如是我闻。一时，世尊住在毗舍离城大林重阁讲堂。那时，尊者阿奴罗度住在离世尊不远处的林中小屋。

当时，众多外道游行者来到阿奴罗度尊者处。到达后，与阿奴罗度尊者互相问候。寒暄完毕后，坐在一旁。坐下后，那些外道游行者对阿奴罗度尊者说："朋友阿奴罗度，如来是最上人、最胜人、已达最高境界，如来是否在这四种情况中被安立：'如来死后存在'，或'如来死后不存在'，或'如来死后亦存在亦不存在'，或'如来死后既非存在亦非不存在'？"

听闻此言，阿奴罗度尊者对那些外道游行者说："朋友们，如来是最上人、最胜人、已达最高境界，如来是在这四种情况之外被安立：'如来死后存在'，或'如来死后不存在'，或'如来死后亦存在亦不存在'，或'如来死后既非存在亦非不存在'。"

听到这话，那些外道游行者对阿奴罗度尊者说："这位比丘一定是新出家的，或是愚笨无知的长老。"然后那些外道游行者以新学和愚者之说贬低阿奴罗度尊者后，从座位起身离去。

那些外道游行者离去不久，阿奴罗度尊者想："如果那些外道游行者再问我其他问题，我该如何回答才能既如实表达世尊之说，又不以虚妄诽谤世尊，并且能如法解答，使任何依法而论者都不会有可责难之处呢？"

于是阿奴罗度尊者来到世尊处（中略）坐在一旁后，对世尊说："大德，我住在离世尊不远处的林中小屋。众多外道游行者来访（中略）他们问我：'朋友阿奴罗度，如来是最上人、最胜人、已达最高境界，如来是否在这四种情况中被安立：如来死后存在，或不存在，或亦存在亦不存在，或既非存在亦非不存在？'"

"大德，我这样回答他们：'朋友们，如来是最上人、最胜人、已达最高境界，如来是在这四种情况之外被安立：如来死后存在（中略）既非存在亦非不存在'。听到这话，那些外道游行者说我是新学或愚笨无知的长老，然后以新学和愚者之说贬低我后离去。"

"大德，他们离去后，我想：'如果那些外道游行者再问我其他问题，我该如何回答才能既如实表达世尊之说，又不以虚妄诽谤世尊，并且能如法解答，使任何依法而论者都不会有可责难之处呢？'"

"阿奴罗度，你认为如何，色是常还是无常？""无常，大德。""无常者是苦还是乐？""是苦，大德。""对于无常、苦、变易之法，是否适合认为：'这是我的，这是我，这是我的自我'？""不适合，大德。""受...想...行...识是常还是无常？""无常，大德。"（中略）因此（中略）如是见（中略）不再有后有。"

"阿奴罗度，你认为如何，你是否认为色即是如来？""不是，大德。""你是否认为受...想...行...识即是如来？""不是，大德。"

"阿奴罗度，你认为如何，你是否认为如来在色中？""不是，大德。""你是否认为如来离于色？""不是，大德。""你是否认为如来在受中...离于受...在想中...离于想...在行中...离于行...在识中...离于识？""不是，大德。"

"阿奴罗度，你认为如何，你是否认为色...受...想...行...识是如来？""不是，大德。"

"阿奴罗度，你认为如何，你是否认为这无色、无受、无想、无行、无识者是如来？""不是，大德。"

"阿奴罗度，当在现法中找不到真实确定的如来时，你说'朋友们，如来是最上人、最胜人、已达最高境界，如来是在这四种情况之外被安立：如来死后存在...既非存在亦非不存在'，这样的回答适当吗？""不适当，大德。"

"善哉！善哉！阿奴罗度，过去和现在，我只说明苦及苦的止息。"

第四经终。

巴利语原版经文

SN.22.86/(4). Anurādhasuttaṃ

　　 86. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṃ viharati. Atha kho sambahulā aññatitthiyā paribbājakā yena āyasmā anurādho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anurādhena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ– “yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti– ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti?

　　 Evaṃ vutte, āyasmā anurādho te aññatitthiye paribbājake etadavoca– “yo so āvuso tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti– ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti. Evaṃ vutte, aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ– “so cāyaṃ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti. Atha kho aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu.

　　 Atha kho āyasmato anurādhassa acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi– “sace kho maṃ te aññatitthiyā paribbājakā uttariṃ pañhaṃ puccheyyuṃ. Kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti?

　　 Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṃ nisinno kho āyasmā anurādho bhagavantaṃ etadavoca– “idhāhaṃ, bhante, bhagavato avidūre araññakuṭikāyaṃ viharāmi. Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṃ tenupasaṅkamiṃsu …pe… maṃ etadavocuṃ– ‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti– hoti tathāgato paraṃ maraṇāti vā, na hoti… hoti ca na ca hoti, neva hoti na na hoti tathāgato paraṃ maraṇāti vā’”ti?

　　 Evaṃ vuttāhaṃ, bhante, te aññatitthiye paribbājake etadavocaṃ– “yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti– ‘hoti tathāgato paraṃ maraṇā’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vāti. Evaṃ vutte, bhante, te aññatitthiyā paribbājakā maṃ etadavocuṃ– ‘so cāyaṃ bhikkhu na vo bhavissati acirapabbajito thero vā pana bālo abyatto’ti. Atha kho maṃ, bhante, te aññatitthiyā paribbājakā navavādena bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu”.

　　 “Tassa mayhaṃ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi– ‘sace kho maṃ te aññatitthiyā paribbājakā uttariṃ pañhaṃ puccheyyuṃ. Kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’”ti?

　　 “Taṃ kiṃ maññasi, anurādha, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ bhante …”pe… tasmātiha …pe… evaṃ passaṃ …pe… nāparaṃ itthattāyāti pajānāti”.

　　 “Taṃ kiṃ maññasi, anurādha, rūpaṃ tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”. “Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”.

　　 “Taṃ kiṃ maññasi, anurādha, rūpasmiṃ tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”. “Aññatra rūpā tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”. “Vedanāya …pe… aññatra vedanāya …pe… saññāya… aññatra saññāya… saṅkhāresu… aññatra saṅkhārehi… viññāṇasmiṃ… aññatra viññāṇā tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”.

　　 “Taṃ kiṃ maññasi, anurādha, rūpaṃ… vedanā… saññā… saṅkhārā… viññāṇaṃ tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”.

　　 “Taṃ kiṃ maññasi, anurādha, ayaṃ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”.

　　 “Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṃ nu te taṃ veyyākaraṇaṃ– ‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti– hoti tathāgato paraṃ maraṇāti vā… neva hoti na na hoti tathāgato paraṃ maraṇāti vā’”ti? “No hetaṃ, bhante”.

　　 “Sādhu sādhu, anurādha! Pubbe cāhaṃ, anurādha, etarahi ca dukkhañceva paññapemi, dukkhassa ca nirodhan”ti. Catutthaṃ.