佛陀相關 Buddha related

**2. 師子經（Sīhasuttaṃ）**

♦ 12. 有一次，世尊住在毗舍離（Vesālī）大林（Mahāvana）的重閣講堂（Kūṭāgārasālā）。那時，許多著名又著名的離車人（Licchavī）在議事堂（santhāgāra）裡坐在一起、聚會在一起，用種種方式稱讚佛的功德，稱讚法的功德，稱讚僧的功德。

♦ 那時，將軍師子（Sīha senāpati）是尼乾陀的弟子（nigaṇṭhasāvaka），正坐在那群會眾裡。於是將軍師子這樣想：「毫無疑問，那位世尊一定是阿羅漢、正等正覺者。正因為這樣，這些許多著名又著名的離車人（Licchavī）才在議事堂裡坐在一起、聚會在一起，用種種方式稱讚佛的功德，稱讚法的功德，稱讚僧的功德。我何不到那位阿羅漢、正等正覺的世尊那裡去見他呢？」於是將軍師子走向尼乾陀若提子（Nigaṇṭha Nāṭaputta）那裡；到了之後，對尼乾陀若提子說：「尊者，我想去見沙門喬達摩（Gotama）。」

♦「師子（Sīha），你是主張有作為的人，怎麼還要去見主張無作為的沙門喬達摩呢？師子，沙門喬達摩是主張無作為的，他說無作為的法，也用那個來調伏弟子。」於是將軍師子為了去見世尊而做的出行準備，就平息了。

♦ 第二次，許多著名又著名的離車人（Licchavī）又在議事堂裡坐在一起、聚會在一起，用種種方式稱讚佛……法……僧的功德。將軍師子第二次又這樣想：「毫無疑問，那位世尊一定是阿羅漢、正等正覺者。正因為這樣，這些許多著名又著名的離車人（Licchavī）才在議事堂裡坐在一起、聚會在一起，用種種方式稱讚佛的功德，稱讚法……僧的功德。我何不到那位阿羅漢、正等正覺的世尊那裡去見他呢？」於是將軍師子走向尼乾陀若提子（Nigaṇṭha Nāṭaputta）那裡；到了之後，對尼乾陀若提子說：「尊者，我想去見沙門喬達摩（Gotama）。」

♦「師子，你是主張有作為的人，怎麼還要去見主張無作為的沙門喬達摩呢？師子，沙門喬達摩是主張無作為的，他說無作為的法，也用那個來調伏弟子。」將軍師子為了去見世尊而做的出行準備，第二次又平息了。

♦ 第三次，許多著名又著名的離車人（Licchavī）又在議事堂裡坐在一起、聚會在一起，用種種方式稱讚佛……法……僧的功德。將軍師子第三次這樣想：「毫無疑問，那位世尊一定是阿羅漢、正等正覺者。正因為這樣，這些許多著名又著名的離車人（Licchavī）才在議事堂裡坐在一起、聚會在一起，用種種方式稱讚佛的功德，稱讚法的功德，稱讚僧的功德。這些尼乾陀（Nigaṇṭhā），問過也好，沒問過也好，能把我怎樣？我何不連問都不問尼乾陀，就到那位阿羅漢、正等正覺的世尊那裡去見他呢？」

♦ 於是將軍師子在白天裡，帶大約五百輛車，從毗舍離（Vesālī）出發，要去見世尊。車子能走的地方，他就坐車走；然後下車，步行前往。將軍師子走向世尊那裡；到了之後，禮敬世尊，在一旁坐下。坐在一旁的將軍師子對世尊說：

♦「尊者，我聽過這樣的話：『沙門喬達摩是主張無作為的，他說無作為的法，也用那個來調伏弟子。』尊者，那些這樣說的人——『沙門喬達摩是主張無作為的，他說無作為的法，也用那個來調伏弟子』——他們是不是在說世尊所說過的話？是不是沒有用不實的話來誣衊世尊？是不是隨法而解答法？是不是沒有任何有法相應的主張與隨說落到可呵責的地方？尊者，我們並不想誣衊世尊。」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張無作為的，他說無作為的法，也用那個來調伏弟子。』」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張有作為的，他說有作為的法，也用那個來調伏弟子。』」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張斷滅的，他說斷滅的法，也用那個來調伏弟子。』」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是厭惡的，他說厭惡的法，也用那個來調伏弟子。』」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是調伏者，他為了調伏而說法，也用那個來調伏弟子。』」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是苦行者，他說苦行的法，也用那個來調伏弟子。』」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是不入胎的，他說不入胎的法，也用那個來調伏弟子。』」

♦「師子，有一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是給安慰的，他為了安慰而說法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張無作為的，他說無作為的法，也用那個來調伏弟子』呢？師子，我說身惡行、語惡行、意惡行是不該做的；我說種種惡的、不善的法是不該做的。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張無作為的，他說無作為的法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張有作為的，他說有作為的法，也用那個來調伏弟子』呢？師子，我說身善行、語善行、意善行是該做的；我說種種善法是該做的。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張有作為的，他說有作為的法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張斷滅的，他說斷滅的法，也用那個來調伏弟子』呢？師子，我說貪的斷滅、瞋的斷滅、癡的斷滅；我說種種惡的、不善的法的斷滅。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是主張斷滅的，他說斷滅的法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是厭惡的，他說厭惡的法，也用那個來調伏弟子』呢？師子，我厭惡身惡行、語惡行、意惡行；我厭惡種種惡的、不善的法的成就。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是厭惡的，他說厭惡的法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是調伏者，他為了調伏而說法，也用那個來調伏弟子』呢？師子，我為了調伏貪、瞋、癡而說法；我為了調伏種種惡的、不善的法而說法。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是調伏者，他為了調伏而說法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是苦行者(tapassī)，他說苦行的法，也用那個來調伏弟子』呢？師子，我說惡的、不善的法是該燒的(tapanīyā :佛陀這裡玩‘食字’ )：身惡行、語惡行、意惡行。師子，誰的那些該燒的惡不善法已經捨斷、連根切斷、像棕櫚樹被斬斷那樣、使之不存在、將來不再生起，我就稱那個人為『苦行者』。師子，如來那些該燒的惡不善法已經捨斷、連根切斷、像棕櫚樹被斬斷那樣、使之不存在、將來不再生起。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是苦行者，他說苦行的法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是不入胎的，他說不入胎的法，也用那個來調伏弟子』呢？師子，誰的將來入胎、再生的出生已經捨斷、連根切斷、像棕櫚樹被斬斷那樣、使之不存在、將來不再生起，我就稱那個人為『不入胎的』。師子，如來的將來入胎、再生的出生已經捨斷、連根切斷、像棕櫚樹被斬斷那樣、使之不存在、將來不再生起。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是不入胎的，他說不入胎的法，也用那個來調伏弟子。』」

♦「師子，哪一種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是給安慰的，他為了安慰而說法，也用那個來調伏弟子』呢？師子，我是以最上的安慰來給安慰的人，我為了安慰而說法，也用那個來調伏弟子。師子，這就是那種說法，按那種說法，正確地說的人可以說：『沙門喬達摩是給安慰的，他為了安慰而說法，也用那個來調伏弟子。』」

♦ 這樣說了之後，將軍師子對世尊說：「太好了，尊者！太好了，尊者！……尊者，請世尊記住我是優婆塞，從今天起終生歸依。」

♦「師子，你先考慮清楚再做。對你們這樣有名望的人來說，考察再做是好的。」

「尊者，世尊這樣對我說：『師子，你先考察再做。對你們這樣有名望的人來說，考慮清楚再做是好的。』因此我對世尊更加歡喜、更加滿意。尊者，要是別的外道得到我這樣的弟子，幾乎會扛著旗幟走遍整個毗舍離（Vesālī），說：『將軍師子已成為我們的弟子。』可是世尊卻這樣說：『師子，你先考慮清楚再做。對你們這樣有名望的人來說，考慮清楚再做是好的。』尊者，我第二次歸依世尊、法和比丘僧。請世尊記住我是優婆塞，從今天起終生歸依。」

♦「師子，你的家長期以來就像尼乾陀們的水井一樣。因此，他們來了，你應認為該給他們缽食。」

「尊者，世尊這樣對我說：『師子，你的家長期以來就像尼乾陀們的水井一樣。因此，他們來了，你應認為該給他們缽食。』因此我對世尊更加歡喜、更加滿意。尊者，我聽過這樣的話：『沙門喬達摩這樣說——只該給我布施，只該給我的弟子布施；只給我的才有大果，給別人的沒有大果；只給我弟子的才有大果，給別人弟子的沒有大果。』可是世尊卻也勸我對尼乾陀布施。不過，尊者，這方面我們會知道分寸。尊者，我第三次歸依世尊、法和比丘僧。尊者，請世尊記住我是優婆塞，從今天起終生歸依。」

♦ 於是世尊為將軍師子講次第的話，也就是：布施的話、戒的話、天界的話，顯示感官欲樂的過患、下劣、雜染，以及出離的利益。當世尊知道將軍師子心已適於受教、心柔軟、心無蓋障、心高揚、心淨信時，便開示諸佛親自提出的說法——苦、集、滅、道。就像一塊潔淨、沒有黑點的布，能好好受染一樣；同樣地，將軍師子就在那個座位上，生起離塵離垢的法眼：「凡是有集法的，一切都是滅法。」

♦ 於是將軍師子見了法、得了法、知了法、深入了法，渡過了疑，猶豫已盡，得到無所畏，在導師的教法裡不依賴他人，對世尊說：「尊者，願世尊連同比丘僧，接受我明天的飯食。」世尊以沉默接受了。

♦ 將軍師子知道世尊接受了，便從座位起來，禮敬世尊，右繞後離去。接著將軍師子叫來一個人：「喂，你去找現成的肉。」過了那一夜，將軍師子在自己家裡備好精美的嚼食和噉食，讓人向世尊通報時間：「尊者，時候到了！飯食已備好。」

♦ 於是世尊在上午穿好衣，拿了鉢和衣，走向將軍師子的住宅；到了之後，與比丘僧一起坐在設好的座位上。那時，許多尼乾陀在毗舍離（Vesālī）一條街又一條街、一個十字路口又一個十字路口，舉起手臂哭喊：「今天將軍師子殺了肥大的牲畜，給沙門喬達摩做了飯。沙門喬達摩明知那是指定而殺的肉，還吃那依業而有的肉。」

♦ 於是有一個人走向將軍師子那裡；到了之後，在將軍師子耳邊稟報：「尊者，請您知道！這些許多尼乾陀在毗舍離一條街又一條街、一個十字路口又一個十字路口，舉起手臂哭喊：『今天將軍師子殺了肥大的牲畜，給沙門喬達摩做了飯。沙門喬達摩明知那是指定而殺的肉，還吃那依業而有的肉。』」

「夠了，尊者！這些尊者長期以來就想說佛的壞話、說法的壞話、說僧的壞話。這些尊者並不疲倦於用不實的、空的、虛假的、不真實的話來誣衊那位世尊。而我們即使為了活命，也不會故意奪取生命。」

♦ 於是將軍師子親手以精美的嚼食和噉食，讓以佛為首的比丘僧吃飽、勸請。飯食完畢、手已離鉢之後，將軍師子在一旁坐下。世尊對坐在一旁的將軍師子，以法的話開示、勸導、激勵、使歡喜，然後從座位起來離去。

（那時，世尊就這件事、就這個因緣，先講了一番法，然後召喚比丘們說：

「比丘們，特地為你們宰殺的肉，不可以吃。誰吃了，就犯『惡作』（dukkaṭa，突吉羅）這種輕罪。

比丘們，我允許魚和肉，但必須在三方面都乾淨、沒問題——

一、自己沒看見是為自己而宰殺的；

二、自己沒聽說是為自己而宰殺的；

三、心裡也不懷疑為自己而宰殺的。」----巴利律藏《大品》（Mahāvagga）第六〈藥犍度〉（Bhesajjakkhandhaka）「師子將軍事」（Sīhasenāpativatthu））

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## English

**2. The Discourse to Sīha (Sīhasuttaṃ)**

♦ 12. On one occasion the Blessed One was staying at Vesālī in the Great Wood, in the Hall with the Peaked Roof. At that time many well-known Licchavis were sitting together in the assembly hall, praising in many ways the virtues of the Buddha, the Dhamma, and the Saṅgha.

♦ At that time General Sīha, a disciple of the Nigaṇṭhas, was sitting in that assembly. It occurred to him: “Undoubtedly that Blessed One must be an Arahant, a Fully Awakened One. That is why these many well-known Licchavis sit together in the assembly hall praising the Buddha, the Dhamma, and the Saṅgha in many ways. Suppose I were to go and see that Blessed One, the Arahant, the Fully Awakened One.” He went to Nigaṇṭha Nāṭaputta and said: “Venerable sir, I wish to go and see the ascetic Gotama.”

♦ “Sīha, you hold the doctrine of action. Why would you go to see the ascetic Gotama, who holds the doctrine of non-action? The ascetic Gotama teaches a doctrine of non-action and trains his disciples in that.” Then Sīha’s resolve to go and see the Blessed One subsided.

♦ A second time the Licchavis praised the Triple Gem, Sīha thought the same thought, asked Nāṭaputta again, and was stopped again; his resolve subsided a second time.

♦ A third time the same praise arose. Sīha thought: “Undoubtedly he is an Arahant, a Fully Awakened One. What can these Nigaṇṭhas do to me, whether I ask leave or not? Suppose I go to see the Blessed One without even asking them.”

♦ Then, in the daytime, with about five hundred carriages, Sīha left Vesālī to see the Blessed One. Where the ground allowed a vehicle he rode; then he alighted and went on foot. He approached the Blessed One, paid homage, sat to one side, and said:

♦ “Venerable sir, I have heard: ‘The ascetic Gotama holds the doctrine of non-action; he teaches non-action and trains his disciples in that.’ Those who say this—do they report what the Blessed One has said? Do they not misrepresent him with what is untrue? Do they explain in accordance with the Dhamma? Does no reasonable consequence of their statement land in a blameworthy place? We do not wish to misrepresent the Blessed One.”

♦ The Blessed One then showed eight ways in which one could *rightly* say those labels of him:

- **Non-action**: he teaches that bodily, verbal, and mental misconduct, and many unwholesome states, should *not* be done. 

- **Action**: he teaches that bodily, verbal, and mental good conduct, and many wholesome states, *should* be done. 

- **Annihilation**: he teaches the cutting off of greed, hatred, and delusion, and of many unwholesome states. 

- **Disgust**: he is disgusted by misconduct of body, speech, and mind, and by the undertaking of many unwholesome states. 

- **Discipliner**: he teaches for the disciplining of greed, hatred, delusion, and many unwholesome states. 

- **Ascetic (tapassin)**: he says evil unwholesome states are *to be burned* (*tapanīya*—a play on the word). One whose such states are abandoned, cut off at the root, like a palm stump, made non-existent, incapable of arising again—him he calls an ascetic. In the Tathāgata those states are so abandoned. 

- **Not entering a womb**: one for whom future womb-birth and renewed existence are abandoned in the same way—him he calls “not entering a womb.” So it is for the Tathāgata. 

- **Consoler**: he consoles with the highest consolation and teaches the Dhamma for consolation.

♦ When this was said, Sīha said: “Excellent, venerable sir! … Please remember me as a lay follower who has gone for refuge from this day forth for life.”

♦ “Sīha, consider carefully first. For well-known people like you, it is good to investigate before acting.” 

“Venerable sir, that you say this makes me even more pleased. If other sectarians gained a disciple like me, they would almost parade a banner through all Vesālī: ‘General Sīha has become our disciple.’ But the Blessed One tells me to think it through first. A second time I go for refuge to the Buddha, the Dhamma, and the Bhikkhu-Saṅgha. Please remember me as a lay follower from this day forth for life.”

♦ “Sīha, your family has long been like a well for the Nigaṇṭhas. When they come, you should still think food-offerings ought to be given to them.” 

“That you say this pleases me still more. I had heard that the ascetic Gotama says gifts should be given only to him and his disciples, and only those gifts bear great fruit. Yet the Blessed One even encourages me to give to the Nigaṇṭhas. We will know the proper measure here. A third time I go for refuge. Please remember me as a lay follower from this day forth for life.”

♦ Then the Blessed One gave Sīha a gradual talk: giving, virtue, the heavens; the danger, degradation, and defilement of sensual pleasures; and the benefit of renunciation. When he knew Sīha’s mind was ready, pliant, unobstructed, uplifted, and confident, he set forth the teaching unique to the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth without stain takes dye well, so on that very seat the dust-free, stainless Dhamma-eye arose in Sīha: “Whatever is subject to arising is all subject to cessation.”

♦ Seeing the Dhamma, attaining it, knowing it, plunging into it, having crossed doubt, free of uncertainty, having gained intrepidity, independent of others in the Teacher’s teaching, Sīha invited the Blessed One with the Saṅgha for the next day’s meal. The Blessed One accepted in silence.

♦ Knowing this, Sīha rose, paid homage, circumambulated, and left. He told a man: “Go and find already available meat.” After that night he had excellent food prepared in his house and had the time announced: “It is time, venerable sir. The meal is ready.”

♦ In the morning the Blessed One dressed, took bowl and robe, and went to Sīha’s house, sitting down with the Saṅgha. Meanwhile many Nigaṇṭhas went from street to street and from crossroads to crossroads in Vesālī, waving their arms and crying: “Today General Sīha has killed a large animal and made a meal for the ascetic Gotama. The ascetic Gotama eats meat killed on purpose for him, meat connected with that deed—and he knows it.”

♦ A man whispered this to Sīha. Sīha said: “Enough. Those venerable ones have long wanted to speak ill of the Buddha, Dhamma, and Saṅgha. They do not weary of slandering the Blessed One with what is false, empty, and untrue. And we would not deliberately deprive a living being of life even for the sake of life itself.”

♦ Then Sīha with his own hands served the Saṅgha headed by the Buddha with excellent food. When the Blessed One had finished and withdrawn his hand from the bowl, Sīha sat to one side. The Blessed One instructed, urged, roused, and gladdened him with a talk on the Dhamma, then rose from his seat and left.

*(Vinaya, Mahāvagga, Medicine Chapter, the story of General Sīha:)* 

Then, on that account, the Blessed One gave a Dhamma talk and addressed the bhikkhus: 

“Bhikkhus, meat that has been killed specifically for you should not be eaten. Whoever eats it commits an offence of wrong-doing (*dukkaṭa*). 

Bhikkhus, I allow fish and meat that are pure in three respects: 

1. you did not see that it was killed for you; 

2. you did not hear that it was killed for you; 

3. you do not suspect that it was killed for you.”

---

## ไทย

**2. สีหสูตร (Sīhasuttaṃ)**

♦ 12. สมัยหนึ่ง พระผู้มีพระภาคประทับ ณ กูฏาคารศาลา ป่ามหาวัน ใกล้เมืองเวสาลี (Vesālī) ครั้งนั้น เจ้าลิจฉวี (Licchavī) ผู้มีชื่อเสียงหลายคนนั่งประชุมกันในศาลาประชุม กล่าวสรรเสริญคุณของพระพุทธ พระธรรม พระสงฆ์ โดยปริยายต่าง ๆ

♦ ครั้งนั้น สีหเสนาบดี (Sīha senāpati) ผู้เป็นสาวกของนิครนถ์นั่งอยู่ในที่ประชุมนั้น เขาคิดว่า “ไม่ต้องสงสัย พระผู้มีพระภาคพระองค์นั้นคงเป็นพระอรหันต์สัมมาสัมพุทธเจ้า เพราะเหตุนั้นเจ้าลิจฉวีผู้มีชื่อเสียงเหล่านี้จึงสรรเสริญพระรัตนตรัย ถ้ากระไรเราจะไปเฝ้าพระองค์” เขาจึงไปหา นิครนถนาฏบุตร (Nigaṇṭha Nāṭaputta) กราบเรียนว่า “ท่านผู้เจริญ ข้าพเจ้าอยากไปเฝ้าพระสมณโคดม”

♦ “สีหะ ท่านถือวาทะว่ามีกรรม ไฉนจะไปเฝ้าพระสมณโคดมผู้ถือวาทะว่าไม่มีกรรม พระสมณโคดมแสดงธรรมแห่งการไม่ทำ และฝึกสาวกด้วยข้อนั้น” ความตั้งใจจะไปเฝ้าของสีหะจึงระงับ

♦ ครั้งที่สองก็เช่นเดียวกัน สรรเสริญอีก สีหะคิดอย่างเดิม ไปขออนุญาตอีก ถูกห้ามอีก ความตั้งใจระงับอีก

♦ ครั้งที่สาม สีหะคิดว่า “นิครนถ์เหล่านี้ ขออนุญาตหรือไม่ขอ จะทำอะไรเราได้ ถ้ากระไรเราจะไปเฝ้าโดยไม่ต้องขออนุญาตเสียเลย”

♦ กลางวัน สีหะจึงออกจากเวสาลีด้วยรถประมาณห้าร้อยคัน เพื่อเฝ้าพระผู้มีพระภาค ที่รถไปได้ก็ไปด้วยรถ แล้วลงเดินเท้า เข้าไปเฝ้า ถวายอภิวาท นั่ง ณ ที่ควรส่วนข้างหนึ่ง แล้วกราบทูลว่า

♦ “ข้าแต่พระองค์ผู้เจริญ ข้าพเจ้าได้ยินมาว่า ‘พระสมณโคดมถือวาทะว่าไม่มีกรรม แสดงธรรมแห่งการไม่ทำ และฝึกสาวกด้วยข้อนั้น’ คนที่พูดอย่างนั้น ท่านกล่าวตามที่พระผู้มีพระภาคตรัสจริงหรือ ไม่กล่าวตู่พระองค์ด้วยสิ่งที่ไม่จริงหรือ ย่อมจำแนกธรรมให้สมควรแก่ธรรมหรือ และวาทะกับอนุวาทะที่มีเหตุผลจะไม่ตกถึงฐานะอันวิญญูชนพึงติเตียนหรือ ข้าพเจ้าทั้งหลายไม่ประสงค์จะกล่าวตู่พระผู้มีพระภาค”

♦ พระผู้มีพระภาคจึงทรงแสดงว่า มีปริยายที่คนพูดชอบจะกล่าวได้อย่างนั้นได้ทั้งแปดอย่าง 

- **ไม่ทำ**: ทรงสอนว่าทุจริตทางกาย วาจา ใจ และอกุศลธรรมต่าง ๆ ไม่ควรทำ 

- **ทำ**: ทรงสอนว่าสุจริตทางกาย วาจา ใจ และกุศลธรรมต่าง ๆ ควรทำ 

- **ขาดสูญ**: ทรงสอนการตัดราคะ โทสะ โมหะ และอกุศลธรรมต่าง ๆ 

- **รังเกียจ**: ทรงรังเกียจทุจริตและการเข้าถึงอกุศลธรรม 

- **ผู้ฝึก**: ทรงแสดงธรรมเพื่อฝึกราคะ โทสะ โมหะ 

- **นักบำเพ็ญตบะ (tapassī)**: ทรงเรียกอกุศลว่าเป็นสิ่งที่พึงเผา (tapanīya—เล่นคำ) ผู้ที่อกุศลนั้นละได้แล้ว ตัดรากเหมือนต้นตาลถูกตัด ไม่เกิดอีก ผู้นั้นพระองค์เรียกว่านักบำเพ็ญตบะ พระตถาคตเป็นเช่นนั้น 

- **ไมเข้าครรภ์**: ผู้ที่การเข้าครรภ์และการเกิดใหม่ในภายหน้าละได้แล้วเช่นนั้น 

- **ผู้ให้ความอบอุ่นใจ**: ทรงให้ความอบอุ่นใจอย่างสูงสุด และแสดงธรรมเพื่อความอบอุ่นใจ

♦ สีหะกราบทูลว่า “เยี่ยมยอด พระเจ้าข้า … ขอพระผู้มีพระภาคจงทรงจำข้าพระองค์ว่าเป็นอุบาสก ผู้ถึงสรณะตั้งแต่วันนี้เป็นต้นไป ตลอดชีวิต”

♦ “สีหะ จงพิจารณาให้ดีก่อน สำหรับผู้มีชื่อเสียงอย่างท่าน การพิจารณาแล้วจึงทำเป็นการดี” 

“ที่พระองค์ตรัสอย่างนี้ ข้าพระองค์ยิ่งยินดี ถ้าเดียรถีย์อื่นได้สาวกอย่างข้าพระองค์ คงจะแบกธงเที่ยวประกาศทั่วเวสาลีว่า ‘สีหเสนาบดีเป็นสาวกของเราแล้ว’ แต่พระองค์กลับให้ข้าพระองค์คิดให้ดีก่อน ข้าพระองค์ขอถึงสรณะครั้งที่สอง”

♦ “สีหะ ตระกูลของท่านเป็นเหมือนบ่อน้ำของพวกนิครนถ์มานาน เมื่อพวกเขามา ท่านพึงเห็นว่าควรให้บิณฑบาตแก่เขา” 

“ที่ได้ยินมาว่าพระสมณโคดมห้ามให้ทานแก่ผู้อื่น แต่พระองค์ยังชวนให้ข้าพระองค์ให้ทานแก่นิครนถ์ด้วย ข้าพระองค์จะรู้จักประมาณในเรื่องนี้เอง ข้าพระองค์ขอถึงสรณะครั้งที่สาม”

♦ แล้วพระผู้มีพระภาคทรงแสดงอนุปุพพิกถา คือทานกถา ศีลกถา สวรรคกถา โทษ ความเลว ความเศร้าหมองของกาม และอานิสงส์ของเนกขัมมะ เมื่อทรงทราบว่าจิตของสีหะพร้อม อ่อนโยน ปราศจากนิวรณ์ เบิกบาน เลื่อมใส จึงทรงเปิดธรรมที่พระพุทธเจ้าทั้งหลายทรงยกขึ้นแสดงเอง คือทุกข์ สมุทัย นิโรธ มรรค ดั่งผ้าขาวสะอาดรับน้ำย้อมได้ดีฉันใด ในอาสนะนั้นเอง ธรรมจักษุอันปราศจากธุลีและมลทินก็เกิดแก่สีหะว่า “สิ่งใดมีความเกิดขึ้นเป็นธรรมดา สิ่งนั้นทั้งปวงมีความดับไปเป็นธรรมดา”

♦ สีหะเห็นธรรม บรรลุธรรม รู้ธรรม หยั่งลงในธรรม ข้ามพ้นความสงสัย ความลังเลหมดไป ได้ถึงความแกล้วกล้า ไม่ต้องอาศัยผู้อื่นในคำสอนของพระศาสดา จึงทูลนิมนต์เสวยในวันรุ่งขึ้น พระผู้มีพระภาคทรงรับด้วยดุษณีภาพ

♦ สีหะรู้ว่าทรงรับแล้ว จึงลุกขึ้น อภิวาท ทำประทักษิณแล้วหลีกไป สั่งคนว่า “ไปหาเนื้อที่มีอยู่แล้วตามปกติ” ล่วงราตรีนั้น จัดของเคี้ยวของฉันอย่างประณีตในเรือน แล้วให้กราบทูลว่า “ถึงเวลาแล้ว พระเจ้าข้า ภัตพร้อมแล้ว”

♦ เวลาเช้า พระผู้มีพระภาคทรงครองผ้า ถือบาตรและจีวร เสด็จไปยังเรือนของสีหะ ประทับนั่งพร้อมภิกษุสงฆ์ ขณะนั้นนิครนถ์จำนวนมากร้องไห้โบกแขนตามถนนและปากทางในเวสาลีว่า “วันนี้สีหเสนาบดีฆ่าสัตว์ใหญ่ ทำภัตถวายพระสมณโคดม พระสมณโคดมรู้แล้วยังฉันเนื้อที่เขาเจาะจงฆ่า ซึ่งเนื่องด้วยกรรมนั้น”

♦ มีคนกระซิบบอกสีหะ สีหะกล่าวว่า “พอเถิด ท่านเหล่านั้นปรารถนาจะกล่าวโทษพระพุทธ พระธรรม พระสงฆ์มานาน ไม่รู้จักเหนื่อยที่จะกล่าวตู่พระผู้มีพระภาคด้วยคำเท็จ ว่าง เหลว ไม่จริง ส่วนพวกเรา แม้เพราะเหตุแห่งชีวิต ก็จะไม่จงใจปลงชีวิตสัตว์”

♦ สีหะจึงประเคนของเคี้ยวของฉันอย่างประณีตแก่ภิกษุสงฆ์มีพระพุทธเจ้าเป็นประมุขด้วยมือตนเอง เมื่อเสวยเสร็จ ทรงวางพระหัตถ์จากบาตรแล้ว สีหะนั่ง ณ ที่ควรส่วนข้างหนึ่ง พระผู้มีพระภาคทรงชี้แจงให้เห็น ให้สมาทาน ให้กล้า ให้ร่าเริงด้วยธรรมีกถา แล้วเสด็จลุกจากอาสนะหลีกไป

*(พระวินัย มหาวรรค เภสัชชขันธกะ เรื่องสีหเสนาบดี)* 

ครั้งนั้น พระผู้มีพระภาคทรงแสดงธรรมีกถาในเรื่องนั้น แล้วตรัสเรียกภิกษุทั้งหลายว่า 

“ภิกษุทั้งหลาย ไม่ควรฉันเนื้อที่เขาเจาะจงฆ่าเพื่อตน ผู้ใดฉัน ต้องอาบัติทุกกฏ 

ภิกษุทั้งหลาย เราอนุญาตเนื้อและปลาที่บริสุทธิ์โดยส่วนสาม คือ 

๑ ไม่ได้เห็นว่าเขาฆ่าเพื่อตน 

๒ ไม่ได้ยินว่าเขาฆ่าเพื่อตน 

๓ ไม่ระแวงว่าเขาฆ่าเพื่อตน”

---

## Tiếng Việt

**2. Kinh Sư Tử (Sīhasuttaṃ)**

♦ 12. Một thời, Thế Tôn trú ở Vesālī, trong Đại Lâm, tại giảng đường nóc nhọn. Lúc ấy nhiều người Licchavī nổi danh đang họp ở nhà hội, dùng nhiều cách tán thán công đức Phật, Pháp và Tăng.

♦ Khi ấy tướng quân Sīha, đệ tử của Nigaṇṭha, đang ngồi trong hội chúng ấy. Ông nghĩ: “Chắc chắn Thế Tôn ấy là A-la-hán, Chánh Đẳng Giác. Vì thế những Licchavī nổi danh mới tán thán Tam Bảo như vậy. Hay ta đến yết kiến Thế Tôn.” Ông đến Nigaṇṭha Nāṭaputta thưa: “Bạch tôn giả, con muốn đến gặp sa-môn Gotama.”

♦ “Sīha, ông chủ trương có hành tác, sao lại đi gặp sa-môn Gotama chủ trương không hành tác? Sa-môn Gotama thuyết pháp không hành tác và dùng pháp ấy huấn luyện đệ tử.” Ý định lên đường của Sīha liền lắng xuống.

♦ Lần thứ hai cũng vậy: lại tán thán, Sīha lại nghĩ, lại hỏi, lại bị ngăn, ý định lại lắng.

♦ Lần thứ ba Sīha nghĩ: “Dù hỏi hay không hỏi, các Nigaṇṭha làm gì được ta? Chi bằng ta đi gặp Thế Tôn mà không hỏi họ.”

♦ Ban ngày, Sīha rời Vesālī với khoảng năm trăm xe để gặp Thế Tôn. Chỗ xe đi được thì đi xe, rồi xuống đi bộ. Ông đến đảnh lễ Thế Tôn, ngồi một bên, bạch:

♦ “Bạch Thế Tôn, con nghe nói: ‘Sa-môn Gotama chủ trương không hành tác, thuyết pháp không hành tác và huấn luyện đệ tử bằng pháp ấy.’ Những người nói như vậy có phải đang thuật lời Thế Tôn đã nói? Có phải họ không vu khống Thế Tôn bằng điều không thật? Có phải họ giải thích đúng pháp? Có phải không có chủ trương và hệ quả hợp lý nào rơi vào chỗ đáng trách? Chúng con không muốn vu khống Thế Tôn.”

♦ Thế Tôn dạy: có cách nói đúng để gọi Ngài bằng tám danh xưng ấy. 

- **Không hành tác**: Ngài nói thân ngữ ý ác hạnh và nhiều pháp bất thiện *không nên làm*. 

- **Có hành tác**: Ngài nói thân ngữ ý thiện hạnh và nhiều pháp thiện *nên làm*. 

- **Đoạn diệt**: Ngài nói đoạn tham, sân, si và nhiều pháp bất thiện. 

- **Ghê tởm**: Ngài ghê tởm ác hạnh và sự thành tựu các pháp bất thiện. 

- **Bậc điều phục**: Ngài thuyết để điều phục tham, sân, si. 

- **Khổ hạnh giả (tapassī)**: Ngài gọi pháp bất thiện là những gì *nên đốt* (*tapanīya*—chơi chữ). Ai đã đoạn chúng, chặt tận gốc như cây thốt nốt bị đốn, khiến không còn, đời sau không sinh khởi—người ấy Ngài gọi là khổ hạnh giả. Như Lai đã đoạn như vậy. 

- **Không vào thai**: ai đã đoạn sự vào thai và tái sinh đời sau như vậy. 

- **Bậc an ủi**: Ngài an ủi bằng sự an ủi tối thượng và thuyết pháp vì sự an ủi.

♦ Sīha bạch: “Lành thay, bạch Thế Tôn! … Xin Thế Tôn nhớ con là cận sự nam, từ hôm nay suốt đời quy y.”

♦ “Sīha, hãy suy xét kỹ rồi hãy làm. Với người có danh vọng như ông, suy xét rồi mới làm là tốt.” 

“Lời ấy khiến con càng vui. Nếu ngoại đạo khác được đệ tử như con, họ gần như sẽ giương cờ khắp Vesālī: ‘Tướng quân Sīha đã thành đệ tử chúng tôi.’ Thế mà Thế Tôn bảo con hãy nghĩ cho kỹ. Con xin quy y lần thứ hai.”

♦ “Sīha, nhà ông từ lâu như giếng nước của các Nigaṇṭha. Khi họ đến, ông nên nghĩ rằng cần cúng thực phẩm cho họ.” 

“Con từng nghe sa-môn Gotama bảo chỉ nên bố thí cho Ngài và đệ tử Ngài, chỉ thí ấy mới có quả lớn. Thế mà Thế Tôn còn khuyến khích con bố thí cho Nigaṇṭha. Về việc này chúng con sẽ biết chừng mực. Con xin quy y lần thứ ba.”

♦ Thế Tôn nói pháp tuần tự cho Sīha: bố thí, giới, cõi trời; họa, sự thấp kém, sự ô nhiễm của dục; và lợi ích của xuất ly. Khi biết tâm Sīha đã thích hợp, nhu nhuyến, không triền cái, hân hoan, tịnh tín, Ngài tuyên thuyết pháp do chư Phật tự nêu: khổ, tập, diệt, đạo. Như tấm vải sạch không vết nhận thuốc nhuộm tốt, ngay trên chỗ ngồi ấy, pháp nhãn ly trần ly cấu khởi lên nơi Sīha: “Phàm pháp gì có tính sanh khởi, tất cả đều có tính đoạn diệt.”

♦ Sīha thấy pháp, chứng pháp, biết pháp, thể nhập pháp, vượt nghi, hết do dự, đạt vô úy, không nương người khác trong giáo pháp Bậc Đạo Sư, liền thỉnh Thế Tôn cùng chúng Tỳ-kheo thọ thực ngày mai. Thế Tôn im lặng nhận lời.

♦ Biết vậy, Sīha đứng dậy, đảnh lễ, đi nhiễu phải rồi đi. Ông bảo một người: “Hãy đi tìm thịt đã có sẵn.” Qua đêm ấy, ông sửa soạn đồ cứng đồ mềm thượng vị tại nhà, cho người báo: “Đã đến giờ, bạch Thế Tôn! Cơm đã sẵn.”

♦ Buổi sáng Thế Tôn đắp y, cầm bát, đi đến nhà Sīha, ngồi cùng chúng Tỳ-kheo. Khi ấy nhiều Nigaṇṭha giơ tay khóc gào khắp phố và ngã tư Vesālī: “Hôm nay tướng quân Sīha giết thú lớn làm cơm cho sa-môn Gotama. Sa-môn Gotama biết rõ đó là thịt chỉ định giết mà vẫn ăn thịt do nghiệp ấy.”

♦ Một người thì thầm báo Sīha. Sīha nói: “Thôi đủ rồi. Các vị ấy từ lâu muốn nói xấu Phật, Pháp, Tăng. Họ không mệt khi vu khống Thế Tôn bằng lời không thật, trống rỗng, giả dối. Còn chúng tôi, dù vì mạng sống, cũng không cố ý đoạt mạng chúng sanh.”

♦ Sīha tự tay cúng dường đồ cứng đồ mềm thượng vị cho chúng Tỳ-kheo do Phật dẫn đầu. Ăn xong, tay rời bát, Sīha ngồi một bên. Thế Tôn dùng pháp thoại khai thị, khuyến khích, khích lệ, làm hoan hỷ, rồi đứng dậy ra đi.

*(Luật tạng Đại phẩm, Dược Kiền-độ, chuyện tướng quân Sīha)* 

Khi ấy, nhân duyên ấy, Thế Tôn nói pháp rồi bảo các Tỳ-kheo: 

“Này các Tỳ-kheo, không được ăn thịt bị giết riêng vì mình. Ai ăn thì phạm tội tác ác (*dukkaṭa*). 

Này các Tỳ-kheo, Ta cho phép cá và thịt thanh tịnh về ba điểm: 

1. tự mình không thấy chúng bị giết vì mình; 

2. tự mình không nghe chúng bị giết vì mình; 

3. trong lòng cũng không nghi chúng bị giết vì mình.”

**2. 大獅子吼經（mahāsīhanādasuttaṃ）**

146. 

我是這樣聽說的——有一次，世尊（bhagavā）住在毘舍離（vesāli）城外、阿波羅補羅（aparapura）的樹林裡。

那時，離車族之子須那剎多（sunakkhatta licchaviputta）剛離開這個法與律（還俗）不久。他在毘舍離的群眾中這樣說：「沙門喬達摩（samaṇa gotama）並沒有超出常人的法，也沒有足以稱為聖者的殊勝知見。沙門喬達摩所說的法，不過是經過推論、反覆思量、自己想出來的。至於他所說法的目的——實踐的人確實能正確地滅盡苦——這點倒是有的。」

那時，尊者舍利弗（āyasmā sāriputta）清晨穿好衣、拿著鉢與袈裟，進入毘舍離托鉢。他聽到離車族之子須那剎多在毘舍離群眾中說：「沙門喬達摩並沒有超出常人的法，也沒有足以稱為聖者的殊勝知見。沙門喬達摩所說的法，不過是經過推論、反覆思量、自己想出來的。至於他所說法的目的——實踐的人確實能正確地滅盡苦——這點倒是有的。」

尊者舍利弗在毘舍離托完鉢、飯後從托鉢處回來，便到世尊那裡去。到了之後，向世尊禮敬，坐在一旁。坐在一旁的尊者舍利弗對世尊說：「大德，離車族之子須那剎多剛離開這個法與律不久。他在毘舍離的群眾中這樣說：『沙門喬達摩並沒有超出常人的法，也沒有足以稱為聖者的殊勝知見。沙門喬達摩所說的法，不過是經過推論、反覆思量、自己想出來的。至於他所說法的目的——實踐的人確實能正確地滅盡苦——這點倒是有的。』」

147. 

「舍利弗，這個須那剎多是個空虛的人，他是個容易發怒的人。他說這些話，是出於瞋怒。舍利弗，這個愚人須那剎多本想說如來的過失，結果卻正好說出如來的功德。舍利弗，若有人這樣說：『他所說法的目的——實踐的人確實能正確地滅盡苦』，這正是如來的功德。

【佛陀的四種特質和能力】

舍利弗，這個空虛的人須那剎多對我甚至連這樣的法隨順都沒有：『那位世尊是阿羅漢、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』

舍利弗，這個空虛的人須那剎多對我甚至連這樣的法隨行都沒有：『那位世尊能現起種種神通變化——一人變成多人，多人變成一人；顯現、隱沒；穿過牆壁、穿過圍牆、穿過山岳，毫無阻礙，就像在虛空中行走一樣；在地上出沒，就像在水中一樣；在水上行走而不沉沒，就像在地上一樣；在虛空中盤腿而行，就像有翅膀的鳥一樣；以手撫摸、擦拭如此大威神、大威力的日月；乃至以身體到達梵天界，隨心所欲。』

舍利弗，這個空虛的人須那剎多對我甚至連這樣的法隨行都沒有：『那位世尊以清淨、超越常人的天耳界，能聽到遠近兩種聲音——天的聲音與人的聲音。』

舍利弗，這個空虛的人須那剎多對我甚至連這樣的法隨行都沒有：『那位世尊以心遍知其他有情、其他人的心——有貪的心，知道是有貪的心；離貪的心，知道是離貪的心；有瞋的心，知道是有瞋的心；離瞋的心，知道是離瞋的心；有癡的心，知道是有癡的心；離癡的心，知道是離癡的心；收攝的心，知道是收攝的心；散亂的心，知道是散亂的心；廣大的心，知道是廣大的心；不廣大的心，知道是不廣大的心；有上的心，知道是有上的心；無上的心，知道是無上的心；得定的心，知道是得定的心；未得定的心，知道是未得定的心；解脫的心，知道是解脫的心；未解脫的心，知道是未解脫的心。』」

【佛陀的十種能力】

148. 

「舍利弗，如來有這十種如來之力。具備這些力，如來自稱處在公牛的地位，在群眾中作獅子吼，轉梵輪。是哪十種？

舍利弗，如來如實了知什麼是可能、什麼是不可能。舍利弗，如來如實了知什麼是可能、什麼是不可能，這就是如來的如來之力。憑此力，如來自稱處在公牛的地位，在群眾中作獅子吼，轉梵輪。

再者，舍利弗，如來如實了知過去、未來、現在所造諸業，依條件、依原因的果報。舍利弗，如來如實了知過去、未來、現在所造諸業，依條件、依原因的果報，這就是如來的如來之力。憑此力，如來自稱處在公牛的地位，在群眾中作獅子吼，轉梵輪。

再者，舍利弗，如來如實了知導向一切趣的道路。舍利弗，如來如實了知導向一切趣的道路，這就是如來的如來之力。憑此力，如來自稱處在公牛的地位，在群眾中作獅子吼，轉梵輪。

再者，舍利弗，如來如實了知具有種種界、種種不同界的世間。舍利弗，如來如實了知具有種種界、種種不同界的世間，這就是如來的如來之力。憑此力，如來自稱處在公牛的地位，在群眾中作獅子吼，轉梵輪。

再者，舍利弗，如來如實了知有情種種不同的性情。舍利弗，如來如實了知有情種種不同的性情，這就是如來的如來之力。憑此力，如來自稱處在公牛的地位，在群眾中作獅子吼，轉梵輪。

再者，舍利弗，如來如實了知其他有情、其他人根的利鈍。舍利弗，如來如實了知其他有情、其他人根的利鈍，這就是如來的如來之力。憑此力，如來自稱處在公牛的地位，在群眾中作獅子吼，轉梵輪。

再者，舍利弗，如來如實了知禪那、解脫、禪定、等至的雜染、清淨與出離。舍利弗，如來如實了知禪那、解脫、禪定、等至的雜染、清淨與出離，這就是如來的如來之力。憑此力，如來自稱處在公牛的地位，在群眾中作獅子吼，轉梵輪。

再者，舍利弗，如來能回憶種種過去世，也就是：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、十萬生，以及許多成劫、許多壞劫、許多成壞劫——『在那裡，我名叫這樣、姓這樣、容貌這樣、吃這樣的食物、感受這樣的苦樂、壽命這樣長；從那裡死後，生到那裡；在那裡，我名叫這樣、姓這樣、容貌這樣、吃這樣的食物、感受這樣的苦樂、壽命這樣長；從那裡死後，生到這裡。』這樣，連同形相、連同細節，回憶種種過去世。舍利弗，如來能回憶種種過去世……這就是如來的如來之力。憑此力，如來自稱處在公牛的地位，在群眾中作獅子吼，轉梵輪。

再者，舍利弗，如來以清淨、超越常人的天眼，看見有情死時、生時，下劣與殊勝、容貌端正與醜陋、善趣與惡趣，了知有情隨業往生：『這些有情具足身惡行、語惡行、意惡行，誹謗聖者，懷有邪見，受持邪見業，身壞命終後，生於苦處、惡趣、墮處、地獄。而這些有情具足身善行、語善行、意善行，不誹謗聖者，懷有正見，受持正見業，身壞命終後，生於善趣、天界。』這樣，以清淨、超越常人的天眼，看見有情死時、生時……了知有情隨業往生。這就是如來的如來之力。憑此力，如來自稱處在公牛的地位，在群眾中作獅子吼，轉梵輪。

再者，舍利弗，如來由於諸漏（煩惱）已盡，在現法中親自以證智現證無漏的心解脫、慧解脫，並安住其中。舍利弗，如來由於諸漏已盡……這就是如來的如來之力。憑此力，如來自稱處在公牛的地位，在群眾中作獅子吼，轉梵輪。

舍利弗，這些就是如來的十種如來之力。具備這些力，如來自稱處在公牛的地位，在群眾中作獅子吼，轉梵輪。」

149. 

「舍利弗，若有人對這樣知、這樣見的我說：『沙門喬達摩並沒有超出常人的法，也沒有足以稱為聖者的殊勝知見；沙門喬達摩所說的法，不過是經過推論、反覆思量、自己想出來的。』舍利弗，若不捨棄那言語、不捨棄那心、不放棄那見解，他就會如所負載的那樣被投入地獄。舍利弗，就像一位戒具足、定具足、慧具足的比丘，能在現法中證得最高智慧一樣，我說這個也是如此確定：若不捨棄那言語、不捨棄那心、不放棄那見解，他就會如所負載的那樣被投入地獄。」

【佛陀的四種無畏】

150. 

「舍利弗，如來有這四種無畏。具備這些無畏，如來自稱處在公牛的地位，在群眾中作獅子吼，轉梵輪。是哪四種？

『你自稱正等正覺，這些法你並未現等覺。』舍利弗，我不見有沙門、婆羅門、天、魔、梵天，或世間任何人能如法地這樣責難我。舍利弗，因為不見這樣的徵兆，我安住於安穩、無畏、無畏怯。

『你自稱漏已盡，這些漏你並未盡。』舍利弗，我不見有沙門、婆羅門、天、魔、梵天，或世間任何人能如法地這樣責難我。舍利弗，因為不見這樣的徵兆，我安住於安穩、無畏、無畏怯。

『你所說那些障道之法，實踐它們並不足以構成障礙。』舍利弗，我不見有沙門、婆羅門、天、魔、梵天，或世間任何人能如法地這樣責難我。舍利弗，因為不見這樣的徵兆，我安住於安穩、無畏、無畏怯。

『你為了那個目的而說法，實踐的人卻不能正確地滅盡苦。』舍利弗，我不見有沙門、婆羅門、天、魔、梵天，或世間任何人能如法地這樣責難我。舍利弗，因為不見這樣的徵兆，我安住於安穩、無畏、無畏怯。

舍利弗，這些就是如來的四種無畏。具備這些無畏，如來自稱處在公牛的地位，在群眾中作獅子吼，轉梵輪。

舍利弗，若有人對這樣知、這樣見的我說：『沙門喬達摩並沒有超出常人的法，也沒有足以稱為聖者的殊勝知見；沙門喬達摩所說的法，不過是經過推論、反覆思量、自己想出來的。』若不捨棄那言語、不捨棄那心、不放棄那見解，他就會如所負載的那樣被投入地獄。……我說這個也是如此確定。」

151. 

「舍利弗，有這八種群眾。哪八種？剎帝利群眾、婆羅門群眾、居士群眾、沙門群眾、四大王天群眾、三十三天群眾、魔群眾、梵天群眾——舍利弗，這些就是八種群眾。舍利弗，如來具備這四種無畏，走近並進入這八種群眾。

舍利弗，我記得曾走近數百個剎帝利群眾。在那裡，我曾與他們同坐、交談、討論。舍利弗，我不見有恐懼或畏怯會來到我身上的徵兆。因為不見這樣的徵兆，我安住於安穩、無畏、無畏怯。

舍利弗，我記得曾走近數百個婆羅門群眾……居士群眾……沙門群眾……四大王天群眾……三十三天群眾……魔群眾……梵天群眾。在那裡，我曾與他們同坐、交談、討論。舍利弗，我不見有恐懼或畏怯會來到我身上的徵兆。因為不見這樣的徵兆，我安住於安穩、無畏、無畏怯。

舍利弗，若有人對這樣知、這樣見的我說……若不捨棄那言語、不捨棄那心、不放棄那見解，他就會如所負載的那樣被投入地獄。……我說這個也是如此確定。」

【四種出生方式】

152. 

「舍利弗，有這四種生處。哪四種？卵生、胎生、濕生、化生。

舍利弗，什麼是卵生？那些從卵殼中破殼而生的有情，就叫做卵生。

舍利弗，什麼是胎生？那些從胎膜中破膜而生的有情，就叫做胎生。

舍利弗，什麼是濕生？那些生在腐魚、腐屍、腐粥、污水坑或污泥中的有情，就叫做濕生。

舍利弗，什麼是化生？諸天、地獄眾生、一部分人、一部分墮處眾生，就叫做化生。

舍利弗，這些就是四種生處。

舍利弗，若有人對這樣知、這樣見的我說……若不捨棄那言語、不捨棄那心、不放棄那見解，他就會如所負載的那樣被投入地獄。……我說這個也是如此確定。」

【五種生命界】

153. 

「舍利弗，有這五種趣。哪五種？地獄、畜生、餓鬼界、人、天。

舍利弗，我了知地獄，了知通往地獄的道路，了知通往地獄的行徑；也了知依那樣的行徑，身壞命終後會生於苦處、惡趣、墮處、地獄。

舍利弗，我了知畜生，了知通往畜生的道路，了知通往畜生的行徑；也了知依那樣的行徑，身壞命終後會生於畜生。

舍利弗，我了知餓鬼界，了知通往餓鬼界的道路，了知通往餓鬼界的行徑；也了知依那樣的行徑，身壞命終後會生於餓鬼界。

舍利弗，我了知人，了知通往人間的道路，了知通往人間的行徑；也了知依那樣的行徑，身壞命終後會生於人間。

舍利弗，我了知天，了知通往天界的道路，了知通往天界的行徑；也了知依那樣的行徑，身壞命終後會生於善趣、天界。

舍利弗，我也了知涅槃，了知通往涅槃的道路，了知通往涅槃的行徑；也了知依那樣的行徑，由於諸漏已盡，在現法中親自以證智現證無漏的心解脫、慧解脫，並安住其中。」

154. 

「舍利弗，在這裡，我以心遍知某個人的心：『這個人如此行、如此舉止、走上那樣的道路，身壞命終後將生於苦處、惡趣、墮處、地獄。』後來我以清淨、超越常人的天眼看見他身壞命終後生於苦處、惡趣、墮處、地獄，感受極度劇烈、辛辣的苦受。

舍利弗，就像一口比人還深的炭火坑，裝滿無焰、無煙的炭火。有人被熱所逼、被熱所困、疲倦、乾渴、口渴，沿著一條路朝那炭火坑走去。有眼的人看見後會說：『這位先生如此行、如此舉止、走上那樣的道路，將會掉進這炭火坑。』後來看見他掉進那炭火坑，感受極度劇烈、辛辣的苦受。舍利弗，我同樣以心遍知某個人的心……後來以天眼看見他生於地獄，感受極度劇烈、辛辣的苦受。

舍利弗，在這裡，我以心遍知某個人的心：『這個人如此行……將生於畜生。』後來我以天眼看見他生於畜生，感受劇烈、辛辣的苦受。

就像一口比人還深的糞坑，裝滿糞便。有人被熱所逼……朝那糞坑走去。有眼的人看見後會說：『這位先生……將會掉進這糞坑。』後來看見他掉進那糞坑，感受劇烈、辛辣的苦受。舍利弗，我同樣……看見他生於畜生，感受劇烈、辛辣的苦受。

舍利弗，在這裡，我以心遍知某個人的心：『這個人如此行……將生於餓鬼界。』後來我以天眼看見他生於餓鬼界，感受多苦的受。

就像一棵長在不平地上的樹，葉子稀疏、樹蔭斑駁。有人被熱所逼……朝那棵樹走去。有眼的人看見後會說：『這位先生……將會走到這棵樹。』後來看見他坐或躺在那樹蔭下，感受多苦的受。舍利弗，我同樣……看見他生於餓鬼界，感受多苦的受。

舍利弗，在這裡，我以心遍知某個人的心：『這個人如此行……將生於人間。』後來我以天眼看見他生於人間，感受多樂的受。

就像一棵長在平地上的樹，葉子茂密、樹蔭濃密。有人被熱所逼……朝那棵樹走去。有眼的人看見後會說：『這位先生……將會走到這棵樹。』後來看見他坐或躺在那樹蔭下，感受多樂的受。舍利弗，我同樣……看見他生於人間，感受多樂的受。

舍利弗，在這裡，我以心遍知某個人的心：『這個人如此行……將生於善趣、天界。』後來我以天眼看見他生於善趣、天界，感受極度安樂的受。

就像一座樓閣，其中有粉刷內外、無風、門栓完好、窗戶關閉的高樓。其中有一張床，鋪著長毛毯、白羊毛毯、繡花毯，上面有最上等的羚羊皮墊，有頂蓋，兩邊有紅枕頭。有人被熱所逼……朝那座樓閣走去。有眼的人看見後會說：『這位先生……將會走到這座樓閣。』後來看見他坐或躺在那樓閣、那高樓、那床上，感受極度安樂的受。舍利弗，我同樣……看見他生於善趣、天界，感受極度安樂的受。

舍利弗，在這裡，我以心遍知某個人的心：『這個人如此行、如此舉止、走上那樣的道路，將由於諸漏已盡，在現法中親自以證智現證無漏的心解脫、慧解脫，並安住其中。』後來我看見他由於諸漏已盡……安住其中，感受極度安樂的受。

就像一座清澈、甜美、清涼、潔白、岸邊良好、令人愉悅的蓮池，不遠處有濃密的樹林。有人被熱所逼……朝那蓮池走去。有眼的人看見後會說：『這位先生……將會走到這蓮池。』後來看見他進入蓮池沐浴、飲水，止息一切疲勞、困倦與熱惱，出來後坐或躺在那樹林中，感受極度安樂的受。舍利弗，我同樣……看見他現證無漏的心解脫、慧解脫並安住其中，感受極度安樂的受。

舍利弗，這些就是五種趣。

舍利弗，若有人對這樣知、這樣見的我說……若不捨棄那言語、不捨棄那心、不放棄那見解，他就會如所負載的那樣被投入地獄。……我說這個也是如此確定。」

【佛陀過去都做過了】

155. 

「舍利弗，我記得曾修習具備四支的梵行——我是苦行者，是最上等的苦行者；我是粗糙者，是最上等的粗糙者；我是迴避者，是最上等的迴避者；我是遠離者，是最上等的遠離者。

舍利弗，那時我的苦行是這樣的：我裸形，行為放逸，用手舔食；不接受『請來，尊者』，不接受『停下，尊者』；不接受送來的、指定的、邀請的食物。我不從鍋口接受，不從缽口接受，不從門檻內接受，不從杖中間接受，不從杵中間接受，不從兩人正在吃時接受，不從孕婦接受，不從哺乳者接受，不從與男人在一起的女人接受，不從公告處接受，不從有狗守著的地方接受，不從蒼蠅成群飛舞的地方接受；我不吃魚、不吃肉、不喝酒、不飲米酒、不飲醋漿。我有時只依一家、只吃一口；有時依兩家、吃兩口……乃至依七家、吃七口；有時只靠一份施食維生，有時靠兩份……乃至七份；有時一天吃一次，有時兩天吃一次……乃至七天吃一次。我就這樣修習半月一次輪流進食。

我有時吃野菜，有時吃稷，有時吃野稻，有時吃米糠，有時吃水藻，有時吃米皮，有時吃粥渣，有時吃油渣，有時吃草，有時吃牛糞，以林中根果維生，吃自然落下的果實。

我穿麻衣，穿混紡麻衣，穿屍衣，穿糞掃衣，穿樹皮衣，穿鹿皮，穿帶毛的鹿皮，穿吉祥草衣，穿樹皮條衣，穿木片衣，穿髮毛衣，穿獸毛衣，穿貓頭鷹羽毛衣；我拔髮拔鬚，專心修習拔髮拔鬚；我常站立，拒絕坐具；我常蹲踞，專心修習蹲踞精進；我以荊棘為臥具，躺在荊棘上；我一天三次下水沐浴。我就這樣修習種種折磨、燒煉身體的方法。舍利弗，這就是我那時的苦行。」

156. 

「舍利弗，那時我的粗糙是這樣的：身上積累了許多年的塵垢，結成硬皮。舍利弗，就像長年積累、結成硬皮的汀杜迦樹樁一樣，我身上也積累了許多年的塵垢，結成硬皮。舍利弗，那時我並不這樣想：『啊，但願我用手擦掉這些塵垢，或但願別人用手幫我擦掉這些塵垢。』我連這樣的念頭都沒有。舍利弗，這就是我那時的粗糙。

舍利弗，那時我的迴避是這樣的：我正念地向前走，正念地退回，即使對一滴水也懷有悲愍：『願我不要傷害那些在不平處的小生命。』舍利弗，這就是我那時的迴避。

舍利弗，那時我的遠離是這樣的：我進入某片森林居住。每當看見牧牛人、牧畜人、拾草人、拾柴人或林中工人，我就從林到林、從密到密、從低到低、從高到高地逃走。為什麼？為了不讓他們看見我，也不讓我看見他們。舍利弗，就像林中的野獸看見人就從林到林、從密到密、從低到低、從高到高地逃走一樣，每當我看見牧牛人……也就這樣逃走。為什麼？為了不讓他們看見我，也不讓我看見他們。舍利弗，這就是我那時的遠離。

【菩薩過去的苦行】

舍利弗，當牛欄裡的牛已放牧、牧人已離開時，我四肢著地走過去，吃那些幼小犢牛、還在吃奶的小牛的糞。只要我自己的大小便還沒有用完，我就吃自己的大小便。舍利弗，這就是我那時極大的不淨食。」

157. 

「舍利弗，我進入某片令人恐怖的密林居住。舍利弗，那片密林之所以令人恐怖，是因為任何尚未離貪的人進入那裡，大多會毛髮豎立。

舍利弗，在那些寒冷的冬夜、八日間降雪的時節，我夜晚住在露地，白天住在密林；在夏季最後一個月，我白天住在露地，夜晚住在密林。舍利弗，那時甚至有這首以前從未聽過的偈頌自然出現在我心中：

『身體被烤焦又被凍僵， 

獨自在恐怖的林中。 

裸體又不靠近火， 

牟尼專心尋求。』

舍利弗，我在墳場以屍骨為枕而臥。村中的牧童走過來，向我吐口水、撒尿、撒灰塵，甚至把草莖插入我的耳孔。舍利弗，我並不記得因此對他們生起惡心。舍利弗，這就是我那時的捨住。」

【佛陀駁斥各種外道理論】

158. 

「舍利弗，有些沙門婆羅門這樣主張、這樣見解：『以食物而得清淨。』他們說：『我們以棗維生。』他們吃棗、吃棗粉、喝棗水，食用種種棗製品。舍利弗，我記得曾經只吃一顆棗作為食物。舍利弗，或許有人會想：『那時的棗一定很大吧？』不應這樣看。那時的棗也和現在一樣大。舍利弗，我只吃一顆棗時，身體極度消瘦。我的肢體就像蘆葦節或黑節一樣，因為吃得太少。我的臀部就像駱駝蹄一樣，因為吃得太少。我的脊椎骨一節凸一節凹，就像繩索串起的珠子，因為吃得太少。我的肋骨東倒西歪，就像破舊房屋的椽子，因為吃得太少。我的眼窩深深凹陷，就像深井中的水星，因為吃得太少。我頭上的皮皺縮枯萎，就像未成熟被剖開的苦葫蘆被風日吹曬後皺縮枯萎一樣，因為吃得太少。舍利弗，我想摸肚皮，卻摸到脊椎；想摸脊椎，卻摸到肚皮。因為吃得太少，肚皮已經貼在脊椎上。舍利弗，我想大小便時，就在原地向前仆倒，因為吃得太少。舍利弗，我為了讓身體舒服，用手按摩四肢。我用手按摩四肢時，腐爛根部的體毛就從身上脫落，因為吃得太少。」

159. 

「舍利弗，有些沙門婆羅門這樣主張、這樣見解：『以食物而得清淨。』他們說：『我們以綠豆維生……以芝麻維生……以米維生。』他們吃米、吃米粉、喝米水，食用種種米製品。舍利弗，我記得曾經只吃一粒米作為食物。舍利弗，或許有人會想：『那時的米一定很大吧？』不應這樣看。那時的米也和現在一樣大。舍利弗，我只吃一粒米時，身體極度消瘦。……（如前所述的各種消瘦比喻）……腐爛根部的體毛就從身上脫落，因為吃得太少。

舍利弗，即使以那樣的威儀、那樣的行徑、那樣的難行，我也沒有證得超出常人的法、足以稱為聖者的殊勝知見。為什麼？因為尚未證得那種聖慧。那種已證得的聖慧是出離的、聖者的，能引導實踐者正確地滅盡苦。」

160. 

「舍利弗，有些沙門婆羅門這樣主張、這樣見解：『以輪迴而得清淨。』舍利弗，在這漫長的時間裡，除了淨居天之外，沒有我未曾輪迴過的輪迴是容易得到的。若我生於淨居天，就不會再回到這個世間。

舍利弗，有些沙門婆羅門這樣主張、這樣見解：『以投生而得清淨。』舍利弗，在這漫長的時間裡，除了淨居天之外，沒有我未曾投生過的投生是容易得到的。若我生於淨居天，就不會再回到這個世間。

舍利弗，有些沙門婆羅門這樣主張、這樣見解：『以住處而得清淨。』舍利弗，在這漫長的時間裡，除了淨居天之外，沒有我未曾住過的住處是容易得到的。若我住於淨居天，就不會再回到這個世間。

舍利弗，有些沙門婆羅門這樣主張、這樣見解：『以祭祀而得清淨。』舍利弗，在這漫長的時間裡，沒有我未曾做過的祭祀是容易得到的，而且那是由灌頂的剎帝利王或大財富的婆羅門所做的。

舍利弗，有些沙門婆羅門這樣主張、這樣見解：『以事火而得清淨。』舍利弗，在這漫長的時間裡，沒有我未曾事奉過的火是容易得到的，而且那是由灌頂的剎帝利王或大財富的婆羅門所事奉的。」

【佛智不會老】

161. 

「舍利弗，有些沙門婆羅門這樣主張、這樣見解：『只要這個人還年輕、還是青年、頭髮烏黑、具足青春、處於最初的年齡，他就具足最上等的慧辯。一旦這個人衰老、年邁、高齡、走過一段路、到達壽命盡頭，八十歲、九十歲或百歲，他便從那慧辯中衰退。』不應這樣看。

舍利弗，我現在已經衰老、年邁、高齡、走過一段路、到達壽命盡頭，我的年齡是八十歲。舍利弗，假如這裡有四位弟子，壽命百年、能活百年，具足最上等的記得的能力、記憶留存力、精進，以及最上等的清晰智慧。舍利弗，就像一位熟練、訓練有素、手法純熟的強弓射手，能輕易把輕箭射過棕櫚樹影一樣，他們具有如此超強的記得的能力、如此超強的記憶留存力、如此超強的精進，以及最上等的清晰智慧。他們不斷依四念處向我提問，我每次被問都回答他們，他們記住我所回答的，不會再第二次進一步追問。除了吃喝嚼嚐、大小便、睡眠以消除疲勞之外，如來的說法不會窮盡，如來的法句與文辭不會窮盡，如來對問題的辯才不會窮盡。然後這四位壽命百年、能活百年的弟子，在百年結束時命終。舍利弗，即使你們用床抬著我，如來的慧辯也不會有任何改變。

舍利弗，若有人正確地說：『有一個不迷惑的有情出現於世間，為了眾人的利益、眾人的安樂、出於對世間的悲愍，為了天與人的利益、安樂。』正確地說這話的人，就是在說我：『有一個不迷惑的有情出現於世間，為了眾人的利益、眾人的安樂、出於對世間的悲愍，為了天與人的利益、安樂。』」

162. 

那時，尊者那伽娑摩羅（āyasmā nāgasamāla）站在世尊身後，為世尊搧風。尊者那伽娑摩羅對世尊說：「奇哉，大德！稀有，大德！大德，我聽了這法門，毛髮都豎起來了。大德，這個法門叫什麼名字？」

「那伽娑摩羅，因此你應當把這個法門記住為『令毛髮豎立之法門』。」

世尊說了這些話。尊者那伽娑摩羅對世尊所說感到歡喜。

**2. The Great Discourse on the Lion’s Roar (mahāsīhanādasuttaṃ)**

**146.** 

Thus have I heard. On one occasion the Blessed One (bhagavā) was staying outside the city of Vesālī (vesāli), in the woodland grove at Aparapūra (aparapura).

At that time Sunakkhatta the Licchavi (sunakkhatta licchaviputta) had only recently left this Dhamma and Discipline (disrobed). In an assembly at Vesālī he spoke thus: “The ascetic Gotama (samaṇa gotama) has no superhuman states, no distinction in knowledge and vision worthy of the noble ones. The Dhamma that the ascetic Gotama teaches is merely something hammered out by reasoning, followed out by investigation, and of his own invention. And as for the purpose for which the Dhamma is taught—one who practices it does indeed go forth rightly to the complete ending of suffering—that much is true.”

Then, in the morning, the Venerable Sāriputta (āyasmā sāriputta) dressed, took his bowl and robe, and entered Vesālī for alms. He heard Sunakkhatta the Licchavi speaking in an assembly at Vesālī: “The ascetic Gotama has no superhuman states, no distinction in knowledge and vision worthy of the noble ones. The Dhamma that the ascetic Gotama teaches is merely something hammered out by reasoning, followed out by investigation, and of his own invention. And as for the purpose for which the Dhamma is taught—one who practices it does indeed go forth rightly to the complete ending of suffering—that much is true.”

When the Venerable Sāriputta had walked for alms in Vesālī and had returned from his alms-round after the meal, he went to the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Sāriputta said to the Blessed One: “Bhante, Sunakkhatta the Licchavi has only recently left this Dhamma and Discipline. In an assembly at Vesālī he speaks thus: ‘The ascetic Gotama has no superhuman states, no distinction in knowledge and vision worthy of the noble ones. The Dhamma that the ascetic Gotama teaches is merely something hammered out by reasoning, followed out by investigation, and of his own invention. And as for the purpose for which the Dhamma is taught—one who practices it does indeed go forth rightly to the complete ending of suffering—that much is true.’”

**147.** 

“Sāriputta, this Sunakkhatta is an empty man; he is a wrathful man. These words of his were spoken out of anger. Sāriputta, this foolish man Sunakkhatta intended to speak of the Tathāgata’s faults, yet he has spoken only of the Tathāgata’s virtues. Sāriputta, if someone were to say, ‘The purpose for which the Dhamma is taught—one who practices it does indeed go forth rightly to the complete ending of suffering,’ that is precisely a virtue of the Tathāgata.

**[The Buddha’s Four Qualities and Powers]** 

Sāriputta, this empty man Sunakkhatta does not even have this much conformity with the Dhamma regarding me: ‘That Blessed One is an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.’

Sāriputta, this empty man Sunakkhatta does not even have this much conformity with the Dhamma regarding me: ‘That Blessed One experiences various kinds of psychic power—having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as if through space; he dives in and out of the earth as if it were water; he walks on water without sinking as if it were earth; seated cross-legged he travels in space like a winged bird; with his hand he touches and strokes the moon and sun, so mighty and powerful; even as far as the Brahma-world he exercises mastery with the body.’

Sāriputta, this empty man Sunakkhatta does not even have this much conformity with the Dhamma regarding me: ‘That Blessed One, with the divine ear-element, purified and surpassing the human, hears both kinds of sounds—divine and human, whether far or near.’

Sāriputta, this empty man Sunakkhatta does not even have this much conformity with the Dhamma regarding me: ‘That Blessed One understands the minds of other beings, of other persons, having encompassed them with his own mind: a mind with lust he understands as a mind with lust; a mind without lust he understands as a mind without lust; a mind with hate he understands as a mind with hate; a mind without hate he understands as a mind without hate; a mind with delusion he understands as a mind with delusion; a mind without delusion he understands as a mind without delusion; a contracted mind he understands as a contracted mind; a distracted mind he understands as a distracted mind; an exalted mind he understands as an exalted mind; an unexalted mind he understands as an unexalted mind; a surpassed mind he understands as a surpassed mind; an unsurpassed mind he understands as an unsurpassed mind; a concentrated mind he understands as a concentrated mind; an unconcentrated mind he understands as an unconcentrated mind; a liberated mind he understands as a liberated mind; an unliberated mind he understands as an unliberated mind.’”

**[The Buddha’s Ten Powers]** 

**148.** 

“Sāriputta, there are these ten Tathāgata-powers of a Tathāgata. Endowed with these powers, the Tathāgata claims the place of the bull, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel. What ten?

Here, Sāriputta, the Tathāgata understands as it actually is what is possible as possible and what is impossible as impossible. And that the Tathāgata understands as it actually is what is possible as possible and what is impossible as impossible—this is a Tathāgata-power of the Tathāgata, relying on which the Tathāgata claims the place of the bull, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel.

Again, Sāriputta, the Tathāgata understands as it actually is the results of actions undertaken in the past, future, and present, with their conditions and causes. And that the Tathāgata understands as it actually is the results of actions undertaken in the past, future, and present, with their conditions and causes—this too is a Tathāgata-power of the Tathāgata, relying on which the Tathāgata claims the place of the bull, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel.

Again, Sāriputta, the Tathāgata understands as it actually is the way leading to all destinations. And that the Tathāgata understands as it actually is the way leading to all destinations—this too is a Tathāgata-power of the Tathāgata, relying on which the Tathāgata claims the place of the bull, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel.

Again, Sāriputta, the Tathāgata understands as it actually is the world with its many and different elements. And that the Tathāgata understands as it actually is the world with its many and different elements—this too is a Tathāgata-power of the Tathāgata, relying on which the Tathāgata claims the place of the bull, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel.

Again, Sāriputta, the Tathāgata understands as it actually is the different dispositions of beings. And that the Tathāgata understands as it actually is the different dispositions of beings—this too is a Tathāgata-power of the Tathāgata, relying on which the Tathāgata claims the place of the bull, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel.

Again, Sāriputta, the Tathāgata understands as it actually is the degree of development of the faculties of other beings, of other persons. And that the Tathāgata understands as it actually is the degree of development of the faculties of other beings, of other persons—this too is a Tathāgata-power of the Tathāgata, relying on which the Tathāgata claims the place of the bull, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel.

Again, Sāriputta, the Tathāgata understands as it actually is the defilement, the cleansing, and the emergence in regard to the jhānas, liberations, concentrations, and attainments. And that the Tathāgata understands as it actually is the defilement, the cleansing, and the emergence in regard to the jhānas, liberations, concentrations, and attainments—this too is a Tathāgata-power of the Tathāgata, relying on which the Tathāgata claims the place of the bull, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel.

Again, Sāriputta, the Tathāgata recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; passing away from there, I reappeared elsewhere; there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; passing away from there, I reappeared here.’ Thus with their aspects and particulars he recollects his manifold past lives. And that the Tathāgata recollects his manifold past lives … this too is a Tathāgata-power of the Tathāgata, relying on which the Tathāgata claims the place of the bull, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel.

Again, Sāriputta, with the divine eye, which is purified and surpasses the human, the Tathāgata sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions: ‘These beings who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions under the influence of wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these beings who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right view, and undertook actions under the influence of right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing … and he understands how beings pass on according to their actions. This too is a Tathāgata-power of the Tathāgata, relying on which the Tathāgata claims the place of the bull, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel.

Again, Sāriputta, by the destruction of the taints (defilements), the Tathāgata here and now enters upon and abides in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge. And that by the destruction of the taints the Tathāgata here and now enters upon and abides in the taintless liberation of mind, liberation by wisdom … this too is a Tathāgata-power of the Tathāgata, relying on which the Tathāgata claims the place of the bull, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel.

These, Sāriputta, are the ten Tathāgata-powers of a Tathāgata. Endowed with these powers, the Tathāgata claims the place of the bull, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel.”

**149.** 

“Sāriputta, if anyone, knowing and seeing me thus, should say: ‘The ascetic Gotama has no superhuman states, no distinction in knowledge and vision worthy of the noble ones; the Dhamma that the ascetic Gotama teaches is merely something hammered out by reasoning, followed out by investigation, and of his own invention’—if he does not abandon that speech, does not abandon that mind, does not relinquish that view, then just as he has been carried, so is he cast into hell. Sāriputta, just as a bhikkhu accomplished in virtue, concentration, and wisdom might here and now attain final knowledge, so certain, I say, is this: if he does not abandon that speech, does not abandon that mind, does not relinquish that view, then just as he has been carried, so is he cast into hell.”

**[The Buddha’s Four Kinds of Intrepidity]** 

**150.** 

“Sāriputta, there are these four kinds of intrepidity of a Tathāgata. Endowed with these kinds of intrepidity, the Tathāgata claims the place of the bull, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel. What four?

‘Though you claim to be perfectly enlightened, these things have not been fully awakened to by you.’ Sāriputta, I see no ground on which any recluse or brahmin or god or Māra or Brahmā or anyone in the world could, in accordance with the Dhamma, reprove me thus. Since I see no such ground, I abide attained to security, attained to fearlessness, attained to intrepidity.

‘Though you claim to have destroyed the taints, these taints have not been destroyed by you.’ Sāriputta, I see no ground on which any recluse or brahmin or god or Māra or Brahmā or anyone in the world could, in accordance with the Dhamma, reprove me thus. Since I see no such ground, I abide attained to security, attained to fearlessness, attained to intrepidity.

‘Those things called obstructive by you are not enough to obstruct one who engages in them.’ Sāriputta, I see no ground on which any recluse or brahmin or god or Māra or Brahmā or anyone in the world could, in accordance with the Dhamma, reprove me thus. Since I see no such ground, I abide attained to security, attained to fearlessness, attained to intrepidity.

‘The Dhamma taught by you for that purpose does not lead one who practices it to the complete ending of suffering.’ Sāriputta, I see no ground on which any recluse or brahmin or god or Māra or Brahmā or anyone in the world could, in accordance with the Dhamma, reprove me thus. Since I see no such ground, I abide attained to security, attained to fearlessness, attained to intrepidity.

These, Sāriputta, are the four kinds of intrepidity of a Tathāgata. Endowed with these kinds of intrepidity, the Tathāgata claims the place of the bull, roars his lion’s roar in the assemblies, and sets rolling the Brahma-wheel.

Sāriputta, if anyone, knowing and seeing me thus, should say: ‘The ascetic Gotama has no superhuman states, no distinction in knowledge and vision worthy of the noble ones; the Dhamma that the ascetic Gotama teaches is merely something hammered out by reasoning, followed out by investigation, and of his own invention’—if he does not abandon that speech, does not abandon that mind, does not relinquish that view, then just as he has been carried, so is he cast into hell. … So certain, I say, is this.”

**151.** 

“Sāriputta, there are these eight assemblies. What eight? The assembly of khattiyas, the assembly of brahmins, the assembly of householders, the assembly of recluses, the assembly of the Four Great Kings, the assembly of the Tāvatiṃsa gods, the assembly of Māra, the assembly of Brahmā—these, Sāriputta, are the eight assemblies. Endowed with these four kinds of intrepidity, the Tathāgata approaches and enters these eight assemblies.

Sāriputta, I recall having approached several hundred assemblies of khattiyas. There I have sat with them before, talked with them before, and held discussions with them before. Sāriputta, I see no ground on which fear or timidity might come upon me. Since I see no such ground, I abide attained to security, attained to fearlessness, attained to intrepidity.

Sāriputta, I recall having approached several hundred assemblies of brahmins … assemblies of householders … assemblies of recluses … assemblies of the Four Great Kings … assemblies of the Tāvatiṃsa gods … assemblies of Māra … assemblies of Brahmā. There I have sat with them before, talked with them before, and held discussions with them before. Sāriputta, I see no ground on which fear or timidity might come upon me. Since I see no such ground, I abide attained to security, attained to fearlessness, attained to intrepidity.

Sāriputta, if anyone, knowing and seeing me thus, should say … if he does not abandon that speech, does not abandon that mind, does not relinquish that view, then just as he has been carried, so is he cast into hell. … So certain, I say, is this.”

**[Four Modes of Birth]** 

**152.** 

“Sāriputta, there are these four kinds of generation. What four? Egg-born generation, womb-born generation, moisture-born generation, and spontaneous generation.

And what, Sāriputta, is egg-born generation? Those beings who are born by breaking out of an eggshell—this is called egg-born generation.

And what, Sāriputta, is womb-born generation? Those beings who are born by breaking out of a membranous sheath—this is called womb-born generation.

And what, Sāriputta, is moisture-born generation? Those beings who are born in a rotting fish, or in a rotting corpse, or in rotting porridge, or in a cesspit, or in a sewer—this is called moisture-born generation.

And what, Sāriputta, is spontaneous generation? Gods, hell-beings, certain human beings, and certain beings in the realms of misery—this is called spontaneous generation.

These, Sāriputta, are the four kinds of generation.

Sāriputta, if anyone, knowing and seeing me thus, should say … if he does not abandon that speech, does not abandon that mind, does not relinquish that view, then just as he has been carried, so is he cast into hell. … So certain, I say, is this.”

**[Five Destinations]** 

**153.** 

“Sāriputta, there are these five destinations. What five? Hell, the animal realm, the realm of ghosts, human beings, and gods.

Sāriputta, I understand hell, and the path leading to hell, and the way of practice leading to hell; and I also understand how one who has practiced in such a way, with the breakup of the body, after death, reappears in a state of deprivation, in a bad destination, in perdition, even in hell.

Sāriputta, I understand the animal realm, and the path leading to the animal realm, and the way of practice leading to the animal realm; and I also understand how one who has practiced in such a way, with the breakup of the body, after death, reappears in the animal realm.

Sāriputta, I understand the realm of ghosts, and the path leading to the realm of ghosts, and the way of practice leading to the realm of ghosts; and I also understand how one who has practiced in such a way, with the breakup of the body, after death, reappears in the realm of ghosts.

Sāriputta, I understand human beings, and the path leading to the human world, and the way of practice leading to the human world; and I also understand how one who has practiced in such a way, with the breakup of the body, after death, reappears among human beings.

Sāriputta, I understand gods, and the path leading to the heavenly world, and the way of practice leading to the heavenly world; and I also understand how one who has practiced in such a way, with the breakup of the body, after death, reappears in a good destination, in a heavenly world.

Sāriputta, I also understand Nibbāna, and the path leading to Nibbāna, and the way of practice leading to Nibbāna; and I also understand how one who has practiced in such a way, by the destruction of the taints, here and now enters upon and abides in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge.”

**154.** 

“Here, Sāriputta, by encompassing mind with mind I understand a certain person thus: ‘This person is practicing in such a way, conducting himself in such a way, and has entered upon such a path that with the breakup of the body, after death, he will reappear in a state of deprivation, in a bad destination, in perdition, even in hell.’ Later I see him, with the divine eye, which is purified and surpasses the human, with the breakup of the body, after death, reappeared in a state of deprivation, in a bad destination, in perdition, even in hell, experiencing extremely painful, sharp, piercing feelings.

Suppose, Sāriputta, there were a charcoal pit deeper than a man’s height, full of glowing coals without flame or smoke. Then a man came along, oppressed by the heat, overcome by the heat, weary, thirsty, and parched, heading for that very charcoal pit by a single path. A man with good sight, seeing him, would say: ‘This good man is practicing in such a way, conducting himself in such a way, and has entered upon such a path that he will come to this very charcoal pit.’ Later he would see him fallen into that charcoal pit, experiencing extremely painful, sharp, piercing feelings. So too, Sāriputta, by encompassing mind with mind I understand a certain person thus … Later I see him with the divine eye … reappeared in hell, experiencing extremely painful, sharp, piercing feelings.

Here, Sāriputta, by encompassing mind with mind I understand a certain person thus: ‘This person is practicing in such a way … he will reappear in the animal realm.’ Later I see him with the divine eye … reappeared in the animal realm, experiencing painful, sharp, piercing feelings.

Suppose, Sāriputta, there were a cesspit deeper than a man’s height, full of filth. Then a man came along, oppressed by the heat … heading for that very cesspit by a single path. A man with good sight, seeing him, would say: ‘This good man … will come to this very cesspit.’ Later he would see him fallen into that cesspit, experiencing painful, sharp, piercing feelings. So too, Sāriputta … I see him reappeared in the animal realm, experiencing painful, sharp, piercing feelings.

Here, Sāriputta, by encompassing mind with mind I understand a certain person thus: ‘This person is practicing in such a way … he will reappear in the realm of ghosts.’ Later I see him with the divine eye … reappeared in the realm of ghosts, experiencing feelings that are mostly painful.

Suppose, Sāriputta, there were a tree growing on uneven ground, with sparse foliage and patchy shade. Then a man came along, oppressed by the heat … heading for that very tree by a single path. A man with good sight, seeing him, would say: ‘This good man … will come to this very tree.’ Later he would see him sitting or lying in the shade of that tree, experiencing feelings that are mostly painful. So too, Sāriputta … I see him reappeared in the realm of ghosts, experiencing feelings that are mostly painful.

Here, Sāriputta, by encompassing mind with mind I understand a certain person thus: ‘This person is practicing in such a way … he will reappear among human beings.’ Later I see him with the divine eye … reappeared among human beings, experiencing feelings that are mostly pleasant.

Suppose, Sāriputta, there were a tree growing on even ground, with dense foliage and thick shade. Then a man came along, oppressed by the heat … heading for that very tree by a single path. A man with good sight, seeing him, would say: ‘This good man … will come to this very tree.’ Later he would see him sitting or lying in the shade of that tree, experiencing feelings that are mostly pleasant. So too, Sāriputta … I see him reappeared among human beings, experiencing feelings that are mostly pleasant.

Here, Sāriputta, by encompassing mind with mind I understand a certain person thus: ‘This person is practicing in such a way … he will reappear in a good destination, in a heavenly world.’ Later I see him with the divine eye … reappeared in a good destination, in a heavenly world, experiencing exclusively pleasant feelings.

Suppose, Sāriputta, there were a mansion, and in it a gabled chamber plastered inside and out, sheltered from the wind, with bolted doors and closed windows. And there was a couch spread with long-haired rugs, white woolen rugs, and embroidered coverlets, with a coverlet of the finest antelope hide, with a canopy above and red pillows at both ends. Then a man came along, oppressed by the heat … heading for that very mansion by a single path. A man with good sight, seeing him, would say: ‘This good man … will come to this very mansion.’ Later he would see him sitting or lying in that mansion, in that gabled chamber, on that couch, experiencing exclusively pleasant feelings. So too, Sāriputta … I see him reappeared in a good destination, in a heavenly world, experiencing exclusively pleasant feelings.

Here, Sāriputta, by encompassing mind with mind I understand a certain person thus: ‘This person is practicing in such a way, conducting himself in such a way, and has entered upon such a path that by the destruction of the taints he will here and now enter upon and abide in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge.’ Later I see him, by the destruction of the taints, here and now entering upon and abiding in the taintless liberation of mind, liberation by wisdom … experiencing exclusively pleasant feelings.

Suppose, Sāriputta, there were a lotus pond with clear, sweet, cool, pale water, with good landing places, delightful, and not far from it a dense woodland grove. Then a man came along, oppressed by the heat … heading for that very lotus pond by a single path. A man with good sight, seeing him, would say: ‘This good man … will come to this very lotus pond.’ Later he would see him, having plunged into that lotus pond, bathed and drunk, allayed all his weariness, fatigue, and burning, come out and sit or lie in that woodland grove, experiencing exclusively pleasant feelings. So too, Sāriputta … I see him entering upon and abiding in the taintless liberation of mind, liberation by wisdom, experiencing exclusively pleasant feelings.

These, Sāriputta, are the five destinations.

Sāriputta, if anyone, knowing and seeing me thus, should say … if he does not abandon that speech, does not abandon that mind, does not relinquish that view, then just as he has been carried, so is he cast into hell. … So certain, I say, is this.”

**[The Buddha Has Already Done It All]** 

**155.** 

“Sāriputta, I recall having lived the holy life possessed of four factors: I was an ascetic, the foremost of ascetics; I was coarse, the foremost of the coarse; I was scrupulous, the foremost of the scrupulous; I was secluded, the foremost of the secluded.

Sāriputta, such was my asceticism: I went naked, I was unrestrained in conduct, I licked my hands; I did not accept an invitation to ‘Come, venerable sir,’ I did not accept an invitation to ‘Stop, venerable sir’; I did not accept food brought, food specially prepared, or an invitation to a meal. I did not accept from the mouth of a pot, from the mouth of a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman giving suck, from a woman lying with a man, from a place where food was advertised, from where a dog stood watch, from where flies were swarming; I did not eat fish or meat, I did not drink liquor, wine, or fermented brew. I was a one-house man, a one-morsel man; or a two-house man, a two-morsel man … or a seven-house man, a seven-morsel man. I lived on one alms-offering, on two alms-offerings … on seven alms-offerings. I took food once a day, once every two days … once every seven days. Thus I dwelt given to the practice of taking food at stated intervals, even up to once a fortnight.

I was one who ate greens, or millet, or wild rice, or hide-parings, or water-plants, or rice-bran, or scum from boiling rice, or sesamum flour, or grass, or cow-dung. I lived on forest roots and fruits; I fed on fallen fruits.

I wore hemp, I wore hemp-mixture, I wore shrouds, I wore refuse-rags, I wore tree-bark, I wore antelope hide, I wore strips of antelope hide, I wore kusa-grass garments, I wore bark-fiber garments, I wore wood-shaving garments, I wore a hair-blanket, I wore a horsehair blanket, I wore owls’ wings. I was one who plucked out hair and beard, given to the practice of plucking out hair and beard. I was one who stood continually, rejecting seats. I was one who squatted continually, given to the exertion of squatting. I was one who used a bed of thorns, making his bed on thorns. I dwelt given to the practice of going down into water three times a day—thus I dwelt given to these various ways of tormenting and mortifying the body. This, Sāriputta, was my asceticism.”

**156.** 

“Sāriputta, such was my coarseness: dust and dirt accumulated on my body over many years and formed a crust. Just as the stump of a tinduka tree, accumulating over many years, forms a crust, so too dust and dirt accumulated on my body over many years and formed a crust. Sāriputta, it did not occur to me: ‘Oh, that I might rub off this dust and dirt with my hand, or that others might rub off this dust and dirt with their hands.’ That did not occur to me. This, Sāriputta, was my coarseness.

Sāriputta, such was my scrupulousness: I went forward mindfully, I went back mindfully, and compassion was established in me even towards a drop of water: ‘Let me not harm the little creatures that stray into an uneven place.’ This, Sāriputta, was my scrupulousness.

Sāriputta, such was my seclusion: I would plunge into some forest haunt and dwell there. When I saw a cowherd or a herdsman or a grass-cutter or a wood-gatherer or a woodsman, I would flee from grove to grove, from thicket to thicket, from lowland to lowland, from highland to highland. Why was that? So that they should not see me and I should not see them. Just as a forest deer, on seeing human beings, flees from grove to grove, from thicket to thicket, from lowland to lowland, from highland to highland, so too, Sāriputta, when I saw a cowherd … I would flee … Why was that? So that they should not see me and I should not see them. This, Sāriputta, was my seclusion.

**[The Bodhisatta’s Past Austerities]** 

Sāriputta, when the cows had gone out to pasture from the cow-pens and the cowherds had left, I would approach on all fours and eat the dung of the young suckling calves. And as long as my own urine and excrement had not run out, I ate my own urine and excrement. This, Sāriputta, was my great partaking of filth.”

**157.** 

“Sāriputta, I would plunge into some fearful woodland grove and dwell there. And such was the fearfulness of that woodland grove that anyone not free from lust who entered that woodland grove would generally have his hair stand on end.

Sāriputta, on those winter nights between the eights, in the time of snowfall, I would dwell by night in the open and by day in the woodland grove; in the last month of the hot season I would dwell by day in the open and by night in the woodland grove. And then, Sāriputta, this verse never heard before occurred to me:

‘Chilled by night and scorched by day, 

Alone in the fearful grove, 

Naked, not sitting near a fire— 

The sage intent on his quest.’

Sāriputta, I would make my bed in a charnel ground with the bones of the dead as a pillow. And village boys would come up and spit on me, urinate on me, throw dirt on me, and poke sticks into my ears. Yet I do not recall that I ever aroused an evil mind towards them. This, Sāriputta, was my abiding in equanimity.”

**[The Buddha Refutes Various Outsider Theories]** 

**158.** 

“Sāriputta, there are some recluses and brahmins who hold such a doctrine and view as this: ‘Purification comes about through food.’ They say: ‘We live on jujubes.’ They eat jujubes, they eat jujube powder, they drink jujube water, and they consume various preparations of jujubes. Sāriputta, I recall having eaten a single jujube as food. Now it might occur to you, Sāriputta: ‘Surely at that time the jujube was very large.’ That should not be regarded thus. Even then the jujube was only as large as it is now. When I ate a single jujube as food, Sāriputta, my body reached a state of extreme emaciation. Because of so little food, my limbs became like the joints of a vine or a knotted bamboo stem. Because of so little food, my buttocks became like a camel’s hoof. Because of so little food, my backbone stood forth like a string of beads. Because of so little food, my ribs jutted out like the crazy rafters of an old shed. Because of so little food, the gleam of my eyes sank deep in their sockets as the gleam of water sinks deep in a deep well. Because of so little food, my scalp shriveled and withered like a green bitter gourd shriveled and withered in the wind and sun. Sāriputta, thinking ‘I shall touch the skin of my belly,’ I took hold of my backbone; thinking ‘I shall touch my backbone,’ I took hold of the skin of my belly. Because of so little food, the skin of my belly clung to my backbone. Sāriputta, thinking ‘I shall defecate or urinate,’ I fell over on that very spot because of so little food. Sāriputta, I massaged my limbs with my hand to soothe this body. As I massaged my limbs with my hand, the hair, rotten at the roots, fell from my body because of so little food.”

**159.** 

“Sāriputta, there are some recluses and brahmins who hold such a doctrine and view as this: ‘Purification comes about through food.’ They say: ‘We live on beans … we live on sesamum … we live on rice.’ They eat rice, they eat rice powder, they drink rice water, and they consume various preparations of rice. Sāriputta, I recall having eaten a single grain of rice as food. Now it might occur to you, Sāriputta: ‘Surely at that time the grain of rice was very large.’ That should not be regarded thus. Even then the grain of rice was only as large as it is now. When I ate a single grain of rice as food, Sāriputta, my body reached a state of extreme emaciation. … (the same similes of emaciation as above) … the hair, rotten at the roots, fell from my body because of so little food.

Yet, Sāriputta, by that conduct, by that practice, by that performance of austerities, I did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Why was that? Because I had not attained that noble wisdom. When that noble wisdom is attained, it is noble and leading out, and it leads one who practices it to the complete ending of suffering.”

**160.** 

“Sāriputta, there are some recluses and brahmins who hold such a doctrine and view as this: ‘Purification comes about through saṃsāra.’ Sāriputta, there is no saṃsāra that I have not already wandered through in this long stretch of time, except the gods of the Pure Abodes. And if I were to wander among the gods of the Pure Abodes, I would not return again to this world.

Sāriputta, there are some recluses and brahmins who hold such a doctrine and view as this: ‘Purification comes about through rebirth.’ Sāriputta, there is no rebirth that I have not already undergone in this long stretch of time, except among the gods of the Pure Abodes. And if I were to be reborn among the gods of the Pure Abodes, I would not return again to this world.

Sāriputta, there are some recluses and brahmins who hold such a doctrine and view as this: ‘Purification comes about through a dwelling-place.’ Sāriputta, there is no dwelling-place that I have not already inhabited in this long stretch of time, except among the gods of the Pure Abodes. And if I were to dwell among the gods of the Pure Abodes, I would not return again to this world.

Sāriputta, there are some recluses and brahmins who hold such a doctrine and view as this: ‘Purification comes about through sacrifice.’ Sāriputta, there is no sacrifice that I have not already offered in this long stretch of time, and that too as a head-anointed khattiya king or as a wealthy brahmin.

Sāriputta, there are some recluses and brahmins who hold such a doctrine and view as this: ‘Purification comes about through tending the fire.’ Sāriputta, there is no fire that I have not already tended in this long stretch of time, and that too as a head-anointed khattiya king or as a wealthy brahmin.”

**[The Buddha’s Wisdom Does Not Age]** 

**161.** 

“Sāriputta, there are some recluses and brahmins who hold such a doctrine and view as this: ‘So long as this good man is still young, a youth with black hair, endowed with the blessing of youth, in the prime of life, so long is he possessed of the highest distinction of wisdom. But when this good man is old, aged, burdened with years, advanced in life, come to the last stage, eighty or ninety or a hundred years old from birth, then he declines from that distinction of wisdom.’ That should not be regarded thus.

Sāriputta, I am now old, aged, burdened with years, advanced in life, come to the last stage; my years have turned eighty. Sāriputta, suppose there were four disciples of mine here, each with a life-span of a hundred years, living a hundred years, endowed with the highest mindfulness, the highest retentiveness, the highest energy, and the highest distinction of clear wisdom. Sāriputta, just as a skilled, trained, practiced archer can easily shoot a light arrow across the shadow of a palmyra tree, so too they would be possessed of such extreme mindfulness, such extreme retentiveness, such extreme energy, and the highest distinction of clear wisdom. They would ask me questions again and again about the four foundations of mindfulness, and being asked I would answer them, and they would remember what I had answered and would not ask me a second time further. Apart from eating, drinking, chewing, tasting, apart from the work of urination and defecation, apart from sleep to dispel weariness, the Tathāgata’s teaching of the Dhamma would not be exhausted, the Tathāgata’s words and phrases of the Dhamma would not be exhausted, the Tathāgata’s ready reply to questions would not be exhausted. Then those four disciples, each with a life-span of a hundred years, living a hundred years, would die at the end of a hundred years. Sāriputta, even if you were to carry me about on a litter, there would be no change in the Tathāgata’s distinction of wisdom.

Sāriputta, if one speaking rightly were to say: ‘A being not liable to delusion has appeared in the world for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans,’ it is of me that one speaking rightly would say: ‘A being not liable to delusion has appeared in the world for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans.’”

**162.** 

Now on that occasion the Venerable Nāgasamāla (āyasmā nāgasamāla) was standing behind the Blessed One, fanning him. Then the Venerable Nāgasamāla said to the Blessed One: “It is wonderful, Bhante, it is marvelous, Bhante! As I listened to this exposition of the Dhamma, my hairs stood on end. What is the name of this exposition of the Dhamma, Bhante?”

“Therefore, Nāgasamāla, you may remember this exposition of the Dhamma as ‘The Exposition That Makes the Hair Stand on End.’”

That is what the Blessed One said. The Venerable Nāgasamāla was satisfied and delighted in the Blessed One’s words. 

有一次，帝釋天（玉王大帝）派乾達婆天子五髻向佛陀問詢：『大德！帝釋天包含大臣和侍從以頭禮拜世尊的足。』

佛陀便回答：「五髻！這樣，願帝釋天包含大臣和侍從都快樂，因為諸天、人類、諸阿修羅、諸龍、諸乾達婆，以及凡其他種種存在都是想要快樂的。」（DN21）

希望別人快樂---這就是慈心

希望別人離苦---這是悲心

為對方的幸福感到高興---這是喜心

當對方不如己意、傷害自己時，保持中立、情緒穩定、不起情緒--這是捨心

這四無量心就是所謂的‘無私的愛’、‘無條件的愛’了---心是乾淨清爽的

不同於一般世俗的情愛--愛，僅僅只是因為對方能夠把快樂和利益帶給自己而已，有條件的

愛，但是心黏黏的

愛，但其實是想佔有對方

愛，但其實是想控制對方

愛，因為對方是‘我的’

---

**English**

Once, Sakka, lord of the gods (the Jade Emperor), sent the gandhabba youth Pañcasikha to inquire of the Buddha: “Venerable sir, Sakka, lord of the gods, together with his ministers and retinue, bows with his head at the Blessed One’s feet.”

The Buddha replied: “Pañcasikha, may Sakka, together with his ministers and retinue, be happy—for gods, humans, asuras, nāgas （Dragons）, gandhabbas, and whatever other kinds of beings there may be, all wish to be happy.” (DN 21)

Wishing others to be happy—this is *mettā* (loving-kindness). 

Wishing others to be free from suffering—this is *karuṇā* (compassion). 

Rejoicing in another’s happiness—this is *muditā* (empathetic joy). 

When the other person does not meet one’s wishes, or even causes harm, remaining impartial, neutral, emotionally steady, and unshaken—this is *upekkhā* (equanimity).

These Four Immeasurables are what is called “selfless love” or “unconditional love”—the mind is clean and clear. 

They are different from ordinary worldly affection: 

Love only because the other can bring oneself pleasure and benefit—conditional. 

Love, yet the mind clings and sticks. 

Love, yet one actually wants to possess the other. 

Love, yet one actually wants to control the other. 

Love, because the other is “mine.”

---

**Thai**

ครั้งหนึ่ง ท้าวสักกะจอมเทพ (พระเจ้าจักรพรรดิหยก) ได้ส่งปัญจสิขะ คันธรรพบุตร ไปทูลถามพระผู้มีพระภาคว่า 

“ข้าแต่พระองค์ผู้เจริญ ท้าวสักกะจอมเทพ พร้อมทั้งอำมาตย์และบริวาร ขอกราบเท้าพระผู้มีพระภาคด้วยเศียรเกล้า”

พระผู้มีพระภาคตรัสตอบว่า 

“ปัญจสิขะ ขอท้าวสักกะพร้อมทั้งอำมาตย์และบริวารจงมีความสุขเถิด เพราะเทวดา มนุษย์ อสูร นาค คันธรรพ และหมู่สัตว์อื่นใดที่มีอยู่ ล้วนปรารถนาความสุขทั้งสิ้น” (ที.ม. ๒๑ / สักกปัญหสูตร)

ปรารถนาให้ผู้อื่นมีความสุข — นี่คือ **เมตตา** 

ปรารถนาให้ผู้อื่นพ้นทุกข์ — นี่คือ **กรุณา** 

ยินดีในความสุขของผู้อื่น — นี่คือ **มุทิตา** 

เมื่ออีกฝ่ายไม่เป็นไปตามที่ตนปรารถนา หรือแม้ทำร้ายตน ยังวางใจเป็นกลาง มั่นคง ไม่หวั่นไหว — นี่คือ **อุเบกขา**

พรหมวิหารทั้งสี่นี้แหละที่เรียกว่า “ความรักที่ไม่มีตัวตน” “ความรักที่ไม่มีเงื่อนไข” — จิตสะอาด โปร่ง เบา 

ต่างจากความรักทางโลกโดยทั่วไป 

รัก ก็เพียงเพราะอีกฝ่ายนำความสุขและประโยชน์มาให้ตน — มีเงื่อนไข 

รัก แต่จิตติดหนึบ 

รัก แต่จริง ๆ แล้วอยากครอบครอง 

รัก แต่จริง ๆ แล้วอยากควบคุม 

รัก เพราะอีกฝ่ายเป็น “ของเรา”

---

**Vietnamese**

Có lần, Thiên chủ Đế Thích (Ngọc Hoàng Đại Đế) sai thiên tử Càn-thát-bà Ngũ Kế đến hỏi Đức Phật: 

“Bạch Thế Tôn, Thiên chủ Đế Thích cùng quần thần và tùy tùng cúi đầu đảnh lễ dưới chân Thế Tôn.”

Đức Phật đáp: 

“Này Ngũ Kế, nguyện Thiên chủ Đế Thích cùng quần thần và tùy tùng được an lạc; vì chư thiên, loài người, a-tu-la, rồng, càn-thát-bà, cùng hết thảy các loài hữu tình khác, đều muốn được an lạc.” (Trường Bộ 21)

Mong người khác được vui — đó là **tâm từ**. 

Mong người khác thoát khổ — đó là **tâm bi**. 

Vui theo hạnh phúc của người khác — đó là **tâm hỷ**. 

Khi đối phương không như ý mình, thậm chí làm hại mình, vẫn giữ tâm trung lập, ổn định, không dao động — đó là **tâm xả**.

Bốn vô lượng tâm này chính là “tình yêu vô tư”, “tình yêu vô điều kiện” — tâm trong sạch, thanh thản. 

Khác với tình cảm thế gian thông thường: 

Yêu chỉ vì đối phương mang lại vui sướng và lợi ích cho mình — có điều kiện. 

Yêu, nhưng tâm dính mắc, quấn chặt. 

Yêu, nhưng thật ra muốn chiếm hữu. 

Yêu, nhưng thật ra muốn kiểm soát. 

Yêu, vì đối phương là “của tôi”.

在佛陀時代，有一次僧團內發生大規模的自殺、他殺事件。

究竟是怎麼一回事呢？

要說故事囖~

據說過去世有五百位獵人，用粗大的棍棒和網把森林團團圍住，一輩子高高興興地以殺鹿為生。他們死後墮入地獄，受過苦之後，因為過去還有一點善業的餘力，又投生為人。這些人善根具足，後來全都在世尊座下出家，並且受了具足戒。

可是他們過去所造的根本不善業還沒完全消盡。那股後續的思心所（意圖/業），在半個月裡將會成熟，給了他們自殺和被他殺的機會。佛陀預先看見了這件事。業果是任何人都擋不住的。這群比丘裡，有凡夫，也有須陀洹（初果聖者）、斯陀含（二果聖者）、阿那含（三果聖者）和阿羅漢。阿羅漢已經沒有後有、再生，而其他聖弟子決定往生善趣，凡夫的去處則還沒定。

世尊心想：這些人因為貪愛自己的身體而害怕死亡，去處無法清淨。我應當為他們宣說不淨法，讓他們斷除對自身的貪愛。他們聽了之後，對自身斷除貪愛，就會去處清淨，往生天界。這樣，他們在我座下出家才有意義。

因此，世尊為了利益他們，以禪修主題為主來宣說不淨法，並不是為了讚歎死亡而說的。說完之後，世尊又想：如果這些比丘在這半個月內來見我，他們會一個接一個來報告，今天死了一位比丘，今天死了兩位，乃至今天死了十位。這種業果我或別人都不擋得住。我即使聽了又能怎樣？聽這種沒有利益、只會帶來災禍的事有什麼用？不如我避開比丘們的視線。所以世尊對著僧團說：比丘們，我要在半個月裡獨自安住，除了一位來取食的人之外，任何人都不要來見我。

也有人說，世尊這樣說並獨住，是為了避免別人非難。別人可能會說：這個人自稱一切智者、自稱正法的轉輪聖王，連自己的弟子互相殺害都阻止不了，又怎能阻止別人？智者則會說：世尊正在獨住修習，不了解這件事，也沒有人稟報；如果知道，一定會阻止。不過這只是推測，主要原因還是前面所說的那一個。

比丘們接受世尊的指示之後，除了送缽食的比丘以外，沒有人前去拜見世尊。

比丘們心想：世尊用種種方式宣說不淨觀，讚歎不淨，讚歎修習不淨，並且一再稱讚不淨禪修的成就。於是他們用各種方式專心修習不淨觀。結果，他們開始厭惡自己的身體，為自己的身體感到羞恥，嫌惡自己的身體。

就像一位年輕、愛好打扮、剛洗過頭的女子或男子，如果有蛇屍、狗屍或人的屍體掛在脖子上，一定會厭惡、羞恥、嫌惡。同樣地，這些比丘厭惡、羞恥並嫌惡自己的身體，以致有些人自己結束生命，有些人彼此奪取性命。即使是年輕人，做完某件事身體弄髒了也不會去裝飾；可是洗過頭之後，就專心裝飾。他連看蛇屍、狗屍、人屍都不願意。那一刻，彷彿有仇人把蛇屍、狗屍或人屍綁在他脖子上、掛在他面前，使他極為痛苦、羞恥、厭惡。那些比丘對自己的身體也是這樣極為痛苦、羞恥、厭惡，因為對自身斷除了貪愛，想捨棄這個身體，於是拿刀自殺。他們互相說：你殺我，我殺你，就這樣自相殘殺。

這亦顯示，他們還未真正掌握不淨觀。

正確的不淨觀禪修，應當是讓心厭離、保持中立而放下身體的；而不是反而對身體起了嗔心、厭惡心、恨不得要殺掉它那樣。

他們甚至去找一個名叫彌伽蘭提迦的人。彌伽蘭提迦是他的名字，他是裝成沙門模樣的人，只留一小撮頂髮，把頭剃光，把一件袈裟披在肩上，住在精舍附近，靠吃殘食維生。那些比丘對他說：善哉，尊者，請幫我們結束生命吧，這件缽與袈裟就送給你。

聖者們既沒有親自殺生，也沒有教唆別人殺生，更沒有隨喜。但凡夫則全部做了。彌伽蘭提迦為了獲取缽衣作報酬，殺害了許多比丘。之後，他手持沾滿鮮血的劍，前往瓦伽木達河。

當彌伽蘭提迦在河邊清洗那把染血的劍時，心中忽然生起懊悔與悔恨：我真是沒有得到利益啊，我真是遭受損失啊，我所獲得的真是惡劣而不是善好。我竟然造下了大量罪業，因為我殺害了那些持戒、有善法的比丘。

這時，有一位不知名的地神從水中現身。她屬於魔部，持邪見（錯誤見解），站在魔的一邊。她心想：這樣這個人將無法超越魔的境界。於是她全身飾以種種寶物，展現神通，像在未破的地上行走一樣前來，對這位假沙門說：很好，很好，善男子，你得到了大利益；善男子，你獲得了善得。你積聚了大量福德，因為你使那些尚未渡過的人得以渡過。她所謂的渡過，是指用殺生之舉救度尚未渡過生死輪迴的人。這位愚癡無智的女神持有這樣的邪見：還沒死的人尚未解脫生死，已經死的人則已經解脫。因此她像自以為能救度生死的人一樣，持著這種邪見來勸說。

彌伽蘭提迦雖然先前已經生起強烈的後悔，但見到這位女神的威神力後，心想：這位女神這樣說，必定就是這樣。於是他堅信不疑，再次拿起利劍，從一間寺院走到另一間寺院，從一個院落到另一個院落，開門進去，高聲喊道：誰還沒渡過？我要幫誰渡過？

在那裡，那些尚未離貪的比丘當時都生起恐懼、生起驚駭、生起毛骨悚然之感；那些已經離貪的比丘當時則沒有恐懼、沒有驚駭，也沒有毛骨悚然。於是，彌伽蘭提迦一天之內殺死一名比丘、兩名比丘、三名比丘、四名比丘、五名比丘、十名比丘、二十名比丘、三十名比丘、四十名比丘、五十名比丘，乃至六十名比丘。

半個月過後，世尊知道那五百比丘已經命終，從獨住中出定。雖然知道，卻像不知道一樣，為了引出話題而對尊者阿難說：阿難，比丘僧團看起來似乎比以前稀少了，是什麼原因呢？

阿難沒有注意到是業果導致他們命終，只注意到他們是因為修不淨業處才這樣，於是回答：世尊，事情是這樣的。世尊曾以種種方式宣說不淨觀，讚歎不淨，讚歎不淨修習，並一再稱讚不淨禪修成就。因此那些比丘便以各種方式修習不淨觀。他們厭惡自己的身體、羞恥自己的身體、嫌惡自己的身體。正如年輕男女若有蛇屍、狗屍或人屍掛在頸上，會感到厭惡、羞恥與嫌惡；同樣地，那些比丘也厭惡自己的身體，乃至自己結束生命、互相奪命，甚至請求彌伽蘭提迦：賢友，請替我們結束生命吧，這件缽衣將屬於你。於是彌伽蘭提迦接受缽衣作報酬，一天之內殺死了一名、二名，乃至六十名比丘。世尊，願您為比丘們開示另一種修行法門，使這個比丘僧團能依另一種方式安住，以便證得阿羅漢果。

世尊說：那麼，阿難，把所有依止毘舍離居住的比丘全部召集到集會堂。阿難回答：是的，世尊。於是尊者阿難召集所有比丘，然後前來向世尊稟報：世尊，比丘僧團已經集合完畢。現在請世尊依照您認為適當的時間開示。

佛陀之後便為他們開示呼吸禪修法了。

之後，世尊因這個因緣召集比丘僧團，並問比丘們：

諸比丘，聽說你們有人自己結束自己的生命，也有人互相奪取生命，甚至去請求那個名叫彌伽蘭提迦的外道說：賢友，請替我們結束生命吧，這件缽衣將屬於你。這是真的嗎？

比丘們回答：是真的，世尊。

佛陀世尊呵責說：諸比丘，這樣做不適當、不相應、不端正、不符合沙門身分、不允許、也不應當如此。

諸比丘，你們怎麼可以自己奪取自己的生命，又互相奪取生命，甚至去請求彌伽蘭提迦說：賢友，請替我們結束生命吧，這件缽衣將屬於你呢？

諸比丘，這樣做不能使還沒生起信心的人生起信心，也不能使已經生起信心的人增長信心。

於是世尊制定這條學處：

若比丘故意奪取人的生命，或者為別人尋找殺人的工具，這個人就犯了波羅夷，不得再與僧團共住。

如此，世尊便為比丘們制定了這條學處。（Ref. Tatiyapārājikaṃ 及其義注）

自殺其實是惡業來的，任何人自殺，也觸犯了這條波羅夷戒。

聖者是不會自殺、勸導他人自殺、讚賞自殺的 （SN55.7）

隆波帕默曾開示說：

‘在上一個星期有人來請教隆波：說有一位出家師父把自己的頭砍下來去供佛，問說，那個是對還是錯的？那究竟是怎麼回事？

「自殺」怎麼樣都是惡業，沒有任何例外「誰」是殺的人。刻意把眾生殺死那已經是惡業啦。出家人如果去自殺的話，那個出家人的身份「就立馬自動消失啦」。比如：新聞裡那個把自己頭砍下來自殺的人，他是先還了俗，因此他是居士自殺。’

《佛陀時代僧人自殺、互相殺害事件》

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**English**

In the Buddha’s time, a large-scale incident of suicide and killing once occurred within the Sangha. 

What actually happened?

Let us tell the story.

It is said that in a past life there were five hundred hunters. They surrounded the forest with thick clubs and nets, and spent their whole lives cheerfully killing deer. After death they fell into hell. When they had suffered there, a remnant of past good kamma still remained, so they were reborn as human beings. These people had sufficient wholesome roots. Later they all went forth under the Blessed One and received the higher ordination.

But the root unwholesome kamma they had done in the past had not yet been fully exhausted. That subsequent intention—that kamma—would ripen within a fortnight and give them the opportunity to kill themselves and to be killed by others. The Buddha foresaw this. The fruit of kamma cannot be stopped by anyone. Among these monks there were worldlings, stream-enterers, once-returners, non-returners, and arahants. The arahants already had no further becoming or rebirth. The other noble disciples were certain to go to a good destination. The destination of the worldlings was still undecided.

The Blessed One thought: These people cling to their own bodies and fear death, so their destination cannot be purified. I should teach them the contemplation of the unattractive, so that they may cut off craving for the body. After hearing it, they will cut off craving for themselves, their destination will be purified, and they will be reborn in a heavenly world. Then their going forth under me will have meaning.

Therefore, for their benefit, the Blessed One taught the contemplation of the unattractive mainly as a meditation subject. He did not teach it in order to praise death. After teaching it, he thought again: If these monks come to see me during this fortnight, they will come one after another to report that today one monk has died, today two have died, up to today ten have died. Neither I nor anyone else can stop this fruit of kamma. Even if I hear it, what can I do? What use is there in hearing something that brings no benefit and only disaster? Better that I keep out of the monks’ sight. So the Blessed One said to the Sangha: Monks, I wish to dwell alone for a fortnight. Apart from the one who comes to fetch almsfood, no one is to come and see me.

Some people also say that he spoke and dwelt alone in order to avoid blame from others. Others might say: This man claims to be all-knowing, claims to be the Wheel-turning King of the true Dhamma, yet he cannot even stop his own disciples from killing one another—how can he stop anyone else? The wise would say: The Blessed One is dwelling alone in meditation, he does not know of this matter, and no one has reported it; if he knew, he would certainly stop it. But this is only speculation. The main reason is still the one given above.

After accepting the Blessed One’s instruction, no one went to see him except the monk who brought almsfood.

The monks thought: The Blessed One has taught the contemplation of the unattractive in many ways, praised the unattractive, praised the practice of the unattractive, and repeatedly praised the attainment of meditation on the unattractive. So they devoted themselves to that practice in various ways. As a result they began to loathe their own bodies, to feel ashamed of their own bodies, and to be disgusted with their own bodies.

Just as a young man or woman who loves to adorn himself or herself and has just washed the hair would feel loathing, shame, and disgust if the carcass of a snake, a dog, or a human being were hung around the neck, so these monks loathed, were ashamed of, and were disgusted with their own bodies. Some ended their own lives; some took one another’s lives. Even a young person will not adorn the body after doing something that leaves it dirty; but after washing the hair, he or she concentrates on adornment. Such a person does not even want to look at the carcass of a snake, a dog, or a human being. At that moment it is as if an enemy had tied such a carcass around the neck and hung it in front of the face, causing extreme pain, shame, and disgust. Those monks felt the same extreme pain, shame, and disgust toward their own bodies. Having cut off craving for the body, they wanted to abandon it, so they took knives and killed themselves. They said to one another, “You kill me, I will kill you,” and thus they slaughtered one another.

This also shows that they had not yet truly mastered the contemplation of the unattractive. Correct practice of this meditation should make the mind become weary, remain equanimous, and let go of the body. It should not instead give rise to anger, aversion, and the wish to kill the body.

They even went to a man named Migalaṇḍika. That was his name. He was a man who dressed like an ascetic. He left a small tuft of hair on the crown, shaved the rest of the head, threw a robe over his shoulder, lived near the monastery, and survived on leftover food. The monks said to him: It is good, venerable sir, please end our lives for us. This bowl and robe will be given to you.

The noble ones neither killed with their own hands, nor incited others to kill, nor rejoiced in killing. But the worldlings did all of these. Migalaṇḍika, in order to obtain bowls and robes as payment, killed many monks. Afterwards he went to the Vaggamudā River carrying a sword stained with blood.

While he was washing that blood-stained sword by the river, remorse and regret suddenly arose in his mind: I have gained no benefit. I have suffered loss. What I obtained is vile, not good. I have created a great mass of evil kamma, because I killed those monks who kept the precepts and possessed wholesome qualities.

Then an unnamed earth deity appeared from the water. She belonged to Māra’s host, held a wrong view, and stood on Māra’s side. She thought: In this way this man will be unable to go beyond Māra’s realm. So she adorned her whole body with various jewels, displayed supernormal power, and came walking as if upon unbroken ground. She said to that false ascetic: Very good, very good, good man, you have gained a great benefit. Good man, you have obtained what is well obtained. You have accumulated a great mass of merit, because you have caused those who had not yet crossed over to cross over. By “crossing over” she meant delivering, by the act of killing, those who had not yet crossed over saṃsāra. This foolish, ignorant goddess held the wrong view that one who has not yet died has not yet been freed from birth and death, while one who has already died has already been freed. Thus, like someone who imagines she can deliver beings from birth and death, she advised him with this wrong view.

Although strong regret had already arisen in Migalaṇḍika, after seeing the goddess’s majesty he thought: Since this goddess speaks thus, it must be so. He believed it without doubt, took up the sharp sword again, went from monastery to monastery and from courtyard to courtyard, opened the doors, and shouted: Who has not yet crossed over? Whom shall I help to cross over?

There, the monks who had not yet abandoned craving felt fear, terror, and horripilation. The monks who had already abandoned craving felt no fear, no terror, and no horripilation. In a single day Migalaṇḍika killed one monk, two monks, three, four, five, ten, twenty, thirty, forty, fifty, even sixty monks.

When the fortnight had passed, the Blessed One knew that those five hundred monks had already died, and he emerged from seclusion. Although he knew, he spoke as if he did not know, in order to open the topic, and said to Venerable Ānanda: Ānanda, the community of monks seems smaller than before. What is the reason?

Ānanda did not notice that it was the fruit of kamma that had brought about their death. He only noticed that they had acted thus because they had practised the meditation on the unattractive. So he answered: Blessed One, it is like this. The Blessed One taught the contemplation of the unattractive in many ways, praised the unattractive, praised its practice, and repeatedly praised its meditative attainment. Therefore those monks practised it in various ways. They loathed their own bodies, were ashamed of them, and were disgusted with them. Just as young men and women would feel loathing, shame, and disgust if the carcass of a snake, a dog, or a human being were hung around the neck, so those monks loathed their own bodies, even to the point of ending their own lives, taking one another’s lives, and asking Migalaṇḍika: Friend, please end our lives for us; this bowl and robe will belong to you. Then Migalaṇḍika accepted the bowls and robes as payment and in a single day killed one, two, up to sixty monks. Blessed One, may you teach the monks another method of practice, so that this community of monks may dwell in another way and attain arahantship.

The Blessed One said: Then, Ānanda, assemble all the monks who live depending on Vesālī in the assembly hall. Ānanda answered: Yes, Blessed One. Then Venerable Ānanda assembled all the monks and came to report: Blessed One, the community of monks is assembled. Now let the Blessed One teach at whatever time he thinks fit.

After that the Buddha taught them mindfulness of breathing.

Later, because of this incident, the Blessed One assembled the community of monks and asked them:

Monks, it is said that some of you ended your own lives, some took one another’s lives, and some even went to that outsider named Migalaṇḍika and said: Friend, please end our lives for us; this bowl and robe will belong to you. Is this true?

The monks answered: It is true, Blessed One.

The Blessed One rebuked them: Monks, this is not suitable, not proper, not becoming, not the way of a recluse, not allowed, and not to be done.

Monks, how can you take your own lives, take one another’s lives, and even go to Migalaṇḍika and say: Friend, please end our lives for us; this bowl and robe will belong to you?

Monks, this does not inspire faith in those who have no faith, nor increase the faith of those who already have faith.

Then the Blessed One laid down this training rule:

If a monk intentionally deprives a human being of life, or seeks an instrument of killing for another, that person has committed a pārājika offence and may no longer live in communion with the Sangha.

Thus the Blessed One laid down this training rule for the monks. (Ref. Tatiyapārājika and its commentary)

Suicide is in fact unwholesome kamma. Anyone who commits suicide also violates this pārājika rule. 

Noble ones do not commit suicide, do not urge others to suicide, and do not praise suicide. (SN 55.7)

Luang Por Pramote once taught:

Last week someone came to ask Luang Por: A certain monk cut off his own head as an offering to the Buddha. Was that right or wrong? What was going on?

Suicide is unwholesome kamma in every case. There is no exception regarding who does the killing. Deliberately killing a living being is already unwholesome kamma. If a monastic commits suicide, that monastic status disappears at once. For example, the person in the news who cut off his own head and died had first disrobed; therefore it was a layman who committed suicide.

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**ไทย**

ในสมัยพุทธกาล ครั้งหนึ่งเกิดเหตุฆ่าตัวตายและฆ่ากันเองครั้งใหญ่ในสงฆ์ 

เรื่องนี้เป็นอย่างไร

ขอเล่าเรื่องให้ฟัง

ได้ยินมาว่าในชาติก่อนมีนายพรานห้าร้อยคน พวกเขาใช้ท่อนไม้ใหญ่และตาข่ายล้อมป่าไว้ แล้วใช้ชีวิตทั้งชาติอย่างยินดีในการฆ่ากวาง ตายแล้วตกนรก หลังจากรับทุกข์แล้ว ยังมีแรงบุญเก่าเหลืออยู่ จึงเกิดเป็นมนุษย์อีก คนเหล่านี้มีรากแห่งกุศลครบ ต่อมาทั้งหมดออกบวชในสำนักของพระผู้มีพระภาคและได้รับอุปสมบท

แต่กรรมชั่วรากเหง้าที่พวกเขาทำไว้ในอดีตยังไม่หมดสิ้นโดยสมบูรณ์ เจตนาที่เป็นผลสืบเนื่องนั้น คือกรรม จะสุกงอมภายในกึ่งเดือน และเปิดโอกาสให้พวกเขาฆ่าตัวเองและถูกผู้อื่นฆ่า พระพุทธเจ้าทรงเห็นล่วงหน้าแล้ว ผลของกรรมไม่มีใครห้ามได้ ในกลุ่มภิกษุเหล่านี้มีทั้งปุถุชน โสดาบัน สกทาคามี อนาคามี และพระอรหันต์ พระอรหันต์ไม่มีภพต่อไปหรือการเกิดอีกแล้ว อริยสาวกอื่น ๆ แน่นอนที่จะไปสู่สุคติ ส่วนปุถุชนยังไม่แน่นอนว่าจะไปไหน

พระผู้มีพระภาคทรงดำริว่า คนเหล่านี้ยังติดใจร่างกายของตนและกลัวความตาย จึงชำระคติไม่ได้ เราควรแสดงธรรมเรื่องความไม่งามให้พวกเขา เพื่อให้ตัดความอยากในร่างกาย เมื่อฟังแล้วจะตัดความอยากในตน คติจะบริสุทธิ์ และไปเกิดในสวรรค์ ดังนี้การออกบวชในสำนักของเราจึงมีคุณค่า

ดังนั้น เพื่อประโยชน์แก่พวกเขา พระผู้มีพระภาคจึงทรงแสดงธรรมเรื่องความไม่งามโดยเน้นเป็นกรรมฐาน ไม่ได้ทรงแสดงเพื่อสรรเสริญความตาย เมื่อแสดงแล้วทรงดำริอีกครั้งว่า ถ้าภิกษุเหล่านี้มาเฝ้าเราภายในกึ่งเดือน พวกเขาจะมาบอกทีละคนว่า วันนี้ภิกษุตายหนึ่งรูป วันนี้ตายสองรูป จนถึงวันนี้ตายสิบรูป ผลกรรมเช่นนี้เราหรือผู้อื่นห้ามไม่ได้ แม้ได้ฟังแล้วจะทำอะไรได้ การฟังเรื่องที่ไม่มีประโยชน์และนำมาซึ่งภัยมีประโยชน์อะไร ไม่สู้เราหลบสายตาของภิกษุเสีย พระผู้มีพระภาคจึงตรัสต่อสงฆ์ว่า ดูกรภิกษุทั้งหลาย เราประสงค์จะอยู่ผู้เดียวตลอดกึ่งเดือน นอกจากผู้มาถืออาหารแล้ว ใคร ๆ อย่ามาเฝ้าเรา

บางคนก็ว่า พระองค์ตรัสและเสด็จอยู่ผู้เดียวเพื่อเลี่ยงคำตำหนิของผู้อื่น คนอื่นอาจพูดว่า คนผู้นี้ประกาศตนเป็นผู้รู้ทุกอย่าง เป็นพระเจ้าจักรพรรดิแห่งพระสัทธรรม แม้ศิษย์ของตนฆ่ากันเองยังห้ามไม่ได้ จะห้ามผู้อื่นได้อย่างไร คนฉลาดจะพูดว่า พระผู้มีพระภาคกำลังเสด็จอยู่ผู้เดียวเพื่อบำเพ็ญ ไม่ทราบเรื่องนี้ และไม่มีใครกราบทูล ถ้าทรงทราบคงห้ามแน่นอน แต่นี่เป็นเพียงการคาดเดา เหตุหลักยังคงเป็นอย่างที่กล่าวไว้ก่อนหน้า

เมื่อภิกษุทั้งหลายรับคำของพระผู้มีพระภาคแล้ว นอกจากภิกษุผู้ถือบาตรอาหารแล้ว ไม่มีใครไปเฝ้าพระองค์

ภิกษุทั้งหลายคิดว่า พระผู้มีพระภาคทรงแสดงอสุภะด้วยวิธีต่าง ๆ สรรเสริญความไม่งาม สรรเสริญการเจริญอสุภะ และสรรเสริญผลแห่งการเจริญอสุภะซ้ำแล้วซ้ำเล่า พวกเขาจึงตั้งใจเจริญอสุภะด้วยวิธีต่าง ๆ ผลคือพวกเขาเริ่มเกลียดร่างกายของตน อายร่างกายของตน และรังเกียจร่างกายของตน

เหมือนชายหญิงหนุ่มที่รักการแต่งตัว เพิ่งสระผมเสร็จ ถ้ามีซากงู ซากสุนัข หรือซากคนห้อยคออยู่ ย่อมเกลียด อาย และรังเกียจ ภิกษุเหล่านี้ก็เช่นกัน เกลียด อาย และรังเกียจร่างกายของตน จนบางรูปจบชีวิตตนเอง บางรูปแย่งชิงชีวิตกันเอง แม้คนหนุ่มเมื่อทำสิ่งใดแล้วร่างกายสกปรก ก็จะไม่แต่งตัว แต่เมื่อสระผมแล้วก็ตั้งใจแต่งตัว คนเช่นนั้นแม้แต่จะมองซากงู ซากสุนัข ซากคนก็ไม่อยากมอง ขณะนั้นราวกับศัตรูเอาซากนั้นมัดคอและห้อยไว้ตรงหน้า ทำให้ทุกข์ อาย และรังเกียจอย่างยิ่ง ภิกษุเหล่านั้นรู้สึกทุกข์ อาย และรังเกียจร่างกายของตนเช่นนั้น เพราะตัดความอยากในร่างกายแล้ว อยากทิ้งร่างกายนี้ จึงถือมีดฆ่าตัวตาย พวกเขาพูดกันว่า เจ้าฆ่าข้า ข้าฆ่าเจ้า แล้วก็ฆ่ากันเอง

เรื่องนี้ยังแสดงว่า พวกเขายังไม่ชำนาญอสุภะอย่างแท้จริง การเจริญอสุภะที่ถูกต้องควรทำให้จิตเบื่อหน่าย วางเฉย และวางร่างกาย ไม่ใช่กลับเกิดโทสะ ความรังเกียจ และอยากฆ่าร่างกายนั้น

พวกเขายังไปหาชายชื่อมิคัลณฑิกะ นั่นคือชื่อของเขา เขาเป็นผู้ปลอมเป็นสมณะ ไว้จุกเล็ก ๆ บนศีรษะ โกนหัวที่เหลือ สะพายจีวรผืนหนึ่ง อยู่ใกล้สำนัก และอาศัยเศษอาหารเลี้ยงชีพ ภิกษุทั้งหลายพูดกับเขาว่า ดีแล้ว ท่านผู้เจริญ โปรดจบชีวิตให้พวกข้าพเจ้าเถิด บาตรกับจีวรนี้จะมอบให้ท่าน

พระอริยะทั้งหลายไม่ได้ฆ่าด้วยตนเอง ไม่ได้ยุยงให้ผู้อื่นฆ่า และไม่ได้พลอยยินดี แต่ปุถุชนทำทั้งหมด มิคัลณฑิกะเพื่อได้บาตรจีวรเป็นค่าจ้าง จึงฆ่าภิกษุจำนวนมาก แล้วถือดาบเปื้อนเลือดไปยังแม่น้ำวัคคมุทา

ขณะที่มิคัลณฑิกะล้างดาบเปื้อนเลือดที่ริมแม่น้ำ ความเดือดร้อนและความเสียใจผุดขึ้นในใจ เราไม่ได้อะไรที่เป็นประโยชน์เลย เราขาดทุนจริง ๆ สิ่งที่ได้มานั้นเลว ไม่ใช่สิ่งดี เราได้สร้างบาปกรรมมากมาย เพราะฆ่าภิกษุผู้มีศีลและมีธรรมอันดี

ขณะนั้นเทวดาประจำพื้นดินผู้ไม่มีชื่อองค์หนึ่งผุดขึ้นจากน้ำ นางอยู่ในพวกมาร มีทิฏฐิผิด และยืนอยู่ฝ่ายมาร นางคิดว่า อย่างนี้ชายผู้นี้จะไม่พ้นแดนมารได้ จึงประดับกายด้วยรัตนะต่าง ๆ แสดงฤทธิ์ เดินมาเหมือนเดินบนพื้นดินที่ไม่แตก แล้วพูดกับสมณะปลอมนั้นว่า ดีนัก ดีนัก บุรุษผู้เจริญ ท่านได้ประโยชน์ใหญ่ บุรุษผู้เจริญ ท่านได้สิ่งที่ได้ดีแล้ว ท่านสะสมบุญไว้มาก เพราะทำให้ผู้ที่ยังไม่ข้ามได้ข้าม คำว่าข้ามของนางหมายถึงการช่วยผู้ที่ยังไม่ข้ามพ้นสังสารวัฏด้วยการฆ่า เทพธิดาผู้โง่เขลาไร้ปัญญาองค์นี้มีความเห็นผิดว่า ผู้ที่ยังไม่ตายยังไม่พ้นจากเกิดตาย ผู้ที่ตายแล้วพ้นแล้ว ดังนั้นนางจึงชักชวนเขาด้วยทิฏฐินี้ ราวกับผู้ที่นึกว่าตนช่วยให้พ้นเกิดตายได้

แม้ก่อนหน้านั้นมิคัลณฑิกะจะเกิดความเสียใจอย่างแรงแล้ว แต่เมื่อเห็นอิทธิฤทธิ์ของเทพธิดา จึงคิดว่า เทพธิดาองค์นี้พูดอย่างนี้ คงเป็นเช่นนั้นจริง เขาเชื่อโดยไม่สงสัย หยิบดาบคมขึ้นอีก เดินจากวัดหนึ่งไปอีกวัดหนึ่ง จากลานหนึ่งไปอีกลานหนึ่ง เปิดประตูเข้าไป แล้วร้องว่า ใครยังไม่ข้าม เราจะช่วยใครให้ข้าม

ในที่นั้น ภิกษุที่ยังไม่คลายราคะเกิดความกลัว ความตื่นตระหนก และขนลุก ส่วนภิกษุที่คลายราคะแล้วไม่เกิดความกลัว ความตื่นตระหนก หรือขนลุก มิคัลณฑิกะในวันเดียวฆ่าภิกษุหนึ่งรูป สองรูป สามรูป สี่รูป ห้า รูป สิบรูป ยี่สิบรูป สามสิบรูป สี่สิบรูป ห้าสิบรูป ไปจนถึงหกสิบรูป

เมื่อครบกึ่งเดือน พระผู้มีพระภาคทรงทราบว่าภิกษุห้าร้อยรูปนั้นสิ้นชีวิตแล้ว จึงเสด็จออกจากที่หลีกเร้น แม้ทรงทราบก็ตรัสราวกับไม่ทราบ เพื่อเปิดเรื่อง แล้วตรัสกับท่านอานนท์ว่า ดูกรอานนท์ หมู่ภิกษุดูเหมือนน้อยลงกว่าแต่ก่อน มีเหตุอะไร

ท่านอานนท์ไม่ได้สังเกตว่าเป็นผลกรรมที่ทำให้พวกเขาสิ้นชีวิต สังเกตแต่เพียงว่าพวกเขาทำเช่นนั้นเพราะเจริญอสุภกรรมฐาน จึงกราบทูลว่า ข้าแต่พระองค์ผู้เจริญ เรื่องเป็นอย่างนี้ พระผู้มีพระภาคทรงแสดงอสุภะด้วยวิธีต่าง ๆ สรรเสริญความไม่งาม สรรเสริญการเจริญอสุภะ และสรรเสริญผลแห่งการเจริญอสุภะซ้ำแล้วซ้ำเล่า ภิกษุเหล่านั้นจึงเจริญอสุภะด้วยวิธีต่าง ๆ พวกเขาเกลียดร่างกายของตน อายร่างกายของตน รังเกียจร่างกายของตน เหมือนชายหญิงหนุ่มถ้ามีซากงู ซากสุนัข หรือซากคนห้อยคอ ย่อมเกลียด อาย และรังเกียจ ภิกษุเหล่านั้นก็เกลียดร่างกายของตน จนถึงกับจบชีวิตตนเอง แย่งชิงชีวิตกัน และไปขอมิคัลณฑิกะว่า ท่านผู้มีอายุ โปรดจบชีวิตให้พวกข้าพเจ้าเถิด บาตรจีวรนี้จะเป็นของท่าน มิคัลณฑิกะรับบาตรจีวรเป็นค่าจ้าง และในวันเดียวฆ่าภิกษุหนึ่งรูป สองรูป จนถึงหกสิบรูป ข้าแต่พระองค์ผู้เจริญ ขอพระองค์ทรงแสดงทางปฏิบัติอีกอย่างแก่ภิกษุทั้งหลาย เพื่อให้หมู่ภิกษุนี้ดำรงอยู่ด้วยวิธีอื่น และบรรลุอรหัตตผล

พระผู้มีพระภาคตรัสว่า ดูกรอานนท์ จงประชุมภิกษุทั้งหมดที่อาศัยเมืองเวสาลีอยู่ในโรงประชุม ท่านอานนท์ทูลรับว่า อย่างนั้น พระเจ้าข้า แล้วท่านอานนท์ประชุมภิกษุทั้งหมด มากราบเรียนว่า ข้าแต่พระองค์ผู้เจริญ หมู่ภิกษุประชุมพร้อมแล้ว บัดนี้ขอพระองค์ทรงแสดงตามเวลาที่ทรงเห็นสมควร

หลังจากนั้นพระพุทธเจ้าจึงทรงแสดงอานาปานสติแก่พวกเขา

ต่อมา พระผู้มีพระภาคทรงประชุมสงฆ์เพราะเหตุนี้ แล้วตรัสถามภิกษุทั้งหลายว่า

ดูกรภิกษุทั้งหลาย ได้ยินว่าพวกเธอบางรูปจบชีวิตตนเอง บางรูปแย่งชิงชีวิตกัน บางรูปยังไปหาเดียรถีย์ชื่อมิคัลณฑิกะ แล้วพูดว่า ท่านผู้มีอายุ โปรดจบชีวิตให้พวกข้าพเจ้าเถิด บาตรจีวรนี้จะเป็นของท่าน จริงหรือ

ภิกษุทั้งหลายทูลว่า จริง พระเจ้าข้า

พระผู้มีพระภาคทรงติเตียนว่า ดูกรภิกษุทั้งหลาย การทำเช่นนี้ไม่สมควร ไม่เหมาะสม ไม่เรียบร้อย ไม่ใช่กิจของสมณะ ไม่อนุญาต และไม่ควรทำ

ดูกรภิกษุทั้งหลาย พวกเธอจะแย่งชิงชีวิตตนเอง แย่งชิงชีวิตกัน และไปหามิคัลณฑิกะ แล้วพูดว่า ท่านผู้มีอายุ โปรดจบชีวิตให้พวกข้าพเจ้าเถิด บาตรจีวรนี้จะเป็นของท่าน ได้อย่างไร

ดูกรภิกษุทั้งหลาย การทำเช่นนี้ไม่ทำให้ผู้ที่ยังไม่เลื่อมใสเกิดความเลื่อมใส และไม่ทำให้ผู้ที่เลื่อมใสแล้วเพิ่มพูนความเลื่อมใส

แล้วพระผู้มีพระภาคทรงบัญญัติสิกขาบทนี้

ภิกษุใดจงใจพรากชีวิตมนุษย์ หรือแสวงหาเครื่องฆ่าให้ผู้อื่น ผู้นั้นต้องอาบัติปาราชิก ไม่อยู่ร่วมกับสงฆ์ได้อีก

ดังนี้พระผู้มีพระภาคจึงทรงบัญญัติสิกขาบทนี้แก่ภิกษุทั้งหลาย อ้างอิง ตติยปาราชิกและอรรถกถา

การฆ่าตัวตายเป็นอกุศลกรรมจริง ผู้ใดฆ่าตัวตายก็ล่วงสิกขาบทปาราชิกนี้เช่นกัน 

พระอริยะไม่ฆ่าตัวตาย ไม่ชักชวนให้ผู้อื่นฆ่าตัวตาย และไม่สรรเสริญการฆ่าตัวตาย สังยุตตนิกาย ๕๕.๗

หลวงพ่อปราโมทย์เคยสอนว่า

สัปดาห์ก่อนมีคนมาถามหลวงพ่อว่า มีพระรูปหนึ่งตัดหัวตัวเองไปถวายพระพุทธเจ้า ถูกหรือผิด เรื่องเป็นอย่างไร

การฆ่าตัวตายเป็นอกุศลกรรมทุกกรณี ไม่มีข้อยกเว้นว่าใครเป็นผู้ฆ่า การตั้งใจฆ่าสัตว์แล้วเป็นอกุศลกรรมแล้ว ถ้าพระไปฆ่าตัวตาย สถานะความเป็นพระจะหายไปทันที เช่น คนในข่าวที่ตัดหัวตัวเองตาย เขาลาสิกขาก่อนแล้ว จึงเป็นฆราวาสที่ฆ่าตัวตาย

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**Tiếng Việt**

Thời Đức Phật, từng xảy ra một vụ tự sát và giết hại lẫn nhau quy mô lớn trong Tăng đoàn. 

Chuyện ấy diễn ra như thế nào?

Hãy kể câu chuyện.

Tương truyền đời trước có năm trăm người thợ săn. Họ dùng gậy lớn và lưới bao quanh khu rừng, cả đời vui vẻ lấy việc giết nai làm nghề. Sau khi chết họ đọa địa ngục. Chịu khổ xong, vì còn chút dư lực thiện nghiệp ngày trước, họ lại sinh làm người. Những người này đủ thiện căn. Về sau tất cả đều xuất gia dưới chỗ Đức Thế Tôn và thọ cụ túc giới.

Nhưng nghiệp bất thiện căn bản họ đã tạo ngày trước chưa tiêu hết. Tâm tư ấy—ý định, nghiệp—sẽ chín trong nửa tháng, tạo cơ hội cho họ tự sát và bị người khác giết. Đức Phật thấy trước việc này. Quả nghiệp không ai ngăn được. Trong nhóm Tỳ-kheo ấy có phàm phu, cũng có Tu-đà-hoàn, Tư-đà-hàm, A-na-hàm và A-la-hán. A-la-hán đã không còn hữu sau, không còn tái sinh. Các thánh đệ tử khác chắc chắn sinh về thiện thú. Chỗ đi của phàm phu thì chưa định.

Đức Thế Tôn nghĩ: Những người này vì tham ái thân mình mà sợ chết, chỗ đi không thể thanh tịnh. Ta nên vì họ nói pháp bất tịnh, để họ đoạn trừ tham ái đối với thân. Họ nghe xong, đoạn trừ tham ái đối với thân, chỗ đi thanh tịnh, sinh lên cõi trời. Như vậy việc họ xuất gia dưới chỗ ta mới có ý nghĩa.

Vì thế, vì lợi ích của họ, Đức Thế Tôn lấy đề mục thiền làm chính mà nói pháp bất tịnh, không phải để ca ngợi cái chết. Nói xong, Ngài lại nghĩ: Nếu các Tỳ-kheo này trong nửa tháng đến gặp ta, họ sẽ lần lượt báo cáo hôm nay chết một vị, hôm nay chết hai vị, cho đến hôm nay chết mười vị. Quả nghiệp ấy ta hay người khác đều không ngăn được. Ta nghe rồi thì làm được gì? Nghe việc không lợi ích, chỉ mang tai họa, có ích gì? Chi bằng ta tránh tầm mắt của các Tỳ-kheo. Vì thế Đức Thế Tôn bảo Tăng chúng: Này các Tỳ-kheo, ta muốn ở một mình trong nửa tháng. Ngoài người đến lấy thức ăn, không ai được đến gặp ta.

Cũng có người nói Ngài nói vậy và ở một mình là để tránh lời chỉ trích của người khác. Người khác có thể nói: Người này tự xưng là bậc nhất thiết trí, tự xưng là Chuyển luân Thánh vương của Chánh pháp, ngay đệ tử của mình giết hại lẫn nhau còn không ngăn được, làm sao ngăn người khác? Người trí sẽ nói: Đức Thế Tôn đang ở một mình tu tập, không biết việc này, cũng không ai tâu báo; nếu biết chắc chắn sẽ ngăn. Nhưng đó chỉ là suy đoán. Nguyên nhân chính vẫn là điều đã nói ở trước.

Sau khi nhận lời Đức Thế Tôn, ngoài Tỳ-kheo đưa cơm khất thực, không ai đến yết kiến Ngài.

Các Tỳ-kheo nghĩ: Đức Thế Tôn đã dùng nhiều cách nói quán bất tịnh, khen bất tịnh, khen sự tu tập bất tịnh, và nhiều lần khen thành tựu thiền bất tịnh. Vì thế họ dùng nhiều cách chuyên tâm tu quán bất tịnh. Kết quả là họ bắt đầu chán ghét thân mình, xấu hổ vì thân mình, ghê tởm thân mình.

Giống như một thanh niên nam hay nữ ưa trang điểm, vừa gội đầu xong, nếu có xác rắn, xác chó hoặc xác người treo trên cổ, ắt chán ghét, xấu hổ, ghê tởm. Các Tỳ-kheo ấy cũng chán ghét, xấu hổ và ghê tởm thân mình, đến nỗi có người tự kết liễu đời mình, có người đoạt mạng lẫn nhau. Dù là người trẻ, làm việc gì khiến thân bẩn cũng không trang điểm; nhưng gội đầu xong thì chuyên tâm trang điểm. Người ấy thậm chí không muốn nhìn xác rắn, xác chó, xác người. Lúc ấy như có kẻ thù buộc xác ấy vào cổ, treo trước mặt, khiến cực kỳ đau khổ, xấu hổ, ghê tởm. Các Tỳ-kheo đối với thân mình cũng đau khổ, xấu hổ, ghê tởm như vậy. Vì đã đoạn tham ái đối với thân, muốn bỏ thân này, nên cầm dao tự sát. Họ bảo nhau: Ngươi giết ta, ta giết ngươi, rồi tàn sát lẫn nhau.

Việc này cũng cho thấy họ chưa nắm vững quán bất tịnh. Quán bất tịnh đúng đắn phải làm tâm nhàm chán, giữ trung lập và buông thân; chứ không phải ngược lại sinh sân, chán ghét, muốn giết chết thân ấy.

Họ còn đi tìm một người tên Migalaṇḍika. Đó là tên ông ta. Ông ta giả dạng sa-môn, để lại một nắm tóc nhỏ trên đỉnh, cạo phần còn lại, khoác một tấm y trên vai, ở gần tinh xá, sống nhờ thức ăn thừa. Các Tỳ-kheo nói với ông: Lành thay, tôn giả, xin hãy giúp chúng tôi kết liễu đời. Bình bát và y này sẽ biếu ngài.

Các bậc Thánh không tự tay sát sinh, không xúi người khác sát sinh, cũng không tùy hỷ. Nhưng phàm phu thì làm hết. Migalaṇḍika vì muốn lấy bình bát y làm thù lao nên giết nhiều Tỳ-kheo. Sau đó ông cầm kiếm dính đầy máu đi đến sông Vaggamudā.

Khi Migalaṇḍika đang rửa thanh kiếm dính máu bên sông, trong lòng bỗng sinh hối hận: Ta thật không được lợi ích. Ta thật bị tổn thất. Điều ta được thật xấu xa chứ không tốt. Ta đã tạo vô lượng tội nghiệp, vì đã giết những Tỳ-kheo trì giới, có pháp lành.

Lúc ấy một vị địa thần vô danh hiện lên từ nước. Bà thuộc phe Ma, giữ tà kiến, đứng về phía Ma. Bà nghĩ: Như vậy người này sẽ không vượt khỏi cảnh giới Ma. Bà trang sức toàn thân bằng các thứ châu báu, hiện thần thông, đi đến như đi trên đất chưa nứt, rồi nói với vị giả sa-môn ấy: Tốt lắm, tốt lắm, thiện nam tử, ông được đại lợi ích; thiện nam tử, ông được điều khéo được. Ông đã tích tập nhiều phước đức, vì đã làm cho những người chưa vượt qua được vượt qua. Chữ “vượt qua” của bà nghĩa là dùng hành vi sát sinh để độ những người chưa vượt khỏi sinh tử luân hồi. Nữ thần ngu si vô trí ấy giữ tà kiến: Người chưa chết thì chưa giải thoát sinh tử, người đã chết thì đã giải thoát. Vì thế bà khuyên ông bằng tà kiến ấy, giống như kẻ tự cho mình có thể cứu độ sinh tử.

Dù trước đó Migalaṇḍika đã sinh lòng hối hận mạnh mẽ, nhưng thấy oai lực của nữ thần, ông nghĩ: Nữ thần nói vậy ắt đúng như thế. Ông tin chắc không nghi, lại cầm kiếm bén, đi từ tinh xá này sang tinh xá kia, từ sân này sang sân khác, mở cửa vào, lớn tiếng gọi: Ai chưa vượt qua? Ta sẽ giúp ai vượt qua?

Ở đó, những Tỳ-kheo chưa ly tham khi ấy sinh sợ hãi, kinh hoàng, rởn tóc gáy; những Tỳ-kheo đã ly tham thì không sợ hãi, không kinh hoàng, cũng không rởn tóc gáy. Migalaṇḍika trong một ngày giết một Tỳ-kheo, hai Tỳ-kheo, ba, bốn, năm, mười, hai mươi, ba mươi, bốn mươi, năm mươi, cho đến sáu mươi Tỳ-kheo.

Nửa tháng sau, Đức Thế Tôn biết năm trăm Tỳ-kheo ấy đã mạng chung, xuất định từ chỗ độc cư. Dù biết, Ngài vẫn nói như không biết, để dẫn chuyện, bảo tôn giả Ānanda: Này Ānanda, chúng Tỳ-kheo trông có vẻ ít hơn trước, vì lý do gì?

Tôn giả Ānanda không để ý đó là quả nghiệp khiến họ mạng chung, chỉ để ý họ làm vậy vì tu nghiệp xứ bất tịnh, nên đáp: Bạch Thế Tôn, sự việc như thế này. Thế Tôn đã dùng nhiều cách nói quán bất tịnh, khen bất tịnh, khen sự tu tập bất tịnh, và nhiều lần khen thành tựu thiền bất tịnh. Vì thế các Tỳ-kheo ấy dùng nhiều cách tu quán bất tịnh. Họ chán ghét thân mình, xấu hổ vì thân mình, ghê tởm thân mình. Giống như nam nữ trẻ nếu có xác rắn, xác chó hoặc xác người treo nơi cổ thì chán ghét, xấu hổ, ghê tởm; các Tỳ-kheo ấy cũng chán ghét thân mình, đến mức tự kết liễu, đoạt mạng lẫn nhau, thậm chí nhờ Migalaṇḍika: Hiền hữu, xin hãy giúp chúng tôi kết liễu đời, bình bát y này sẽ thuộc về ngài. Migalaṇḍika nhận bình bát y làm thù lao, trong một ngày giết một vị, hai vị, cho đến sáu mươi vị. Bạch Thế Tôn, xin Ngài vì các Tỳ-kheo nói một pháp môn khác, để chúng Tỳ-kheo này an trú theo cách khác, hầu chứng quả A-la-hán.

Đức Thế Tôn nói: Vậy này Ānanda, hãy tập hợp tất cả Tỳ-kheo nương ở Vesālī đến nhà họp. Ānanda đáp: Xin vâng, bạch Thế Tôn. Tôn giả Ānanda tập hợp hết các Tỳ-kheo, rồi đến bạch: Bạch Thế Tôn, chúng Tỳ-kheo đã họp xong. Nay xin Thế Tôn thuyết pháp vào lúc Ngài thấy thích hợp.

Sau đó Đức Phật vì họ nói pháp quán hơi thở.

Về sau, vì nhân duyên này, Đức Thế Tôn tập hợp chúng Tỳ-kheo và hỏi:

Này các Tỳ-kheo, nghe nói các ông có người tự kết liễu đời mình, có người đoạt mạng lẫn nhau, thậm chí đi nhờ ngoại đạo tên Migalaṇḍika: Hiền hữu, xin hãy giúp chúng tôi kết liễu đời, bình bát y này sẽ thuộc về ngài. Có thật không?

Các Tỳ-kheo đáp: Thật vậy, bạch Thế Tôn.

Đức Phật quở trách: Này các Tỳ-kheo, làm như vậy không thích đáng, không phù hợp, không đoan chính, không hợp hạnh sa-môn, không được phép, cũng không nên làm như thế.

Này các Tỳ-kheo, các ông sao lại tự đoạt mạng mình, lại đoạt mạng lẫn nhau, thậm chí đi nhờ Migalaṇḍika: Hiền hữu, xin hãy giúp chúng tôi kết liễu đời, bình bát y này sẽ thuộc về ngài?

Này các Tỳ-kheo, làm như vậy không khiến người chưa sinh tín tâm sinh tín tâm, cũng không khiến người đã sinh tín tâm tăng trưởng tín tâm.

Rồi Đức Thế Tôn chế định học xứ này:

Nếu Tỳ-kheo cố ý đoạt mạng người, hoặc tìm khí cụ giết người cho kẻ khác, người ấy phạm Ba-la-di, không được ở chung với Tăng nữa.

Như vậy Đức Thế Tôn đã chế định học xứ này cho các Tỳ-kheo. (Tham chiếu Tatiyapārājika và sớ giải)

Tự sát thật ra là ác nghiệp. Ai tự sát cũng phạm giới Ba-la-di này. 

Bậc Thánh không tự sát, không khuyên người khác tự sát, cũng không khen ngợi tự sát. (SN 55.7)

Thiền sư Luang Por Pramote từng dạy:

Tuần trước có người đến hỏi Sư: Có một vị xuất gia tự chặt đầu mình để cúng Phật, đúng hay sai? Chuyện ấy ra sao?

Tự sát thế nào cũng là ác nghiệp, không có ngoại lệ về “ai” là người giết. Cố ý giết chúng sinh đã là ác nghiệp rồi. Nếu người xuất gia đi tự sát thì thân phận xuất gia lập tức tự mất. Ví dụ người trên tin tức tự chặt đầu mình chết, ông ta đã hoàn tục trước, vì thế đó là cư sĩ tự sát.

佛陀不是天神，但他的能力與智慧卻達到全宇宙的頂峰。

佛陀擁有的智慧是舉世無雙的---他擁有的不是一般的智慧，而是一切之智（P.tm.119）。一切衆生所見、所聞、（五根）所覺、（意根）所識、所到達、所尋找、被意所行走的一切---佛陀通通都了知(DN29)。而且他的智慧不能被任何東西所障礙，這被稱爲‘無障礙智‘（P.tm.119）。然而，佛陀的一切知智並不是指無論行走、站立、睡覺、睡醒，這種無所不知的知見都一直不間斷地顯現，佛陀直接否認了這種説法 （MN71) 。 佛陀也說：‘沒有沙門或婆羅門能夠同時間什麼事物都知、什麼事物都見。這樣是沒有可能的。’ （MN90)  那麽究竟他的全知是怎麽一回事呢？ 《彌蘭王問經》就提到，佛陀的一切知智是依靠思慮而生，一經思慮，即知其所欲的一切。

在神通方面，佛陀的能力也是無衆生能及的。

如意通（AN5.68)：   

如果佛陀喜歡的話，他能隨自己的意欲，施展無數的神變，能由一人化身多人，由多人化身一人；能隨意顯現，隨意隱沒；穿越圍欄、牆壁、大山有如穿越空間那樣沒有阻礙；從大地進出有如在水中進出那樣；在水上行走有如走在地上那樣不會沉沒；能盤腿而坐，有如鳥兒那樣飛上天空；手掌能觸摸宏偉的日月；身體能走到梵天界。

天耳通：

能隨自己的意欲，施展清淨及超於常人的天耳，聽到天和人兩種聲音，聽到遠處和近處的聲音

他心通：

能知道其他人、衆生的心

宿命通：

如果佛陀喜歡的話，能隨自己的意欲，憶起過去無數生的事情──不論一生、兩生、三生、百生、千生、百千生，不論無數的成劫、無數的壞劫、無數的成壞劫──在那一生之中是什麼姓名，什麼種族，什麼種姓，吃什麼食物，體會什麼苦與樂，壽命有多長，死後又投生到另一生；而在另一生之中又是什麼姓名，什麼種族，什麼種姓，吃什麼食物，體會什麼苦與樂，壽命有多長，死後又再投生到另一生。他能憶起過去無數生的生活方式和生活細節。

天眼通：

如果佛陀喜歡的話，能隨自己的意欲，施展清淨及超於常人的天眼，看見眾生怎樣死後再次投生；知道不同的業使眾生在上等或下等、高種姓或低種姓、善趣或惡趣的地方投生──這些眾生由於具有身不善行、口不善行、意不善行，責難聖者，懷有邪見，做出由邪見所驅動的業，因此在身壞命終之後投生在惡趣、地獄之中；那些眾生由於具有身善行、口善行、意善行，稱讚聖者，懷有正見，做出由正見所驅動的業，因此在身壞命終之後投生在善趣、天界之中

漏盡通：

這種神通為佛教所有，即完全根絕一切煩惱(貪嗔癡），讓它們以後不再生起 

這些神通看似不可思議，但其實人人都有潛能可以發展它們。只要熟練於各種禪那，就有機會證得。

有些天神、甚至佛教之外的外道也具備這些能力，但它們都有一定的局限。比如說假如一位大威力的外道隱士只可以看到過去四十個宇宙周期發生的事情（DN1），佛陀卻能看到無限遠的事情。 又比如有位叫巴迦的梵天神想從佛陀面前隱身， 卻受到佛陀的影響而不能做到；然而佛陀卻能在他面前隱身(MN49)。佛陀提到，一位佛陀的能力是不可限量的，他能夠隨其意欲把聲音傳播到整個大千世界 （10^9個世界）。(AN3.80)

然而，佛陀卻沒有能力改變因果法則、指令讓所有人立即開悟等等違背宇宙定律的事情。佛陀是全知但不是全能者，但他的能力已經達到了所有衆生的頂峰。

The Buddha was not a deity, yet his abilities and wisdom reached the pinnacle of the entire cosmos.

The wisdom possessed by the Buddha is unparalleled—it is not ordinary wisdom but the *All-Knowing Wisdom* (P.tm.119). He fully comprehends all that sentient beings see, hear, sense through the five faculties, perceive through the mind, experience, seek, or mentally engage with (DN29). Moreover, his wisdom is unobstructed by anything, known as *Unhindered Wisdom* (P.tm.119). However, the Buddha's omniscience does not mean that this knowledge is continuously manifest in every moment, whether walking, standing, sleeping, or waking—the Buddha explicitly denied such a notion (MN71). He also stated, "No ascetic or brahmin can know everything, see everything, all at once. That is impossible" (MN90). So, how does his omniscience function? *The Questions of King Milinda* explains that the Buddha's all-knowing wisdom arises through reflection; whatever he turns his mind to, he knows.

In terms of psychic powers, the Buddha's abilities are unsurpassed by any being.

1. **Power of Transformation (Iddhi-vidhā, AN5.68):**  

   If the Buddha wishes, he can perform countless miracles at will: transforming from one into many or from many into one; appearing or disappearing at will; passing through fences, walls, and mountains as if through open space; entering and emerging from the earth as if through water; walking on water without sinking; sitting cross-legged and flying through the sky like a bird; touching the sun and moon with his hand; and traveling with his body to the Brahma realms.

2. **Divine Ear (Dibba-sota):**  

   He can, at will, employ a purified divine ear surpassing the human ear, hearing both celestial and human sounds, whether far or near.

3. **Mind Reading (Cetopariya-ñāṇa):**  

   He can know the minds of other beings.

4. **Recollection of Past Lives (Pubbe-nivāsānussati-ñāṇa):**  

   If the Buddha wishes, he can recall countless past lives—whether one, two, three, hundreds, thousands, or hundreds of thousands of lives; across countless cosmic cycles of formation, dissolution, and reformation—remembering the names, clans, castes, foods consumed, experiences of pleasure and pain, lifespans, and subsequent rebirths in each existence. He can recall the details and circumstances of innumerable past lives.

5. **Divine Eye (Dibba-cakkhu):**  

   If the Buddha wishes, he can employ a purified divine eye surpassing the human eye, seeing how beings are reborn after death. He perceives how different karmic deeds lead beings to high or low births, noble or humble status, fortunate or unfortunate realms. Beings who engage in unwholesome actions of body, speech, or mind, who disparage the noble ones, hold wrong views, and act under their influence, are reborn in unfortunate realms, even hell. Beings who engage in wholesome actions, praise the noble ones, hold right views, and act under their influence, are reborn in fortunate realms, even the heavens.

6. **Knowledge of the Destruction of Defilements (Āsavakkhaya-ñāṇa):**  

   This knowledge is unique to Buddhism—the complete eradication of all defilements (greed, aversion, delusion) so they never arise again.

These psychic powers may seem inconceivable, yet all humans have the potential to develop them. Proficiency in various meditative absorptions (jhānas) can lead to their attainment.

Some deities, and even non-Buddhist ascetics, possess such abilities, but they are limited. For example, an non-Buddhist ascetic of great power might see events from only 40 cosmic cycles ago (DN1), while the Buddha can perceive events from an infinite past. When the Brahma deity Baka attempted to become invisible before the Buddha, he was unable to do so under the Buddha's influence, whereas the Buddha could vanish from Baka's sight (MN49). The Buddha stated that a Buddha's abilities are immeasurable; he can, at will, make his voice heard throughout the entire great chiliocosm (10^9 worlds) (AN3.80).

However, the Buddha cannot alter the laws of karma, command all beings to attain enlightenment instantly, or perform actions that contradict cosmic principles. The Buddha is all-knowing but not omnipotent. Yet, his abilities represent the pinnacle attainable by all sentient beings.

佛陀的智慧無疑是所有有情當中最高的。

為什麼這樣說？

每當我們有貪、嗔、癡時，我們的思維便不清晰、記憶力便被削弱、智慧被蒙蔽。

而佛陀和他的阿羅漢弟子已經根斷一切煩惱，所以他們的智慧是世間最高的。

我們看到，就算佛陀的弟子們覺悟成為阿羅漢，他們依然非常尊敬佛陀，沒有自立宗派，反而繼續依賴佛陀的智慧。可見佛陀的智慧是世上最高的。

《無礙解道》記載，佛陀具有全知之智。

在經典中我們到處都能找到佛陀全知的線索。

例如佛陀可以在片刻間分析91個宇宙週期以來所有的邪命外道（ājīvako ），知道他們之中只有一位能夠死後生天（MN71）

把無限久遠的輪迴分析，然後確定性地說--輪迴是沒有開始的（SN15）

佛陀完全瞭解複雜深細的業的運作

可以說到整個圍輪世界的結構：這個世界存在著種種不同的生命體、生命界。也說到整個宇宙原來有多過十億個圍輪世界（AN3.81）

說到適合在家人的佛法，包括為人處世、夫妻關係、理財、促成衰敗的條件、導向吉祥的條件等等

制定227條比丘戒、331條比丘尼戒。完全瞭解、記得每條戒的細節—怎樣為之犯戒、怎樣為之沒犯。 非常有效地管理和領導僧團。

說到前人無法說到、導向痛苦熄滅的四聖諦。

以無數種方式詮釋祂。

把導向覺悟的要素分拆為三十七菩提道品：四正勤、四神足、四念住、五根、五力、七覺支、八聖道

並且詳細地解釋祂們

知道一切條件，知道說什麼話、怎樣做，能讓一個人覺悟或者得到最大的利益。

精通各類禪定、神通，知道它們如何退失、進步等等

知道什麼是可能，什麼是不可能的

知道所有眾生的意向、根器的優劣

有神變通，能分身、多身變回一身、能隱身、能現身、能穿墻走壁、能在地中游泳、能在水上行走、能飛、能手摸日月、能以身體去到梵天界、能多變少或者少變多、能化現不同形象、能從身體抽出另一個意生身

有天耳通，能夠聽到靈界有情的聲音

有天眼通，能夠看到不同的世界和靈界有情，能預知未來

有他心通，能夠知道有情的心、知道他們在想什麼(MN12)

知道有情所依止的見解、底層的隨眠煩惱、志向

佛陀的心極快，能快速進出火遍禪那和水遍禪那，然後化現雙神變--水火從身體同時化現的超能力。這個世界只有佛陀一個能做到。（Ptms）

佛陀把整個宇宙的現象分為四種：物質（色）、心、心所、涅槃

佛陀能夠把任何物質現象剖析，把它們分拆成色聚，最後到最細的地元素、水元素、火元素、風元素，解釋它們是如何合成為不同的色聚。把物質的源頭分為四種：業力、熱力、心、食物

佛陀也把精神現象分拆為這顆能知的心和52種心所，說出心剎那生滅的特性。把心分為121種。剖析不同的心路過程、心如何運作。

佛陀說，自己所覺悟、但沒有告訴我們的，和已經告訴我們的，就如樹林中的樹葉和掌中之葉相比。（SN56.31）

佛陀把以上龐大得害怕的資訊量整理， 並且以24種條件關係（24緣）把所有東西串聯在一起。這就是《論藏》中《發趣論》的內容了。要這樣做到根本就是超人。這就是佛陀一切知智的最佳憑證了！

據說佛陀在菩提伽耶成道後的第四週，開始省思「阿毘達摩（論藏）」。他從第一部《法聚論》開始，當省思前面六部論的時候，身體並沒有發出光芒，但當他思惟到第七部《發趣論》時，由於佛陀的一切知智得到了充分的發揮，緣於智慧，身上發出強烈的六色光芒——藍、黃、紅、白、橙及五色之混合色。（法聚論義注）

由衷頂禮佛陀的無上智慧！

**English**

The Buddha’s wisdom is undoubtedly the highest among all sentient beings. 

Why is this so? 

Whenever we are afflicted by greed, aversIon, or delusion, our thinking becomes unclear, our memory is weakened, and our wisdom is obscured. 

The Buddha and his Arahant disciples have completely eradicated all defilements; therefore their wisdom is the highest in the world. 

We see that even when the Buddha’s disciples attained Arahantship, they still held the Buddha in the highest reverence, never established separate schools, and continued to rely on the Buddha’s wisdom. This clearly shows that the Buddha’s wisdom is the highest in the world.

The *Paṭisambhidāmagga* records that the Buddha possesses the knowledge of all things (omniscience). 

Throughout the scriptures we can find many indications of the Buddha’s omniscience. 

For example, the Buddha was able in a single moment to analyse all the Ājīvakas over 91 world-cycles and know that only one of them was reborn in a heavenly realm after death (MN 71). 

He analysed the beginningless cycle of saṃsāra over an infinite past and declared with certainty that saṃsāra has no beginning (SN 15).

The Buddha fully understood the complex and subtle workings of kamma. 

He described the structure of the entire world-system: the various kinds of beings and realms that exist in this world, and stated that the cosmos contains more than a billion world-systems (AN 3.81). 

He taught the Dhamma suitable for laypeople, including how to conduct oneself in the world, marital relations, financial management, the conditions that lead to decline, and the conditions that lead to prosperity.

He laid down 227 rules for bhikkhus and 331 rules for bhikkhunīs. He completely understood and remembered every detail of each rule—what constitutes an offence and what does not—and managed and led the Saṅgha with great effectiveness. 

He taught the Four Noble Truths, which no one before him had taught and which lead to the complete cessation of suffering. 

He expounded them in countless ways. 

He analysed the factors leading to enlightenment into the thirty-seven factors of enlightenment: the four right efforts, the four bases of spiritual power, the four foundations of mindfulness, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, and explained them in detail.

He knew all conditions and knew exactly what words to speak and what actions to take so that a person could attain enlightenment or receive the greatest benefit. 

He was thoroughly skilled in all kinds of meditative attainments and supernormal powers, knowing how they decline and how they progress. 

He knew what is possible and what is impossible. 

He knew the inclinations and the superior or inferior faculties of all beings. 

He possessed the various psychic powers: the ability to multiply his body or reduce many bodies to one, to become invisible or visible, to pass through walls, to dive into the earth as if it were water, to walk on water, to fly through the air, to touch the sun and moon with his hand, to reach the Brahmā world with his body, to make the many become few or the few become many, to appear in different forms, and to create a mind-made body from his own body. 

He possessed the divine ear that can hear the voices of beings in the spirit realms. 

He possessed the divine eye that can see different worlds and spirit beings and can foresee the future. 

He possessed the knowledge of others’ minds, knowing what beings are thinking (MN 12).

He knew the views that beings cling to, the underlying latent tendencies, and their aspirations. 

The Buddha’s mind was extremely swift: he could rapidly enter and emerge from the fire-kasiṇa and water-kasiṇa jhānas and then display the Twin Miracle—simultaneously emitting water and fire from his body. In this world only the Buddha is capable of this (Paṭisambhidāmagga). 

The Buddha classified all phenomena in the universe into four categories: material form (rūpa), consciousness (citta), mental factors (cetasika), and Nibbāna. 

He was able to analyse any material phenomenon, breaking it down into material groups (rūpa-kalāpas) and finally into the most subtle elements of earth, water, fire, and air, explaining how they combine into different material groups. He classified the origins of matter into four kinds: kamma, temperature (utu), consciousness (citta), and nutriment (āhāra). 

He also analysed mental phenomena into the knowing mind and the 52 mental factors, explained the characteristic of the momentary arising and ceasing of consciousness, classified consciousness into 121 types, and analysed the different cognitive processes and how the mind functions. 

The Buddha said that what he had realised but had not told us, compared with what he had told us, is like the leaves in the forest compared with the leaves in his hand (SN 56.31). 

The Buddha organised this vast and awe-inspiring body of knowledge and linked everything together by means of the 24 conditional relations (the 24 paccayas). This is the content of the *Paṭṭhāna* in the Abhidhamma Piṭaka. To accomplish this is simply superhuman. This is the strongest proof of the Buddha’s omniscient knowledge!

It is said that in the fourth week after his enlightenment at Bodhgayā, the Buddha began to contemplate the Abhidhamma. Starting from the first book, the *Dhammasaṅgaṇī*, while he was contemplating the first six books his body did not emit rays of light; but when he contemplated the seventh book, the *Paṭṭhāna*, because his omniscient knowledge was fully exercised, six-coloured rays—blue, yellow, red, white, orange, and a mixture of the five colours—radiated strongly from his body on account of that wisdom (*Dhammasaṅgaṇī-aṭṭhakathā*).

With deepest reverence I pay homage to the Buddha’s unsurpassed wisdom!

---

**Thai**

ปัญญาของพระพุทธเจ้าเป็นปัญญาสูงสุดอย่างไม่ต้องสงสัยในหมู่มวลสัตว์ทั้งปวง 

เหตุใดจึงกล่าวเช่นนั้น? 

เมื่อใดที่เราถูกครอบงำด้วยราคะ โทสะ และโมหะ ความคิดของเราก็ไม่ชัดเจน ความจำถูกลดทอน และปัญญาก็ถูกบดบัง 

ส่วนพระพุทธเจ้าและพระอรหันต์สาวกของพระองค์ได้ถอนรากถอนโคนกิเลสทั้งปวงแล้ว ดังนั้นปัญญาของท่านจึงสูงสุดในโลก 

เราเห็นว่า แม้สาวกของพระพุทธเจ้าจะตรัสรู้เป็นพระอรหันต์แล้ว ก็ยังเคารพนับถือพระพุทธเจ้าอย่างสูงสุด ไม่ได้ตั้งสำนักแยกต่างหาก แต่ยังคงพึ่งพาปัญญาของพระพุทธเจ้าต่อไป แสดงให้เห็นว่าปัญญาของพระพุทธเจ้าสูงสุดในโลก

ในคัมภีร์ปฏิสัมภิทามรรค บันทึกไว้ว่า พระพุทธเจ้าทรงมีสัพพัญญุตญาณ 

ในพระไตรปิฎก เราสามารถพบร่องรอยของพระสัพพัญญุตญาณได้ทั่วไป 

ตัวอย่างเช่น พระพุทธเจ้าทรงสามารถวิเคราะห์พวกอาชีวกทั้งหลายตลอด ๙๑ มหากัปป์ในชั่วขณะเดียว และทรงทราบว่ามีเพียงคนเดียวเท่านั้นที่หลังจากตายแล้วได้ไปเกิดในสวรรค์ (ม.ม. ๗๑) 

ทรงวิเคราะห์สังสารวัฏอันยาวนานไม่มีที่สิ้นสุด แล้วตรัสอย่างแน่นอนว่า สังสารวัฏไม่มีเบื้องต้น (สํ.นิ. ๑๕)

พระพุทธเจ้าทรงเข้าใจการทำงานของกรรมที่ซับซ้อนและละเอียดลึกซึ้งอย่างสมบูรณ์ 

ทรงกล่าวถึงโครงสร้างของจักรวาลทั้งปวง: ในโลกนี้มีสิ่งมีชีวิตและภพภูมิต่าง ๆ มากมาย และตรัสว่าจักรวาลมีโลกธาตุมากกว่าพันล้านโลก (อํ.ติก. ๓.๘๐/๓.๘๑) 

ทรงแสดงธรรมที่เหมาะสมสำหรับคฤหัสถ์ รวมถึงการดำเนินชีวิตในสังคม ความสัมพันธ์ระหว่างสามีภรรยา การจัดการทรัพย์สิน เงื่อนไขที่นำไปสู่ความเสื่อม และเงื่อนไขที่นำไปสู่ความเจริญ

ทรงบัญญัติสิกขาบท ๒๒๗ ข้อสำหรับภิกษุ และ ๓๓๑ ข้อสำหรับภิกษุณี ทรงเข้าใจและจดจำรายละเอียดของทุกสิกขาบทอย่างสมบูรณ์—ว่าอะไรเป็นการละเมิด และอะไรไม่ใช่—และทรงบริหารและนำสงฆ์ได้อย่างมีประสิทธิภาพยิ่ง 

ทรงแสดงอริยสัจ ๔ ซึ่งไม่มีผู้ใดเคยแสดงมาก่อน และนำไปสู่การดับทุกข์โดยสิ้นเชิง 

ทรงอธิบายด้วยวิธีนับไม่ถ้วน 

ทรงแยกองค์ประกอบที่นำไปสู่การตรัสรู้เป็นโพธิปักขิยธรรม ๓๗ ประการ ได้แก่ สัมมัปปธาน ๔ อิทธิบาท ๔ สติปัฏฐาน ๔ อินทรีย์ ๕ พละ ๕ โพชฌงค์ ๗ และมรรคมีองค์ ๘ และทรงอธิบายอย่างละเอียด

ทรงทราบเงื่อนไขทั้งปวง ทรงทราบว่าควรกล่าวคำใด และควรทำอย่างไร จึงจะทำให้บุคคลตรัสรู้หรือได้รับประโยชน์สูงสุด 

ทรงชำนาญในฌานและอภิญญาทุกประเภท ทรงทราบว่าสิ่งเหล่านั้นเสื่อมถอยและเจริญก้าวหน้าอย่างไร 

ทรงทราบสิ่งที่เป็นไปได้และสิ่งที่เป็นไปไม่ได้ 

ทรงทราบความโน้มเอียงและอินทรีย์ที่เลิศหรือด้อยของสัตว์ทั้งปวง 

ทรงมีฤทธิ์ต่าง ๆ สามารถแสดงกายหลายกาย หรือรวมหลายกายเป็นกายเดียว สามารถหายตัวหรือปรากฏตัว สามารถทะลุกำแพง สามารถดำดินได้เหมือนว่ายน้ำ สามารถเดินบนน้ำ สามารถเหาะไปในอากาศ สามารถเอื้อมมือแตะดวงอาทิตย์และดวงจันทร์ สามารถไปถึงพรหมโลกด้วยกาย สามารถทำให้มากกลายเป็นน้อยหรือน้อยกลายเป็นมาก สามารถแสดงรูปต่าง ๆ และสามารถเนรมิตมโนมยกายจากกายของตนได้ 

ทรงมีทิพยโสต สามารถได้ยินเสียงของสัตว์ในภพวิญญาณ 

ทรงมีทิพยจักษุ สามารถเห็นโลกต่าง ๆ และสัตว์ในภพวิญญาณ และสามารถรู้ล่วงหน้าอนาคต 

ทรงมีเจโตปริยญาณ สามารถรู้จิตของสัตว์ทั้งหลาย รู้ว่าพวกเขากำลังคิดอะไร (ม.ม. ๑๒)

ทรงทราบทิฏฐิที่สัตว์ทั้งหลายยึดมั่น กิเลสอันนอนเนื่องอยู่เบื้องล่าง และความปรารถนาของพวกเขา 

จิตของพระพุทธเจ้าเร็วอย่างยิ่ง สามารถเข้าและออกจากเตโชกสิณและอาโปกสิณอย่างรวดเร็ว แล้วแสดงยมกปาฏิหาริย์—คือการเนรมิตน้ำและไฟออกจากกายพร้อมกัน ความสามารถนี้มีเพียงพระพุทธเจ้าเพียงพระองค์เดียวในโลกนี้ที่ทำได้ (ปฏิสัมภิทามรรค) 

พระพุทธเจ้าทรงจำแนกปรากฏการณ์ทั้งหมดในจักรวาลออกเป็น ๔ ประเภท คือ รูป จิต เจตสิก และนิพพาน 

พระองค์ทรงสามารถวิเคราะห์ปรากฏการณ์ทางวัตถุใด ๆ ก็ได้ โดยแยกออกเป็นรูปกลาป และในที่สุดถึงธาตุที่ละเอียดที่สุด คือ ปฐวีธาตุ อาโปธาตุ เตโชธาตุ และวาโยธาตุ อธิบายว่าธาตุเหล่านี้รวมกันเป็นรูปกลาปต่าง ๆ อย่างไร ทรงจำแนกแหล่งกำเนิดของรูปออกเป็น ๔ ประเภท คือ กรรม อุตุ จิต และอาหาร 

พระองค์ยังทรงวิเคราะห์ปรากฏการณ์ทางจิตออกเป็นจิตที่รู้ และเจตสิก ๕๒ ประเภท อธิบายลักษณะการเกิดดับชั่วขณะของจิต จำแนกจิตออกเป็น ๑๒๑ ประเภท และวิเคราะห์กระบวนวิถีจิตต่าง ๆ และการทำงานของจิต 

พระพุทธเจ้าตรัสว่า สิ่งที่พระองค์ตรัสรู้แล้วแต่ยังไม่ได้บอกเรา เปรียบเทียบกับสิ่งที่พระองค์ได้บอกเราแล้ว เหมือนใบไม้ในป่าเปรียบเทียบกับใบไม้ในฝ่ามือ (สํ.ม. ๕๖.๓๑) 

พระพุทธเจ้าทรงจัดระเบียบปริมาณข้อมูลอันมหาศาลน่าเกรงขามนี้ และเชื่อมโยงทุกสิ่งเข้าด้วยกันด้วยปัจจัย ๒๔ ประการ นี่คือเนื้อหาของคัมภีร์ปัฏฐานในอภิธรรมปิฎก การทำเช่นนี้ได้เป็นเรื่องเหนือมนุษย์ นี่คือหลักฐานที่ดีที่สุดของพระสัพพัญญุตญาณของพระพุทธเจ้า!

กล่าวกันว่า ในสัปดาห์ที่ ๔ หลังจากตรัสรู้ที่พุทธคยา พระพุทธเจ้าทรงเริ่มพิจารณาอภิธรรม เริ่มจากคัมภีร์แรกคือธัมมสังคณี เมื่อทรงพิจารณา ๖ คัมภีร์แรก กายของพระองค์ยังไม่เปล่งรัศมี แต่เมื่อทรงพิจารณาคัมภีร์ที่ ๗ คือปัฏฐาน เพราะพระสัพพัญญุตญาณได้ถูกใช้เต็มที่ รัศมี ๖ สี—น้ำเงิน เหลือง แดง ขาว ส้ม และสีผสมของห้าสี—ก็เปล่งออกจากกายอย่างรุนแรง เพราะอาศัยปัญญานั้น (ธัมมสังคณีอัฏฐกถา)

ขอนอบน้อมบูชาปัญญาอันสูงสุดของพระพุทธเจ้าด้วยความเคารพอย่างสุดซึ้ง!

---

**Vietnamese**

Trí tuệ của Đức Phật chắc chắn là cao nhất trong tất cả chúng sinh. 

Tại sao nói như vậy? 

Mỗi khi chúng ta có tham, sân, si, tư duy của chúng ta trở nên không rõ ràng, trí nhớ bị suy yếu, và trí tuệ bị che mờ. 

Còn Đức Phật và các đệ tử A-la-hán của Ngài đã đoạn tận mọi phiền não, nên trí tuệ của các Ngài là cao nhất trong thế gian. 

Chúng ta thấy rằng ngay cả khi các đệ tử của Đức Phật giác ngộ thành A-la-hán, họ vẫn vô cùng kính trọng Đức Phật, không tự lập tông phái riêng, mà vẫn tiếp tục nương tựa vào trí tuệ của Đức Phật. Điều này cho thấy trí tuệ của Đức Phật là cao nhất trên đời.

Kinh *Vô Ngại Giải Đạo* (Paṭisambhidāmagga) ghi rằng Đức Phật có trí toàn giác. 

Trong kinh điển, chúng ta có thể tìm thấy khắp nơi những manh mối về toàn trí của Đức Phật. 

Ví dụ, Đức Phật có thể trong khoảnh khắc phân tích tất cả các ngoại đạo tà mạng (Ājīvaka) trong suốt 91 đại kiếp vũ trụ, và biết rằng trong số họ chỉ có một người sau khi chết được sinh lên cõi trời (MN 71). 

Ngài phân tích vòng luân hồi vô thủy vô chung, rồi khẳng định chắc chắn rằng luân hồi không có điểm bắt đầu (SN 15).

Đức Phật hoàn toàn hiểu rõ sự vận hành phức tạp và vi tế của nghiệp. 

Ngài nói đến cấu trúc của toàn bộ thế giới chu vi (cakkavāla): trong thế giới này tồn tại nhiều loại chúng sinh và các cõi sống khác nhau. Ngài cũng nói rằng toàn bộ vũ trụ vốn có hơn một tỷ thế giới chu vi (AN 3.80/3.81). 

Ngài thuyết pháp phù hợp cho người tại gia, bao gồm cách xử thế, quan hệ vợ chồng, quản lý tài chính, các điều kiện dẫn đến suy vong, và các điều kiện dẫn đến cát tường.

Ngài chế định 227 giới cho Tỳ-kheo và 331 giới cho Tỳ-kheo-ni. Ngài hoàn toàn hiểu và nhớ rõ mọi chi tiết của từng giới—thế nào là phạm giới, thế nào là không phạm—và quản lý, lãnh đạo Tăng đoàn một cách hết sức hiệu quả. 

Ngài thuyết Tứ Thánh Đế—điều mà trước Ngài không ai từng nói đến—dẫn đến sự diệt tận khổ đau. 

Ngài diễn giải chúng bằng vô số cách. 

Ngài phân tích các yếu tố dẫn đến giác ngộ thành Ba mươi bảy Bồ-đề phần: Tứ Chánh Cần, Tứ Như Ý Túc, Tứ Niệm Xứ, Ngũ Căn, Ngũ Lực, Thất Giác Chi và Bát Thánh Đạo, rồi giải thích chúng một cách chi tiết.

Ngài biết tất cả các điều kiện, biết nên nói lời gì, làm thế nào để khiến một người giác ngộ hoặc nhận được lợi ích lớn nhất. 

Ngài tinh thông mọi loại thiền định và thần thông, biết chúng thoái thất và tiến bộ như thế nào. 

Ngài biết điều gì là có thể, điều gì là không thể. 

Ngài biết khuynh hướng và căn cơ hơn kém của tất cả chúng sinh. 

Ngài có thần biến thông: có thể hóa nhiều thân hoặc nhiều thân trở lại một thân, có thể ẩn thân hoặc hiện thân, có thể xuyên tường, có thể lặn trong đất như bơi, có thể đi trên nước, có thể bay, có thể tay chạm mặt trời và mặt trăng, có thể thân đến cõi Phạm thiên, có thể biến nhiều thành ít hoặc ít thành nhiều, có thể hóa hiện các hình tượng khác nhau, và có thể từ thân rút ra một ý sinh thân khác. 

Ngài có thiên nhĩ thông, có thể nghe được âm thanh của chúng sinh trong cõi linh. 

Ngài có thiên nhãn thông, có thể thấy các thế giới khác nhau và chúng sinh trong cõi linh, có thể biết trước tương lai. 

Ngài có tha tâm thông, có thể biết tâm của chúng sinh, biết họ đang nghĩ gì (MN 12).

Ngài biết các kiến giải mà chúng sinh nương tựa, các tùy miên phiền não ở tầng sâu, và chí hướng của họ.

Tâm của Đức Phật cực kỳ nhanh, có thể nhanh chóng xuất nhập hỏa biến xứ và thủy biến xứ, rồi hóa hiện Song thần biến—nước và lửa đồng thời hóa hiện từ thân. Trong thế giới này chỉ có một mình Đức Phật làm được điều này (Paṭisambhidāmagga).

Đức Phật phân chia mọi hiện tượng trong vũ trụ thành bốn loại: sắc, tâm, tâm sở và Niết-bàn.

Ngài có thể phân tích bất kỳ hiện tượng vật chất nào, chia chúng thành các sắc tụ, cuối cùng đến các yếu tố vi tế nhất: địa đại, thủy đại, hỏa đại, phong đại, và giải thích chúng kết hợp thành các sắc tụ khác nhau như thế nào. Ngài phân nguồn gốc của sắc thành bốn loại: nghiệp, nhiệt (utu), tâm và thực phẩm (āhāra).

Ngài cũng phân tích các hiện tượng tinh thần thành tâm biết và 52 loại tâm sở, nói rõ đặc tính sinh diệt trong từng sát-na của tâm, phân tâm thành 121 loại, và phân tích các lộ trình tâm khác nhau cũng như cách tâm vận hành.

Đức Phật nói rằng những gì Ngài đã giác ngộ nhưng chưa nói cho chúng ta, so với những gì Ngài đã nói, giống như lá trong rừng so với lá trong lòng bàn tay (SN 56.31).

Đức Phật đã sắp xếp khối lượng thông tin khổng lồ đáng sợ này, và dùng 24 duyên (24 paccaya) để nối kết tất cả mọi thứ lại với nhau. Đây chính là nội dung của bộ *Phát Thú Luận* (Paṭṭhāna) trong Tạng Luận. Làm được điều này quả thực là siêu nhân. Đây chính là bằng chứng tốt nhất về trí toàn giác của Đức Phật!

Tương truyền rằng vào tuần thứ tư sau khi thành đạo tại Bồ-đề Đạo tràng, Đức Phật bắt đầu quán chiếu A-tỳ-đàm (Abhidhamma). Ngài bắt đầu từ bộ thứ nhất *Pháp Tụ Luận* (Dhammasaṅgaṇī). Khi quán chiếu sáu bộ luận đầu, thân Ngài không phát ra hào quang; nhưng khi quán chiếu đến bộ thứ bảy *Phát Thú Luận*, do trí toàn giác được phát huy đầy đủ, nhờ trí tuệ mà thân Ngài phát ra sáu màu hào quang mãnh liệt—xanh, vàng, đỏ, trắng, cam và màu hỗn hợp của năm màu (*Pháp Tụ Luận Sớ*).

Con xin thành kính đảnh lễ trí tuệ vô thượng của Đức Phật!

You know, in those days, did the Buddha do retreats? Yes, sometimes even the Buddha said, "I'm just going into solitude. The only person I want to see is the person who brings me my food."

Why did the Buddha do that? Was it because he wasn't enlightened yet, or was it because he wanted to set a tradition of going into solitude—even the Buddha going into some beautiful places where you can meditate and be still? Just one person can bring you your food, and that's it. You don't need much to live.

And so that's actually what the Buddha did. But when you are on retreat, if you're a Buddha, you don't just sit for half an hour. You sit there for a couple of hours, three hours, four hours. And when you sit for long periods of time, the day passes really quickly.

Sometimes you see this in Theragata and Therigata texts, that some of those monks, after they've been meditating, go for walks in the jungle or in the mountains, and they wrote all these incredible poems about how wonderful it was to see all these animals, how you were friends with them, and how beautiful that solitude was.

I often wondered why all these great monks and nuns started to write poems about nature. They're obviously enjoying the beauty of nature so much. And one of the things I decided—it wasn't explained to me—that nature is something you cannot control, you can't own. So you can enjoy it, and it's safe to enjoy. You can't get attached to it because you can't own it.

---Ajahn Brahm

2024 March - April (9/19) | 9 day Retreat | Ajahn Brahm

https://www.youtube.com/watch?v=CXQ7enorLVo&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=9

你知道嗎，在那些日子裡，佛陀會閉關禪修嗎？會的。有時候，甚至佛陀也會說：「我將獨處。我唯一想見的人，就是為我送食物來的那位。」

佛陀為什麼這麼做呢？是因為他尚未覺悟嗎？還是為了樹立一種獨處的傳統——即使佛陀，也會前往那些能夠靜心禪修的幽美之處？只需要一個人為你送食物，僅此而已。生活所需，其實不多。

這正是佛陀所做的。當你在閉關禪修時，如果你是佛陀，你不會只坐半個小時。你會坐上幾個小時，三小時，四小時。當你長時間靜坐時，日子真的過得很快。

有時候，你會在《長老偈》和《長老尼偈》的經文中看到，一些比丘在禪修之後，會到叢林或山間經行。他們寫下了許多美妙的詩篇，描述看見各種動物是多麼美好，與牠們為友，以及那種獨處是何等美妙。

我常想，為什麼這些偉大的比丘和比丘尼開始書寫關於自然的詩歌。顯然，他們非常享受自然之美。而我得出的一點理解——雖然沒有人這樣明確告訴我——是：自然是無法控制、無法佔有的。因此，你可以享受它，而且享受它是安全的。你不會執著於它，因為你無法擁有它。

---阿姜布拉姆

2024年3月-4月 (9/19) | 9日禪修 | 阿姜布拉姆

https://www.youtube.com/watch?v=CXQ7enorLVo&list=PLf9HOK_Rf1M4SpK06V5lfdyKBS5dr4jtP&index=9

如果我們讀佛經，就會看見位位菩薩都會有一樣的橋段😂 

出遊後遇到老人、病人、死人 ，然後覺得出生很讓人厭倦。再遇到修行人，然後就出家

覺悟後，都不想說法，因為覺得自己所證悟的法太深，一般人難以理解

但大梵天王都會出現然後來勸請三次，最後終於肯說法（DN14）

大家怎樣認為？ 真的有自由意志嗎？

其實就沒有的。 當這一系列特定的條件組合在一起時，所有人都會經歷這樣的橋段。

如果誰是發願成佛的話，未來您成功後，一樣會是這樣

所以.... 如實知見小編已經預言了大家的未來了😂😂😂😂

這個所謂的意志、 選擇，怎會是屬於我們的呢？

所有佛陀和大梵天王都身不由己，被條件所逼迫.....

If we read the Buddhist scriptures, we will see that all the Bodhisattvas have the same storylines. 😂

After going out, they encounter old people, sick people, and dead people, and then feel that life is very wearisome. 

Then they meet monks and decide to become an ascetic.

After awakening, they don’t want to teach the Dharma because they feel that the truths they have realized are too profound for ordinary people to understand.

But the Great Brahma always appears and urges them three times, and eventually, they agree to teach the Dharma (DN14).

What does everyone think? Is there really free will?

In fact, there isn't. When this series of specific conditions comes together, everyone will experience such storylines.

If someone vows to become a Buddha, in the future, after their success, it will be the same.
 

So... as the editor  of knowing  and seeing the truth has predicted everyone’s future. 😂😂😂😂

This so-called will and choice, how can it belong to us?
All Buddhas and Great Brahma are also bound by conditions...

一個有魅力的領袖

必然是一個能夠帶給別人許多好處的人

人人都喜歡‘著數’、 好處

如果沒有好處，為什麼要跟我們？

佛陀曾說，每個人最愛都是自己 (UD.41)

誰會跟著我們，僅僅只是為了給我們威？😂

想想是不是？

為什麼佛陀有那麼大魅力和影響力？

因為對一切眾生都有好處！

首先，佛陀有最高最圓滿的戒律

第二， 佛陀有卓越的智見。當他說知道、看到時，真的是知道、看到。佛陀以親身的證智、理由、根據而教法

第三，佛陀有最高的智慧。他不可能看不到未來別人駁斥的基礎 ；也不可能不以如法的折論來折服已生起的異論。佛陀不期待對弟子們教誡，弟子們一定期待佛陀的教誡

第四，眾生陷入苦，佛陀為他們說四聖諦。

第五，佛陀有能力教導所有的禪修方法（MN77）

誰對佛陀行善，都會得到無量的功德

正因為如此，人人才那麼尊重佛陀、 喜愛佛陀、搶著來服務佛陀。

有極少人--可能沒有--不是為了從佛陀那裡得到些什麼好處，就只是欣賞佛陀的美德。

但就連佛陀的美德，也是佛陀所帶來的好處。

為什麼？因為誰人見到佛陀的美德，內心都會喜悅。他們喜歡這種快樂，所以才喜歡佛陀。

也是愛自己啊！

所以如果誰人只是要威、只是要自我感覺良好；那他們永遠不能成功。

如果誰具足一切美德、無私地付出、為全世界帶來好處，他就是最值得尊敬的領袖

A charismatic leader is someone who can bring many benefits to others.

Everyone loves advantages and benefits from others. 

If there are no advantages, why would anyone follow us?

The Buddha once said that everyone loves themselves the most (UD.41).
Who would follow us just to let us feel impressive? 😂
Think about it~

Why does the Buddha have such great charisma and influence?
Because he benefits to all sentient beings!

First, the Buddha upholds the highest and most complete precepts.
 

Second, the Buddha possesses the highest wisdom. When he says he knows or sees, he truly does. The Buddha teaches based on his own realization, reasoning, and evidence.

Third, the Buddha has the highest wisdom. He cannot fail to see the basis for others' objections; he also cannot be swayed by wrong views without using proper reasoning to counter them. The Buddha does not expect his disciples to teach; rather, the disciples eagerly await his teachings.

Fourth, sentient beings are trapped in suffering, and the Buddha teaches them the Four Noble Truths.
 

Fifth, the Buddha has the ability to teach all methods of meditation (MN77).

Anyone who does good for the Buddha will receive immeasurable merit.

Because of this, everyone respects and loves the Buddha, eagerly wanting to serve him.

Very few people—perhaps none—appreciate the Buddha merely for his virtues without seeking some benefit from him.
But even the Buddha's virtues are benefits he brings.
Why? Because anyone who sees the Buddha's virtues feels joy in their heart. They enjoy this happiness, which is why they love the Buddha. It’s also about loving themselves!

So if someone seeks only power or just wants to feel good about themselves, they will never succeed.

But anyone who possesses all virtues, selflessly contributes, and brings benefits to the whole world is the most respected leader.

在化學裡面， 有許多化學方程式， 例如：

鈉+水=氫氧化鈉+氫氣

同樣地， 我們每個人的選擇和意志都是很化學的

當我們有這些性格、業力、和其他條件， 遇到這系列的外境時， 就會這樣反應

當我們有那些性格、業力、和其他條件， 遇到那系列的外境時， 就會那樣反應

其實就不由我們去選擇

所以邪惡的人或魔神就以這樣的原理去害死我們

我們有這樣程度的貪， 就肯定會犯上這樣的錯， 自招毀滅

我們有這樣程度的嗔恚， 就肯定會犯上這樣的錯， 自招毀滅

我們有這樣程度的痴， 就肯定會犯上這樣的錯， 自招毀滅

他們只需製造一些條件給我們， 我們就自然中招

但佛陀和其他有大智慧的人， 卻會利用這些來幫助我們

例如佛陀具備全知之智

他很清楚在什麼時機、什麼場合， 可以只說一句話就讓某人覺悟

很清楚應付給什麼禪修方法， 是可以最有效讓人抵達涅槃

很清楚做些什麼、說些什麼話， 可以讓人死後再生天界

佛陀了知一切方程式， 所以為天神和人類的導師

In chemistry, there are many chemical equations, for example:

Sodium + Water = Sodium Hydroxide + Hydrogen Gas

Similarly, each of our choices and will are very chemical in nature.

When we have these characteristics, karma, and other conditions, we will react in a this  way when faced with a series of external circumstances.

When we have those characteristics, karma, and other conditions, we will react in that way when faced with a different series of external circumstances.

In fact, it is not up to us to choose.

Thus, evil people or demons use this principle to harm us.

When we have a certain degree of greed, we will definitely make that mistake and invite our own destruction.

When we have a certain degree of anger, we will definitely make that mistake and invite our own destruction.

When we have a certain degree of ignorance, we will definitely make that mistake and invite our own destruction.

They just need to create some conditions for us, and we will naturally fall into their trap.

However, the Buddha and other wise individuals will use this to help us.

For example, the Buddha possesses omniscient wisdom.

He knows very clearly when and in what situation he can say just one sentence to awaken someone.

He knows exactly what meditation method to provide to most effectively lead someone to nibanna.

He knows what to do and what to say to help someone be reborn in the heavenly realms after death.

The Buddha understands all the equations, which is why he is the teacher of gods and humans.

<<佛陀的象徵>>

試著記住佛陀的象徵。

慈悲、善良的存在。如果這就是佛陀的本質，甚至非佛教徒也能理解佛陀是怎樣的——慈悲、善良、溫和的存在；從未戰鬥過，從不批評任何人；對任何人都不會造成傷害或使用暴力。

你知道，他就是慈悲和溫和的。

這就是我們需要培養和禪修的心靈！

慈悲、善良、溫和的心靈！ 

《The symbol of the Buddha》

Try to remember the symbol of the Buddha.

Compassionate, kind being. And if that’s what the Buddha is, and even non-buddhists they actually has got an idea of what the Buddha is--- compassionate, kind, gentle being; never went to war, never criticize anybody; never sort of harmful or violent to anybody.

You know; he is compassionate, gentle

And that is that sort of mind which we have to generate  and meditate !

Compassionate, kind, gentle mind!

<09:10:

https://ajahnbrahmpodcast.stream/episodes/stop-trying-to-meditate-ajahn-brahm?fbclid=IwY2xjawILwtZleHRuA2FlbQIxMAABHSe5VtSq8CbSvbXXExWyxytCjxqosXsiZXyBIjz09tpG4E3teOIDiv6v1g_aem_jvjwEvVwJYDaWCxztKApAQ 

《宇宙最偉大的老師—佛陀—覺悟的歷程》

在約2600年前的一個月圓夜，已圓滿了四大不可數劫又十萬個大劫波羅蜜的菩薩進入了極其關鍵時刻。

菩薩放棄了六年的無益苦行後，他盤腿在菩提樹底下，憶起自己在小時候誤打誤撞進入初禪的經歷。那時菩薩心想：這種無過失的快樂或許才是覺悟之路！

於是，菩薩以他熟練的入出息念，很快便進入了初禪。

從初禪再提升到二禪，三禪，直到第四禪。

那時菩薩從第四禪逗留了一段時間後退出來，退到近行定。他的心柔軟，清淨，適合工作。

這時時間是傍晚六時，菩薩把心導向宿命通，那時他回憶起一生，兩生，一千生，十萬生，許多個大劫的過去世：那時我是這樣的名字，有這樣的容貌，吃這樣的食物，有這樣的苦樂。然後在那裡死後又投生到那裡，有著這樣的遭遇…… 菩薩就這樣用了約四個小時去探索自己的過去世。他不斷找尋，也不能找到一個起始點

到了晚上十時，菩薩探索夠了自己的過去世，維持深厚的禪定，他把心導向天眼通。他看到世間上的眾生因為行善而往生善道，行惡而往生惡道；菩薩因而大概明白了業的運作。佛陀就這樣又觀察了四個小時左右。

到了凌晨二時，最關鍵的時刻來了。這時的菩薩已經有了輪迴和業的運作的認識，他開始窺探這一切背後的底層邏輯—緣起。

佛陀從老死開始思維—以什麼為緣而老死存在呢？ 出生！

慢慢得出以下的結論—十二因緣：

老死<--生<-- 有<--取<--渴愛<--受<--觸<--六處<--名色<--識<--行<--無明

菩薩意識到，因為無明，即不了解四聖諦，不了解苦集滅道，因此我們會一直造作種種的業（行）

當某個業在臨終時成熟，便會帶來新的結生識（識），不同的心所和物質身體（名色）也伴隨生起。

識和名色逐漸成熟而發展為六根：眼耳鼻舌身意

因而會與色聲香味觸法—這六塵—接觸

一接觸，便會生起苦受，樂受，不苦不樂受等感受。

接著會生起喜歡不喜歡等的渴愛

渴愛不斷加強而變成執取

一旦有執取和渴愛這些煩惱，我們必然會一直造業（業有）

當某個業成熟後，又會帶來新一期生命。而有生必有老死！

菩薩明白了！

於是，假如不想有老死，就不要出生。

不要出生，就不要造業。

不要造業，就不要有執取和渴愛。

不要渴愛，就不要有感受

不要感受，就不要有接觸

不要接觸，就不要有六根

沒有識和名色就沒有六根。

不造業就不會產生結生識

沒有無明就不會造業。

菩薩一直不知道的是四聖諦。因為認為這副五蘊身心是樂的，所以菩薩一直執著它，也執著整個世間，產生了許多渴愛。問題就是出在這裡！

這時菩薩開始認真地審視這副五蘊身心，發現它們不斷生滅。當它們不斷生滅時，菩薩便驚嘆它們實際上是一堆苦！ 假如我們生了一個孩子，但他以出生便死了---這是苦還是樂呢？是絕對的苦！ 

菩薩的心這時完全明白了。他知道五取蘊實際上是苦，因為不知苦所以產生帶來新的五蘊和種種負面情緒的渴愛。渴愛的止息便是苦的滅。而要達致苦滅便要修剛才修過的東西。

當菩薩的心明白時，他厭倦了五蘊，把它們放下。 因而漸次斬斷煩惱，證得初果，二果，三果和最後的四果阿羅漢果。

當菩薩證得阿羅漢果時，他完全放下了心，即放下了整個世界，斬斷了一切煩惱，同時獲得了一切知智。在佛陀解脫時，他明確知道這是解脫，並證知：『出生已盡，梵行已完成，應該被作的已作，自己不再輪迴了。』

圓滿的佛陀出現於世了！

圓滿的佛陀出現於世了！

圓滿的佛陀出現於世了！

十萬個圍輪世界震動了十二次。有很強烈的光芒從佛陀那裡散發出來，震驚所有天神。由四天王天一直到梵天界的天神，他們都喝彩祝賀這位偉大的圓滿覺悟者。天神和人類終於有老師了！終於有一位能夠拯救他們於一切苦的老師了！

參考：MN85,SN12, SN54.8，DN14,AN8.11，小部。佛陀傳

佛陀其中一個名號是‘天人師’ ，

天神與人類的老師。

也是‘調御丈夫’，任何人想調御自己的心，滅除一切煩惱，找佛陀就行了。佛陀是最好的調御師

之所以佛陀能勝任教導任何人，是因為他具備不可動搖的至高美德和全知的智慧。

佛陀的一切知智不是開玩笑的

我們以為我們很認識自己？不。大多數的我們連自己對上的過去世已經記憶不起來了。我們無始劫以來累積過什麼，有什麼潛能，有修過什麼行，我們自己也不清楚。但佛陀對我們卻瞭如指掌。只要佛陀一作意，他就會知道，這就是一切知智的厲害之處。

根據《經集》義註，每天5am-6am ，佛陀一般都會進入進入大悲定，以佛眼審察世間，為了去看哪些眾生的眼中有少塵垢，哪些有許多的等等。佛陀會審察世間，審察世間去看哪些眾生曾在過去佛，法，僧那裡服務過，哪些沒有做過布施，持戒，遵守布薩。。然後會看看誰擁有證悟道果的親依止緣，哪些沒有。

如果發現有人有證悟阿羅漢果的潛質，就會特地去渡化他。

我們的意志都是條件組合的，不是我們的。過去的業力，習性，隨眠，種種可知不可知的條件組合在一起後，當我們遇到這一系列的條件，我們就會有這樣的反應；當遇到那一系列的條件，我們就會有那樣的反應。

因為佛陀完全了解一切條件，所以假如我們有潛質成為聖者，佛陀便能精準地創造一些條件，讓我們的道果生起，成為聖者。

例如說一句話，有些人已經能夠成為阿羅漢了。

例如授予準確的禪修方法，有些人很快便能成為阿羅漢了。

有時智慧高如舍利佛尊者，也未必有這個能力。試過有人跟舍利佛尊者學習，舍利佛認為那比丘因為貪欲強，適合修不淨觀。誰不知那比丘修來修去心也不能平靜，不能培育起定力。

後來佛陀知道後，在審視那比丘的過去世因緣後，便親自授予他準確的禪修業處，不久那位比丘便成為了阿羅漢了。(Sn1)

當一個人那一生沒有足夠的條件成為阿羅漢，佛陀就會創造條件，說一些適合他的佛法，讓他聽後，在未來不久便成為阿羅漢了。例子有真諦辯論家。當時雖然聽了佛陀說無常，苦，無我的道理，但依然心服口不服。雖然他當時並沒有成為阿羅漢，但佛陀已經預見了他會在佛涅槃400年後投生到斯里蘭卡，成為一位名叫大黑護的阿羅漢長老。

有時佛陀也會利用條件，來幫助一些人。 例如，法句經義註記載，有一位纺织女修了三年死隨念後，在一天佛陀環顧世間的時候，她的影像在他的智網裡。 佛陀知道她當日便要死了，但如果她以凡夫的身份死去，她的未來去處將是不確定的。 如果她在聽聞佛法後成為聖者，他的未來去處便確定了，是兜率天。於是便依著這個方向去讓後者發生。

這個故事記載在《天宮的故事》中。有一次，佛陀觀看世間，發現一位女士將會在當天死去，並往生到地獄。但佛陀慈悲想幫她，於是改變了一些條件--就是專程去她那裡托缽。 她在供養完佛陀後，未來改變了，往生到天界了。

有時連我們在某個條件底下，將會發什麼願，他也會知道。例如在一大不可數劫又十萬大劫前，高見佛出現在世間，他在環顧世間的時候，發現了舍利佛尊者的前世，那時他是一位隱士。 高見佛知道，當自己去那裡隱士那裡的時候，將會對他有很大的利益。 後者將會發願成為上首弟子，他的朋友則會發願成為第二上首弟子。

法句經義註中記載，其實佛陀很早就知道了提婆達多一定會傷害自己了，因為過去世的積怨和其他條件的組合。但佛陀依然剃度他出家，就是因為佛陀在分辨各種條件後，知道提婆達多如果以在家人身份作惡的話，他將不能確定地在未來證悟涅槃。 但當他出家後，他將能最後懺悔，因此而創造未來證悟涅槃的條件。提婆達多將會在十萬個大劫後成為獨覺佛。

就如《傳記》中所記載那樣，當一個很大的業造下後，佛陀有時已經能夠肯定一個人的未來將會是怎樣。佛陀的全知讓他能夠了知到一切原因和條件，而最後會得到什麼結果。

但試問佛陀的智慧和選擇是他的嗎？也不是。它們也是條件組合的。當在這個條件底下，佛陀必定會這樣做；當在那個條件底下，佛陀必定會那樣做。因為佛陀只會作出最好的選擇。

我們知道未來是不確定的，因為有太多不確定的條件一直在轉變。但能完全充分利用一切條件的人，就是佛陀，因為他有一切知智。

因此佛陀的一切知智不是開玩笑的。

One of the Buddha's epithets is "Teacher of Gods and Men" (*Satthā devamanussānaṃ*)—the teacher of deities and human beings.

He is also "the supreme Tamer of the Untamed" (*Purisadammasārathi*)—the supreme trainer of persons to be tamed. If anyone wishes to tame their own mind and eradicate all defilements, they need only turn to the Buddha. He is the supreme trainer.

The reason the Buddha is able to successfully teach anyone is that he possesses unshakeable supreme virtue and omniscient wisdom.

The Buddha's omniscience (*sabbaññuta-ñāṇa*) is no joke.

Do we think we know ourselves well? No. Most of us cannot even recall our immediately preceding past life. We are unclear about what we have accumulated over beginningless time, what potential we have, or what practices we have cultivated. But the Buddha knows us thoroughly. Whenever he turns his mind to it, he knows—this is the power of omniscience.

According to the commentary to the *Sutta Nipāta*, every day from 5:00 to 6:00 AM, the Buddha generally enters the great compassion attainment (*mahākaruṇā-samāpatti*) and surveys the world with his Buddha-eye, to see which beings have little dust in their eyes, which have much, and so on. The Buddha surveys the world to see which beings have previously served past Buddhas, the Dhamma, and the Saṅgha, which have not given gifts, observed precepts, or kept the Uposatha, and then he sees who possesses the proximate cause (*upanissaya*) for realizing the path and fruit, and who does not.

If he finds someone with the potential to attain arahantship, he will go specifically to teach that person.

Our volitions are conditioned—they are not truly "ours." Past kamma, habits, underlying tendencies (*anusaya*), and various knowable and unknowable conditions come together. When we encounter one set of conditions, we react in one way; when we encounter another set, we react in another way.

Because the Buddha fully understands all conditions, if we have the potential to become a noble one (*ariya*), he can precisely create the conditions for our path and fruit to arise, enabling us to become a noble one.

For example, a single sentence from him has enabled some to become arahants.

Or by giving the precise meditation subject, some have quickly become arahants.

Sometimes even someone with wisdom as great as Venerable Sāriputta may lack this ability. It is recorded that once, someone studied with Venerable Sāriputta, who thought that because the monk had strong sensual desire, he was suited to contemplate foulness. Yet no matter how much that monk practised, his mind could not become calm, and he could not develop stillness.

Later, after the Buddha knew of this, he examined the monk's past-life conditions and then personally gave him the precise meditation subject. Not long after, that monk became an arahant. (Sn1)

When a person does not have sufficient conditions in that very life to become an arahant, the Buddha creates conditions by teaching Dhamma suitable for them, so that after hearing it, they will become an arahant in the near future. An example is the "Disputation Master." Although at that time he heard the Buddha speak of impermanence, suffering, and not-self, his mind is convinced but his mouth would not concede. Although he did not become an arahant then, the Buddha had already foreseen that 400 years after his parinibbāna, he would be reborn in Sri Lanka and become an arahant elder named Mahārakkhita.

Sometimes the Buddha also uses conditions to help certain individuals. For example, the commentary to the *Dhammapada* records that a female weaver had been practising mindfulness of death for three years. One day, as the Buddha surveyed the world, her image appeared in the net of his knowledge. He knew she would die that very day, but if she died as an ordinary person (*puthujjana*), her future destination would be uncertain. If she became a noble one after hearing the Dhamma, her future destination would be certain—the Tusita heaven. So he acted in a way that would bring about the latter outcome.

This story is recorded in the *Vimānavatthu* (Stories of the Heavenly Mansions). On one occasion, the Buddha surveyed the world and saw that a woman would die that day and be reborn in hell. But out of compassion, the Buddha wished to help her, so he changed the conditions—by going specifically to her for alms. After she made her offering to the Buddha, her future changed, and she was reborn in the heavenly realm.

Sometimes the Buddha even knows what aspirations we will make under certain conditions. For example, countless aeons and a hundred thousand aeons ago, when the Buddha Anomadassī appeared in the world, as he surveyed the world he discovered the past life of Venerable Sāriputta, who at that time was a hermit. The Buddha Anomadassī  knew that when he went to that hermit, it would be of great benefit to him. The latter would aspire to become the chief disciple, and his friend would aspire to become the second chief disciple.

The commentary to the *Dhammapada* records that the Buddha knew long beforehand that Devadatta would surely harm him, due to the accumulated grievances from past lives and the combination of other conditions. Yet the Buddha still ordained him. Why? Because after discerning the various conditions, the Buddha knew that if Devadatta committed evil as a layperson, he would not be certain of attaining Nibbāna in the future. But once he had gone forth, he would eventually be able to confess, thereby creating the conditions for future Nibbāna. Devadatta would become a pacekabuddha after a hundred thousand aeons.

As recorded in the *Apadāna* (Biographies), when a great kamma has been committed, the Buddha is sometimes already able to ascertain a person's future destiny. His omniscience allows him to know all causes and conditions, and what results will ultimately follow.

But are the Buddha's wisdom and choices truly "his"? They are also not. They too are conditioned. Under these conditions, the Buddha will necessarily act in this way; under those conditions, he will necessarily act in that way. Because the Buddha only makes the optimal choice.

We know the future is uncertain, because there are too many uncertain conditions constantly changing. But the one who can fully utilise all conditions to their utmost is the Buddha, because he possesses omniscience.

Therefore, the Buddha's omniscience is no joke.

Buddha loves all beings.

No matter whether you are rich or poor; good or bad,

no matter whether you are a Christian, a Catholic, a Muslim, an Orthodox, a Taoist, a Buddhist, or non-religious,

no matter whether you are a deity, a human, an animal, a ghost, or a spirit from hell,

the Buddha has compassion for all of you and hopes that you find happiness.

佛愛一切眾生

無論您是有錢人，窮人；好人，壞人

無論您是基督徒，天主教徒，伊斯蘭教徒，東正教徒，道教徒，佛教徒，無宗教人士

無論您是天神，人類，畜生，鬼魂，地獄的靈體

佛陀一樣悲憫您們，希望您們快樂