atha kho āyasmā ānando susimaṃ paribbājakaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “ayaṃ, bhante, susimo paribbājako evamāha– ‘icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun”ti. “Tenahānanda, susimaṃ pabbājethā”ti Alattha kho susimo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.

　　 Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti– “khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā”ti. Assosi kho āyasmā susimo– “sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā– ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti. Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā susimo te bhikkhū etadavoca– “saccaṃ kirāyasmantehi bhagavato santike aññā byākatā– ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti? “Evamāvuso”ti.

　　 “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ iddhividhaṃ paccanubhotha– ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṃ vattethā”ti? “No hetaṃ, āvuso”.

　　 “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā”ti? “No hetaṃ, āvuso”.

　　 “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānātha– sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānātha; vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānātha; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānātha; vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānātha; samohaṃ vā cittaṃ samohaṃ cittanti pajānātha; vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānātha; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajānātha; vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānātha; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānātha; amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānātha sa-uttaraṃ vā cittaṃ sa-uttaraṃ cittanti pajānātha; anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānātha; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānātha; asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānātha; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānātha avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāthā”ti? “No hetaṃ, āvuso”.

　　 “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ pubbenivāsaṃ anussaratha, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarathā”ti? “No hetaṃ, āvuso”.

　　 “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti? “No hetaṃ, āvuso”.

　　 “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti? “No hetaṃ, āvuso”.

　　 “Ettha dāni āyasmanto idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti; idaṃ no, āvuso, kathan”ti? “Paññāvimuttā kho mayaṃ, āvuso susimā”ti.

　　 “Na khvāhaṃ imassa āyasmantānaṃ saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me āyasmanto tathā bhāsantu yathāhaṃ imassa āyasmantānaṃ saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti. “Ājāneyyāsi vā tvaṃ, āvuso susima, na vā tvaṃ ājāneyyāsi atha kho paññāvimuttā mayan”ti.

　　 Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. “Pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇan”ti.

　　 “Na khvāhaṃ, bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti. “Ājāneyyāsi vā tvaṃ, susima, na vā tvaṃ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṃ pubbe, pacchā nibbāne ñāṇaṃ”.

　　 “Taṃ kiṃ maññasi, susima, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Vedanā niccā vā aniccā vā”ti? “Aniccā, bhante” “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Saññā niccā vā aniccā vā”ti? “Aniccā, bhante …”pe… “saṅkhārā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”.

　　 “Tasmātiha, susima, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci saññā …pe… ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

　　 “Evaṃ passaṃ, susima, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

　　 “‘Jātipaccayā jarāmaraṇan’ti, susima, passasī”ti? “Evaṃ, bhante”. “‘Bhavapaccayā jātī’ti, susima, passasī”ti? “Evaṃ, bhante”. “‘Upādānapaccayā bhavo’ti, susima, passasī”ti? “Evaṃ, bhante”. “‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti? “Evaṃ, bhante”. “Vedanāpaccayā taṇhāti… phassapaccayā vedanāti… saḷāyatanapaccayā phassoti… nāmarūpapaccayā saḷāyatananti… viññāṇapaccayā nāmarūpanti… saṅkhārapaccayā viññāṇanti… avijjāpaccayā saṅkhārāti, susima, passasī”ti? “Evaṃ, bhante”.

　　 “‘Jātinirodhā jarāmaraṇanirodho’ti, susima, passasī”ti? “Evaṃ, bhante” “‘Bhavanirodhā jātinirodho’ti susima, passasī”ti? “Evaṃ, bhante”. “Upādānanirodhā bhavanirodhoti… taṇhānirodhā upādānanirodhoti… vedanānirodhā taṇhānirodhoti… phassanirodhā vedanānirodhoti… saḷāyatananirodhā phassanirodhoti… nāmarūpanirodhā saḷāyatananirodhoti… viññāṇanirodhā nāmarūpanirodhoti… saṅkhāranirodhā viññāṇanirodhoti… avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti? “Evaṃ, bhante”.

　　 “Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ iddhividhaṃ paccanubhosi – ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṃ vattesī”ti? “No hetaṃ, bhante”.

　　 “Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti? “No hetaṃ, bhante”.

　　 “Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāsi– sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāsi …pe… vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāsī”ti? “No hetaṃ, bhante”.

　　 “Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ pubbenivāsaṃ anussarasi, seyyathidaṃ– ekampi jātiṃ …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarasī”ti? “No hetaṃ, bhante”.

　　 “Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne …pe… yathākammūpage satte pajānāsī”ti? “No hetaṃ, bhante”.

　　 “Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto ye te santā vimokkhā atikkamma rūpe, āruppā te kāyena phusitvā viharasī”ti? “No hetaṃ, bhante”.

　　 “Ettha dāni, susima, idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti, idaṃ no, susima, kathan”ti?

　　 Atha kho āyasmā susimo bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca– “accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yvāhaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.

　　 “Taggha tvaṃ, susima, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yo tvaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito. Seyyathāpi susima, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ– ‘ayaṃ te, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Tamenaṃ rājā evaṃ vadeyya– ‘gacchatha, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindathā’ti Tamenaṃ rañño purisā daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindeyyuṃ. Taṃ kiṃ maññasi, susima, api nu so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti? “Evaṃ, bhante”.

　　 “Yaṃ kho so, susima, puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha. Yā evaṃ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṃ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṃvattati. Yato ca kho tvaṃ, susima, accayaṃ accayato disvā yathādhammaṃ paṭikarosi taṃ te mayaṃ paṭiggaṇhāma. Vuddhi hesā, susima, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiñca saṃvaraṃ āpajjatī”ti. Dasamaṃ.

　　 Mahāvaggo sattamo.

　　 Tassuddānaṃ–

　　 Dve assutavatā vuttā, puttamaṃsena cāparaṃ;

　　 Atthirāgo ca nagaraṃ, sammasaṃ naḷakalāpiyaṃ.

　　 Kosambī upayanti ca, dasamo susimena cāti.