中部44经/小法授经(双小品[5])

这是我亲身听闻到的，有个时候，佛陀住在王舍城竹林松鼠栖息处。那时，优婆塞毗舍佉来到比丘尼法授所在之处（优婆塞解释：没有出家，尊敬、供养佛法僧三宝的在家修行男居士；比丘尼解释：受持具足戒的女出家人；具足戒解释：受持如来制定的所有戒律，比丘尼受持三百四十八戒）。到达后，礼敬法授比丘尼，然后坐在一旁。坐在一旁的优婆塞毗舍佉对法授比丘尼如是说：

"尊者，人们说'有身，有身'。什么是世尊所说的有身？"

"朋友毗舍佉，世尊说这五取蕴是有身，即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。朋友毗舍佉，这五取蕴就是世尊所说的有身（五取蕴解释，见第六百三十六章）。"

"善哉，尊者。"优婆塞毗舍佉欢喜赞叹法授比丘尼的话，然后又问了更进一步的问题："尊者，人们说'有身集，有身集'。什么是世尊所说的有身集？"

"朋友毗舍佉，这渴爱导致再生、伴随喜贪、处处贪爱，即：欲爱、有爱、无有爱（欲爱解释：对感官欲望的贪爱；有爱解释：对存在生存的贪爱；无有爱解释：对死亡解脱痛苦的贪爱）。朋友毗舍佉，这就是世尊所说的有身集。"

"尊者，人们说'有身灭，有身灭'。什么是世尊所说的有身灭？"

"朋友毗舍佉，就是对那渴爱的无余离贪、灭尽、舍离、解脱、无着。朋友毗舍佉，这就是世尊所说的有身灭。"

"尊者，人们说'趣向有身灭之道，趣向有身灭之道'。什么是世尊所说的趣向有身灭之道？"

"朋友毗舍佉，就是这八正道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定（八正道解释，见第九百三十二章）。朋友毗舍佉，这就是世尊所说的趣向有身灭之道。"

"尊者，这执取就是那五取蕴，还是离开五取蕴有别的执取？"

"朋友毗舍佉，这执取不是那五取蕴，也不是离开五取蕴有别的执取。朋友毗舍佉，对五取蕴的欲贪，那就是在此的执取。"

"尊者，如何会有身见？"

"朋友毗舍佉，在此，不闻法的凡夫，不见圣者，不知圣法，不善巧圣法，不学圣法，不见善士，不知善士法，不善巧善士法，不学善士法，视色为我，或我有色，或色在我中，或我在色中（色解释：物质事物）。视受......想......行......视识为我，或我有识，或识在我中，或我在识中（受解释：感受；想解释：念想；行解释：行为造作；识解释：认识分别判断，就是六识；六识解释，见第一百八十八章）。朋友毗舍佉，这样会有身见。"

"尊者，如何无有身见？"

"朋友毗舍佉，在此，多闻圣弟子，见圣者，知圣法，善巧圣法，善学圣法，见善士，知善士法，善巧善士法，善学善士法，不视色为我，不视我有色，不视色在我中，不视我在色中。不视受......想......行......不视识为我，不视我有识，不视识在我中，不视我在识中。朋友毗舍佉，这样无有身见。"

"尊者，什么是八正道？"

"朋友毗舍佉，就是这八正道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。"

"尊者，八正道是有为还是无为？"

"朋友毗舍佉，八正道是有为。"

"尊者，八正道包含三蕴，还是三蕴包含八正道？"

"朋友毗舍佉，八正道不包含三蕴，而是三蕴包含八正道。朋友毗舍佉，正语、正业、正命，这些法包含在戒蕴中。正精进、正念、正定，这些法包含在定蕴中（定的聚集，定解释，见第九百三十二章）。正见、正思惟，这些法包含在慧蕴中。"

"尊者，什么是定？什么是定相？什么是定资具？什么是定修习？"

"朋友毗舍佉，心一境性是定。四念处是定相（四念处解释：四念处即是四念住，见第一千零一十三章）。四正勤是定资具（四正勤解释，见第五百五十四章）。对这些法的练习、修习、多作，这就是定修习。"

"尊者，有几种行？"

"朋友毗舍佉，有三种行：身行、语行、心行。"

"尊者，什么是身行？什么是语行？什么是心行？"

"朋友毗舍佉，入息出息是身行（入息出息解释：呼吸）。寻伺是语行（寻伺解释：寻是寻求各种的事理，是一种粗相的动心；伺是伺察各种的事理，是一种细相的动心）。想和受是心行。"

"尊者，为什么入息出息是身行？为什么寻伺是语行？为什么想和受是心行？"

"朋友毗舍佉，入息出息是身体的，与身体相关，所以入息出息是身行。先有寻伺，然后发语，所以寻伺是语行。想和受是心理的，与心相关，所以想和受是心行。"

"尊者，如何入想受灭定（想受灭定解释：即是想受灭，见第一百五十五章）？"

"朋友毗舍佉，比丘入想受灭定时，不会这样想：'我将入想受灭定'或'我正在入想受灭定'或'我已入想受灭定'。但是他之前就如此修习其心，使其趣向于此。"

"尊者，比丘入想受灭定时，哪些法先灭：身行、语行还是心行？"

"朋友毗舍佉，比丘入想受灭定时，先灭语行，然后身行，然后心行。"

"尊者，如何从想受灭定出定？"

"朋友毗舍佉，比丘从想受灭定出定时，不会这样想：'我将从想受灭定出定'或'我正在从想受灭定出定'或'我已从想受灭定出定'。但是他之前就如此修习其心，使其趣向于此。"

"尊者，比丘从想受灭定出定时，哪些法先生：身行、语行还是心行？"

"朋友毗舍佉，比丘从想受灭定出定时，先生心行，然后身行，然后语行。"

"尊者，比丘从想受灭定出定时，会有几种触（触解释：为心所（心之作用）之一。指境（对象）、根（感官及其机能）、识（认识）三者和合时所产生之精神作用；亦即指主观与客观接触之感觉而言。此时之根、境、识各分为六种，则触亦有六触（六触身，身为复数之意）。例如由眼根、色境、眼识三者和合而产生之触为眼触，如由耳、鼻、舌、身、意产生耳触乃至意触。此为说一切有部所立三和合生触之义，即根、境、识和合时，能生其他心所。经量部则唯以根、境、识三者和合名为触，无有别体，名三和成触。于六触中，前五触所依之根为有对（二物有相互为障之性质），故称有对触。第六触之意触，以名（增语）为对象，故称增语触；此增语触对以身根为对象之所触而言，此为能触。又随染净等相应法之别而有八种触，即与无漏相应之明触、与染污相应之无明触、与有漏善及无覆无记相应之非明非无明触，及无明触中与爱相应之爱触、与恚相应之恚触，以及随受之不同而产生乐受之顺乐受触、生苦受之顺苦受触、生不苦不乐受之顺不苦不乐受触。此外，十二缘起之第六支为触，又称触支，有部依分位缘起释为婴儿期之‘触’。即于婴儿期根、境、识三者和合而未了知苦乐差别之位。亦译为‘所触’。指身根感觉之对象，即所触之对境，称为触境，乃五境、六境之一。共有十一触：即地、水、火、风四大种，与滑、涩、重、轻、冷、饥、渴等十一种。其中四大种为能造之触，后七种为所造之触）？"

"朋友毗舍佉，比丘从想受灭定出定时，会有三种触：空触、无相触、无愿触。"

"尊者，比丘从想受灭定出定时，其心倾向于什么，趣向于什么，向什么倾斜？"

"朋友毗舍佉，比丘从想受灭定出定时，其心倾向于远离，趣向于远离，向远离倾斜。"

"尊者，有几种受？"

"朋友毗舍佉，有三种受：乐受、苦受、不苦不乐受。"

"尊者，什么是乐受？什么是苦受？什么是不苦不乐受？"

"朋友毗舍佉，身体或心理上感受到的愉悦、舒适，这是乐受。身体或心理上感受到的痛苦、不适，这是苦受。身体或心理上既不感受到愉悦也不感受到痛苦的，这是不苦不乐受。"

"尊者，乐受中什么是乐，什么是苦？苦受中什么是乐，什么是苦？不苦不乐受中什么是乐，什么是苦？"

"朋友毗舍佉，乐受存在时是乐，变化时是苦。苦受存在时是苦，变化时是乐。不苦不乐受，知时是乐，不知时是苦。"

"尊者，乐受中有什么随眠（随眠解释：烦恼藏伏着如同睡眠一样还没有苏醒，烦恼藏伏着还没有显现出来）？苦受中有什么随眠？不苦不乐受中有什么随眠？"

"朋友毗舍佉，乐受中有贪随眠。苦受中有嗔随眠。不苦不乐受中有无明随眠（无明解释：因为无知而沉迷于贪欲，贪爱的黑暗之中）。"

"尊者，是否所有乐受中都有贪随眠？是否所有苦受中都有嗔随眠？是否所有不苦不乐受中都有无明随眠？"

"朋友毗舍佉，并非所有乐受中都有贪随眠，并非所有苦受中都有嗔随眠，并非所有不苦不乐受中都有无明随眠。"

"尊者，乐受中应断什么？苦受中应断什么？不苦不乐受中应断什么？"

"朋友毗舍佉，乐受中应断贪随眠。苦受中应断嗔随眠。不苦不乐受中应断无明随眠。"

"尊者，是否所有乐受中都应断贪随眠？是否所有苦受中都应断嗔随眠？是否所有不苦不乐受中都应断无明随眠？"

"朋友毗舍佉，并非所有乐受中都应断贪随眠，并非所有苦受中都应断嗔随眠，并非所有不苦不乐受中都应断无明随眠。在此，朋友毗舍佉，比丘离欲、离不善法，有寻有伺，由离生喜乐，成就并住于初禅（有寻有伺解释，见第八百八十九章）。由此他断贪，此中不存在贪随眠。在此，朋友毗舍佉，比丘如是思惟：'何时我能成就并安住于圣者们现在所成就安住的境界？'如是对最上解脱生起希求而生忧。由此他断嗔，此中不存在嗔随眠。在此，朋友毗舍佉，比丘舍乐舍苦，先前的喜忧已灭，不苦不乐，舍念清净，成就并住于第四禅。由此他断无明，此中不存在无明随眠。"

"尊者，乐受的对应是什么？"

"朋友毗舍佉，乐受的对应是苦受。"

"尊者，苦受的对应是什么？"

"朋友毗舍佉，苦受的对应是乐受。"

"尊者，不苦不乐受的对应是什么？"

"朋友毗舍佉，不苦不乐受的对应是无明。"

"尊者，无明的对应是什么？"

"朋友毗舍佉，无明的对应是明（明解释：智慧光明，见第三百七十九章）。"

"尊者，明的对应是什么？"

"朋友毗舍佉，明的对应是解脱。"

"尊者，解脱的对应是什么？"

"朋友毗舍佉，解脱的对应是涅槃。"

"尊者，涅槃的对应是什么？"

"朋友毗舍佉，你的问题超出了范围，无法把握问题的界限。朋友毗舍佉，梵行是以涅槃为终点、以涅槃为目标、以涅槃为最终归宿（梵行解释：清净的行为，也就是断绝淫欲的行为，也指修行八正道；涅槃解释：即是般涅槃，进入最后的涅槃境界，不再生死轮回；生死轮回解释，见第五百七十八章）。朋友毗舍佉，如果你想知道，你可以去问世尊这个问题，然后按照世尊的回答去理解。"

于是，优婆塞毗舍佉欢喜赞叹法授比丘尼的话，从座位上起身，礼敬法授比丘尼，右绕后离去，来到佛陀所在之处。到达后，礼敬佛陀，然后坐在一旁。坐在一旁的优婆塞毗舍佉将与法授比丘尼的全部对话告诉了佛陀。

佛陀说："毗舍佉，比丘尼法授是智者，是大智慧者。毗舍佉，如果你问如来这个问题，如来也会像比丘尼法授那样回答你。这就是其中的含义，你应当如此受持。"

佛陀如是说。优婆塞毗舍佉欢喜信受佛陀之所说。

小法授经终。

巴利语原版经文

MN.44/(4) Cūḷavedallasuttaṃ

　　 460. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; upasaṅkamitvā dhammadinnaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho visākho upāsako dhammadinnaṃ bhikkhuniṃ etadavoca– “‘sakkāyo sakkāyo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyo vutto bhagavatā”ti? “Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṃ– rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.

　　 “Sādhayye”ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā dhammadinnaṃ bhikkhuniṃ uttariṃ pañhaṃ apucchi– “‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā”ti? “Yāyaṃ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ– kāmataṇhā bhavataṇhā vibhavataṇhā; ayaṃ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā”ti.

　　 “‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā”ti?

　　 “Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; ayaṃ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā”ti.

　　 “‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti?

　　 “Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṃ sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā-ājīvo sammāvāyāmo sammāsati sammāsamādhī”ti.

　　 “Taññeva nu kho, ayye, upādānaṃ te pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādānan”ti? “Na kho, āvuso visākha, taññeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṃ. Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṃ tattha upādānan”ti.

　　 461. “Kathaṃ panāyye, sakkāyadiṭṭhi hotī”ti? “Idhāvuso visākha, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ …pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho āvuso visākha, sakkāyadiṭṭhi hotī”ti.

　　 “Kathaṃ panāyye, sakkāyadiṭṭhi na hotī”ti?

　　 “Idhāvuso visākha, sutavā ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ …pe… na saññaṃ… na saṅkhāre …pe… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti.

　　 462. “Katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti?

　　 “Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ– sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā-ājīvo sammāvāyāmo sammāsati sammāsamādhī”ti. “Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato”ti?

　　 “Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato”ti

　　 “Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito”ti?

　　 “Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammā-ājīvo ime dhammā sīlakkhandhe saṅgahitā. Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā. Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā”ti.

　　 “Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā”ti?

　　 “Yā kho, āvuso visākha, cittassa ekaggatā ayaṃ samādhi; cattāro satipaṭṭhānā samādhinimittā; cattāro sammappadhānā samādhiparikkhārā. Yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, ayaṃ ettha samādhibhāvanā”ti.

　　 463. “Kati panāyye, saṅkhārā”ti?

　　 “Tayome, āvuso visākha, saṅkhārā– kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.

　　 “Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?

　　 “Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.

　　 “Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?

　　 “Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.

　　 464. “Kathaṃ panāyye, saññāvedayitanirodhasamāpatti hotī”ti?

　　 “Na kho, āvuso visākha, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti– ‘ahaṃ saññāvedayitanirodhaṃ samāpajjissan’ti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī”ti.

　　 “Saññāvedayitanirodhaṃ samāpajjantass panāyye, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti– yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? “Saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.

　　 “Kathaṃ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī”ti?

　　 “Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti– ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī”ti.

　　 “Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ uppajjanti– yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti? “Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.

　　 “Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ panāyye, bhikkhuṃ kati phassā phusantī”ti? “Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, āvuso visākha, bhikkhuṃ tayo phassā phusanti– suññato phasso, animitto phasso, appaṇihito phasso”ti.

　　 “Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṃninnaṃ cittaṃ hoti kiṃpoṇaṃ kiṃpabbhāran”ti? “Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti, vivekapoṇaṃ vivekapabbhāran”ti.

　　 465. “Kati panāyye, vedanā”ti?

　　 “Tisso kho imā, āvuso visākha, vedanā– sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti.

　　 “Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti?

　　 “Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā sukhaṃ sātaṃ vedayitaṃ– ayaṃ sukhā vedanā. Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā dukkhaṃ asātaṃ vedayitaṃ– ayaṃ dukkhā vedanā. Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ– ayaṃ adukkhamasukhā vedanā”ti.

　　 “Sukhā panāyye, vedanā kiṃsukhā kiṃdukkhā, dukkhā vedanā kiṃsukhā kiṃdukkhā, adukkhamasukhā vedanā kiṃsukhā kiṃdukkhā”ti?

　　 “Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā; dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā”ti.

　　 “Sukhāya panāyye, vedanāya kiṃ anusayo anuseti, dukkhāya vedanāya kiṃ anusayo anuseti, adukkhamasukhāya vedanāya kiṃ anusayo anusetī”ti?

　　 “Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.

　　 “Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti?

　　 “Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.

　　 “Sukhāya panāyye, vedanāya kiṃ pahātabbaṃ, dukkhāya vedanāya kiṃ pahātabbaṃ, adukkhamasukhāya vedanāya kiṃ pahātabban”ti?

　　 “Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti.

　　 “Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti?

　　 “Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Rāgaṃ tena pajahati, na tattha rāgānusayo anuseti. Idhāvuso visākha, bhikkhu iti paṭisañcikkhati– ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti? Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṃ. Paṭighaṃ tena pajahati, na tattha paṭighānusayo anuseti. Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Avijjaṃ tena pajahati, na tattha avijjānusayo anusetī”ti.

　　 466. “Sukhāya panāyye, vedanāya kiṃ paṭibhāgo”ti?

　　 “Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo”ti.

　　 “Dukkhāya pannāyye, vedanāya kiṃ paṭibhāgo”ti?

　　 “Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo”ti.

　　 “Adukkhamasukhāya panāyye, vedanāya kiṃ paṭibhāgo”ti?

　　 “Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo”ti.

　　 “Avijjāya panāyye, kiṃ paṭibhāgo”ti?

　　 “Avijjāya kho, āvuso visākha, vijjā paṭibhāgo”ti.

　　 “Vijjāya panāyye, kiṃ paṭibhāgo”ti?

　　 “Vijjāya kho, āvuso visākha, vimutti paṭibhāgo”ti.

　　 “Vimuttiyā panāyye kiṃ paṭibhāgo”ti?

　　 “Vimuttiyā kho, āvuso visākha, nibbānaṃ paṭibhāgo”ti.

　　 “Nibbānassa panāyye, kiṃ paṭibhāgo”ti? “Accayāsi, āvuso visākha, pañhaṃ, nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ. Nibbānogadhañhi, āvuso visākha, brahmacariyaṃ, nibbānaparāyanaṃ nibbānapariyosānaṃ. Ākaṅkhamāno ca tvaṃ, āvuso visākha, bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsī”ti.

　　 467. Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā visākhaṃ upāsakaṃ etadavoca– “paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī. Maṃ cepi tvaṃ, visākha, etamatthaṃ puccheyyāsi, ahampi taṃ evamevaṃ byākareyyaṃ, yathā taṃ dhammadinnāya bhikkhuniyā byākataṃ. Eso cevetassa attho. Evañca naṃ dhārehī”ti.

　　 Idamavoca bhagavā. Attamano visākho upāsako bhagavato bhāsitaṃ abhinandīti.

　　 Cūḷavedallasuttaṃ niṭṭhitaṃ catutthaṃ.