有一时，许多长老比丘住在憍赏弥的瞿师多园。那时，尊者差摩迦因病卧床，身体虚弱，病情严重，住在跋陀利迦园。

傍晚时分，长老比丘们从禅修中起身，召唤尊者陀娑迦说："陀娑迦贤友，你去差摩迦比丘那里，到了之后这样告诉他：'长老们问你：贤友差摩迦，你还好吗？能维持生活吗？痛苦在减轻而不是加重吗？是否有好转的迹象而不是恶化？'"

陀娑迦比丘回答："是的，贤友。"他便前往差摩迦比丘处，转达了长老们的问候。差摩迦回答说："我不好，无法维持生活，痛苦在加重而不是减轻，显示恶化而不是好转。"

陀娑迦回到长老比丘们那里，转达了差摩迦的话。长老们又说："陀娑迦贤友，你再去差摩迦比丘那里，告诉他：'长老们说：贤友，世尊说有五取蕴，即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。在这五取蕴中，尊者差摩迦是否见到有我或我所？'"

陀娑迦答应后去见差摩迦，转达了长老们的问题。差摩迦回答说："世尊确实说了这五取蕴，即色取蕴（中略）识取蕴。在这五取蕴中，我不见有我或我所。"

陀娑迦回到长老们那里，转达了差摩迦的回答。长老们又说："陀娑迦贤友，你再去告诉差摩迦：'长老们说 - 世尊说有这五取蕴，即色取蕴（中略）识取蕴。如果尊者差摩迦在这五取蕴中确实不见有我或我所，那么尊者差摩迦就是阿罗汉，已断尽诸漏。'"

陀娑迦答应后去见差摩迦（中略），转达说："长老们说：'世尊说有这五取蕴，即色取蕴（中略）识取蕴。如果尊者差摩迦在这五取蕴中确实不见有我或我所，那么尊者差摩迦就是阿罗汉，已断尽诸漏。'"

差摩迦回答说："世尊确实说了这五取蕴，即色取蕴（中略）识取蕴。在这五取蕴中，我不见有我或我所，但我还不是阿罗汉，未断尽诸漏。在这五取蕴中，我仍有'我是'的感觉，但又不能确切指出'这就是我'。"

陀娑迦回到长老比丘们那里（中略），告诉他们说："差摩迦比丘这样说：'世尊确实说了这五取蕴，即色取蕴（中略）识取蕴。在这五取蕴中，我不见有我或我所，但我还不是阿罗汉，未断尽诸漏。在这五取蕴中，我仍有'我是'的感觉，但又不能确切指出'这就是我'。'"

长老们说："陀娑迦贤友，你去差摩迦比丘那里，告诉他：'长老们问：贤友差摩迦，你说的这个'我是'，指的是什么？你是说色是我，还是离开色有我？受...想...行...识是我，还是离开识有我？你说的这个'我是'，到底指的是什么？'"

陀娑迦答应后去见差摩迦，转达了长老们的问题。差摩迦说："够了，贤友陀娑迦，何必这样来回奔波！给我拿根拐杖来，我自己去见长老们。"

于是差摩迦拄着拐杖来到长老们那里。互相问候寒暄后，坐在一旁。长老们问他："贤友差摩迦，你说的这个'我是'，指的是什么？你是说色是我，还是离开色有我？受...想...行...识是我，还是离开识有我？你说的这个'我是'，到底指的是什么？"

差摩迦回答说："我不说色是我，也不说离开色有我。不说受...想...行...识是我，也不说离开识有我。但在五取蕴中，我仍有'我是'的感觉，却不能确切指出'这就是我'。"

"比如说，贤友们，莲花、红莲花或白莲花的香气。如果有人说'这是花瓣的香'或'这是花色的香'或'这是花蕊的香'，他说得对吗？"

"不对，贤友。"

"那么应该怎么正确地说呢？"

"应该说'这是花的香'，这样说才对。"

"同样地，贤友们，我不说色是我，也不说离开色有我。不说受...想...行...识是我，也不说离开识有我。但在五取蕴中，我仍有'我是'的感觉，却不能确切指出'这就是我'。"

"贤友们，虽然圣弟子已经断除了五下分结，但是在五取蕴中仍然会有'我是'的慢心、'我是'的欲望、'我是'的潜在倾向未被根除。他后来会这样观察五取蕴的生灭：'这是色，这是色的生起，这是色的消失；这是受...这是想...这是行...这是识，这是识的生起，这是识的消失。'当他这样观察五取蕴的生灭时，那些在五取蕴中残留的'我是'的慢心、'我是'的欲望、'我是'的潜在倾向，也会被根除。"

"就像一件污垢的脏衣服，主人把它交给洗衣人。洗衣人用碱水、碱料或牛粪揉搓后，用清水冲洗。虽然衣服已经干净洁白，但仍然残留着碱水、碱料或牛粪的气味未完全消除。洗衣人把衣服还给主人，主人把它放在装满香料的箱子里，那残留的碱水、碱料或牛粪的气味就会完全消失。"

"同样地，贤友们，虽然圣弟子已经断除了五下分结，但在五取蕴中仍然会有'我是'的慢心、'我是'的欲望、'我是'的潜在倾向未被根除。他后来观察五取蕴的生灭：'这是色，这是色的生起，这是色的消失；这是受...这是想...这是行...这是识，这是识的生起，这是识的消失。'当他这样观察五取蕴的生灭时，那些在五取蕴中残留的'我是'的慢心、'我是'的欲望、'我是'的潜在倾向，也会被根除。"

听到这里，长老比丘们对差摩迦说："我们问这些问题不是要为难尊者差摩迦，而是因为尊者差摩迦能够详细地解释、教导、建立、开显、分析、阐明世尊的教法。尊者差摩迦已经详细地解释、教导、建立、开显、分析、阐明了世尊的教法。"

这是差摩迦尊者所说。长老比丘们对差摩迦尊者的话感到欢喜。当这段开示宣说时，六十位长老比丘和差摩迦尊者都通过无执取而从诸漏中解脱了心。

第七经。

这部经典深入探讨了修行过程中对"我"的执着如何逐步消除的问题。通过差摩迦尊者的开示，说明了即使是高度修行的圣者，在完全解脱之前也可能还残留着微细的"我是"的感觉。他用了莲花的香气和洗衣服的比喻来说明这个深奥的道理。最后，这个开示不仅帮助在场的六十位长老比丘证得解脱，差摩迦尊者自己也同时证得了解脱。]

巴利语原版经文

SN.22.89/(7). Khemakasuttaṃ

　　 89. Ekaṃ samayaṃ sambahulā therā bhikkhū kosambiyaṃ viharanti ghositārāme. Tena kho pana samayena āyasmā khemako badarikārāme viharati ābādhiko dukkhito bāḷhagilāno. Atha kho therā bhikkhū sāyanhasamayaṃ paṭisallānā vuṭṭhitā āyasmantaṃ dāsakaṃ āmantesuṃ– “ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi– ‘therā taṃ, āvuso khemaka, evamāhaṃsu– kacci te, āvuso, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’”ti? “Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ khemakaṃ etadavoca – “therā taṃ, āvuso khemaka, evamāhaṃsu– ‘kacci te, āvuso, khamanīyaṃ …pe… no abhikkamo’”ti? “Na me, āvuso, khamanīyaṃ na yāpanīyaṃ …pe… abhikkamosānaṃ paññāyati no paṭikkamo”ti.

　　 Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca– “khemako, āvuso, bhikkhu evamāha– ‘na me, āvuso, khamanīyaṃ …pe… abhikkamosānaṃ paññāyati no paṭikkamo’”ti. “Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi– ‘therā taṃ, āvuso khemaka, evamāhaṃsu– pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ– rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassatī’”ti?

　　 “Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā …pe… therā taṃ, āvuso khemaka, evamāhaṃsu– “pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ– rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassatī”ti? “Pañcime āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ– rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī”ti.

　　 Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca– “khemako, āvuso, bhikkhu evamāha– ‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ– rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī’”ti. “Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi– ‘therā taṃ, āvuso khemaka, evamāhaṃsu– pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ– rūpupādānakkhandho …pe… viññāṇupādānakkhandho. No ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassati. Tenahāyasmā khemako arahaṃ khīṇāsavo’”ti.

　　 “Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako …pe… therā taṃ, āvuso khemaka, evamāhaṃsu– “pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ– rūpupādānakkhandho …pe… viññāṇupādānakkhandho; no ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassati, tenahāyasmā khemako arahaṃ khīṇāsavo”ti. “Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ– rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmi na camhi arahaṃ khīṇāsavo; api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.

　　 Atha kho āyasmā dāsako yena therā bhikkhū …pe… there bhikkhū etadavoca– “khemako, āvuso, bhikkhu evamāha– pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ– rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmi, na camhi arahaṃ khīṇāsavo; api ca me āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.

　　 “Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi– ‘therā taṃ, āvuso khemaka, evamāhaṃsu– yametaṃ, āvuso khemaka, asmīti vadesi, kimetaṃ asmīti vadesi? Rūpaṃ asmīti vadesi, aññatra rūpā asmīti vadesi, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ asmīti vadesi, aññatra viññāṇā asmīti vadesi. Yametaṃ, āvuso khemaka, asmīti vadesi. Kimetaṃ asmīti vadesī’”ti?

　　 “Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ khemakaṃ etadavoca– therā taṃ, āvuso khemaka, evamāhaṃsu – “yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi? Rūpaṃ ‘asmī’ti vadesi aññatra rūpā ‘asmī’ti vadesi? Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘asmī’ti vadesi aññatra viññāṇā ‘asmī’ti vadesi? Yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi”ti? “Alaṃ, āvuso dāsaka, kiṃ imāya sandhāvanikāya! Āharāvuso, daṇḍaṃ; ahameva yena therā bhikkhū tenupasaṅkamissāmī”ti.

　　 Atha kho āyasmā khemako daṇḍamolubbha yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā therehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ khemakaṃ therā bhikkhū etadavocuṃ– “yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi? Rūpaṃ ‘asmī’ti vadesi, aññatra rūpā ‘asmī’ti vadesi? Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘asmī’ti vadesi, aññatra viññāṇā ‘asmī’ti vadesi? Yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesī”ti? “Na khvāhaṃ, āvuso, rūpaṃ ‘asmī’ti vadāmi; napi aññatra rūpā ‘asmī’ti vadāmi. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ ‘asmī’ti vadāmi; napi aññatra viññāṇā ‘asmī’ti vadāmi. Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassāmi”.

　　 “Seyyathāpi, āvuso, uppalassa vā padumassa vā puṇḍarīkassa vā gandho. Yo nu kho evaṃ vadeyya– ‘pattassa gandho’ti vā ‘vaṇṇassa gandho’ti vā ‘kiñjakkhassa gandho’ti vā sammā nu kho so vadamāno vadeyyā”ti? “No hetaṃ, āvuso”. “Yathā kathaṃ, panāvuso, sammā byākaramāno byākareyyā”ti? “‘Pupphassa gandho’ti kho, āvuso, sammā byākaramāno byākareyyā”ti. “Evameva khvāhaṃ, āvuso, na rūpaṃ ‘asmī’ti vadāmi, napi aññatra rūpā ‘asmī’ti vadāmi. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ ‘asmī’ti vadāmi, napi aññatra viññāṇā ‘asmī’ti vadāmi. Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassāmi”.

　　 “Kiñcāpi, āvuso, ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti– ‘yo ca pañcasu upādānakkhandhesu anusahagato asmīti māno, asmīti chando, asmīti anusayo asamūhato. So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati– iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchati.

　　 “Seyyathāpi āvuso, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ. Tamenaṃ sāmikā rajakassa anupadajjuṃ. Tamenaṃ rajako ūse vā khāre vā gomaye vā sammadditvā acche udake vikkhāleti. Kiñcāpi taṃ hoti vatthaṃ parisuddhaṃ pariyodātaṃ, atha khvassa hoti yeva anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato. Tamenaṃ rajako sāmikānaṃ deti. Tamenaṃ sāmikā gandhaparibhāvite karaṇḍake nikkhipanti. Yopissa hoti anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṃ gacchati. Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti yeva pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato. So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati. ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchatī”ti.

　　 Evaṃ vutte, therā bhikkhū āyasmantaṃ khemakaṃ etadavocuṃ– “na kho mayaṃ āyasmantaṃ khemakaṃ vihesāpekhā pucchimha, api cāyasmā khemako pahosi tassa bhagavato sāsanaṃ vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Tayidaṃ āyasmatā khemakena tassa bhagavato sāsanaṃ vitthārena ācikkhitaṃ desitaṃ paññāpitaṃ paṭṭhapitaṃ vivaritaṃ vibhajitaṃ uttānīkatan”ti.

　　 Idamavoca āyasmā khemako. Attamanā therā bhikkhū āyasmato khemakassa bhāsitaṃ abhinanduṃ. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ therānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu, āyasmato khemakassa cāti. Sattamaṃ.