一时，众多长老比丘住在波罗奈城仙人落处的鹿野苑。那时，尊者阐陀在傍晚结束禅修后，拿着钥匙，从一座精舍走到另一座精舍，对长老比丘们说道："请长老们教导我，请长老们指导我，请长老们为我说法，使我能够见法。"

听闻此言，长老比丘们对尊者阐陀说："阐陀贤友，色是无常的；受是无常的；想是无常的；行是无常的；识是无常的。色是无我的；受...想...行...识是无我的。一切行无常；一切法无我。"

这时，尊者阐陀心想："我也知道'色是无常的，受...想...行...识是无常的；色是无我的，受...想...行...识是无我的。一切行无常，一切法无我'。然而，对于一切行的止息、一切执取的舍离、爱尽、离欲、灭、涅槃，我的心不能趣入、不能净信、不能安住、不能确信。恐惧和执取生起，我的心退转，想着'那么我的我是什么呢？'这样的人不能见法。谁能为我说法，使我能见法呢？"

然后尊者阐陀又想："尊者阿难现住在憍赏弥的瞿师多园，他不仅受到导师的赞叹，也受到有智慧的同梵行者的尊敬。尊者阿难能为我说法，使我见法。我对尊者阿难也有足够的信任。我应当去见尊者阿难。"于是尊者阐陀收拾住处，携带衣钵，前往憍赏弥的瞿师多园。到达后，与尊者阿难互相问候...(中略)...坐在一旁后，尊者阐陀对尊者阿难说：

"阿难贤友，有一次我住在波罗奈城仙人落处的鹿野苑。那时我在傍晚结束禅修后，拿着钥匙，从一座精舍走到另一座精舍，对长老比丘们说：'请长老们教导我，请长老们指导我，请长老们为我说法，使我能够见法。'听闻此言，长老比丘们对我说：'阐陀贤友，色是无常的；受...想...行...识是无常的；色是无我的...(中略)...识是无我的。一切行无常，一切法无我。'"

"贤友，我那时心想：'我也知道色是无常的...(中略)...识是无常的，色是无我的，受...想...行...识是无我的。一切行无常，一切法无我。'然而，对于一切行的止息、一切执取的舍离、爱尽、离欲、灭、涅槃，我的心不能趣入、不能净信、不能安住、不能确信。恐惧和执取生起，我的心退转，想着'那么我的我是什么呢？'这样的人不能见法。谁能为我说法，使我能见法呢！"

"贤友，我又想：'尊者阿难现住在憍赏弥的瞿师多园，他不仅受到导师的赞叹，也受到有智慧的同梵行者的尊敬。尊者阿难能为我说法，使我见法。我对尊者阿难也有足够的信任。我应当去见尊者阿难。'请尊者阿难教导我，请指导我，请为我说法，使我能见法。"

"仅凭这些，我们就对尊者阐陀感到欢喜，尊者阐陀能够显露自己，打破障碍。阐陀贤友，请谛听，你有能力了知法。"这时，尊者阐陀仅凭这些话就生起了极大的喜悦，想着："我竟然有能力了知法！"

"阐陀贤友，我亲自从世尊处听闻，当他教导迦旃延比丘时说：'迦旃延，这个世间大多依于二边，即有与无。迦旃延，以正慧如实观察世间的集起时，世间的无即不存在。迦旃延，以正慧如实观察世间的灭时，世间的有即不存在。迦旃延，这个世间大多被系缚于趣向、执取、固着。若不趣向这执取，不执着，不住着于'这是我的我'，则只有苦的生起是生起，苦的灭去是灭去，对此无疑惑、无犹豫。在此，他的智慧不依他缘。迦旃延，这就是正见。迦旃延，'一切存在'是一边，'一切不存在'是第二边。迦旃延，如来不近这两边，而以中道说法：缘无明有行，缘行有识...(中略)...如是这整个苦蕴的集起。由于无明的无余离欲灭，则行灭...(中略)...如是这整个苦蕴的灭。'"

"阿难贤友，确实如此。有这样的同梵行者作为怜悯者、利益者、教导者、指导者，真是太好了。听闻尊者阿难的这个法教后，我已经通达了法。"

第八经终。

巴利语原版经文

SN.22.90/(8). Channasuttaṃ

　　 90. Ekaṃ samayaṃ sambahulā therā bhikkhū bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā channo sāyanhasamayaṃ paṭisallānā vuṭṭhito avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamitvā there bhikkhū etadavoca– “ovadantu maṃ āyasmanto therā, anusāsantu maṃ āyasmanto therā, karontu me āyasmanto therā dhammiṃ kathaṃ, yathāhaṃ dhammaṃ passeyyan”ti.

　　 Evaṃ vutte, therā bhikkhū āyasmantaṃ channaṃ etadavocuṃ– “rūpaṃ kho, āvuso channa, aniccaṃ; vedanā aniccā; saññā aniccā; saṅkhārā aniccā; viññāṇaṃ aniccaṃ. Rūpaṃ anattā; vedanā… saññā… saṅkhārā… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā; sabbe dhammā anattā”ti.

　　 Atha kho āyasmato channassa etadahosi– “mayhampi kho etaṃ evaṃ hoti– ‘rūpaṃ aniccaṃ, vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; rūpaṃ anattā, vedanā saññā… saṅkhārā… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Paritassanā upādānaṃ uppajjati; paccudāvattati mānasaṃ– ‘atha ko carahi me attā’ti Na kho panevaṃ dhammaṃ passato hoti. Ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyyan”ti.

　　 Atha kho āyasmato channassa etadahosi– “ayaṃ kho āyasmā ānando kosambiyaṃ viharati ghositārāme satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti ca me āyasmā ānando tathā dhammaṃ desetuṃ yathāhaṃ dhammaṃ passeyyaṃ; atthi ca me āyasmante ānande tāvatikā vissaṭṭhi. Yaṃnūnāhaṃ yenāyasmā ānando tenupasaṅkameyyan”ti. Atha kho āyasmā channo senāsanaṃ saṃsāmetvā pattacīvaramādāya yena kosambī ghositārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi …pe… ekamantaṃ nisinno kho āyasmā channo āyasmantaṃ ānandaṃ etadavoca–

　　 “Ekamidāhaṃ āvuso ānanda, samayaṃ bārāṇasiyaṃ viharāmi isipatane migadāye. Atha khvāhaṃ, āvuso, sāyanhasamayaṃ paṭisallānā vuṭṭhito avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamiṃ; upasaṅkamitvā there bhikkhū etadavocaṃ– ‘ovadantu maṃ āyasmanto therā, anusāsantu maṃ āyasmanto therā, karontu me āyasmanto therā dhammiṃ kathaṃ yathāhaṃ dhammaṃ passeyyan’ti. Evaṃ vutte maṃ, āvuso, therā bhikkhū etadavocuṃ– ‘rūpaṃ kho, āvuso channa, aniccaṃ; vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; rūpaṃ anattā …pe… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’”ti.

　　 “Tassa mayhaṃ, āvuso, etadahosi– ‘mayhampi kho etaṃ evaṃ hoti – rūpaṃ aniccaṃ …pe… viññāṇaṃ aniccaṃ, rūpaṃ anattā, vedanā… saññā… saṅkhārā… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Paritassanā upādānaṃ uppajjati; paccudāvattati mānasaṃ– ‘atha ko carahi me attā’ti? Na kho panevaṃ dhammaṃ passato hoti. Ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyyanti!

　　 “Tassa mayhaṃ, āvuso, etadahosi– ‘ayaṃ kho āyasmā ānando kosambiyaṃ viharati ghositarāme satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti ca me āyasmā ānando tathā dhammaṃ desetuṃ yathāhaṃ dhammaṃ passeyyaṃ. Atthi ca me āyasmante ānande tāvatikā vissaṭṭhi. Yaṃnūnāhaṃ yenāyasmā ānando tenupasaṅkameyyan’ti. Ovadatu maṃ, āyasmā ānando; anusāsatu maṃ, āyasmā ānando; karotu me, āyasmā ānando dhammiṃ kathaṃ yathāhaṃ dhammaṃ passeyyan”ti.

　　 “Ettakenapi mayaṃ āyasmato channassa attamanā api nāma taṃ āyasmā channo āvi akāsi khīlaṃ chindi. Odahāvuso, channa sotaṃ; bhabbosi dhammaṃ viññātun”ti. Atha kho āyasmato channassa tāvatakeneva uḷāraṃ pītipāmojjaṃ uppajji– “bhabbo kirasmi dhammaṃ viññātun”ti.

　　 “Sammukhā metaṃ, āvuso channa, bhagavato sutaṃ, sammukhā ca paṭiggahitaṃ kaccānagottaṃ bhikkhuṃ ovadantassa– dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena atthitañceva natthitañca. Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hoti. Lokanirodhaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke atthitā, sā na hoti. Upayupādānābhinivesavinibandho khvāyaṃ, kaccāna, loko yebhuyyena taṃ cāyaṃ upayupādānaṃ cetaso adhiṭṭhānābhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti ‘attā me’ti. Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatīti na kaṅkhati na vicikicchati. Aparappaccayā ñāṇamevassa ettha hoti. Ettāvatā kho, kaccāna, sammādiṭṭhi hoti. Sabbamatthīti kho, kaccāna, ayameko anto. Sabbaṃ natthīti ayaṃ dutiyo anto. Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti– avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

　　 “Evametaṃ, āvuso ānanda, hoti yesaṃ āyasmantānaṃ tādisā sabrahmacārayo anukampakā atthakāmā ovādakā anusāsakā. Idañca pana me āyasmato ānandassa dhammadesanaṃ sutvā dhammo abhisamito”ti. Aṭṭhamaṃ.