B0102020305saḷāyatanavaggo（六根經）c3.5s

Saḷāyatanavaggo
Anāthapiṇḍikovādasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho anāthapiṇḍiko gahapati aññataraṃ purisaṃ āmantesi – 『『ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi [vandāhi evañca vadehi (sabbattha) aññasuttesu pana natthi] – 『anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī』ti. Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi [vandāhi evañca vadehi (sabbattha) aññasuttesu pana natthi] – 『anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī』ti. Evañca vadehi – 『sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā』』』ti.

『『Evaṃ, bhante』』ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca – 『『anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī』』ti. Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca – 『『anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandati; evañca vadeti – 『sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā』』』ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto anāthapiṇḍikaṃ gahapatiṃ etadavoca – 『『kacci te, gahapati, khamanīyaṃ, kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo』』ti?

『『Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, balavā puriso tiṇhena sikharena muddhani [muddhānaṃ (sī. syā. kaṃ. pī.)] abhimattheyya [abhimantheyya (sī. pī.)]; evameva kho me, bhante sāriputta, adhimattā vātā muddhani [ohananti (syā. kaṃ.)] ūhananti [adhimattā vātā sīlaṃ parikantanti (sī. syā. kaṃ.)]. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, balavā puriso daḷhena varattakhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, bhante sāriputta, adhimattā sīse sīsavedanā. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho me, bhante sāriputta, adhimattā vātā kucchiṃ parikantanti. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ, samparitāpeyyuṃ; evameva kho me, bhante sāriputta, adhimatto kāyasmiṃ ḍāho. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo』』ti.

六處品給予給孤獨長者的教誡經如是我聞。一時，世尊住舍衛城(現今印度北方邦斯拉瓦斯蒂縣)祇樹給孤獨園。那時，給孤獨長者患病，痛苦，重病。於是給孤獨長者召喚一個人說："來吧，朋友，你去世尊那裡；到了之後，以我的名義頂禮世尊雙足，說：'世尊，給孤獨長者患病，痛苦，重病。他頂禮世尊雙足。'然後去尊者舍利弗那裡；到了之後，以我的名義頂禮尊者舍利弗雙足，說：'尊者，給孤獨長者患病，痛苦，重病。他頂禮尊者舍利弗雙足。'並這樣說：'尊者，請尊者舍利弗慈悲前往給孤獨長者家。'" 那人回答給孤獨長者說："是，先生。"然後去世尊那裡；到了之後，禮拜世尊，坐在一旁。坐在一旁后，那人對世尊說："世尊，給孤獨長者患病，痛苦，重病。他頂禮世尊雙足。"然後去尊者舍利弗那裡；到了之後，禮拜尊者舍利弗，坐在一旁。坐在一旁后，那人對尊者舍利弗說："尊者，給孤獨長者患病，痛苦，重病。他頂禮尊者舍利弗雙足；並這樣說：'尊者，請尊者舍利弗慈悲前往給孤獨長者家。'"尊者舍利弗以沉默表示同意。於是尊者舍利弗穿好衣服，拿著缽和外衣，由尊者阿難作為隨從沙門，前往給孤獨長者家；到了之後，坐在準備好的座位上。坐下後，尊者舍利弗對給孤獨長者說："長者，你還好嗎？能維持嗎？痛苦的感受是否減輕，不再增加？是否顯示減輕，不再增加？" "尊者舍利弗，我不好，不能維持。劇烈的痛苦感受在增加，不減輕；顯示在增加，不減輕。尊者舍利弗，就像強壯的人用鋒利的刀尖刺頭頂；同樣地，尊者舍利弗，極度的風在我頭頂上衝擊。尊者舍利弗，我不好，不能維持。劇烈的痛苦感受在增加，不減輕；顯示在增加，不減輕。尊者舍利弗，就像強壯的人用堅韌的皮帶在頭上纏緊頭巾；同樣地，尊者舍利弗，我頭部有極度的頭痛。尊者舍利弗，我不好，不能維持。劇烈的痛苦感受在增加，不減輕；顯示在增加，不減輕。尊者舍利弗，就像熟練的屠牛者或屠牛者的學徒用鋒利的屠牛刀切開腹部；同樣地，尊者舍利弗，極度的風在切割我的腹部。尊者舍利弗，我不好，不能維持。劇烈的痛苦感受在增加，不減輕；顯示在增加，不減輕。尊者舍利弗，就像兩個強壯的人抓住一個較弱的人的兩臂，在炭火坑上烤他、燙他；同樣地，尊者舍利弗，我身體里有極度的灼熱。尊者舍利弗，我不好，不能維持。劇烈的痛苦感受在增加，不減輕；顯示在增加，不減輕。"

『『Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na cakkhuṃ upādiyissāmi, na ca me cakkhunissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ.

『『Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na sotaṃ upādiyissāmi, na ca me sotanissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na ghānaṃ upādiyissāmi, na ca me ghānanissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na jivhaṃ upādiyissāmi, na ca me jivhānissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na kāyaṃ upādiyissāmi, na ca me kāyanissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na manaṃ upādiyissāmi, na ca me manonissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ.

『『Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na rūpaṃ upādiyissāmi, na ca me rūpanissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na saddaṃ upādiyissāmi…pe… na gandhaṃ upādiyissāmi… na rasaṃ upādiyissāmi… na phoṭṭhabbaṃ upādiyissāmi… na dhammaṃ upādiyissāmi na ca me dhammanissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ.

『『Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na cakkhuviññāṇaṃ upādiyissāmi, na ca me cakkhuviññāṇanissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na sotaviññāṇaṃ upādiyissāmi… na ghānaviññāṇaṃ upādiyissāmi… na jivhāviññāṇaṃ upādiyissāmi… na kāyaviññāṇaṃ upādiyissāmi… na manoviññāṇaṃ upādiyissāmi na ca me manoviññāṇanissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ.

『『Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na cakkhusamphassaṃ upādiyissāmi, na ca me cakkhusamphassanissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na sotasamphassaṃ upādiyissāmi… na ghānasamphassaṃ upādiyissāmi… na jivhāsamphassaṃ upādiyissāmi… na kāyasamphassaṃ upādiyissāmi… na manosamphassaṃ upādiyissāmi, na ca me manosamphassanissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ.

『『Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na cakkhusamphassajaṃ vedanaṃ upādiyissāmi, na ca me cakkhusamphassajāvedanānissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te , gahapati, evaṃ sikkhitabbaṃ – 『na sotasamphassajaṃ vedanaṃ upādiyissāmi… na ghānasamphassajaṃ vedanaṃ upādiyissāmi… na jivhāsamphassajaṃ vedanaṃ upādiyissāmi… na kāyasamphassajaṃ vedanaṃ upādiyissāmi… na manosamphassajaṃ vedanaṃ upādiyissāmi, na ca me manosamphassajāvedanānissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ.

"因此，長者，你應當這樣學習：'我不會執取眼，我的識也不會依賴於眼。'長者，你應當這樣學習。 "因此，長者，你應當這樣學習：'我不會執取耳，我的識也不會依賴於耳。'長者，你應當這樣學習。因此，長者，你應當這樣學習：'我不會執取鼻，我的識也不會依賴於鼻。'長者，你應當這樣學習。因此，長者，你應當這樣學習：'我不會執取舌，我的識也不會依賴於舌。'長者，你應當這樣學習。因此，長者，你應當這樣學習：'我不會執取身，我的識也不會依賴於身。'長者，你應當這樣學習。因此，長者，你應當這樣學習：'我不會執取意，我的識也不會依賴於意。'長者，你應當這樣學習。 "因此，長者，你應當這樣學習：'我不會執取色，我的識也不會依賴於色。'長者，你應當這樣學習。因此，長者，你應當這樣學習：'我不會執取聲...我不會執取香...我不會執取味...我不會執取觸...我不會執取法，我的識也不會依賴於法。'長者，你應當這樣學習。 "因此，長者，你應當這樣學習：'我不會執取眼識，我的識也不會依賴於眼識。'長者，你應當這樣學習。因此，長者，你應當這樣學習：'我不會執取耳識...我不會執取鼻識...我不會執取舌識...我不會執取身識...我不會執取意識，我的識也不會依賴於意識。'長者，你應當這樣學習。 "因此，長者，你應當這樣學習：'我不會執取眼觸，我的識也不會依賴於眼觸。'長者，你應當這樣學習。因此，長者，你應當這樣學習：'我不會執取耳觸...我不會執取鼻觸...我不會執取舌觸...我不會執取身觸...我不會執取意觸，我的識也不會依賴於意觸。'長者，你應當這樣學習。 "因此，長者，你應當這樣學習：'我不會執取眼觸所生的受，我的識也不會依賴於眼觸所生的受。'長者，你應當這樣學習。因此，長者，你應當這樣學習：'我不會執取耳觸所生的受...我不會執取鼻觸所生的受...我不會執取舌觸所生的受...我不會執取身觸所生的受...我不會執取意觸所生的受，我的識也不會依賴於意觸所生的受。'長者，你應當這樣學習。

『『Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na pathavīdhātuṃ upādiyissāmi, na ca me pathavīdhātunissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na āpodhātuṃ upādiyissāmi… na tejodhātuṃ upādiyissāmi… na vāyodhātuṃ upādiyissāmi… na ākāsadhātuṃ upādiyissāmi… na viññāṇadhātuṃ upādiyissāmi, na ca me viññāṇadhātunissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ.

『『Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na rūpaṃ upādiyissāmi, na ca me rūpanissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na vedanaṃ upādiyissāmi… na saññaṃ upādiyissāmi… na saṅkhāre upādiyissāmi… na viññāṇaṃ upādiyissāmi, na ca me viññāṇanissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ.

『『Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na ākāsānañcāyatanaṃ upādiyissāmi , na ca me ākāsānañcāyatananissitaṃ viññāṇaṃ bhavissatī』ti . Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na viññāṇañcāyatanaṃ upādiyissāmi… na ākiñcaññāyatanaṃ upādiyissāmi… na nevasaññānāsaññāyatanaṃ upādiyissāmi na ca me nevasaññānāsaññāyatananissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ.

『『Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na idhalokaṃ upādiyissāmi, na ca me idhalokanissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『na paralokaṃ upādiyissāmi, na ca me paralokanissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – 『yampi me diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anupariyesitaṃ anucaritaṃ manasā tampi na upādiyissāmi, na ca me taṃnissitaṃ viññāṇaṃ bhavissatī』ti. Evañhi te, gahapati, sikkhitabba』』nti.

Evaṃ vutte, anāthapiṇḍiko gahapati parodi, assūni pavattesi. Atha kho āyasmā ānando anāthapiṇḍikaṃ gahapatiṃ etadavoca – 『『olīyasi kho tvaṃ, gahapati, saṃsīdasi kho tvaṃ, gahapatī』』ti? 『『Nāhaṃ, bhante ānanda, olīyāmi, napi saṃsīdāmi; api ca me dīgharattaṃ satthā payirupāsito manobhāvanīyā ca bhikkhū; na ca me evarūpī dhammī kathā sutapubbā』』ti. 『『Na kho, gahapati, gihīnaṃ odātavasanānaṃ evarūpī dhammī kathā paṭibhāti; pabbajitānaṃ kho, gahapati, evarūpī dhammī kathā paṭibhātī』』ti. 『『Tena hi, bhante sāriputta, gihīnampi odātavasanānaṃ evarūpī dhammī kathā paṭibhātu. Santi hi, bhante, kulaputtā apparajakkhajātikā, assavanatā dhammassa parihāyanti; bhavissanti dhammassa aññātāro』』ti.

Atha kho āyasmā ca sāriputto āyasmā ca ānando anāthapiṇḍikaṃ gahapatiṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu. Atha kho anāthapiṇḍiko gahapati, acirapakkante āyasmante ca sāriputte āyasmante ca ānande , kālamakāsi tusitaṃ kāyaṃ upapajji. Atha kho anāthapiṇḍiko devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho anāthapiṇḍiko devaputto bhagavantaṃ gāthāhi ajjhabhāsi –

『『Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;

Āvutthaṃ dhammarājena, pītisañjananaṃ mama.

『『Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;

Etena maccā sujjhanti, na gottena dhanena vā.

『『Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

Yoniso vicine dhammaṃ, evaṃ tattha visujjhati.

『『Sāriputtova paññāya, sīlena upasamena;

Yopi pāraṅgato bhikkhu, etāvaparamo siyā』』ti.

Idamavoca anāthapiṇḍiko devaputto. Samanuñño satthā ahosi. Atha kho anāthapiṇḍiko devaputto – 『『samanuñño me satthā』』ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

"因此，長者，你應當這樣學習：'我不會執取地界，我的識也不會依賴於地界。'長者，你應當這樣學習。因此，長者，你應當這樣學習：'我不會執取水界...我不會執取火界...我不會執取風界...我不會執取空界...我不會執取識界，我的識也不會依賴於識界。'長者，你應當這樣學習。 "因此，長者，你應當這樣學習：'我不會執取色，我的識也不會依賴於色。'長者，你應當這樣學習。因此，長者，你應當這樣學習：'我不會執取受...我不會執取想...我不會執取行...我不會執取識，我的識也不會依賴於識。'長者，你應當這樣學習。 "因此，長者，你應當這樣學習：'我不會執取空無邊處，我的識也不會依賴於空無邊處。'長者，你應當這樣學習。因此，長者，你應當這樣學習：'我不會執取識無邊處...我不會執取無所有處...我不會執取非想非非想處，我的識也不會依賴於非想非非想處。'長者，你應當這樣學習。 "因此，長者，你應當這樣學習：'我不會執取此世，我的識也不會依賴於此世。'長者，你應當這樣學習。因此，長者，你應當這樣學習：'我不會執取他世，我的識也不會依賴於他世。'長者，你應當這樣學習。因此，長者，你應當這樣學習：'凡是我所見、所聞、所覺、所知、所得、所求、所思考的，我都不會執取，我的識也不會依賴於它。'長者，你應當這樣學習。" 說到這裡，給孤獨長者哭泣，流下眼淚。於是尊者阿難對給孤獨長者說："長者，你是否退縮了？長者，你是否沮喪了？""尊者阿難，我沒有退縮，也沒有沮喪；只是我長期親近導師和值得尊敬的比丘們，卻從未聽過這樣的法語。""長者，這樣的法語不會對穿白衣的在家人說；長者，這樣的法語是對出家人說的。""那麼，尊者舍利弗，請也對穿白衣的在家人說這樣的法語。因為，尊者，有些善男子塵垢很少，由於沒有聽法而退失；他們將會成為知法者。" 於是尊者舍利弗和尊者阿難用這個教誡教導給孤獨長者后，從座位起身離去。給孤獨長者在尊者舍利弗和尊者阿難離去不久後去世，轉生到兜率天。然後，給孤獨天子在深夜，以殊勝的容色照亮整個祇園，來到世尊那裡；到了之後，禮拜世尊，站在一旁。站在一旁的給孤獨天子用偈頌對世尊說： "這就是祇園，聖者眾所居，法王所住處，令我生歡喜。業、明與正法，戒律與高尚生活，人們由此凈化，非由種姓或財富。因此智者為己利，審慎觀察法，如是於此得凈化。舍利弗以智慧，戒律與寂靜，到達彼岸的比丘，也只能到此程度。" 給孤獨天子說了這些。導師表示贊同。於是給孤獨天子想："導師贊同我。"他禮拜世尊，右繞后，就在那裡消失了。

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – 『『imaṃ, bhikkhave, rattiṃ aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so devaputto maṃ gāthāhi ajjhabhāsi –

『『Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;

Āvutthaṃ dhammarājena, pītisañjananaṃ mama.

『『Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;

Etena maccā sujjhanti, na gottena dhanena vā.

『『Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

Yoniso vicine dhammaṃ, evaṃ tattha visujjhati.

『『Sāriputtova paññāya, sīlena upasamena;

Yopi pāraṅgato bhikkhu, etāvaparamo siyā』』ti.

『『Idamavoca , bhikkhave, so devaputto. 『Samanuñño me satthā』ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī』』ti.

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – 『『so hi nūna so, bhante, anāthapiṇḍiko devaputto bhavissati. Anāthapiṇḍiko, bhante, gahapati āyasmante sāriputte abhippasanno ahosī』』ti. 『『Sādhu, sādhu, ānanda! Yāvatakaṃ kho, ānanda, takkāya pattabbaṃ, anuppattaṃ taṃ tayā. Anāthapiṇḍiko so, ānanda, devaputto』』ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Anāthapiṇḍikovādasuttaṃ niṭṭhitaṃ paṭhamaṃ.

Channovādasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti. Tena kho pana samayena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahācundaṃ etadavoca – 『『āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā』』ti. 『『Evamāvuso』』ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi.

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā channena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ channaṃ etadavoca – 『『kacci te, āvuso channa, khamanīyaṃ, kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo』』ti?

『『Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi , āvuso sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, āvuso sāriputta, adhimattā vātā muddhani ūhananti. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati no paṭikkamo. Seyyathāpi, āvuso sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, āvuso sāriputta, adhimattā sīse sīsavedanā. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, āvuso sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho me, āvuso sāriputta, adhimattā vātā kucchiṃ parikantanti. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, āvuso sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho me, āvuso sāriputta, adhimatto kāyasmiṃ ḍāho. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Satthaṃ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvita』』nti.

於是世尊在那夜過後告訴比丘們："比丘們，昨夜有一位天子在深夜，以殊勝的容色照亮整個祇園，來到我這裡；到了之後，禮拜我，站在一旁。站在一旁的那位天子用偈頌對我說： '這就是祇園，聖者眾所居，法王所住處，令我生歡喜。業、明與正法，戒律與高尚生活，人們由此凈化，非由種姓或財富。因此智者為己利，審慎觀察法，如是於此得凈化。舍利弗以智慧，戒律與寂靜，到達彼岸的比丘，也只能到此程度。' "比丘們，那位天子說了這些。他說'導師贊同我'，然後禮拜我，右繞后，就在那裡消失了。" 聽到這些，尊者阿難對世尊說："世尊，那一定是給孤獨天子。世尊，給孤獨長者對尊者舍利弗非常信服。" "善哉，善哉，阿難！你已經通過推理達到了可能達到的程度。阿難，那就是給孤獨天子。" 世尊說了這些。尊者阿難歡喜，讚歎世尊所說。給予給孤獨長者的教誡經第一結束。給予闡那的教誡經如是我聞。一時，世尊住王舍城(現今印度比哈爾邦巴特那市附近)竹林栗鼠feeding-ground。那時，尊者舍利弗、尊者大周陀和尊者闡那住在靈鷲山。那時，尊者闡那患病，痛苦，重病。於是尊者舍利弗在傍晚從獨處起來，去尊者大周陀那裡；到了之後，對尊者大周陀說："朋友周陀，我們去看望生病的尊者闡那吧。"尊者大周陀回答尊者舍利弗說："是的，朋友。" 於是尊者舍利弗和尊者大周陀去尊者闡那那裡；到了之後，與尊者闡那互相問候。寒暄后，坐在一旁。坐在一旁的尊者舍利弗對尊者闡那說："朋友闡那，你還好嗎？能維持嗎？痛苦的感受是否減輕，不再增加？是否顯示減輕，不再增加？" "朋友舍利弗，我不好，不能維持。劇烈的痛苦感受在增加，不減輕；顯示在增加，不減輕。朋友舍利弗，就像強壯的人用鋒利的刀尖刺頭頂；同樣地，朋友舍利弗，極度的風在我頭頂上衝擊。朋友舍利弗，我不好，不能維持。劇烈的痛苦感受在增加，不減輕；顯示在增加，不減輕。朋友舍利弗，就像強壯的人用堅韌的皮帶在頭上纏緊頭巾；同樣地，朋友舍利弗，我頭部有極度的頭痛。朋友舍利弗，我不好，不能維持。劇烈的痛苦感受在增加，不減輕；顯示在增加，不減輕。朋友舍利弗，就像熟練的屠牛者或屠牛者的學徒用鋒利的屠牛刀切開腹部；同樣地，朋友舍利弗，極度的風在切割我的腹部。朋友舍利弗，我不好，不能維持。劇烈的痛苦感受在增加，不減輕；顯示在增加，不減輕。朋友舍利弗，就像兩個強壯的人抓住一個較弱的人的兩臂，在炭火坑上烤他、燙他；同樣地，朋友舍利弗，我身體里有極度的灼熱。朋友舍利弗，我不好，不能維持。劇烈的痛苦感受在增加，不減輕；顯示在增加，不減輕。朋友舍利弗，我將拿刀，我不希望活著。"

『『Māyasmā channo satthaṃ āharesi. Yāpetāyasmā channo. Yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāma. Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṃ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṃ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṃ āyasmantaṃ channaṃ upaṭṭhahissāmi. Māyasmā channo satthaṃ āharesi. Yāpetāyasmā channo. Yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāmā』』ti.

『『Napi me, āvuso sāriputta, natthi sappāyāni bhojanāni; napi me natthi sappāyāni bhesajjāni; napi me natthi patirūpā upaṭṭhākā; api cāvuso sāriputta , pariciṇṇo me satthā dīgharattaṃ manāpeneva no amanāpena. Etañhi, āvuso sāriputta, sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva no amanāpena. 『Anupavajjaṃ channo bhikkhu satthaṃ āharissatī』ti evametaṃ [evameva kho tvaṃ (ka.)], āvuso sāriputta, dhārehī』』ti. 『『Puccheyyāma mayaṃ āyasmantaṃ channaṃ kañcideva desaṃ, sace āyasmā channo okāsaṃ karoti pañhassa veyyākaraṇāyā』』ti. 『『Pucchāvuso sāriputta, sutvā vedissāmī』』ti.

『『Cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme 『etaṃ mama, esohamasmi, eso me attā』ti samanupassasi? Sotaṃ, āvuso channa, sotaviññāṇaṃ…pe… ghānaṃ, āvuso channa, ghānaviññāṇaṃ… jivhaṃ, āvuso channa, jivhāviññāṇaṃ … kāyaṃ, āvuso channa, kāyaviññāṇaṃ… manaṃ, āvuso channa, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme 『etaṃ mama, esohamasmi, eso me attā』ti samanupassasī』』ti?

『『Cakkhuṃ, āvuso sāriputta, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassāmi. Sotaṃ, āvuso sāriputta…pe… ghānaṃ, āvuso sāriputta… jivhaṃ, āvuso sāriputta… kāyaṃ, āvuso sāriputta… manaṃ, āvuso sāriputta, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassāmī』』ti.

『『Cakkhusmiṃ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassasi? Sotasmiṃ, āvuso channa, sotaviññāṇe … ghānasmiṃ, āvuso channa, ghānaviññāṇe… jivhāya, āvuso channa, jivhāviññāṇe… kāyasmiṃ, āvuso channa, kāyaviññāṇe… manasmiṃ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassasī』』ti?

『『Cakkhusmiṃ , āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassāmi. Sotasmiṃ, āvuso sāriputta, sotaviññāṇe… ghānasmiṃ, āvuso sāriputta, ghānaviññāṇe… jivhāya, āvuso sāriputta, jivhāviññāṇe… kāyasmiṃ, āvuso sāriputta, kāyaviññāṇe… manasmiṃ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññā manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassāmī』』ti.

Evaṃ vutte, āyasmā mahācundo āyasmantaṃ channaṃ etadavoca – 『『tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṃ [vacanaṃ (sī.)], niccakappaṃ manasi kātabbaṃ – 『nissitassa calitaṃ, anissitassa calitaṃ natthi. Calite asati passaddhi, passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā』』』ti. Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṃ channaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu.

"尊者闡那不要拿刀。尊者闡那請繼續活下去。我們希望尊者闡那繼續活著。如果尊者闡那沒有合適的食物，我會為尊者闡那尋找合適的食物。如果尊者闡那沒有合適的藥物，我會為尊者闡那尋找合適的藥物。如果尊者闡那沒有適當的照顧者，我會照顧尊者闡那。尊者闡那不要拿刀。尊者闡那請繼續活下去。我們希望尊者闡那繼續活著。" "朋友舍利弗，我並非沒有合適的食物；我也不是沒有合適的藥物；我也不是沒有適當的照顧者。而且，朋友舍利弗，我長期以令人愉悅的方式侍奉導師，不是以令人不愉悅的方式。朋友舍利弗，這對弟子來說是適當的，應該以令人愉悅的方式侍奉導師，不是以令人不愉悅的方式。朋友舍利弗，請記住：'比丘闡那將無可指責地拿刀。'" "如果尊者闡那允許回答問題，我們想問尊者闡那一些問題。" "朋友舍利弗，請問吧，我聽了會知道的。" "朋友闡那，你是否認為眼、眼識和眼識所識知的法是'這是我的，這是我，這是我的自我'？朋友闡那，你是否認為耳、耳識...鼻、鼻識...舌、舌識...身、身識...意、意識和意識所識知的法是'這是我的，這是我，這是我的自我'？" "朋友舍利弗，我認為眼、眼識和眼識所識知的法'不是我的，不是我，不是我的自我'。朋友舍利弗，我認為耳...鼻...舌...身...意、意識和意識所識知的法'不是我的，不是我，不是我的自我'。" "朋友闡那，在眼、眼識和眼識所識知的法中，你看到了什麼，了知了什麼，而認為眼、眼識和眼識所識知的法'不是我的，不是我，不是我的自我'？朋友闡那，在耳、耳識...鼻、鼻識...舌、舌識...身、身識...意、意識和意識所識知的法中，你看到了什麼，了知了什麼，而認為意、意識和意識所識知的法'不是我的，不是我，不是我的自我'？" "朋友舍利弗，在眼、眼識和眼識所識知的法中，我看到了滅，了知了滅，所以認為眼、眼識和眼識所識知的法'不是我的，不是我，不是我的自我'。朋友舍利弗，在耳、耳識...鼻、鼻識...舌、舌識...身、身識...意、意識和意識所識知的法中，我看到了滅，了知了滅，所以認為意、意識和意識所識知的法'不是我的，不是我，不是我的自我'。" 聽到這些，尊者大周陀對尊者闡那說："因此，朋友闡那，應當經常記住世尊的這個教導：'有所依則有動搖，無所依則無動搖。無動搖則有寂靜，有寂靜則無傾向。無傾向則無來去。無來去則無死生。無死生則既不在此世，也不在他世，也不在兩者之間。這就是苦的終結。'"然後尊者舍利弗和尊者大周陀用這個教誡教導尊者闡那后，從座位起身離去。

Atha kho āyasmā channo acirapakkante āyasmante ca sāriputte āyasmante ca mahācunde satthaṃ āharesi. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – 『『āyasmatā, bhante, channena satthaṃ āharitaṃ. Tassa kā gati, ko abhisamparāyo』』ti? 『『Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā』』ti? 『『Atthi, bhante, pubbajiraṃ [pappajitañhitaṃ (ka.), upavajjitaṃ (ka.), pubbavijjanaṃ, pubbavijjhanaṃ, pubbaviciraṃ (saṃyuttake)] nāma vajjigāmo. Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī』』ti. 『『Honti [posanti (ka.)] hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. Nāhaṃ, sāriputta, ettāvatā 『saupavajjo』ti vadāmi. Yo kho, sāriputta, imañca kāyaṃ nikkhipati aññañca kāyaṃ upādiyati tamahaṃ 『saupavajjo』ti vadāmi. Taṃ channassa bhikkhuno natthi. 『Anupavajjo channo bhikkhu satthaṃ āharesī』ti evametaṃ, sāriputta, dhārehī』』ti.

Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.

Channovādasuttaṃ niṭṭhitaṃ dutiyaṃ.

Puṇṇovādasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā puṇṇo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇo bhagavantaṃ etadavoca – 『『sādhu maṃ, bhante, bhagavā saṃkhittena ovādena ovadatu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya』』nti. 『『Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho āyasmā puṇṇo bhagavato paccassosi. Bhagavā etadavoca –

『『Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī [nandi (syā. kaṃ.)]. 『Nandīsamudayā dukkhasamudayo, puṇṇā』ti vadāmi.

『『Santi kho, puṇṇa, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. 『Nandīsamudayā dukkhasamudayo, puṇṇā』ti vadāmi.

『『Santi ca kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. 『Nandīnirodhā dukkhanirodho, puṇṇā』ti vadāmi.

『『Santi ca kho, puṇṇa, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. 『Nandīnirodhā dukkhanirodho, puṇṇā』ti vadāmi.

『『Iminā ca tvaṃ puṇṇa, mayā saṃkhittena ovādena ovadito katarasmiṃ janapade viharissasī』』ti? 『『Imināhaṃ, bhante, bhagavatā saṃkhittena ovādena ovadito, atthi sunāparanto nāma janapado, tatthāhaṃ viharissāmī』』ti.

於是尊者闡那在尊者舍利弗和尊者大周陀離去不久后拿刀自殺。然後尊者舍利弗去世尊那裡；到了之後，禮拜世尊，坐在一旁。坐在一旁的尊者舍利弗對世尊說："世尊，尊者闡那拿刀自殺了。他的去處是什麼，他的來世是什麼？" "舍利弗，闡那比丘不是當面對你說明他是無可指責的嗎？" "世尊，有一個名叫普巴吉拉的跋耆村。那裡有尊者闡那的朋友家庭、親密家庭、可以造訪的家庭。" "舍利弗，闡那比丘確實有這些朋友家庭、親密家庭、可以造訪的家庭。但是，舍利弗，我不僅僅因為這個就說他是'有可指責的'。舍利弗，誰捨棄這個身體而取得另一個身體，我說他是'有可指責的'。闡那比丘沒有這種情況。舍利弗，請記住：'比丘闡那無可指責地拿刀自殺。'" 世尊說了這些。尊者舍利弗歡喜，讚歎世尊所說。給予闡那的教誡經第二結束。給予富樓那的教誡經如是我聞。一時，世尊住舍衛城祇樹給孤獨園。那時，尊者富樓那在傍晚從獨處起來，去世尊那裡；到了之後，禮拜世尊，坐在一旁。坐在一旁的尊者富樓那對世尊說："世尊，請世尊簡要地給我教誡，我聽了世尊的法后，可以獨自隱居，不放逸，熱心，專注地生活。" "那麼，富樓那，聽著，好好注意，我要說了。" "是的，世尊。"尊者富樓那回答世尊。世尊說： "富樓那，有眼所識的色，可愛、可意、可悅、可喜、與欲相應、令人貪戀。如果比丘喜歡它、稱讚它、執著它，對他來說，由於喜歡、稱讚、執著它，就生起了喜悅。富樓那，我說'喜悅生起則苦生起'。 "富樓那，有耳所識的聲...鼻所識的香...舌所識的味...身所識的觸...意所識的法，可愛、可意、可悅、可喜、與欲相應、令人貪戀。如果比丘喜歡它、稱讚它、執著它，對他來說，由於喜歡、稱讚、執著它，就生起了喜悅。富樓那，我說'喜悅生起則苦生起'。 "富樓那，有眼所識的色，可愛、可意、可悅、可喜、與欲相應、令人貪戀。如果比丘不喜歡它、不稱讚它、不執著它，對他來說，由於不喜歡、不稱讚、不執著它，喜悅就滅盡。富樓那，我說'喜悅滅盡則苦滅盡'。 "富樓那，有耳所識的聲...鼻所識的香...舌所識的味...身所識的觸...意所識的法，可愛、可意、可悅、可喜、與欲相應、令人貪戀。如果比丘不喜歡它、不稱讚它、不執著它，對他來說，由於不喜歡、不稱讚、不執著它，喜悅就滅盡。富樓那，我說'喜悅滅盡則苦滅盡'。 "富樓那，我用這個簡要的教誡教導了你，你將住在哪個地方？" "世尊，我被世尊用這個簡要的教誡教導后，將住在名叫蘇那帕蘭塔的地方。"

『『Caṇḍā kho, puṇṇa, sunāparantakā manussā; pharusā kho, puṇṇa, sunāparantakā manussā. Sace taṃ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tattha te, puṇṇa, kinti bhavissatī』』ti? 『『Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tattha me evaṃ bhavissati – 『bhaddakā [bhadrakā (ka.)] vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime pāṇinā pahāraṃ dentī』ti. Evamettha [evammettha (?)], bhagavā, bhavissati; evamettha, sugata, bhavissatī』』ti.

『『Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī』』ti? 『『Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tattha me evaṃ bhavissati – 『bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime leḍḍunā pahāraṃ dentī』ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī』』ti.

『『Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī』』ti? 『『Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tattha me evaṃ bhavissati – 『bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime daṇḍena pahāraṃ dentī』ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī』』ti.

『『Sace pana te, puṇṇa, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī』』ti? 『『Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tattha me evaṃ bhavissati – 『bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime satthena pahāraṃ dentī』ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī』』ti.

『『Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī』』ti? 『『Sace me, bhante, sunāparantakā manussā satthena pahāraṃ dassanti, tattha me evaṃ bhavissati – 『bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ maṃ [yaṃ me (sī. pī. ka.)] nayime tiṇhena satthena jīvitā voropentī』ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī』』ti.

『『Sace pana taṃ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tattha pana te, puṇṇa, kinti bhavissatī』』ti? 『『Sace maṃ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tattha me evaṃ bhavissati – 『santi kho bhagavato sāvakā kāye ca jīvite ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti. Taṃ me idaṃ apariyiṭṭhaṃyeva satthahārakaṃ laddha』nti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī』』ti. 『『Sādhu, sādhu, puṇṇa! Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade viharituṃ. Yassadāni tvaṃ, puṇṇa, kālaṃ maññasī』』ti.

"富樓那，蘇那帕蘭塔的人們是兇暴的；富樓那，蘇那帕蘭塔的人們是粗魯的。如果蘇那帕蘭塔的人們辱罵你、侮辱你，富樓那，那時你會怎麼想？" "世尊，如果蘇那帕蘭塔的人們辱罵我、侮辱我，那時我會這樣想：'這些蘇那帕蘭塔的人們真是善良，這些蘇那帕蘭塔的人們真是非常善良，因為他們沒有用手打我。'世尊，我會這樣想；善逝，我會這樣想。" "富樓那，如果蘇那帕蘭塔的人們用手打你，那時你會怎麼想？" "世尊，如果蘇那帕蘭塔的人們用手打我，那時我會這樣想：'這些蘇那帕蘭塔的人們真是善良，這些蘇那帕蘭塔的人們真是非常善良，因為他們沒有用土塊打我。'世尊，我會這樣想；善逝，我會這樣想。" "富樓那，如果蘇那帕蘭塔的人們用土塊打你，那時你會怎麼想？" "世尊，如果蘇那帕蘭塔的人們用土塊打我，那時我會這樣想：'這些蘇那帕蘭塔的人們真是善良，這些蘇那帕蘭塔的人們真是非常善良，因為他們沒有用棍棒打我。'世尊，我會這樣想；善逝，我會這樣想。" "富樓那，如果蘇那帕蘭塔的人們用棍棒打你，那時你會怎麼想？" "世尊，如果蘇那帕蘭塔的人們用棍棒打我，那時我會這樣想：'這些蘇那帕蘭塔的人們真是善良，這些蘇那帕蘭塔的人們真是非常善良，因為他們沒有用刀打我。'世尊，我會這樣想；善逝，我會這樣想。" "富樓那，如果蘇那帕蘭塔的人們用刀打你，那時你會怎麼想？" "世尊，如果蘇那帕蘭塔的人們用刀打我，那時我會這樣想：'這些蘇那帕蘭塔的人們真是善良，這些蘇那帕蘭塔的人們真是非常善良，因為他們沒有用鋒利的刀結束我的生命。'世尊，我會這樣想；善逝，我會這樣想。" "富樓那，如果蘇那帕蘭塔的人們用鋒利的刀結束你的生命，那時你會怎麼想？" "世尊，如果蘇那帕蘭塔的人們用鋒利的刀結束我的生命，那時我會這樣想：'有世尊的弟子們，因為厭惡身體和生命，感到羞恥，感到厭惡，而尋求自殺的工具。我不用尋找就得到了這個自殺的工具。'世尊，我會這樣想；善逝，我會這樣想。" "善哉，善哉，富樓那！你具備這種自製和平靜，能夠住在蘇那帕蘭塔地方。富樓那，你認為時候到了就去吧。"

Atha kho āyasmā puṇṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sunāparanto janapado tadavasari. Tatra sudaṃ āyasmā puṇṇo sunāparantasmiṃ janapade viharati. Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi [paṭipādesi (sī. pī.), paṭidesesi (syā. kaṃ.)], tenevantaravassena pañcamattāni upāsikasatāni paṭivedesi, tenevantaravassena tisso vijjā sacchākāsi. Atha kho āyasmā puṇṇo aparena samayena parinibbāyi.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – 『『yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṃkhittena ovādena ovadito so kālaṅkato. Tassa kā gati, ko abhisamparāyo』』ti? 『『Paṇḍito, bhikkhave, puṇṇo kulaputto paccapādi [saccavādī dhammavādī (ka.)] dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ viheṭhesi. Parinibbuto, bhikkhave, puṇṇo kulaputto』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Puṇṇovādasuttaṃ niṭṭhitaṃ tatiyaṃ.

Nandakovādasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatigotamī bhagavantaṃ etadavoca – 『『ovadatu, bhante, bhagavā bhikkhuniyo; anusāsatu, bhante, bhagavā bhikkhuniyo; karotu, bhante, bhagavā bhikkhunīnaṃ dhammiṃ katha』』nti [dhammikathanti (syā. kaṃ. ka.)].

Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena. Āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyena. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – 『『kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṃ pariyāyenā』』ti? 『『Sabbeheva, bhante, kato [nandakassa bhante (sī. pī.)] pariyāyo bhikkhuniyo ovadituṃ pariyāyena. Ayaṃ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyenā』』ti.

Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi – 『『ovada, nandaka, bhikkhuniyo; anusāsa, nandaka, bhikkhuniyo; karohi tvaṃ, brāhmaṇa, bhikkhunīnaṃ dhammiṃ katha』』nti. 『『Evaṃ, bhante』』ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ. Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca – 『『paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi – 『ājānāmā』 tissa vacanīyaṃ, na ājānantīhi – 『na ājānāmā』 tissa vacanīyaṃ. Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo – 『idaṃ, bhante, kathaṃ; imassa kvattho』』』ti? 『『Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā [abhinandāma (syā. kaṃ.)] yaṃ no ayyo nandako pavāretī』』ti.

於是尊者富樓那歡喜讚歎世尊所說，從座位起身，禮拜世尊，右繞后，收拾住處，拿起衣缽，向蘇那帕蘭塔地方出發遊行。他漸次遊行，到達了蘇那帕蘭塔地方。據說尊者富樓那住在蘇那帕蘭塔地方。然後尊者富樓那在同一雨安居期間使五百名優婆塞證悟，在同一雨安居期間使五百名優婆夷證悟，在同一雨安居期間證得三明。後來，尊者富樓那般涅槃了。然後許多比丘去世尊那裡；到了之後，禮拜世尊，坐在一旁。坐在一旁的那些比丘對世尊說："世尊，那位被世尊簡要教誡的名叫富樓那的善男子去世了。他的去處是什麼，他的來世是什麼？" "比丘們，富樓那善男子是智者，他依法而行，沒有因法而煩擾我。比丘們，富樓那善男子已經般涅槃。" 世尊說了這些。那些比丘滿意歡喜世尊所說。給予富樓那的教誡經第三結束。給予難陀迦的教誡經如是我聞。一時，世尊住舍衛城祇樹給孤獨園。那時，摩訶波阇波提瞿曇彌與五百比丘尼一起去世尊那裡；到了之後，禮拜世尊，站在一旁。站在一旁的摩訶波阇波提瞿曇彌對世尊說："世尊，請世尊教誡比丘尼們；世尊，請世尊教導比丘尼們；世尊，請世尊為比丘尼們作法語。" 那時，長老比丘們輪流教誡比丘尼們。尊者難陀迦不願意輪流教誡比丘尼們。於是世尊對尊者阿難說："阿難，今天輪到誰輪流教誡比丘尼們？" "世尊，所有人都已經輪流教誡比丘尼們。世尊，這位尊者難陀迦不願意輪流教誡比丘尼們。" 於是世尊對尊者難陀迦說："難陀迦，教誡比丘尼們；難陀迦，教導比丘尼們；婆羅門，你為比丘尼們作法語。" "是的，世尊。"尊者難陀迦回答世尊后，在上午穿好衣服，拿起衣缽，進入舍衛城乞食。在舍衛城乞食后，飯後返回，帶一位同伴去王園。那些比丘尼們遠遠地看見尊者難陀迦來。看見后，準備了座位，擺好洗腳水。尊者難陀迦坐在準備好的座位上。坐下後洗腳。那些比丘尼們也禮拜尊者難陀迦后，坐在一旁。坐在一旁的那些比丘尼，尊者難陀迦對她們說："姐妹們，將進行問答式的討論。在那裡，瞭解的應該說'我們瞭解'，不瞭解的應該說'我們不瞭解'。如果有誰有疑惑或困惑，應該問我：'尊者，這是什麼意思？這有什麼含義？'" "尊者，我們對尊者難陀迦僅僅這樣就已經滿意歡喜了，尊者難陀迦邀請我們提問。"

『『Taṃ kiṃ maññatha, bhaginiyo, cakkhu niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ , bhante』』. 『『Taṃ kiṃ maññatha, bhaginiyo, sotaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante…pe… ghānaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante』』… 『『jivhā niccā vā aniccā vā』』ti? 『『Aniccā, bhante』』… 『『kāyo nicco vā anicco vā』』ti? 『『Anicco, bhante』』… 『『mano nicco vā anicco vā』』ti? 『『Anicco, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ , kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – 『itipime cha ajjhattikā āyatanā aniccā』』』ti. 『『Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato』』.
『『Taṃ kiṃ maññatha, bhaginiyo, rūpā niccā vā aniccā vā』』ti? 『『Aniccā, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kiṃ maññatha, bhaginiyo, saddā niccā vā aniccā vā』』ti? 『『Aniccā, bhante…pe… gandhā niccā vā aniccā vā』』ti? 『『Aniccā, bhante』』… 『『rasā niccā vā aniccā vā』』ti? 『『Aniccā, bhante』』… 『『phoṭṭhabbā niccā vā aniccā vā』』ti? 『『Aniccā , bhante』』… 『『dhammā niccā vā aniccā vā』』ti? 『『Aniccā, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – 『itipime cha bāhirā āyatanā aniccā』』』ti . 『『Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato』』.
『『Taṃ kiṃ maññatha, bhaginiyo, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kiṃ maññatha, bhaginiyo, sotaviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante…pe… ghānaviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante』』… 『『jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante』』… 『『kāyaviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante』』… 『『manoviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti』』? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – 『itipime cha viññāṇakāyā aniccā』』』ti. 『『Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato』』.

"姐妹們，你們怎麼認為，眼是常還是無常？""無常，尊者。""無常的是苦還是樂？""苦，尊者。""無常、苦、變易法，適合認為'這是我的，這是我，這是我的自我'嗎？""不適合，尊者。""姐妹們，你們怎麼認為，耳是常還是無常？""無常，尊者。"..."鼻是常還是無常？""無常，尊者。"..."舌是常還是無常？""無常，尊者。"..."身是常還是無常？""無常，尊者。"..."意是常還是無常？""無常，尊者。""無常的是苦還是樂？""苦，尊者。""無常、苦、變易法，適合認為'這是我的，這是我，這是我的自我'嗎？""不適合，尊者。""為什麼？""尊者，我們之前就已經以如實正慧清楚地看到'這六內處是無常的'。""善哉，善哉，姐妹們！聖弟子以如實正慧看到時就是這樣的。" "姐妹們，你們怎麼認為，色是常還是無常？""無常，尊者。""無常的是苦還是樂？""苦，尊者。""無常、苦、變易法，適合認為'這是我的，這是我，這是我的自我'嗎？""不適合，尊者。""姐妹們，你們怎麼認為，聲是常還是無常？""無常，尊者。"..."香是常還是無常？""無常，尊者。"..."味是常還是無常？""無常，尊者。"..."觸是常還是無常？""無常，尊者。"..."法是常還是無常？""無常，尊者。""無常的是苦還是樂？""苦，尊者。""無常、苦、變易法，適合認為'這是我的，這是我，這是我的自我'嗎？""不適合，尊者。""為什麼？""尊者，我們之前就已經以如實正慧清楚地看到'這六外處是無常的'。""善哉，善哉，姐妹們！聖弟子以如實正慧看到時就是這樣的。" "姐妹們，你們怎麼認為，眼識是常還是無常？""無常，尊者。""無常的是苦還是樂？""苦，尊者。""無常、苦、變易法，適合認為'這是我的，這是我，這是我的自我'嗎？""不適合，尊者。""姐妹們，你們怎麼認為，耳識是常還是無常？""無常，尊者。"..."鼻識是常還是無常？""無常，尊者。"..."舌識是常還是無常？""無常，尊者。"..."身識是常還是無常？""無常，尊者。"..."意識是常還是無常？""無常，尊者。""無常的是苦還是樂？""苦，尊者。""無常、苦、變易法，適合認為'這是我的，這是我，這是我的自我'嗎？""不適合，尊者。""為什麼？""尊者，我們之前就已經以如實正慧清楚地看到'這六識身是無常的'。""善哉，善哉，姐妹們！聖弟子以如實正慧看到時就是這樣的。"

『『Seyyathāpi , bhaginiyo, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – 『amussa telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā』ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; pagevassa ābhā aniccā vipariṇāmadhammā』』ti. 『『Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – 『cha khome ajjhattikā āyatanā aniccā [aniccā vipariṇāmadhammā (?)]; yañca kho cha ajjhattike āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma』nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī』』ti. 『『Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato』』.
『『Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, chāyāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – 『amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā』ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; pagevassa chāyā aniccā vipariṇāmadhammā』』ti. 『『Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – 『cha khome bāhirā āyatanā aniccā [aniccā vipariṇāmadhammā (sī. pī.)]. Yañca kho cha bāhire āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma』nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī』』ti. 『『Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato』』.

"姐妹們,就像正在燃燒的油燈,油是無常變易法,燈芯是無常變易法,火焰是無常變易法,光也是無常變易法。姐妹們,如果有人這樣說:'那盞正在燃燒的油燈,油是無常變易法,燈芯是無常變易法,火焰是無常變易法;但它的光是常、恒、永恒、不變易法',他說的對嗎?""不對,尊者。""為什麼?""尊者,因為那盞正在燃燒的油燈,油是無常變易法,燈芯是無常變易法,火焰是無常變易法;更何況它的光是無常變易法。""同樣地,姐妹們,如果有人這樣說:'這六內處是無常的;但緣於六內處所感受的樂、苦或不苦不樂是常、恒、永恒、不變易法',他說的對嗎?""不對,尊者。""為什麼?""尊者,因為緣于特定的條件而生起特定的感受。當特定的條件滅時,特定的感受也滅。""善哉,善哉,姐妹們!聖弟子以如實正慧看到時就是這樣的。" "姐妹們,就像一棵站立的、有實的大樹,根是無常變易法,樹幹是無常變易法,枝葉是無常變易法,影子也是無常變易法。姐妹們,如果有人這樣說:'那棵站立的、有實的大樹,根是無常變易法,樹幹是無常變易法,枝葉是無常變易法;但它的影子是常、恒、永恒、不變易法',他說的對嗎?""不對,尊者。""為什麼?""尊者,因為那棵站立的、有實的大樹,根是無常變易法,樹幹是無常變易法,枝葉是無常變易法;更何況它的影子是無常變易法。""同樣地,姐妹們,如果有人這樣說:'這六外處是無常的。但緣於六外處所感受的樂、苦或不苦不樂是常、恒、永恒、不變易法',他說的對嗎?""不對,尊者。""為什麼?""尊者,因為緣于特定的條件而生起特定的感受。當特定的條件滅時,特定的感受也滅。""善哉,善哉,姐妹們!聖弟子以如實正慧看到時就是這樣的。"

『『Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ [vilimaṃ (sī. pī. ka.)] antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā evaṃ vadeyya – 『tathevāyaṃ gāvī saṃyuttā imināva cammenā』ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā kiñcāpi so evaṃ vadeyya – 『tathevāyaṃ gāvī saṃyuttā imināva cammenā』ti; atha kho sā gāvī visaṃyuttā teneva cammenā』』ti.

『『Upamā kho me ayaṃ, bhaginiyo, katā atthassa viññāpanāya. Ayamevettha attho; 『antarā maṃsakāyo』ti kho, bhaginiyo, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; 『bāhiro cammakāyo』ti kho bhaginiyo, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ; 『antarā vilimaṃsaṃ, antarā nhāru, antarā bandhana』nti kho, bhaginiyo, nandīrāgassetaṃ adhivacanaṃ; 『tiṇhaṃ govikantana』nti kho, bhaginiyo, ariyāyetaṃ paññāya adhivacanaṃ; yāyaṃ ariyā paññā antarā kilesaṃ antarā saṃyojanaṃ antarā bandhanaṃ sañchindati saṅkantati sampakantati samparikantati.

『『Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ime kho, bhaginiyo, satta bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī』』ti.
Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi – 『『gacchatha, bhaginiyo; kālo』』ti. Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca – 『『gacchatha, bhikkhuniyo; kālo』』ti. Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi – 『『seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahunojanassa kaṅkhā vā vimati vā – 『ūno nu kho cando, puṇṇo nu kho cando』ti, atha kho ūno candotveva hoti. Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā』』ti.

"姐妹們,就像一個熟練的屠牛者或屠牛者的學徒,宰殺一頭牛後,用鋒利的屠刀剖開牛身,不傷內部肉體,不傷外部皮層。他會用鋒利的屠刀切斷、剖開、分解、剝離其中的筋肉、筋腱和結締組織。切斷、剖開、分解、剝離后,抖掉外部皮層,用那同一塊皮重新覆蓋牛身,然後說:'這頭牛仍然與這塊皮相連。'姐妹們,他說的對嗎?""不對,尊者。""為什麼?""尊者,因為那個熟練的屠牛者或屠牛者的學徒,宰殺一頭牛後,用鋒利的屠刀剖開牛身,不傷內部肉體,不傷外部皮層。他用鋒利的屠刀切斷、剖開、分解、剝離其中的筋肉、筋腱和結締組織。切斷、剖開、分解、剝離后,抖掉外部皮層,用那同一塊皮重新覆蓋牛身,即使他這樣說:'這頭牛仍然與這塊皮相連',但實際上那頭牛已經與那塊皮分離了。" "姐妹們,我用這個比喻是爲了說明意思。這裡的意思是:'內部肉體'是六內處的代稱;'外部皮層'是六外處的代稱;'筋肉、筋腱、結締組織'是喜貪的代稱;'鋒利的屠刀'是聖智慧的代稱,這聖智慧能切斷、剖開、分解、剝離內在的煩惱、結縛和束縛。 "姐妹們,有這七覺支,比丘修習、多修習后,能因漏盡而證得無漏心解脫、慧解脫,于現法中自知自證,具足安住。哪七種?在此,姐妹們,比丘修習依遠離、依離貪、依滅盡、趨向舍離的念覺支,修習...擇法覺支...精進覺支...喜覺支...輕安覺支...定覺支...修習依遠離、依離貪、依滅盡、趨向舍離的舍覺支。姐妹們,這七覺支,比丘修習、多修習后,能因漏盡而證得無漏心解脫、慧解脫,于現法中自知自證,具足安住。" 然後尊者難陀迦用這個教誡教導那些比丘尼后,讓她們離開:"姐妹們,去吧,時候到了。"於是那些比丘尼歡喜讚歎尊者難陀迦所說,從座位起身,禮拜尊者難陀迦,右繞后,去世尊那裡;到了之後,禮拜世尊,站在一旁。站在一旁的那些比丘尼,世尊對她們說:"比丘尼們,去吧,時候到了。"於是那些比丘尼禮拜世尊,右繞后離去。那些比丘尼離去不久,世尊對比丘們說:"比丘們,就像在第十四布薩日,大多數人不會懷疑或困惑'月虧還是月圓',而是知道月虧。同樣地,比丘們,那些比丘尼對難陀迦的法語感到滿意,但還沒有完全滿足。"

Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi – 『『tena hi tvaṃ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī』』ti. 『『Evaṃ , bhante』』ti kho āyasmā nandako bhagavato paccassosi. Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ. Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca – 『『paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi 『ājānāmā』 tissa vacanīyaṃ, na ājānantīhi 『na ājānāmā』 tissa vacanīyaṃ. Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo – 『idaṃ, bhante, kathaṃ; imassa kvattho』』』ti. 『『Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṃ no ayyo nandako pavāretī』』ti.
『『Taṃ kiṃ maññatha, bhaginiyo, cakkhu niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ , bhante』』. 『『Taṃ kiṃ maññatha, bhaginiyo, sotaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante…pe… ghānaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante… jivhā… kāyo… mano nicco vā anicco vā』』ti? 『『Anicco, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – 『itipime cha ajjhattikā āyatanā aniccā』』』ti. 『『Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato』』.
『『Taṃ kiṃ maññatha, bhaginiyo, rūpā niccā vā aniccā vā』』ti? 『『Aniccā, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kiṃ maññatha, bhaginiyo, saddā niccā vā aniccā vā』』ti? 『『Aniccā, bhante…pe… gandhā niccā vā aniccā vā』』ti? 『『Aniccā, bhante… rasā niccā vā aniccā vā』』ti? 『『Aniccā, bhante… phoṭṭhabbā niccā vā aniccā vā』』ti ? 『『Aniccā, bhante… dhammā niccā vā aniccā vā』』ti? 『『Aniccā, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – 『itipime cha bāhirā āyatanā aniccā』』』ti. 『『Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato』』.

於是世尊對尊者難陀迦說:"那麼,難陀迦,你明天也用同樣的教誡教導那些比丘尼。""是的,世尊。"尊者難陀迦回答世尊。然後尊者難陀迦在那夜過後,在上午穿好衣服,拿起衣缽,進入舍衛城乞食。在舍衛城乞食后,飯後返回,帶一位同伴去王園。那些比丘尼遠遠地看見尊者難陀迦來。看見后,準備了座位,擺好洗腳水。尊者難陀迦坐在準備好的座位上。坐下後洗腳。那些比丘尼也禮拜尊者難陀迦后,坐在一旁。坐在一旁的那些比丘尼,尊者難陀迦對她們說:"姐妹們,將進行問答式的討論。在那裡,瞭解的應該說'我們瞭解',不瞭解的應該說'我們不瞭解'。如果有誰有疑惑或困惑,應該問我:'尊者,這是什麼意思?這有什麼含義?'""尊者,我們對尊者難陀迦僅僅這樣就已經滿意歡喜了,尊者難陀迦邀請我們提問。" "姐妹們,你們怎麼認為,眼是常還是無常?""無常,尊者。""無常的是苦還是樂?""苦,尊者。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,尊者。""姐妹們,你們怎麼認為,耳是常還是無常?""無常,尊者。"..."鼻是常還是無常?""無常,尊者。"..."舌...身...意是常還是無常?""無常,尊者。""無常的是苦還是樂?""苦,尊者。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,尊者。""為什麼?""尊者,我們之前就已經以如實正慧清楚地看到'這六內處是無常的'。""善哉,善哉,姐妹們!聖弟子以如實正慧看到時就是這樣的。" "姐妹們,你們怎麼認為,色是常還是無常?""無常,尊者。""無常的是苦還是樂?""苦,尊者。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,尊者。""姐妹們,你們怎麼認為,聲是常還是無常?""無常,尊者。"..."香是常還是無常?""無常,尊者。"..."味是常還是無常?""無常,尊者。"..."觸是常還是無常?""無常,尊者。"..."法是常還是無常?""無常,尊者。""無常的是苦還是樂?""苦,尊者。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,尊者。""為什麼?""尊者,我們之前就已經以如實正慧清楚地看到'這六外處是無常的'。""善哉,善哉,姐妹們!聖弟子以如實正慧看到時就是這樣的。"

『『Taṃ kiṃ maññatha, bhaginiyo, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante…pe… sotaviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante… ghānaviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante… jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante… kāyaviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante… manoviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – 『itipime cha viññāṇakāyā aniccā』』』ti. 『『Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato』』.
『『Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – 『amussa telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā』ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā ; pagevassa ābhā aniccā vipariṇāmadhammā』』ti. 『『Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – 『cha khome ajjhattikā āyatanā aniccā. Yañca kho cha ajjhattike āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma』nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī』』ti. 『『Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato』』.
『『Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, chāyāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – 『amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā』ti; sammā nu kho so bhaginiyo, vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; pagevassa chāyā aniccā vipariṇāmadhammā』』ti. 『『Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – 『cha khome bāhirā āyatanā aniccā. Yañca kho bāhire āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma』nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī』』ti. 『『Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato』』.

"姐妹們,你們怎麼認為,眼識是常還是無常?""無常,尊者。"..."耳識是常還是無常?""無常,尊者。"..."鼻識是常還是無常?""無常,尊者。"..."舌識是常還是無常?""無常,尊者。"..."身識是常還是無常?""無常,尊者。"..."意識是常還是無常?""無常,尊者。""無常的是苦還是樂?""苦,尊者。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,尊者。""為什麼?""尊者,我們之前就已經以如實正慧清楚地看到'這六識身是無常的'。""善哉,善哉,姐妹們!聖弟子以如實正慧看到時就是這樣的。" "姐妹們,就像正在燃燒的油燈,油是無常變易法,燈芯是無常變易法,火焰是無常變易法,光也是無常變易法。姐妹們,如果有人這樣說:'那盞正在燃燒的油燈,油是無常變易法,燈芯是無常變易法,火焰是無常變易法;但它的光是常、恒、永恒、不變易法',他說的對嗎?""不對,尊者。""為什麼?""尊者,因為那盞正在燃燒的油燈,油是無常變易法,燈芯是無常變易法,火焰是無常變易法;更何況它的光是無常變易法。""同樣地,姐妹們,如果有人這樣說:'這六內處是無常的;但緣於六內處所感受的樂、苦或不苦不樂是常、恒、永恒、不變易法',他說的對嗎?""不對,尊者。""為什麼?""尊者,因為緣于特定的條件而生起特定的感受。當特定的條件滅時,特定的感受也滅。""善哉,善哉,姐妹們!聖弟子以如實正慧看到時就是這樣的。" "姐妹們,就像一棵站立的、有實的大樹,根是無常變易法,樹幹是無常變易法,枝葉是無常變易法,影子也是無常變易法。姐妹們,如果有人這樣說:'那棵站立的、有實的大樹,根是無常變易法,樹幹是無常變易法,枝葉是無常變易法;但它的影子是常、恒、永恒、不變易法',他說的對嗎?""不對,尊者。""為什麼?""尊者,因為那棵站立的、有實的大樹,根是無常變易法,樹幹是無常變易法,枝葉是無常變易法;更何況它的影子是無常變易法。""同樣地,姐妹們,如果有人這樣說:'這六外處是無常的。但緣於六外處所感受的樂、苦或不苦不樂是常、恒、永恒、不變易法',他說的對嗎?""不對,尊者。""為什麼?""尊者,因為緣于特定的條件而生起特定的感受。當特定的條件滅時,特定的感受也滅。""善哉,善哉,姐妹們!聖弟子以如實正慧看到時就是這樣的。"

『『Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā evaṃ vadeyya – 『tathevāyaṃ gāvī saṃyuttā imināva cammenā』ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā kiñcāpi so evaṃ vadeyya – 『tathevāyaṃ gāvī saṃyuttā imināva cammenā』ti; atha kho sā gāvī visaṃyuttā teneva cammenā』』ti.

『『Upamā kho me ayaṃ, bhaginiyo, katā atthassa viññāpanāya ayamevettha attho. 『Antarā maṃsakāyo』ti kho, bhaginiyo, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; 『bāhiro cammakāyo』ti kho, bhaginiyo, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ; 『antarā vilimaṃsaṃ antarā nhāru antarā bandhana』nti kho, bhaginiyo, nandīrāgassetaṃ adhivacanaṃ; 『tiṇhaṃ govikantana』nti kho, bhaginiyo, ariyāyetaṃ paññāya adhivacanaṃ; yāyaṃ ariyā paññā antarā kilesaṃ antarā saṃyojanaṃ antarā bandhanaṃ sañchindati saṅkantati sampakantati samparikantati.

『『Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ime kho, bhaginiyo, satta bojjhaṅgā yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī』』ti.
Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi – 『『gacchatha, bhaginiyo; kālo』』ti. Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca –『『gacchatha, bhikkhuniyo; kālo』』ti. Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi – 『『seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā – 『ūno nu kho cando, puṇṇo nu kho cando』ti, atha kho puṇṇo candotveva hoti; evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca. Tāsaṃ, bhikkhave, pañcannaṃ bhikkhunisatānaṃ yā pacchimitā bhikkhunī sā [yā pacchimā bhikkhunī, sā (sī. syā. kaṃ. pī.), yā pacchimikā, tā bhikkhuniyo (ka.)] sotāpannā avinipātadhammā niyatā sambodhiparāyanā』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Nandakovādasuttaṃ niṭṭhitaṃ catutthaṃ.

Cūḷarāhulovādasuttaṃ

"姐妹們,就像一個熟練的屠牛者或屠牛者的學徒,宰殺一頭牛後,用鋒利的屠刀剖開牛身,不傷內部肉體,不傷外部皮層。他會用鋒利的屠刀切斷、剖開、分解、剝離其中的筋肉、筋腱和結締組織。切斷、剖開、分解、剝離后,抖掉外部皮層,用那同一塊皮重新覆蓋牛身,然後說:'這頭牛仍然與這塊皮相連。'姐妹們,他說的對嗎?""不對,尊者。""為什麼?""尊者,因為那個熟練的屠牛者或屠牛者的學徒,宰殺一頭牛後,用鋒利的屠刀剖開牛身,不傷內部肉體,不傷外部皮層。他用鋒利的屠刀切斷、剖開、分解、剝離其中的筋肉、筋腱和結締組織。切斷、剖開、分解、剝離后,抖掉外部皮層,用那同一塊皮重新覆蓋牛身,即使他這樣說:'這頭牛仍然與這塊皮相連',但實際上那頭牛已經與那塊皮分離了。" "姐妹們,我用這個比喻是爲了說明意思。這裡的意思是:'內部肉體'是六內處的代稱;'外部皮層'是六外處的代稱;'筋肉、筋腱、結締組織'是喜貪的代稱;'鋒利的屠刀'是聖智慧的代稱,這聖智慧能切斷、剖開、分解、剝離內在的煩惱、結縛和束縛。 "姐妹們,有這七覺支,比丘修習、多修習后,能因漏盡而證得無漏心解脫、慧解脫,于現法中自知自證,具足安住。哪七種?在此,姐妹們,比丘修習依遠離、依離貪、依滅盡、趨向舍離的念覺支。修習...擇法覺支...精進覺支...喜覺支...輕安覺支...定覺支...修習依遠離、依離貪、依滅盡、趨向舍離的舍覺支。姐妹們,這七覺支,比丘修習、多修習后,能因漏盡而證得無漏心解脫、慧解脫,于現法中自知自證,具足安住。" 然後尊者難陀迦用這個教誡教導那些比丘尼后,讓她們離開:"姐妹們,去吧,時候到了。"於是那些比丘尼歡喜讚歎尊者難陀迦所說,從座位起身,禮拜尊者難陀迦,右繞后,去世尊那裡;到了之後,禮拜世尊,站在一旁。站在一旁的那些比丘尼,世尊對她們說:"比丘尼們,去吧,時候到了。"於是那些比丘尼禮拜世尊,右繞后離去。那些比丘尼離去不久,世尊對比丘們說:"比丘們,就像在第十五布薩日,大多數人不會懷疑或困惑'月虧還是月圓',而是知道月圓。同樣地,比丘們,那些比丘尼對難陀迦的法語感到滿意,而且完全滿足。在那五百比丘尼中,最後一位比丘尼也是預流果,不墮惡趣,決定趣向正覺。" 世尊說了這些。那些比丘滿意歡喜世尊所說。給予難陀迦的教誡經第四結束。給予小羅睺羅的教誡經

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 『『paripakkā kho rāhulassa vimuttiparipācanīyā dhammā. Yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya』』nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi – 『『gaṇhāhi, rāhula, nisīdanaṃ; yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā』』ti . 『『Evaṃ, bhante』』ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.

Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ anubandhāni honti – 『『ajja bhagavā āyasmantaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vinessatī』』ti. Atha kho bhagavā andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca –

『『Taṃ kiṃ maññasi, rāhula, cakkhu niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante 』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kiṃ maññasi, rāhula, rūpā niccā vā aniccā vā』』ti? 『『Aniccā, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kiṃ maññasi, rāhula, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kiṃ maññasi, rāhula, cakkhusamphasso nicco vā anicco vā』』ti? 『『Anicco, bhante』』. 『『Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kiṃ maññasi, rāhula, yamidaṃ [yampidaṃ (sī. ka.)] cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tampi niccaṃ vā aniccaṃ vā』』ti ? 『『Aniccaṃ, bhante』』. 『『Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』.

我是這樣聽說的：有一次,世尊住在舍衛城(現在的沙赫特·馬赫特)祇樹給孤獨園。那時,世尊獨處靜坐時,心中生起這樣的想法:"羅睺羅的解脫成熟之法已經成熟。我現在應該進一步教導羅睺羅達到漏盡。"於是世尊在上午穿好衣服,拿起衣缽,進入舍衛城乞食。在舍衛城乞食后,飯後返回,對尊者羅睺羅說:"羅睺羅,拿上坐具,我們去安陀林(一片茂密的森林)午休。""是的,世尊。"尊者羅睺羅回答世尊后,拿上坐具,跟在世尊身後。當時,有數千天神跟隨世尊,心想:"今天世尊將進一步教導尊者羅睺羅達到漏盡。"然後世尊進入安陀林,在一棵樹下的準備好的座位上坐下。尊者羅睺羅也禮拜世尊后,坐在一旁。世尊對坐在一旁的尊者羅睺羅說: "羅睺羅,你怎麼認為,眼是常還是無常?""無常,世尊。""無常的是苦還是樂?""苦,世尊。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,世尊。""羅睺羅,你怎麼認為,色是常還是無常?""無常,世尊。""無常的是苦還是樂?""苦,世尊。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,世尊。""羅睺羅,你怎麼認為,眼識是常還是無常?""無常,世尊。""無常的是苦還是樂?""苦,世尊。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,世尊。""羅睺羅,你怎麼認為,眼觸是常還是無常?""無常,世尊。""無常的是苦還是樂?""苦,世尊。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,世尊。""羅睺羅,你怎麼認為,緣眼觸而生的受、想、行、識,這些是常還是無常?""無常,世尊。""無常的是苦還是樂?""苦,世尊。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,世尊。"

『『Taṃ kiṃ maññasi rāhula, sotaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante…pe… ghānaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante…pe… jivhā niccā vā aniccā vā』』ti? 『『Aniccā, bhante…pe… kāyo nicco vā anicco vā』』ti? 『『Anicco, bhante…pe… mano nicco vā anicco vā』』ti? 『『Anicco, bhante』』. 『『Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ –『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kiṃ maññasi rāhula, dhammā niccā vā aniccā vā』』ti? 『『Aniccā, bhante』』. 『『Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kiṃ maññasi rāhula, manoviññāṇaṃ niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante』』. 『『Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kiṃ maññasi rāhula, manosamphasso nicco vā anicco vā』』ti? 『『Anicco, bhante』』. 『『Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kiṃ maññasi, rāhula, yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā』』ti? 『『Aniccaṃ, bhante』』. 『『Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā』』ti? 『『Dukkhaṃ, bhante』』. 『『Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ – 『etaṃ mama, esohamasmi, eso me attā』』』ti? 『『No hetaṃ, bhante』』.
『『Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmiṃ [cakkhusmimpi (syā. kaṃ.) evamitaresupi] nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Sotasmiṃ nibbindati, saddesu nibbindati…pe… , ghānasmiṃ nibbindati, gandhesu nibbindati… jivhāya nibbindati, rasesu nibbindati… kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati… manasmiṃ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti.

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci. Tāsañca anekānaṃ devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti.

Cūḷarāhulovādasuttaṃ niṭṭhitaṃ pañcamaṃ.

Chachakkasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi, yadidaṃ – cha chakkāni. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, cha vedanākāyā veditabbā, cha taṇhākāyā veditabbā.

"羅睺羅,你怎麼認為,耳是常還是無常?""無常,世尊。"..."鼻是常還是無常?""無常,世尊。"..."舌是常還是無常?""無常,世尊。"..."身是常還是無常?""無常,世尊。"..."意是常還是無常?""無常,世尊。""無常的是苦還是樂?""苦,世尊。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,世尊。""羅睺羅,你怎麼認為,法是常還是無常?""無常,世尊。""無常的是苦還是樂?""苦,世尊。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,世尊。""羅睺羅,你怎麼認為,意識是常還是無常?""無常,世尊。""無常的是苦還是樂?""苦,世尊。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,世尊。""羅睺羅,你怎麼認為,意觸是常還是無常?""無常,世尊。""無常的是苦還是樂?""苦,世尊。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,世尊。""羅睺羅,你怎麼認為,緣意觸而生的受、想、行、識,這些是常還是無常?""無常,世尊。""無常的是苦還是樂?""苦,世尊。""無常、苦、變易法,適合認為'這是我的,這是我,這是我的自我'嗎?""不適合,世尊。" "羅睺羅,如是見的多聞聖弟子厭離眼,厭離色,厭離眼識,厭離眼觸,厭離緣眼觸而生的受、想、行、識。厭離耳,厭離聲...厭離鼻,厭離香...厭離舌,厭離味...厭離身,厭離觸...厭離意,厭離法,厭離意識,厭離意觸,厭離緣意觸而生的受、想、行、識。由厭離而離貪,由離貪而解脫。解脫時,有'已解脫'的智。他了知:'生已盡,梵行已立,所作已辦,不受後有。'" 世尊說了這些。尊者羅睺羅滿意歡喜世尊所說。當這個解說被說時,尊者羅睺羅的心無取著而從諸漏解脫。對那數千天神來說,遠塵離垢的法眼生起:"凡是集法,皆是滅法。" 給予小羅睺羅的教誡經第五結束。六六經我是這樣聽說的：有一次,世尊住在舍衛城(現在的沙赫特·馬赫特)祇樹給孤獨園。在那裡,世尊對比丘們說:"比丘們。""尊者。"那些比丘回答世尊。世尊說:"比丘們,我將為你們說法,初善、中善、后善,有義有文,顯示完全圓滿清凈的梵行,即六個六法。你們要聽,要好好作意,我將說。""是的,世尊。"那些比丘回答世尊。世尊說: "應知六內處,應知六外處,應知六識身,應知六觸身,應知六受身,應知六愛身。

『『『Cha ajjhattikāni āyatanāni veditabbānī』ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ , kāyāyatanaṃ, manāyatanaṃ. 『Cha ajjhattikāni āyatanāni veditabbānī』ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ paṭhamaṃ chakkaṃ.

『『『Cha bāhirāni āyatanāni veditabbānī』ti – iti kho panetaṃ vuttaṃ . Kiñcetaṃ paṭicca vuttaṃ? Rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, dhammāyatanaṃ. 『Cha bāhirāni āyatanāni veditabbānī』ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ dutiyaṃ chakkaṃ.

『『『Cha viññāṇakāyā veditabbā』ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. 『Cha viññāṇakāyā veditabbā』ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ tatiyaṃ chakkaṃ.

『『『Cha phassakāyā veditabbā』ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, tiṇṇaṃ saṅgati phasso; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, tiṇṇaṃ saṅgati phasso; jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, tiṇṇaṃ saṅgati phasso; kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, tiṇṇaṃ saṅgati phasso; manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso. 『Cha phassakāyā veditabbā』ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ catutthaṃ chakkaṃ.

『『『Cha vedanākāyā veditabbā』ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā; manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā. 『Cha vedanākāyā veditabbā』ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ pañcamaṃ chakkaṃ.

『『『Cha taṇhākāyā veditabbā』ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā; sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ… kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā. 『Cha taṇhākāyā veditabbā』ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ chaṭṭhaṃ chakkaṃ.

"'應知六內處'——這是所說的。這是緣何而說的?眼處、耳處、鼻處、舌處、身處、意處。'應知六內處'——這是所說的,這是緣此而說的。這是第一個六法。 '應知六外處'——這是所說的。這是緣何而說的?色處、聲處、香處、味處、觸處、法處。'應知六外處'——這是所說的,這是緣此而說的。這是第二個六法。 '應知六識身'——這是所說的。這是緣何而說的?緣眼色生眼識,緣耳聲生耳識,緣鼻香生鼻識,緣舌味生舌識,緣身觸生身識,緣意法生意識。'應知六識身'——這是所說的,這是緣此而說的。這是第三個六法。 '應知六觸身'——這是所說的。這是緣何而說的?緣眼色生眼識,三者和合觸;緣耳聲生耳識,三者和合觸;緣鼻香生鼻識,三者和合觸;緣舌味生舌識,三者和合觸;緣身觸生身識,三者和合觸;緣意法生意識,三者和合觸。'應知六觸身'——這是所說的,這是緣此而說的。這是第四個六法。 '應知六受身'——這是所說的。這是緣何而說的?緣眼色生眼識,三者和合觸,觸緣受;緣耳聲生耳識,三者和合觸,觸緣受;緣鼻香生鼻識,三者和合觸,觸緣受;緣舌味生舌識,三者和合觸,觸緣受;緣身觸生身識,三者和合觸,觸緣受;緣意法生意識,三者和合觸,觸緣受。'應知六受身'——這是所說的,這是緣此而說的。這是第五個六法。 '應知六愛身'——這是所說的。這是緣何而說的?緣眼色生眼識,三者和合觸,觸緣受,受緣愛;緣耳聲生耳識...緣鼻香生鼻識...緣舌味生舌識...緣身觸生身識...緣意法生意識,三者和合觸,觸緣受,受緣愛。'應知六愛身'——這是所說的,這是緣此而說的。這是第六個六法。

『『『Cakkhu attā』ti yo vadeyya taṃ na upapajjati. Cakkhussa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, 『attā me uppajjati ca veti cā』ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – 『cakkhu attā』ti yo vadeyya. Iti cakkhu anattā.

『『『Rūpā attā』ti yo vadeyya taṃ na upapajjati. Rūpānaṃ uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, 『attā me uppajjati ca veti cā』ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – 『rūpā attā』ti yo vadeyya. Iti cakkhu anattā, rūpā anattā.

『『『Cakkhuviññāṇaṃ attā』ti yo vadeyya taṃ na upapajjati. Cakkhuviññāṇassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, 『attā me uppajjati ca veti cā』ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – 『cakkhuviññāṇaṃ attā』ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā.

『『『Cakkhusamphasso attā』ti yo vadeyya taṃ na upapajjati. Cakkhusamphassassa uppādopi vayopi paññāyati . Yassa kho pana uppādopi vayopi paññāyati, 『attā me uppajjati ca veti cā』ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – 『cakkhusamphasso attā』ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā.

『『『Vedanā attā』ti yo vadeyya taṃ na upapajjati. Vedanāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, 『attā me uppajjati ca veti cā』ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – 『vedanā attā』ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā.

『『『Taṇhā attā』ti yo vadeyya taṃ na upapajjati. Taṇhāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, 『attā me uppajjati ca veti cā』ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – 『taṇhā attā』ti yo vadeyya. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.

"如果有人說'眼是我',這是不合理的。眼的生起和滅去是可見的。對於生起和滅去可見的,就會有'我的自我生起和消失'這樣的想法。因此,'眼是我'這種說法是不合理的。所以眼是無我的。如果有人說'色是我',這是不合理的。色的生起和滅去是可見的。對於生起和滅去可見的,就會有'我的自我生起和消失'這樣的想法。因此,'色是我'這種說法是不合理的。所以眼是無我的,色是無我的。如果有人說'眼識是我',這是不合理的。眼識的生起和滅去是可見的。對於生起和滅去可見的,就會有'我的自我生起和消失'這樣的想法。因此,'眼識是我'這種說法是不合理的。所以眼是無我的,色是無我的,眼識是無我的。如果有人說'眼觸是我',這是不合理的。眼觸的生起和滅去是可見的。對於生起和滅去可見的,就會有'我的自我生起和消失'這樣的想法。因此,'眼觸是我'這種說法是不合理的。所以眼是無我的,色是無我的,眼識是無我的,眼觸是無我的。如果有人說'受是我',這是不合理的。受的生起和滅去是可見的。對於生起和滅去可見的,就會有'我的自我生起和消失'這樣的想法。因此,'受是我'這種說法是不合理的。所以眼是無我的,色是無我的,眼識是無我的,眼觸是無我的,受是無我的。如果有人說'愛是我',這是不合理的。愛的生起和滅去是可見的。對於生起和滅去可見的,就會有'我的自我生起和消失'這樣的想法。因此,'愛是我'這種說法是不合理的。所以眼是無我的,色是無我的,眼識是無我的,眼觸是無我的,受是無我的,愛是無我的。

『『『Sotaṃ attā』ti yo vadeyya…pe… 『ghānaṃ attā』ti yo vadeyya… 『jivhā attā』ti yo vadeyya… 『kāyo attā』ti yo vadeyya… 『mano attā』ti yo vadeyya taṃ na upapajjati. Manassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, 『attā me uppajjati ca veti cā』ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – 『mano attā』ti yo vadeyya. Iti mano anattā.

『『『Dhammā attā』ti yo vadeyya taṃ na upapajjati. Dhammānaṃ uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, 『attā me uppajjati ca veti cā』ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – 『dhammā attā』ti yo vadeyya. Iti mano anattā, dhammā anattā.

『『『Manoviññāṇaṃ attā』ti yo vadeyya taṃ na upapajjati. Manoviññāṇassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, 『attā me uppajjati ca veti cā』ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – 『manoviññāṇaṃ attā』ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā.

『『『Manosamphasso attā』ti yo vadeyya taṃ na upapajjati. Manosamphassassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, 『attā me uppajjati ca veti cā』ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – 『manosamphasso attā』ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā.

『『『Vedanā attā』ti yo vadeyya taṃ na upapajjati. Vedanāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, 『attā me uppajjati ca veti cā』ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – 『vedanā attā』ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā, vedanā anattā.

『『『Taṇhā attā』ti yo vadeyya taṃ na upapajjati. Taṇhāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, 『attā me uppajjati ca veti cā』ti iccassa evamāgataṃ hoti. Tasmā taṃ na upapajjati – 『taṇhā attā』ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā.

"如果有人說'耳是我'...如果有人說'鼻是我'...如果有人說'舌是我'...如果有人說'身是我'...如果有人說'意是我',這是不合理的。意的生起和滅去是可見的。對於生起和滅去可見的,就會有'我的自我生起和消失'這樣的想法。因此,'意是我'這種說法是不合理的。所以意是無我的。如果有人說'法是我',這是不合理的。法的生起和滅去是可見的。對於生起和滅去可見的,就會有'我的自我生起和消失'這樣的想法。因此,'法是我'這種說法是不合理的。所以意是無我的,法是無我的。如果有人說'意識是我',這是不合理的。意識的生起和滅去是可見的。對於生起和滅去可見的,就會有'我的自我生起和消失'這樣的想法。因此,'意識是我'這種說法是不合理的。所以意是無我的,法是無我的,意識是無我的。如果有人說'意觸是我',這是不合理的。意觸的生起和滅去是可見的。對於生起和滅去可見的,就會有'我的自我生起和消失'這樣的想法。因此,'意觸是我'這種說法是不合理的。所以意是無我的,法是無我的,意識是無我的,意觸是無我的。如果有人說'受是我',這是不合理的。受的生起和滅去是可見的。對於生起和滅去可見的,就會有'我的自我生起和消失'這樣的想法。因此,'受是我'這種說法是不合理的。所以意是無我的,法是無我的,意識是無我的,意觸是無我的,受是無我的。如果有人說'愛是我',這是不合理的。愛的生起和滅去是可見的。對於生起和滅去可見的,就會有'我的自我生起和消失'這樣的想法。因此,'愛是我'這種說法是不合理的。所以意是無我的,法是無我的,意識是無我的,意觸是無我的,受是無我的,愛是無我的。

『『Ayaṃ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā – cakkhuṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati; rūpe 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati; cakkhuviññāṇaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati; cakkhusamphassaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati; vedanaṃ 『etaṃ mama , esohamasmi, eso me attā』ti samanupassati; taṇhaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati; sotaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati…pe… ghānaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati…pe… jivhaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati…pe… kāyaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati…pe… manaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati, dhamme 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati, manoviññāṇaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati, manosamphassaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati, vedanaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati, taṇhaṃ 『etaṃ mama, esohamasmi, eso me attā』ti samanupassati.

『『Ayaṃ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā – cakkhuṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati. Rūpe 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati. Cakkhuviññāṇaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati. Cakkhusamphassaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati. Vedanaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati. Taṇhaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati. Sotaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati…pe… ghānaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati… jivhaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati… kāyaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati… manaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati. Dhamme 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati. Manoviññāṇaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati. Manosamphassaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati. Vedanaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati. Taṇhaṃ 『netaṃ mama, nesohamasmi, na meso attā』ti samanupassati.

"比丘們,這是導向有身見集起的道路:認為眼是'這是我的,這是我,這是我的自我';認為色是'這是我的,這是我,這是我的自我';認為眼識是'這是我的,這是我,這是我的自我';認為眼觸是'這是我的,這是我,這是我的自我';認為受是'這是我的,這是我,這是我的自我';認為愛是'這是我的,這是我,這是我的自我';認為耳是'這是我的,這是我,這是我的自我'...認為鼻是'這是我的,這是我,這是我的自我'...認為舌是'這是我的,這是我,這是我的自我'...認為身是'這是我的,這是我,這是我的自我'...認為意是'這是我的,這是我,這是我的自我',認為法是'這是我的,這是我,這是我的自我',認為意識是'這是我的,這是我,這是我的自我',認為意觸是'這是我的,這是我,這是我的自我',認為受是'這是我的,這是我,這是我的自我',認為愛是'這是我的,這是我,這是我的自我'。比丘們,這是導向有身見滅的道路:認為眼是'這不是我的,這不是我,這不是我的自我'。認為色是'這不是我的,這不是我,這不是我的自我'。認為眼識是'這不是我的,這不是我,這不是我的自我'。認為眼觸是'這不是我的,這不是我,這不是我的自我'。認為受是'這不是我的,這不是我,這不是我的自我'。認為愛是'這不是我的,這不是我,這不是我的自我'。認為耳是'這不是我的,這不是我,這不是我的自我'...認為鼻是'這不是我的,這不是我,這不是我的自我'...認為舌是'這不是我的,這不是我,這不是我的自我'...認為身是'這不是我的,這不是我,這不是我的自我'...認為意是'這不是我的,這不是我,這不是我的自我'。認為法是'這不是我的,這不是我,這不是我的自我'。認為意識是'這不是我的,這不是我,這不是我的自我'。認為意觸是'這不是我的,這不是我,這不是我的自我'。認為受是'這不是我的,這不是我,這不是我的自我'。認為愛是'這不是我的,這不是我,這不是我的自我

『『Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa paṭighānusayo anuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa avijjānusayo anuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.

『『Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe… ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe… jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…pe… manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rāgānusayo anuseti. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa paṭighānusayo anuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa avijjānusayo anuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā avijjaṃ appahāya vijjaṃ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.

"比丘們,緣眼色生眼識,三者和合觸,觸緣受,或樂或苦或不苦不樂。他被樂受觸時,就歡喜、讚歎、執著住于其中。他的貪隨眠隨增。他被苦受觸時,就憂愁、疲倦、悲泣、捶胸哭泣、陷入迷亂。他的嗔隨眠隨增。他被不苦不樂受觸時,對那受的集起、滅沒、味、患、離不如實知。他的無明隨眠隨增。比丘們,他不斷除樂受的貪隨眠,不驅除苦受的嗔隨眠,不根除不苦不樂受的無明隨眠,不斷除無明,不生起明,就能在現法中作苦之邊際者 - 這是不可能的。比丘們,緣耳聲生耳識...緣鼻香生鼻識...緣舌味生舌識...緣身觸生身識...緣意法生意識,三者和合觸,觸緣受,或樂或苦或不苦不樂。他被樂受觸時,就歡喜、讚歎、執著住于其中。他的貪隨眠隨增。他被苦受觸時,就憂愁、疲倦、悲泣、捶胸哭泣、陷入迷亂。他的嗔隨眠隨增。他被不苦不樂受觸時,對那受的集起、滅沒、味、患、離不如實知。他的無明隨眠隨增。比丘們,他不斷除樂受的貪隨眠,不驅除苦受的嗔隨眠,不根除不苦不樂受的無明隨眠,不斷除無明,不生起明,就能在現法中作苦之邊際者 - 這是不可能的。

『『Cakkhuñca , bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.

『『Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe….

『『Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe….

『『Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… .

『『Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…pe….

『『Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṃ tiṇṇaṃ saṅgati phasso, phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.

『『Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmiṃ [cakkhusmimpi (syā. kaṃ.) evamitaresupi] nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati. Sotasmiṃ nibbindati, saddesu nibbindati…pe… ghānasmiṃ nibbindati, gandhesu nibbindati… jivhāya nibbindati, rasesu nibbindati… kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati… manasmiṃ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati. Nibbindaṃ virajjati , virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. 『Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā』ti pajānātī』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiṃ kho pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.

Chachakkasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

Mahāsaḷāyatanikasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – 『『mahāsaḷāyatanikaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

"比丘們,緣眼色生眼識,三者和合觸,觸緣受,或樂或苦或不苦不樂。他被樂受觸時,不歡喜、不讚嘆、不執著住于其中。他的貪隨眠不隨增。他被苦受觸時,不憂愁、不疲倦、不悲泣、不捶胸哭泣、不陷入迷亂。他的嗔隨眠不隨增。他被不苦不樂受觸時,對那受的集起、滅沒、味、患、離如實知。他的無明隨眠不隨增。比丘們,他斷除樂受的貪隨眠,驅除苦受的嗔隨眠,根除不苦不樂受的無明隨眠,斷除無明,生起明,就能在現法中作苦之邊際者 - 這是可能的。比丘們,緣耳聲生耳識... 比丘們,緣鼻香生鼻識... 比丘們,緣舌味生舌識... 比丘們,緣身觸生身識... 比丘們,緣意法生意識,三者和合觸,觸緣受,或樂或苦或不苦不樂。他被樂受觸時,不歡喜、不讚嘆、不執著住于其中。他的貪隨眠不隨增。他被苦受觸時,不憂愁、不疲倦、不悲泣、不捶胸哭泣、不陷入迷亂。他的嗔隨眠不隨增。他被不苦不樂受觸時,對那受的集起、滅沒、味、患、離如實知。他的無明隨眠不隨增。比丘們,他斷除樂受的貪隨眠,驅除苦受的嗔隨眠,根除不苦不樂受的無明隨眠,斷除無明,生起明,就能在現法中作苦之邊際者 - 這是可能的。比丘們,如是見的多聞聖弟子厭離眼,厭離色,厭離眼識,厭離眼觸,厭離受,厭離愛。厭離耳,厭離聲...厭離鼻,厭離香...厭離舌,厭離味...厭離身,厭離觸...厭離意,厭離法,厭離意識,厭離意觸,厭離受,厭離愛。由厭離而離貪,由離貪而解脫。解脫時,有'已解脫'的智。他了知:'生已盡,梵行已立,所作已辦,不受後有。'" 世尊說了這些。那些比丘滿意歡喜世尊所說。當這個解說被說時,約六十位比丘的心無取著而從諸漏解脫。六六經第六結束。大六處經我是這樣聽說的:有一次,世尊住在舍衛城(現在的沙赫特·馬赫特)祇樹給孤獨園。在那裡,世尊對比丘們說:"比丘們。""尊者。"那些比丘回答世尊。世尊說:"比丘們,我將為你們說大六處法。你們要聽,要好好作意,我將說。""是的,世尊。"那些比丘回答世尊。世尊說:

『『Cakkhuṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, rūpe ajānaṃ apassaṃ yathābhūtaṃ, cakkhuviññāṇaṃ ajānaṃ apassaṃ yathābhūtaṃ, cakkhusamphassaṃ ajānaṃ apassaṃ yathābhūtaṃ, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ajānaṃ apassaṃ yathābhūtaṃ, cakkhusmiṃ sārajjati, rūpesu sārajjati, cakkhuviññāṇe sārajjati, cakkhusamphasse sārajjati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi sārajjati.

『『Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati. Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti; kāyikāpi santāpā pavaḍḍhanti , cetasikāpi santāpā pavaḍḍhanti; kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti. So kāyadukkhampi [kāyikadukkhampi (syā. kaṃ.), kāyikaṃ dukkhampi (ka.)] cetodukkhampi paṭisaṃvedeti.

『『Sotaṃ , bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… ghānaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… jivhaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… kāyaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… manaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, dhamme, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, manoviññāṇaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ , manosamphassaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ajānaṃ apassaṃ yathābhūtaṃ, manasmiṃ sārajjati, dhammesu sārajjati, manoviññāṇe sārajjati, manosamphasse sārajjati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi sārajjati.

『『Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati. Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti; kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti; kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti. So kāyadukkhampi cetodukkhampi paṭisaṃvedeti.

『『Cakkhuñca kho, bhikkhave, jānaṃ passaṃ yathābhūtaṃ, rūpe jānaṃ passaṃ yathābhūtaṃ, cakkhuviññāṇaṃ jānaṃ passaṃ yathābhūtaṃ, cakkhusamphassaṃ jānaṃ passaṃ yathābhūtaṃ, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jānaṃ passaṃ yathābhūtaṃ, cakkhusmiṃ na sārajjati, rūpesu na sārajjati, cakkhuviññāṇe na sārajjati, cakkhusamphasse na sārajjati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi na sārajjati.

『『Tassa asārattassa asaṃyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṃ pañcupādānakkhandhā apacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati. Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti; kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti; kāyikāpi pariḷāhā pahīyanti , cetasikāpi pariḷāhā pahīyanti. So kāyasukhampi cetosukhampi paṭisaṃvedeti.

"比丘們,不如實知見眼,不如實知見色,不如實知見眼識,不如實知見眼觸,不如實知見緣眼觸所生的受,或樂或苦或不苦不樂,他就貪著眼,貪著色,貪著眼識,貪著眼觸,貪著緣眼觸所生的受,或樂或苦或不苦不樂。對於那貪著、繫縛、迷惑、住于味著的人,未來五取蘊增長。他的渴愛 - 能導致再生、伴隨喜貪、處處歡喜的 - 也增長。他的身惱害增長,心惱害增長;身熱惱增長,心熱惱增長;身燒惱增長,心燒惱增長。他經歷身苦和心苦。比丘們,不如實知見耳...不如實知見鼻...不如實知見舌...不如實知見身...比丘們,不如實知見意,不如實知見法,不如實知見意識,不如實知見意觸,不如實知見緣意觸所生的受,或樂或苦或不苦不樂,他就貪著意,貪著法,貪著意識,貪著意觸,貪著緣意觸所生的受,或樂或苦或不苦不樂。對於那貪著、繫縛、迷惑、住于味著的人,未來五取蘊增長。他的渴愛 - 能導致再生、伴隨喜貪、處處歡喜的 - 也增長。他的身惱害增長,心惱害增長;身熱惱增長,心熱惱增長;身燒惱增長,心燒惱增長。他經歷身苦和心苦。比丘們,如實知見眼,如實知見色,如實知見眼識,如實知見眼觸,如實知見緣眼觸所生的受,或樂或苦或不苦不樂,他就不貪著眼,不貪著色,不貪著眼識,不貪著眼觸,不貪著緣眼觸所生的受,或樂或苦或不苦不樂。對於那不貪著、不繫縛、不迷惑、住於過患觀的人,未來五取蘊減少。他的渴愛 - 能導致再生、伴隨喜貪、處處歡喜的 - 也斷除。他的身惱害斷除,心惱害斷除;身熱惱斷除,心熱惱斷除;身燒惱斷除,心燒惱斷除。他經歷身樂和心樂。

『『Yā tathābhūtassa [yathābhūtassa (sī. pī.)] diṭṭhi sāssa hoti sammādiṭṭhi; yo tathābhūtassa [yathābhūtassa (sī. pī.)] saṅkappo svāssa hoti sammāsaṅkappo; yo tathābhūtassa [yathābhūtassa (sī. pī.)] vāyāmo svāssa hoti sammāvāyāmo; yā tathābhūtassa [yathābhūtassa (sī. pī.)] sati sāssa hoti sammāsati; yo tathābhūtassa [yathābhūtassa (sī. pī.)] samādhi svāssa hoti sammāsamādhi. Pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hoti. Evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati.

『『Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṃ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṃ gacchanti, pañcapi indriyāni bhāvanāpāripūriṃ gacchanti, pañcapi balāni bhāvanāpāripūriṃ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti.

『『Tassime dve dhammā yuganandhā [yuganaddhā (sī. syā. kaṃ.)] vattanti – samatho ca vipassanā ca. So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti. Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati. Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti. Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.

『『Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? 『Pañcupādānakkhandhā』 tissa vacanīyaṃ, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā.

『『Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca – ime dhammā abhiññā pahātabbā.

『『Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca – ime dhammā abhiññā bhāvetabbā.

『『Katame , bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca – ime dhammā abhiññā sacchikātabbā.

『『Sotaṃ , bhikkhave, jānaṃ passaṃ yathābhūtaṃ…pe… ghānaṃ bhikkhave, jānaṃ passaṃ yathābhūtaṃ…pe… jivhaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ… kāyaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ… manaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ, dhamme jānaṃ passaṃ yathābhūtaṃ, manoviññāṇaṃ jānaṃ passaṃ yathābhūtaṃ, manosamphassaṃ jānaṃ passaṃ yathābhūtaṃ, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jānaṃ passaṃ yathābhūtaṃ, manasmiṃ na sārajjati, dhammesu na sārajjati, manoviññāṇe na sārajjati, manosamphasse na sārajjati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi na sārajjati.

『『Tassa asārattassa asaṃyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṃ pañcupādānakkhandhā apacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī , sā cassa pahīyati. Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti; kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti; kāyikāpi pariḷāhā pahīyanti, cetasikāpi pariḷāhā pahīyanti. So kāyasukhampi cetosukhampi paṭisaṃvedeti.

"如是知見者的見是正見,如是知見者的思惟是正思惟,如是知見者的精進是正精進,如是知見者的念是正念,如是知見者的定是正定。他的身業、語業和生計早已清凈。這樣,他的這個八支聖道修習圓滿。當他如是修習這個八支聖道時,四念處也修習圓滿,四正勤也修習圓滿,四神足也修習圓滿,五根也修習圓滿,五力也修習圓滿,七覺支也修習圓滿。對他來說,這兩法平等運作 - 止與觀。他以通智遍知應以通智遍知的法,以通智斷除應以通智斷除的法,以通智修習應以通智修習的法,以通智證悟應以通智證悟的法。比丘們,什麼是應以通智遍知的法?應說是'五取蘊',即:色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。這些是應以通智遍知的法。比丘們,什麼是應以通智斷除的法?無明和有愛 - 這些是應以通智斷除的法。比丘們,什麼是應以通智修習的法?止與觀 - 這些是應以通智修習的法。比丘們,什麼是應以通智證悟的法?明與解脫 - 這些是應以通智證悟的法。比丘們,如實知見耳...如實知見鼻...如實知見舌...如實知見身...比丘們,如實知見意,如實知見法,如實知見意識,如實知見意觸,如實知見緣意觸所生的受,或樂或苦或不苦不樂,他就不貪著意,不貪著法,不貪著意識,不貪著意觸,不貪著緣意觸所生的受,或樂或苦或不苦不樂。對於那不貪著、不繫縛、不迷惑、住於過患觀的人,未來五取蘊減少。他的渴愛 - 能導致再生、伴隨喜貪、處處歡喜的 - 也斷除。他的身惱害斷除,心惱害斷除;身熱惱斷除,心熱惱斷除;身燒惱斷除,心燒惱斷除。他經歷身樂和心樂。

『『Yā tathābhūtassa diṭṭhi sāssa hoti sammādiṭṭhi; yo tathābhūtassa saṅkappo svāssa hoti sammāsaṅkappo; yo tathābhūtassa vāyāmo svāssa hoti sammāvāyāmo; yā tathābhūtassa sati sāssa hoti sammāsati; yo tathābhūtassa samādhi svāssa hoti sammāsamādhi. Pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hoti. Evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati.

『『Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṃ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṃ gacchanti, pañcapi indriyāni bhāvanāpāripūriṃ gacchanti, pañcapi balāni bhāvanāpāripūriṃ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti.

『『Tassime dve dhammā yuganandhā vattanti – samatho ca vipassanā ca. So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti. Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati. Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti. Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.

『『Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? 『Pañcupādānakkhandhā』 tissa vacanīyaṃ, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā.

『『Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca – ime dhammā abhiññā pahātabbā.

『『Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca – ime dhammā abhiññā bhāvetabbā.

『『Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca – ime dhammā abhiññā sacchikātabbā』』ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāsaḷāyatanikasuttaṃ niṭṭhitaṃ sattamaṃ.

Nagaravindeyyasuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena nagaravindaṃ nāma kosalānaṃ brāhmaṇānaṃ gāmo tadavasari. Assosuṃ kho nagaravindeyyakā [nagaravindeyyā (ka.)] brāhmaṇagahapatikā – 『『samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ nagaravindaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – 『itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā』ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī』』ti.

Atha kho nagaravindeyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho nagaravindeyyake brāhmaṇagahapatike bhagavā etadavoca –

"如是知見者的見是正見,如是知見者的思惟是正思惟,如是知見者的精進是正精進,如是知見者的念是正念,如是知見者的定是正定。他的身業、語業和生計早已清凈。這樣,他的這個八支聖道修習圓滿。當他如是修習這個八支聖道時,四念處也修習圓滿,四正勤也修習圓滿,四神足也修習圓滿,五根也修習圓滿,五力也修習圓滿,七覺支也修習圓滿。對他來說,這兩法平等運作 - 止與觀。他以通智遍知應以通智遍知的法,以通智斷除應以通智斷除的法,以通智修習應以通智修習的法,以通智證悟應以通智證悟的法。比丘們,什麼是應以通智遍知的法?應說是'五取蘊',即:色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。這些是應以通智遍知的法。比丘們,什麼是應以通智斷除的法?無明和有愛 - 這些是應以通智斷除的法。比丘們,什麼是應以通智修習的法?止與觀 - 這些是應以通智修習的法。比丘們,什麼是應以通智證悟的法?明與解脫 - 這些是應以通智證悟的法。" 世尊說了這些。那些比丘滿意歡喜世尊所說。大六處經第七結束。那伽羅頻陀經我是這樣聽說的:有一次,世尊與大比丘僧團一起在憍薩羅國遊行,來到一個名叫那伽羅頻陀的憍薩羅國婆羅門村莊。那伽羅頻陀的婆羅門居士們聽說:"尊者,沙門喬達摩,釋迦子,從釋迦族出家,與大比丘僧團一起在憍薩羅國遊行,已到達那伽羅頻陀。關於這位喬達摩尊者,有這樣的美名流傳:'此世尊是阿羅漢、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。'他以自己的通智證悟后宣說這包括天、魔、梵的世界,包括沙門、婆羅門的眾生,以及天、人。他宣說初善、中善、后善,有義、有文的法,開顯完全圓滿清凈的梵行。見到這樣的阿羅漢是好的。" 於是那伽羅頻陀的婆羅門居士們去見世尊。到了之後,有些向世尊禮拜,然後坐在一旁。有些與世尊互相問候,寒暄一番后,坐在一旁。有些向世尊合掌,然後坐在一旁。有些在世尊面前說出自己的姓名,然後坐在一旁。有些默然坐在一旁。世尊對坐在一旁的那伽羅頻陀的婆羅門居士們說:

『『Sace vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – 『kathaṃbhūtā, gahapatayo, samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā』ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – 『ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Taṃ kissa hetu? Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari apassataṃ. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu… ghānaviññeyyesu gandhesu… jivhāviññeyyesu rasesu… kāyaviññeyyesu phoṭṭhabbesu… manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Taṃ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā , ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari apassataṃ. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā』ti. Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha.
『『Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – 『kathaṃbhūtā, gahapatayo, samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā』ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – 『ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu vītarāgā vītadosā vītamohā, ajjhattaṃ vūpasantacittā, samacariyaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Taṃ kissa hetu? Mayampi hi [mayaṃ hi (?)] cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari passataṃ. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu… ghānaviññeyyesu gandhesu… jivhāviññeyyesu rasesu… kāyaviññeyyesu phoṭṭhabbesu… manoviññeyyesu dhammesu vītarāgā vītadosā vītamohā, ajjhattaṃ vūpasantacittā, samacariyaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Taṃ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari passataṃ. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā』ti . Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha.

"居士們,如果其他外道遊行者這樣問你們:'居士們,什麼樣的沙門、婆羅門不應受尊敬、不應受尊重、不應受崇敬、不應受供養?'居士們,被這樣問時,你們應該這樣回答那些外道遊行者:'那些沙門、婆羅門對眼所識的色還有貪、還有嗔、還有癡,內心未平靜,以身、語、意行不平等行為,這樣的沙門、婆羅門不應受尊敬、不應受尊重、不應受崇敬、不應受供養。為什麼呢?因為我們對眼所識的色也還有貪、還有嗔、還有癡,內心未平靜,以身、語、意行不平等行為,我們看不到他們的平等行為比我們更高。所以這些沙門、婆羅門不應受尊敬、不應受尊重、不應受崇敬、不應受供養。那些沙門、婆羅門對耳所識的聲...對鼻所識的香...對舌所識的味...對身所識的觸...對意所識的法還有貪、還有嗔、還有癡,內心未平靜,以身、語、意行不平等行為,這樣的沙門、婆羅門不應受尊敬、不應受尊重、不應受崇敬、不應受供養。為什麼呢?因為我們對意所識的法也還有貪、還有嗔、還有癡,內心未平靜,以身、語、意行不平等行為,我們看不到他們的平等行為比我們更高。所以這些沙門、婆羅門不應受尊敬、不應受尊重、不應受崇敬、不應受供養。'居士們,被這樣問時,你們應該這樣回答那些外道遊行者。居士們,如果其他外道遊行者這樣問你們:'居士們,什麼樣的沙門、婆羅門應受尊敬、應受尊重、應受崇敬、應受供養?'居士們,被這樣問時,你們應該這樣回答那些外道遊行者:'那些沙門、婆羅門對眼所識的色已離貪、已離嗔、已離癡,內心已平靜,以身、語、意行平等行為,這樣的沙門、婆羅門應受尊敬、應受尊重、應受崇敬、應受供養。為什麼呢?因為我們對眼所識的色還有貪、還有嗔、還有癡,內心未平靜,以身、語、意行不平等行為,我們看到他們的平等行為比我們更高。所以這些沙門、婆羅門應受尊敬、應受尊重、應受崇敬、應受供養。那些沙門、婆羅門對耳所識的聲...對鼻所識的香...對舌所識的味...對身所識的觸...對意所識的法已離貪、已離嗔、已離癡,內心已平靜,以身、語、意行平等行為,這樣的沙門、婆羅門應受尊敬、應受尊重、應受崇敬、應受供養。為什麼呢?因為我們對意所識的法還有貪、還有嗔、還有癡,內心未平靜,以身、語、意行不平等行為,我們看到他們的平等行為比我們更高。所以這些沙門、婆羅門應受尊敬、應受尊重、應受崇敬、應受供養。'居士們,被這樣問時,你們應該這樣回答那些外道遊行者。

『『Sace pana vo [sace te (syā. kaṃ. pī. ka.)], gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – 『ke panāyasmantānaṃ ākārā, ke anvayā, yena tumhe āyasmanto evaṃ vadetha? Addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā』ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – 『tathā hi te āyasmanto araññavanapatthāni pantāni senāsanāni paṭisevanti. Natthi kho pana tattha tathārūpā cakkhuviññeyyā rūpā ye disvā disvā abhirameyyuṃ, natthi kho pana tattha tathārūpā sotaviññeyyā saddā ye sutvā sutvā abhirameyyuṃ, natthi kho pana tattha tathārūpā ghānaviññeyyā gandhā ye ghāyitvā ghāyitvā abhirameyyuṃ , natthi kho pana tattha tathārūpā jivhāviññeyyā rasā ye sāyitvā sāyitvā abhirameyyuṃ, natthi kho pana tattha tathārūpā kāyaviññeyyā phoṭṭhabbā ye phusitvā phusitvā abhirameyyuṃ. Ime kho no, āvuso, ākārā, ime anvayā, yena mayaṃ [yena mayaṃ āyasmanto (sī. pī.), yena mayaṃ āyasmante (syā. kaṃ.)] evaṃ vadema – addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā』ti. Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā』』ti.

Evaṃ vutte, nagaravindeyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – 『『abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – 『cakkhumanto rūpāni dakkhantī』ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate』』ti.

Nagaravindeyyasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

Piṇḍapātapārisuddhisuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca –

『『Vippasannāni kho te, sāriputta, indriyāni, parisuddho chavivaṇṇo pariyodāto. Katamena kho tvaṃ, sāriputta, vihārena etarahi bahulaṃ viharasī』』ti? 『『Suññatāvihārena kho ahaṃ, bhante, etarahi bahulaṃ viharāmī』』ti. 『『Sādhu, sādhu, sāriputta! Mahāpurisavihārena kira tvaṃ, sāriputta, etarahi bahulaṃ viharasi. Mahāpurisavihāro eso [hesa (sī. syā. kaṃ. pī.)], sāriputta, yadidaṃ – suññatā. Tasmātiha, sāriputta, bhikkhu sace ākaṅkheyya – 『suññatāvihārena bahulaṃ [etarahi bahulaṃ (sī. pī.)] vihareyya』nti, tena, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – 『yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi nu kho me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso』ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso』ti, tena, sāriputta, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, natthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso』ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

"居士們,如果其他外道者這樣問你們:'諸位有什麼特徵,有什麼推論,使你們這樣說:這些尊者確實已離貪或正在修習斷除貪,已離嗔或正在修習斷除嗔,已離癡或正在修習斷除癡?'居士們,被這樣問時,你們應該這樣回答那些外道者:'因為這些尊者居住在森林、樹下、偏僻的住處。那裡沒有能看了又看而生喜樂的眼所識色,沒有能聽了又聽而生喜樂的耳所識聲,沒有能嗅了又嗅而生喜樂的鼻所識香,沒有能嚐了又嘗而生喜樂的舌所識味,沒有能觸了又觸而生喜樂的身所識觸。朋友們,這就是我們的特徵,這就是我們的推論,使我們這樣說:這些尊者確實已離貪或正在修習斷除貪,已離嗔或正在修習斷除嗔,已離癡或正在修習斷除癡。'居士們,被這樣問時,你們應該這樣回答那些外道**者。" 說到這裡,那伽羅頻陀的婆羅門居士們對世尊說:"太好了,喬達摩先生!太好了,喬達摩先生!喬達摩先生,就像扶起倒下的,揭開遮蔽的,為迷路者指路,在黑暗中舉燈:'有眼者見色',同樣地,喬達摩先生以種種方便開示了法。我們皈依喬達摩先生、法和比丘僧團。愿喬達摩先生接受我們為優婆塞,從今日起終生皈依。" 那伽羅頻陀經第八結束。乞食清凈經我是這樣聽說的:有一次,世尊住在王舍城(現在的拉杰吉爾)竹林栗鼠feeding ground。那時,尊者舍利弗傍晚從獨處起來,去見世尊。到了之後,向世尊禮拜,然後坐在一旁。世尊對坐在一旁的舍利弗尊者說: "舍利弗,你的諸根明凈,膚色清凈明亮。舍利弗,你現在多住于什麼住處?" "世尊,我現在多住于空住。" "很好,很好,舍利弗!你現在多住于大人住處。舍利弗,這空確實是大人住處。因此,舍利弗,如果比丘希望'我要多住于空住',那麼,舍利弗,那比丘應該這樣思惟:'我走哪條路進村乞食,在哪個地方乞食,走哪條路從村裡回來,我對那裡的眼所識色有欲、貪、嗔、癡或心的反感嗎?'舍利弗,如果比丘反省後知道:'我走哪條路進村乞食,在哪個地方乞食,走哪條路從村裡回來,我對那裡的眼所識色有欲、貪、嗔、癡或心的反感',那麼,舍利弗,那比丘就應該為斷除這些惡不善法而努力。舍利弗,如果比丘反省後知道:'我走哪條路進村乞食,在哪個地方乞食,走哪條路從村裡回來,我對那裡的眼所識色沒有欲、貪、嗔、癡或心的反感',那麼,舍利弗,那比丘就應該以那喜悅歡喜住于日夜學習善法。

『『Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – 『yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi nu kho me tattha sotaviññeyyesu saddesu…pe… ghānaviññeyyesu gandhesu… jivhāviññeyyesu rasesu … kāyaviññeyyesu phoṭṭhabbesu… manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso』ti? Sace , sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso』ti, tena, sāriputta, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, natthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso』ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
『『Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – 『pahīnā nu kho me pañca kāmaguṇā』ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『appahīnā kho me pañca kāmaguṇā』ti, tena, sāriputta, bhikkhunā pañcannaṃ kāmaguṇānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『pahīnā kho me pañca kāmaguṇā』ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
『『Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – 『pahīnā nu kho me pañca nīvaraṇā』ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『appahīnā kho me pañca nīvaraṇā』ti, tena, sāriputta, bhikkhunā pañcannaṃ nīvaraṇānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『pahīnā kho me pañca nīvaraṇā』ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
『『Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – 『pariññātā nu kho me pañcupādānakkhandhā』ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『apariññātā kho me pañcupādānakkhandhā』ti, tena, sāriputta, bhikkhunā pañcannaṃ upādānakkhandhānaṃ pariññāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『pariññātā kho me pañcupādānakkhandhā』ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
『『Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – 『bhāvitā nu kho me cattāro satipaṭṭhānā』ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『abhāvitā kho me cattāro satipaṭṭhānā』ti, tena, sāriputta, bhikkhunā catunnaṃ satipaṭṭhānānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『bhāvitā kho me cattāro satipaṭṭhānā』ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
『『Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – 『bhāvitā nu kho me cattāro sammappadhānā』ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『abhāvitā kho me cattāro sammappadhānā』ti, tena, sāriputta, bhikkhunā catunnaṃ sammappadhānānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『bhāvitā kho me cattāro sammappadhānā』ti , tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

"再者,舍利弗,比丘應該這樣思惟:'我走哪條路進村乞食,在哪個地方乞食,走哪條路從村裡回來,我對那裡的耳所識聲...鼻所識香...舌所識味...身所識觸...意所識法有欲、貪、嗔、癡或心的反感嗎?'舍利弗,如果比丘反省後知道:'我走哪條路進村乞食,在哪個地方乞食,走哪條路從村裡回來,我對那裡的意所識法有欲、貪、嗔、癡或心的反感',那麼,舍利弗,那比丘就應該為斷除這些惡不善法而努力。舍利弗,如果比丘反省後知道:'我走哪條路進村乞食,在哪個地方乞食,走哪條路從村裡回來,我對那裡的意所識法沒有欲、貪、嗔、癡或心的反感',那麼,舍利弗,那比丘就應該以那喜悅歡喜住于日夜學習善法。 "再者,舍利弗,比丘應該這樣思惟:'我已斷除五欲功德了嗎?'舍利弗,如果比丘反省後知道:'我還沒有斷除五欲功德',那麼,舍利弗,那比丘就應該為斷除五欲功德而努力。舍利弗,如果比丘反省後知道:'我已斷除五欲功德了',那麼,舍利弗,那比丘就應該以那喜悅歡喜住于日夜學習善法。 "再者,舍利弗,比丘應該這樣思惟:'我已斷除五蓋了嗎?'舍利弗,如果比丘反省後知道:'我還沒有斷除五蓋',那麼,舍利弗,那比丘就應該為斷除五蓋而努力。舍利弗,如果比丘反省後知道:'我已斷除五蓋了',那麼,舍利弗,那比丘就應該以那喜悅歡喜住于日夜學習善法。 "再者,舍利弗,比丘應該這樣思惟:'我已遍知五取蘊了嗎?'舍利弗,如果比丘反省後知道:'我還沒有遍知五取蘊',那麼,舍利弗,那比丘就應該為遍知五取蘊而努力。舍利弗,如果比丘反省後知道:'我已遍知五取蘊了',那麼,舍利弗,那比丘就應該以那喜悅歡喜住于日夜學習善法。 "再者,舍利弗,比丘應該這樣思惟:'我已修習四念處了嗎?'舍利弗,如果比丘反省後知道:'我還沒有修習四念處',那麼,舍利弗,那比丘就應該為修習四念處而努力。舍利弗,如果比丘反省後知道:'我已修習四念處了',那麼,舍利弗,那比丘就應該以那喜悅歡喜住于日夜學習善法。 "再者,舍利弗,比丘應該這樣思惟:'我已修習四正勤了嗎?'舍利弗,如果比丘反省後知道:'我還沒有修習四正勤',那麼,舍利弗,那比丘就應該為修習四正勤而努力。舍利弗,如果比丘反省後知道:'我已修習四正勤了',那麼,舍利弗,那比丘就應該以那喜悅歡喜住于日夜學習善法。

『『Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – 『bhāvitā nu kho me cattāro iddhipādā』ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『abhāvitā kho me cattāro iddhipādā』ti, tena, sāriputta, bhikkhunā catunnaṃ iddhipādānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『bhāvitā kho me cattāro iddhipādā』ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
『『Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – 『bhāvitāni nu kho me pañcindriyānī』ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『abhāvitāni kho me pañcindriyānī』ti, tena, sāriputta, bhikkhunā pañcannaṃ indriyānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『bhāvitāni kho me pañcindriyānī』ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
『『Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – 『bhāvitāni nu kho me pañca balānī』ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『abhāvitāni kho me pañca balānī』ti, tena, sāriputta, bhikkhunā pañcannaṃ balānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『bhāvitāni kho me pañca balānī』ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
『『Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – 『bhāvitā nu kho me satta bojjhaṅgā』ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『abhāvitā kho me satta bojjhaṅgā』ti, tena, sāriputta, bhikkhunā sattannaṃ bojjhaṅgānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『bhāvitā kho me satta bojjhaṅgā』ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
『『Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – 『bhāvito nu kho me ariyo aṭṭhaṅgiko maggo』ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『abhāvito kho me ariyo aṭṭhaṅgiko maggo』ti, tena, sāriputta, bhikkhunā ariyassa aṭṭhaṅgikassa maggassa bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『bhāvito kho me ariyo aṭṭhaṅgiko maggo』ti , tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
『『Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – 『bhāvitā nu kho me samatho ca vipassanā cā』ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『abhāvitā kho me samatho ca vipassanā cā』ti, tena, sāriputta, bhikkhunā samathavipassanānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『bhāvitā kho me samatho ca vipassanā cā』ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
『『Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – 『sacchikatā nu kho me vijjā ca vimutti cā』ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『asacchikatā kho me vijjā ca vimutti cā』ti, tena, sāriputta, bhikkhunā vijjāya vimuttiyā sacchikiriyāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – 『sacchikatā kho me vijjā ca vimutti cā』ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

"再者,舍利弗,比丘應該這樣思惟:'我已修習四神足了嗎?'舍利弗,如果比丘反省後知道:'我還沒有修習四神足',那麼,舍利弗,那比丘就應該為修習四神足而努力。舍利弗,如果比丘反省後知道:'我已修習四神足了',那麼,舍利弗,那比丘就應該以那喜悅歡喜住于日夜學習善法。 "再者,舍利弗,比丘應該這樣思惟:'我已修習五根了嗎?'舍利弗,如果比丘反省後知道:'我還沒有修習五根',那麼,舍利弗,那比丘就應該為修習五根而努力。舍利弗,如果比丘反省後知道:'我已修習五根了',那麼,舍利弗,那比丘就應該以那喜悅歡喜住于日夜學習善法。 "再者,舍利弗,比丘應該這樣思惟:'我已修習五力了嗎?'舍利弗,如果比丘反省後知道:'我還沒有修習五力',那麼,舍利弗,那比丘就應該為修習五力而努力。舍利弗,如果比丘反省後知道:'我已修習五力了',那麼,舍利弗,那比丘就應該以那喜悅歡喜住于日夜學習善法。 "再者,舍利弗,比丘應該這樣思惟:'我已修習七覺支了嗎?'舍利弗,如果比丘反省後知道:'我還沒有修習七覺支',那麼,舍利弗,那比丘就應該為修習七覺支而努力。舍利弗,如果比丘反省後知道:'我已修習七覺支了',那麼,舍利弗,那比丘就應該以那喜悅歡喜住于日夜學習善法。 "再者,舍利弗,比丘應該這樣思惟:'我已修習八支聖道了嗎?'舍利弗,如果比丘反省後知道:'我還沒有修習八支聖道',那麼,舍利弗,那比丘就應該為修習八支聖道而努力。舍利弗,如果比丘反省後知道:'我已修習八支聖道了',那麼,舍利弗,那比丘就應該以那喜悅歡喜住于日夜學習善法。 "再者,舍利弗,比丘應該這樣思惟:'我已修習止觀了嗎?'舍利弗,如果比丘反省後知道:'我還沒有修習止觀',那麼,舍利弗,那比丘就應該為修習止觀而努力。舍利弗,如果比丘反省後知道:'我已修習止觀了',那麼,舍利弗,那比丘就應該以那喜悅歡喜住于日夜學習善法。 "再者,舍利弗,比丘應該這樣思惟:'我已證得明與解脫了嗎?'舍利弗,如果比丘反省後知道:'我還沒有證得明與解脫',那麼,舍利弗,那比丘就應該為證得明與解脫而努力。舍利弗,如果比丘反省後知道:'我已證得明與解脫了',那麼,舍利弗,那比丘就應該以那喜悅歡喜住于日夜學習善法。

『『Ye hi keci, sāriputta, atītamaddhānaṃ samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhesuṃ, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhesuṃ. Yepi hi keci, sāriputta, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhessanti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhessanti. Yepi hi keci, sāriputta, etarahi samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhenti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhenti. Tasmātiha, sāriputta [vo sāriputta evaṃ sikkhitabbaṃ (sī. pī.)], 『paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhessāmā』ti – evañhi vo, sāriputta, sikkhitabba』』nti.

Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.

Piṇḍapātapārisuddhisuttaṃ niṭṭhitaṃ navamaṃ.

Indriyabhāvanāsuttaṃ
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā gajaṅgalāyaṃ [kajaṅgalāyaṃ (sī. pī.), kajjaṅgalāyaṃ (syā. kaṃ.)] viharati suveḷuvane [veḷuvane (syā. kaṃ.), mukheluvane (sī. pī.)]. Atha kho uttaro māṇavo pārāsiviyantevāsī [pārāsariyantevāsī (sī. pī.), pārāsiriyantevāsī (syā. kaṃ.)] yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ bhagavā etadavoca – 『『deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana』』nti? 『『Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana』』nti. 『『Yathā kathaṃ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana』』nti? 『『Idha, bho gotama, cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇāti – evaṃ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvana』』nti. 『『Evaṃ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati; yathā pārāsiviyassa brāhmaṇassa vacanaṃ. Andho hi, uttara, cakkhunā rūpaṃ na passati, badhiro sotena saddaṃ na suṇātī』』ti. Evaṃ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

Atha kho bhagavā uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā āyasmantaṃ ānandaṃ āmantesi – 『『aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanaṃ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī』』ti. 『『Etassa, bhagavā, kālo; etassa, sugata, kālo yaṃ bhagavā ariyassa vinaye anuttaraṃ indriyabhāvanaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī』』ti. 『『Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī』』ti. 『『Evaṃ, bhante』』ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

『『Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – 『uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ . Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā』ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu.

"舍利弗,過去任何沙門或婆羅門清凈乞食,都是這樣反覆思惟后清凈乞食。舍利弗,未來任何沙門或婆羅門將清凈乞食,也都將這樣反覆思惟后清凈乞食。舍利弗,現在任何沙門或婆羅門清凈乞食,也都是這樣反覆思惟后清凈乞食。因此,舍利弗,你們應該這樣學:'我們將反覆思惟后清凈乞食'。舍利弗,你們應該這樣學。" 世尊說了這些。尊者舍利弗滿意歡喜世尊所說。乞食清凈經第九結束。根修習經我是這樣聽說的:有一次,世尊住在伽阇伽羅的善竹林。那時,巴拉西維耶的弟子青年烏塔拉去見世尊。到了之後,與世尊互相問候,寒暄一番后,坐在一旁。世尊對坐在一旁的巴拉西維耶的弟子青年烏塔拉說:"烏塔拉,巴拉西維耶婆羅門教導弟子們根的修習嗎?""喬達摩先生,巴拉西維耶婆羅門教導弟子們根的修習。""烏塔拉,巴拉西維耶婆羅門是如何教導弟子們根的修習的?""喬達摩先生,在這裡,不用眼見色,不用耳聞聲 - 喬達摩先生,巴拉西維耶婆羅門就是這樣教導弟子們根的修習。""烏塔拉,如果是這樣,那麼按照巴拉西維耶婆羅門的說法,盲人就是根已修習的人,聾人就是根已修習的人了。因為,烏塔拉,盲人不用眼見色,聾人不用耳聞聲。"說到這裡,巴拉西維耶的弟子青年烏塔拉沉默不語,羞愧,垂頭喪氣,低頭沉思,無話可說地坐著。世尊看到巴拉西維耶的弟子青年烏塔拉沉默不語,羞愧,垂頭喪氣,低頭沉思,無話可說地坐著,就對尊者阿難說:"阿難,巴拉西維耶婆羅門教導弟子們根的修習是一回事,而在聖者律中無上的根修習又是另一回事。""世尊,現在是時候了;善逝,現在是時候了,請世尊教導在聖者律中無上的根修習。聽了世尊的教導,比丘們會記住的。""那麼,阿難,你聽著,好好用心,我要說了。""是的,尊者。"尊者阿難回答世尊。世尊說: "阿難,在聖者律中,什麼是無上的根修習?阿難,在這裡,當比丘以眼見色時,生起可意的,生起不可意的,生起可意不可意的。他了知:'我生起了這可意的,生起了不可意的,生起了可意不可意的。那是有為的、粗糙的、緣生的。這是寂靜的,這是殊勝的,即:舍。'對他來說,那生起的可意的、生起的不可意的、生起的可意不可意的滅去;舍安住。阿難,就像有眼的人睜眼后又閉眼,閉眼后又睜眼;同樣地,阿難,對任何人來說,那生起的可意的、生起的不可意的、生起的可意不可意的如此迅速、如此快速、如此容易地滅去,舍安住 - 阿難,這在聖者律中被稱為對眼所識色的無上根修習。

『『Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – 『uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā』ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṃ [accharikaṃ (syā. kaṃ. pī. ka.)] pahareyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu.
『『Puna caparaṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – 『uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā』ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda , īsakaṃpoṇe [īsakapoṇe (sī. syā. kaṃ. pī.), īsakaphaṇe (sī. aṭṭha.), 『『majjhe uccaṃ hutvā』』ti ṭīkāya saṃsanditabbā] padumapalāse [paduminipatte (sī. syā. kaṃ. pī.)] udakaphusitāni pavattanti, na saṇṭhanti; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu.
『『Puna caparaṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – 『uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā』ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti . Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā appakasirena vameyya [sandhameyya (ka.)]; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu.
『『Puna caparaṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – 『uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā』ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu.

"再者,阿難,當比丘以耳聞聲時,生起可意的,生起不可意的,生起可意不可意的。他了知:'我生起了這可意的,生起了不可意的,生起了可意不可意的。那是有為的、粗糙的、緣生的。這是寂靜的,這是殊勝的,即:舍。'對他來說,那生起的可意的、生起的不可意的、生起的可意不可意的滅去;舍安住。阿難,就像強壯的人很容易就能打個響指;同樣地,阿難,對任何人來說,那生起的可意的、生起的不可意的、生起的可意不可意的如此迅速、如此快速、如此容易地滅去,舍安住 - 阿難,這在聖者律中被稱為對耳所識聲的無上根修習。 "再者,阿難,當比丘以鼻嗅香時,生起可意的,生起不可意的,生起可意不可意的。他了知:'我生起了這可意的,生起了不可意的,生起了可意不可意的。那是有為的、粗糙的、緣生的。這是寂靜的,這是殊勝的,即:舍。'對他來說,那生起的可意的、生起的不可意的、生起的可意不可意的滅去;舍安住。阿難,就像在略微傾斜的蓮葉上水滴滾動而不停留;同樣地,阿難,對任何人來說,那生起的可意的、生起的不可意的、生起的可意不可意的如此迅速、如此快速、如此容易地滅去,舍安住 - 阿難,這在聖者律中被稱為對鼻所識香的無上根修習。 "再者,阿難,當比丘以舌嘗味時,生起可意的,生起不可意的,生起可意不可意的。他了知:'我生起了這可意的,生起了不可意的,生起了可意不可意的。那是有為的、粗糙的、緣生的。這是寂靜的,這是殊勝的,即:舍。'對他來說,那生起的可意的、生起的不可意的、生起的可意不可意的滅去;舍安住。阿難,就像強壯的人在舌尖上聚集唾液后很容易就能吐出;同樣地,阿難,對任何人來說,那生起的可意的、生起的不可意的、生起的可意不可意的如此迅速、如此快速、如此容易地滅去,舍安住 - 阿難,這在聖者律中被稱為對舌所識味的無上根修習。 "再者,阿難,當比丘以身觸觸時,生起可意的,生起不可意的,生起可意不可意的。他了知:'我生起了這可意的,生起了不可意的,生起了可意不可意的。那是有為的、粗糙的、緣生的。這是寂靜的,這是殊勝的,即:舍。'對他來說,那生起的可意的、生起的不可意的、生起的可意不可意的滅去;舍安住。阿難,就像強壯的人伸出彎曲的手臂或彎曲伸出的手臂;同樣地,阿難,對任何人來說,那生起的可意的、生起的不可意的、生起的可意不可意的如此迅速、如此快速、如此容易地滅去,舍安住 - 阿難,這在聖者律中被稱為對身所識觸的無上根修習。

『『Puna caparaṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – 『uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā』ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso divasaṃsantatte [divasasantette (sī.)] ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, ānanda, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu. Evaṃ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti.
『『Kathañcānanda , sekho hoti pāṭipado? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…, jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. Evaṃ kho, ānanda, sekho hoti pāṭipado.
『『Kathañcānanda, ariyo hoti bhāvitindriyo? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So sace ākaṅkhati – 『paṭikūle [paṭikkūle (sabbattha)] appaṭikūlasaññī vihareyya』nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – 『appaṭikūle paṭikūlasaññī vihareyya』nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – 『paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya』nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – 『appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya』nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – 『paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno』ti, upekkhako tattha viharati sato sampajāno.
『『Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So sace ākaṅkhati – 『paṭikūle appaṭikūlasaññī vihareyya』nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – 『appaṭikūle paṭikūlasaññī vihareyya』nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – 『paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya』nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – 『appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya』nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – 『paṭikūlañca appaṭikūlañca tadubhayampi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno』ti, upekkhako tattha viharati sato sampajāno. Evaṃ kho, ānanda, ariyo hoti bhāvitindriyo.

"再者,阿難,當比丘以意識法時,生起可意的,生起不可意的,生起可意不可意的。他了知:'我生起了這可意的,生起了不可意的,生起了可意不可意的。那是有為的、粗糙的、緣生的。這是寂靜的,這是殊勝的,即:舍。'對他來說,那生起的可意的、生起的不可意的、生起的可意不可意的滅去;舍安住。阿難,就像強壯的人在整天被太陽曬熱的鐵鍋上滴兩三滴水。阿難,水滴落下是緩慢的,但它們很快就會蒸發消失;同樣地,阿難,對任何人來說,那生起的可意的、生起的不可意的、生起的可意不可意的如此迅速、如此快速、如此容易地滅去,舍安住 - 阿難,這在聖者律中被稱為對意所識法的無上根修習。阿難,這就是在聖者律中的無上根修習。 "阿難,什麼是有學道?阿難,在這裡,當比丘以眼見色時,生起可意的,生起不可意的,生起可意不可意的。他對那生起的可意的、生起的不可意的、生起的可意不可意的感到苦惱、羞恥、厭惡。以耳聞聲時...以鼻嗅香時...以舌嘗味時...以身觸觸時...以意識法時,生起可意的,生起不可意的,生起可意不可意的。他對那生起的可意的、生起的不可意的、生起的可意不可意的感到苦惱、羞恥、厭惡。阿難,這就是有學道。 "阿難,什麼是聖者根已修習?阿難,在這裡,當比丘以眼見色時,生起可意的,生起不可意的,生起可意不可意的。如果他希望:'愿我對不可意的住于可意想',他就對那不可意的住于可意想。如果他希望:'愿我對可意的住于不可意想',他就對那可意的住于不可意想。如果他希望:'愿我對不可意的和可意的都住于可意想',他就對那不可意的和可意的都住于可意想。如果他希望:'愿我對可意的和不可意的都住于不可意想',他就對那可意的和不可意的都住于不可意想。如果他希望:'愿我捨棄不可意的和可意的兩者,住于舍,正念正知',他就對那兩者捨棄,住于舍,正念正知。 "再者,阿難,當比丘以耳聞聲時...以鼻嗅香時...以舌嘗味時...以身觸觸時...以意識法時,生起可意的,生起不可意的,生起可意不可意的。如果他希望:'愿我對不可意的住于可意想',他就對那不可意的住于可意想。如果他希望:'愿我對可意的住于不可意想',他就對那可意的住于不可意想。如果他希望:'愿我對不可意的和可意的都住于可意想',他就對那不可意的和可意的都住于可意想。如果他希望:'愿我對可意的和不可意的都住于不可意想',他就對那可意的和不可意的都住于不可意想。如果他希望:'愿我捨棄不可意的和可意的兩者,住于舍,正念正知',他就對那兩者捨棄,住于舍,正念正知。阿難,這就是聖者根已修習。

『『Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo . Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī』』ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Indriyabhāvanāsuttaṃ niṭṭhitaṃ dasamaṃ.

Saḷāyatanavaggo niṭṭhito pañcamo.

Tassuddānaṃ –

Anāthapiṇḍiko channo, puṇṇo nandakarāhulā;

Chachakkaṃ saḷāyatanikaṃ, nagaravindeyyasuddhikā;

Indriyabhāvanā cāpi, vaggo ovādapañcamoti.

Idaṃ vaggānamuddānaṃ –

Devadahonupado ca, suññato ca vibhaṅgako;

Saḷāyatanoti vaggā, uparipaṇṇāsake ṭhitāti.

Uparipaṇṇāsakaṃ samattaṃ.

"阿難,這就是我在聖者律中所教導的無上根修習,所教導的有學道,所教導的聖者根已修習。阿難,凡是導師出於慈悲、爲了弟子們的利益和幸福所應該做的,我都已經為你們做了。阿難,這些是樹下,這些是空閑處,你們要禪修,阿難,不要放逸,不要後悔。這是我們對你們的教誨。" 世尊說了這些。尊者阿難滿意歡喜世尊所說。根修習經第十結束。六處品第五結束。其摘要如下: 給孤獨、闡那、富樓那、難陀迦與羅睺羅, 六六、六處、那伽羅頻陀與清凈, 以及根修習,這是第五教誡品。這是諸品的摘要: 提婆達哈、隨順、空、分別, 以及六處,這些品在中分五十經中。中分五十經結束。

Tīhi paṇṇāsakehi paṭimaṇḍito sakalo

Majjhimanikāyo samatto.

由三個五十經組成的完整的中部已結束。