第1经 那库罗父经

如是我闻。一时,世尊住在跋祇国的鹿野苑贝萨卡罗林中。那时,居士那库罗父前往世尊处。到达后,向世尊礼敬,坐在一旁。坐下后,那库罗父对世尊说:

"尊者,我已年老衰迈,寿命将尽,身体多病常有疾苦。我难得见到世尊和可敬的比丘们。请世尊教导我,指引我,使我长久获得利益和快乐。"

世尊回答说:"确实如此,居士!确实如此!这个身体是病苦的,如同包裹着的蛋。居士,若有人说能保持这个身体片刻无病,除了愚痴外还能说什么?因此,居士,你应当这样修学:'虽然我身体有病,但心不生病。'居士,你应当如此修学。"

那库罗父对世尊的开示感到欢喜,随后起座向世尊礼敬,右绕而去,前往尊者舍利弗处。到达后,向舍利弗礼敬,坐在一旁。舍利弗见到那库罗父说:"居士,你的诸根清净,面色光洁明亮。今天你是否从世尊处听闻了法?"

那库罗父回答说："尊者，确实如此！我刚才被世尊以甘露法语灌顶。"

"居士，世尊是如何用甘露法语灌顶你的呢？"

"尊者，我去到世尊处，礼敬后坐在一旁，对世尊说：'尊者，我已年老衰迈，寿命将尽，身体多病常有疾苦。我难得见到世尊和可敬的比丘们。请世尊教导我，指引我，使我长久获得利益和快乐。'

世尊对我说：'确实如此，居士！确实如此！这个身体是病苦的，如同包裹着的蛋。居士，若有人说能保持这个身体片刻无病，除了愚痴外还能说什么？因此，居士，你应当这样修学：虽然我身体有病，但心不生病。居士，你应当如此修学。'世尊就是这样用甘露法语灌顶我的。"

舍利弗说："居士，你没有进一步请教世尊：'尊者，何时算是身心俱病？何时算是身虽有病而心无病？'"

"尊者，我们会从远方来到尊者舍利弗处请教这个开示的含义。请尊者为我们解释这个开示的意思。"

"那么，居士，请仔细听，我要说了。"

"是的，尊者。"那库罗父回答道。尊者舍利弗说：

"居士，何时算是身心俱病呢？在此，不闻法的凡夫，不见圣者，不知圣法，不善巧圣法，不受训于圣法，不见善人，不知善人法，不善巧善人法，不受训于善人法。他视色为我，或视我有色，或视色在我中，或视我在色中。他执着'我是色，色是我的'。当他如此执着'我是色，色是我的'时，那色变异、改变。由于色的变异改变，他生起忧悲苦恼。

"他视受为我，或视我有受，或视受在我中，或视我在受中。他执着'我是受，受是我的'。当他如此执着时，那受变异、改变。由于受的变异改变，他生起忧悲苦恼。

他视想为我，或视我有想，或视想在我中，或视我在想中。他执着'我是想，想是我的'。当他如此执着时，那想变异、改变。由于想的变异改变，他生起忧悲苦恼。

他视行为我，或视我有行，或视行在我中，或视我在行中。他执着'我是行，行是我的'。当他如此执着时，那行变异、改变。由于行的变异改变，他生起忧悲苦恼。

他视识为我，或视我有识，或视识在我中，或视我在识中。他执着'我是识，识是我的'。当他如此执着时，那识变异、改变。由于识的变异改变，他生起忧悲苦恼。居士，这就是身心俱病。

那么，居士，何时算是身虽有病而心无病呢？在此，多闻圣弟子，见圣者，知圣法，善巧圣法，善受训于圣法，见善人，知善人法，善巧善人法，善受训于善人法。他不视色为我，不视我有色，不视色在我中，不视我在色中。他不执着'我是色，色是我的'。当他不如此执着时，那色虽变异、改变，但他不生起忧悲苦恼。

他不视受为我，不视我有受，不视受在我中，不视我在受中。他不执着'我是受，受是我的'。当他不如此执着时，那受虽变异、改变，但他不生起忧悲苦恼。

"他不视想为我，不视我有想，不视想在我中，不视我在想中。他不执着'我是想，想是我的'。当他不如此执着时，那想虽变异、改变，但他不生起忧悲苦恼。

他不视行为我，不视我有行，不视行在我中，不视我在行中。他不执着'我是行，行是我的'。当他不如此执着时，那行虽变异、改变，但他不生起忧悲苦恼。

他不视识为我，不视我有识，不视识在我中，不视我在识中。他不执着'我是识，识是我的'。当他不如此执着时，那识虽变异、改变，但他不生起忧悲苦恼。居士，这就是身虽有病而心无病。"

这是尊者舍利弗所说。那库罗父居士对尊者舍利弗的开示感到欢喜。

第2经 提婆达诃经

如是我闻。一时，世尊住在释迦族的提婆达诃城。那时，有许多要往西方游行的比丘来到世尊处。到达后，向世尊礼敬，坐在一旁。坐下后，这些比丘对世尊说："尊者，我们想要前往西方地区游行，并在那里安住。"

世尊问道："比丘们，你们告知舍利弗了吗？"

"尊者，我们还没有告知尊者舍利弗。"

"比丘们，去告知舍利弗吧。舍利弗是智者，能够帮助同修比丘。"

"是的，尊者。"这些比丘回答世尊。

当时，尊者舍利弗正坐在世尊不远处的一棵榕树下。这些比丘听了世尊的话，欢喜随喜后，从座位起身，向世尊礼敬，右绕后往尊者舍利弗处走去。到达后，与尊者舍利弗互相问候。寒暄完毕后，坐在一旁。这些比丘对尊者舍利弗说："贤友舍利弗，我们想要前往西方地区游行，并在那里安住。我们已经告知了导师。"

舍利弗说："贤友们，在各地游行的比丘会被人问及——有智慧的刹帝利、婆罗门、居士和沙门都会询问。因为智者是善于探究的：'你们的导师说什么，教导什么？'你们是否已经很好地听闻、领受、思维、理解和以智慧洞察了法义，以便回答时能如实表达导师的教导，不会错误地诽谤世尊，能如法解说，使任何如法的批评都不会有立足之地？"

"贤友，我们会从远方来到尊者舍利弗处请教这个开示的含义。请尊者为我们解释这个开示的意思。"

"那么，贤友们，请仔细听，我要说了。"

"是的，贤友。"这些比丘回答道。尊者舍利弗说：

"贤友们，在各地游行的比丘会被人问及——有智慧的刹帝利、婆罗门、居士和沙门都会询问。因为智者是善于探究的：'你们的导师说什么，教导什么？'当被这样问时，你们应该这样回答：'贤友，我们的导师教导调伏贪欲。'"

"如果他们进一步询问：'对什么调伏贪欲？'你们应该这样回答：'对色调伏贪欲，对受、想、行、识调伏贪欲。这就是我们导师所教导的。'

如果他们再进一步询问：'看到什么过患而教导对色、受、想、行、识调伏贪欲？'你们应该这样回答：'贤友，若对色未离贪欲、未离爱欲、未离爱着、未离渴爱、未离热恼、未离渴求，当那色变异、改变时，就会生起忧悲苦恼。对受、想、行未离贪欲...未离渴求，当那些行变异、改变时，就会生起忧悲苦恼。对识未离贪欲、未离爱欲、未离爱着、未离渴爱、未离热恼、未离渴求，当那识变异、改变时，就会生起忧悲苦恼。贤友，看到这些过患，我们的导师才教导对色、受、想、行、识调伏贪欲。'

如果他们还进一步询问：'看到什么功德而教导对色、受、想、行、识调伏贪欲？'你们应该这样回答：'贤友，若对色已离贪欲、已离爱欲、已离爱着、已离渴爱、已离热恼、已离渴求，当那色变异、改变时，就不会生起忧悲苦恼。对受、想、行已离贪欲...已离渴求，当那些行变异、改变时，就不会生起忧悲苦恼。对识已离贪欲、已离爱欲、已离爱着、已离渴爱、已离热恼、已离渴求，当那识变异、改变时，就不会生起忧悲苦恼。贤友，看到这些功德，我们的导师才教导对色、受、想、行、识调伏贪欲。'

"贤友们，如果修习不善法的人在现世能获得安乐，无忧、无恼、无热恼，死后能期待善趣，世尊就不会赞叹断除不善法。正是因为修习不善法的人在现世会遭受痛苦，有忧、有恼、有热恼，死后会堕入恶趣，所以世尊才赞叹断除不善法。

如果修习善法的人在现世会遭受痛苦，有忧、有恼、有热恼，死后会堕入恶趣，世尊就不会赞叹成就善法。正是因为修习善法的人在现世能获得安乐，无忧、无恼、无热恼，死后能期待善趣，所以世尊才赞叹成就善法。"

这是尊者舍利弗所说。那些比丘对尊者舍利弗的开示感到欢喜。

第一经主要讲述了身病与心病的区别，以及如何保持心不生病；第二经则讲述了如何向他人解说佛陀的教导，特别强调了对五蕴调伏贪欲的重要性。这两部经都体现了舍利弗尊者深入浅出的说法特点。

巴利语原版经文

Namo tassa bhagavato arahato sammāsambuddhassa.

Saṃyuttanikāyo

(3) Khandhavaggo

22.(1). Khandhasaṃyuttaṃ

1. Nakulapituvaggo

SN.22.1/(1) Nakulapitusuttaṃ

　　 1. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca–

　　 “Ahamasmi bhante, jiṇṇo vuḍḍho mahallako addhagato vayo-anuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ. Ovadatu maṃ, bhante, bhagavā; anusāsatu maṃ, bhante, bhagavā; yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti.

　　 “Evametaṃ, gahapati, evametaṃ, gahapati! Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā? Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ– ‘āturakāyassa me sato cittaṃ anāturaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabban”ti.

　　 Atha kho nakulapitā gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nakulapitaraṃ gahapatiṃ āyasmā sāriputto etadavoca– “vippasannāni kho te, gahapati, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Alattha no ajja bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti?

　　 “Kathañhi no siyā, bhante! Idānāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti. “Yathā kathaṃ pana tvaṃ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto”ti? “Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno khvāhaṃ, bhante, bhagavantaṃ etadavocaṃ– ‘ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayo-anuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ. Ovadatu maṃ, bhante, bhagavā; anusāsatu maṃ, bhante, bhagavā; yaṃ mamassa dīgharattaṃ hitāya sukhāyā’”ti.

　　 “Evaṃ vutte maṃ, bhante, bhagavā etadavoca– ‘evametaṃ, gahapati, evametaṃ, gahapati! Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā? Tasmātiha te gahapati, evaṃ sikkhitabbaṃ– āturakāyassa me sato cittaṃ anāturaṃ bhavissatīti. Evañhi te, gahapati, sikkhitabban’ti. Evaṃ khvāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.

　　 “Na hi pana taṃ, gahapati, paṭibhāsi bhagavantaṃ uttariṃ paṭipucchituṃ– ‘kittāvatā nu kho, bhante, āturakāyo ceva hoti āturacitto ca, kittāvatā ca pana āturakāyo hi kho hoti no ca āturacitto’”ti “Dūratopi kho mayaṃ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho”ti.

　　 “Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca–

　　 “Kathañca, gahapati, āturakāyo ceva hoti, āturacitto ca? Idha, gahapati, 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. ‘Ahaṃ rūpaṃ, mama rūpan’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ rūpaṃ, mama rūpan’ti pariyuṭṭhaṭṭhāyino taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

　　 “Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ. ‘Ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

　　 “Saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ; attani vā saññaṃ, saññāya vā attānaṃ. ‘Ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

　　 “Saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ. ‘Ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

　　 “Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. ‘Ahaṃ viññāṇaṃ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṃ kho, gahapati, āturakāyo ceva hoti āturacitto ca.

　　 “Kathañca, gahapati, āturakāyo hi kho hoti no ca āturacitto? Idha, gahapati, 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. ‘Ahaṃ rūpaṃ, mama rūpan’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ rūpaṃ, mama rūpan’ti apariyuṭṭhaṭṭhāyino, taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkha-domanassupāyāsā.

　　 “Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ ‘Ahaṃ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

　　 “Na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ; na attani vā saññaṃ, na saññāya vā attānaṃ. ‘Ahaṃ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkha-domanassupāyāsā.

　　 Na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ. ‘Ahaṃ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

　　 “Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. ‘Ahaṃ viññāṇaṃ, mama viññāṇan’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇan’ti apariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṃ kho, gahapati, āturakāyo hoti no ca āturacitto”ti.

　　 Idamavoca āyasmā sāriputto. Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṃ abhinandīti. Paṭhamaṃ.

SN.22.2/(2). Devadahasuttaṃ

　　 2. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. Atha kho sambahulā pacchābhūmagamikā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ– “icchāma mayaṃ, bhante, pacchābhūmaṃ janapadaṃ gantuṃ, pacchābhūme janapade nivāsaṃ kappetun”ti.

　　 “Apalokito pana vo, bhikkhave, sāriputto”ti? “Na kho no, bhante, apalokito āyasmā sāriputto”ti. “Apaloketha, bhikkhave, sāriputtaṃ. Sāriputto, bhikkhave, paṇḍito, bhikkhūnaṃ anuggāhako sabrahmacārīnan”ti. “Evaṃ bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

　　 Tena kho pana samayena āyasmā sāriputto bhagavato avidūre aññatarasmiṃ eḷagalāgumbe nisinno hoti. Atha kho te bhikkhū bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ sāriputtaṃ etadavocuṃ– “icchāma mayaṃ, āvuso sāriputta, pacchābhūmaṃ janapadaṃ gantuṃ, pacchābhūme janapade nivāsaṃ kappetuṃ. Apalokito no satthā”ti.

　　 “Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro– khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā– ‘kiṃvādī panāyasmantānaṃ satthā kimakkhāyīti, kacci vo āyasmantānaṃ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya, yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha, na ca bhagavantaṃ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṃ byākareyyātha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’”ti?

　　 “Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho”ti. “Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca–

　　 “Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro– khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘Kiṃvādī panāyasmantānaṃ satthā kimakkhāyī’ti? Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha– ‘chandarāgavinayakkhāyī kho no, āvuso, satthā’”ti.

　　 “Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro– khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā– ‘kismiṃ panāyasmantānaṃ chandarāgavinayakkhāyī satthā’ti? Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha– ‘rūpe kho, āvuso, chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’”ti.

　　 “Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro– khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā– ‘kiṃ panāyasmantānaṃ ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’ti? Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha– ‘rūpe kho, āvuso avigatarāgassa avigatachandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanāya… saññāya… saṅkhāresu avigatarāgassa …pe… avigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Viññāṇe avigatarāgassa avigatachandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Idaṃ kho no, āvuso, ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’”ti.

　　 “Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro– khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā– ‘kiṃ panāyasmantānaṃ ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’ti? Evaṃ puṭṭhā tumhe āvuso, evaṃ byākareyyātha– ‘rūpe kho, āvuso, vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanāya… saññāya… saṅkhāresu vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Viññāṇe vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Idaṃ kho no, āvuso, ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’”ti.

　　 “Akusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā, nayidaṃ bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeyya. Yasmā ca kho, āvuso, akusale dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro savighāto sa-upāyāso sapariḷāho, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā, tasmā bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeti.

　　 “Kusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto sa-upāyāso sapariḷāho, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā, nayidaṃ bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇeyya. Yasmā ca kho, āvuso, kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā, tasmā bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī”ti.

　　 Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti. Dutiyaṃ.