經號:   
   (中部44經 更新)
中部44經/毘陀羅小經(雙小品[5])(莊春江譯)
  我聽到這樣
  有一次世尊住在王舍城栗鼠飼養處的竹林中。
  那時,毘舍佉優婆塞去見法施比丘尼。抵達後,向法施比丘尼問訊,接著在一旁坐下。在一旁坐好後,毘舍佉優婆塞對法施比丘尼這麼說:
  「聖尼!被稱為『有身,有身』,聖尼!什麼被世尊說為有身呢?」
  「毘舍佉學友!這些五取蘊被世尊說是有身,即:色取蘊、受取蘊、想取蘊、行取蘊、識取蘊,這些五取蘊被世尊說為有身。」
  「!聖尼!」毘舍佉優婆塞歡喜、隨喜法施比丘尼所說後,更進一步問法施比丘尼問題:
  「聖尼!被稱為『有身集,有身』,聖尼!什麼被世尊說為有身集呢?」
  「毘舍佉學友!這導致再生、伴隨歡喜與貪、到處歡喜的渴愛,即:欲的渴愛、有的渴愛、虛無的渴愛,毘舍佉學友!這被世尊說為有身集。」
  「聖尼!被稱為『有身滅,有身』,聖尼!什麼被世尊說為有身滅呢?」
  「毘舍佉學友!就是那渴愛的無餘褪去與滅、捨棄、斷念、解脫、無依住,毘舍佉學友!這被世尊說為有身滅。」
  「聖尼!被稱為『導向有身滅道跡,導向有身滅道跡』,聖尼!什麼被世尊說為導向有身滅道跡呢?」
  「毘舍佉學友!就是這八支聖道被世尊說為導向有身滅道跡,即:正見、正志、正語、正業、正命、正精進、正念、正定。」
  「聖尼!那執取就是那些五取蘊呢?或是除了五取蘊外有執取呢?」
  「毘舍佉學友!那執取既非就是那些五取蘊,也非除了五取蘊外有執取,毘舍佉學友!凡對於五取蘊有欲貪者,在那裡就有執取。」
  「又,聖尼!怎樣有有身見呢?」
  「毘舍佉學友!這裡,未受教導的一般人是不曾見過聖者的,不熟練聖者法的,未受聖者法訓練的;是不曾見過善人的,不熟練善人法的,未受善人法訓練的,認為色是我,或我擁有色,或色在我中,或我在色中;受……(中略)想……(中略)行……(中略)認為識是我,或我擁有識,或識在我中,或我在識中,毘舍佉學友!這樣有有身見。」
  「又,聖尼!怎樣沒有有身見呢?」
  「毘舍佉學友!這裡,已受教導的聖弟子是見過聖者的,熟練聖者法的,善受聖者法訓練的;是見過善人的,熟練善人法的,善受善人法訓練的,不認為色是我,或我擁有色,或色在我中,或我在色中;受……(中略)想……(中略)行……(中略)不認為識是我,或我擁有識,或識在我中,或我在識中,毘舍佉學友!這樣沒有有身見。」
  「又,聖尼!哪些是八支聖道呢?」
  「毘舍佉學友!這是八支聖道,即:正見、正志、正語、正業、正命、正精進、正念、正定。」
  「又,聖尼!這八支聖道是有為的,或者無為的呢?」
  「毘舍佉學友!這八支聖道是有為的。」
  「又,聖尼!三蘊被八支聖道包含,或者八支聖道被三蘊包含呢?」
  「毘舍佉學友!非三蘊被八支聖道包含,而是八支聖道被三蘊包含。毘舍佉學友!正語、正業、正命這些法被戒蘊包含;正精進、正念、正定這些法被定蘊包含;正見、正志這些法被慧蘊包含。」
  「又,聖尼!什麼是定呢?哪些法是定的前兆呢?哪些法是定的資助呢?什麼是定的修習呢?」
  「毘舍佉學友!凡心一境性者,這是定;四念住是定的前兆;四正勤是定的資助;就這些法的練習、修習多修習,在這裡,這是定的修習。」
  「又,聖尼!有多少行呢?」
  「毘舍佉學友!有這三行:身行、語行、心行。」
  「又,聖尼!什麼是身行?什麼是語行?什麼是心行呢?」
  「毘舍佉學友!入出息是身行,尋與伺是語行,想與受是心行。」
  「又,聖尼!為何入出息是身行?為何尋與伺是語行?為何想與受是心行呢?」
  「毘舍佉學友!入出息與身體有關,這些法被身體所束縛,因此,入出息是身行。毘舍佉學友!尋與伺在前,迸出言語在後,因此,尋與伺是語行。毘舍佉學友!想與受與心有關,這些法被心所束縛,因此,想與受是心行。」
  「又,聖尼!怎樣入想受滅呢?」
  「毘舍佉學友!入想受滅的比丘不這麼想:『我將入想受滅。』或『我入想受滅。』或『我已入想受滅。』而是心如之前所修習的導引到那樣的狀況。」
  「又,聖尼!入想受滅的比丘哪些法第一個被滅:身行或語行或心行呢?」
  「毘舍佉學友!入想受滅的比丘語行第一個被滅,其後是身行,其後是心行。」
  「又,聖尼!怎樣從想受滅等至出來呢?」
  「毘舍佉學友!從想受滅等至出來的比丘不這麼想:『我將從想受滅等至出來。』或『我從想受滅等至出來。』或『我已從想受滅等至出來。』而是心如之前所修習的導引到那樣的狀況。」
  「又,聖尼!從想受滅等至出來的比丘哪些法第一個生起:身行或語行或心行呢?」
  「毘舍佉學友!從想受滅等至出來的比丘心行第一個生起,其後是身行,其後是語行。」
  「又,聖尼!從想受滅等至出來的比丘觸達多少觸呢?」
  「毘舍佉學友!從想受滅等至出來的比丘觸達三種觸:空觸、無相觸、無願觸。」
  「又,聖尼!從想受滅等至出來的比丘,心向什麼低斜?心向什麼傾斜?心向什麼坡斜呢?」
  「毘舍佉學友!從想受滅等至出來的比丘,心向遠離低斜、向遠離傾斜、向遠離坡斜。」
  「又,聖尼!有多少受呢?」
  「毘舍佉學友!有三受:樂受、苦受、不苦不樂受。」
  「又,聖尼!哪些是樂受?哪些是苦受?哪些是不苦不樂受呢?」
  「毘舍佉學友!凡感受與身體有關或與心有關的樂與喜悅,這是樂受。毘舍佉學友!凡感受與身體有關或與心有關的苦與不喜悅,這是苦受。毘舍佉學友!凡感受與身體有關或與心有關的既非喜悅也非不喜悅,這是不苦不樂受。」
  「又,聖尼!樂受有什麼樂?有什麼苦呢?苦受有什麼樂?有什麼苦呢?不苦不樂受有什麼樂?有什麼苦呢?」
  「毘舍佉學友!樂受的持續是樂,變易則苦;苦受的持續是苦,變易則樂;不苦不樂受有智是樂,無智則苦。」
  「又,聖尼!樂受潛伏什麼煩惱?苦受潛伏什麼煩惱?不苦不樂受潛伏什麼煩惱呢?」
  「毘舍佉學友!樂受潛伏貪煩惱潛在趨勢,苦受潛伏嫌惡煩惱潛在趨勢,不苦不樂受潛伏無明煩惱潛在趨勢。」
  「又,聖尼!貪煩惱潛在趨勢都潛伏在一切樂受中嗎?嫌惡煩惱潛在趨勢都潛伏在一切苦受中嗎?無明煩惱潛在趨勢都潛伏在一切不苦不樂受中嗎?」
  「毘舍佉學友!非貪煩惱潛在趨勢都潛伏在一切樂受中,非嫌惡煩惱潛在趨勢都潛伏在一切苦受中,非無明煩惱潛在趨勢都潛伏在一切不苦不樂受中。」
  「又,聖尼!在樂受中什麼應該被捨斷?在苦受中什麼應該被捨斷?在不苦不樂受中什麼應該被捨斷呢?」
  「毘舍佉學友!在樂受中貪煩惱潛在趨勢應該被捨斷,在苦受中嫌惡煩惱潛在趨勢應該被捨斷,在不苦不樂受中無明煩惱潛在趨勢應該被捨斷。」
  「又,聖尼!在一切樂受中貪煩惱潛在趨勢都應該被捨斷嗎?在一切苦受中嫌惡煩惱潛在趨勢都應該被捨斷嗎?在一切不苦不樂受中無明煩惱潛在趨勢都應該被捨斷嗎?」
  「毘舍佉學友!非在一切樂受中貪煩惱潛在趨勢都應該被捨斷,非在一切苦受中嫌惡煩惱潛在趨勢都應該被捨斷,非在一切不苦不樂受中無明煩惱潛在趨勢都應該被捨斷。毘舍佉學友!這裡,比丘從離欲、離不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,因為那樣,他捨斷貪,在那裡,沒有貪煩惱潛在趨勢潛伏,毘舍佉學友!這裡,比丘像這樣深慮:『什麼時候我[也]要進入後住於那聖者們現在所進入後住於之處。』像這樣,當對無上解脫現起熱望時,於熱望而生起憂,因為那樣,他捨斷嫌惡,在那裡,沒有嫌惡煩惱潛在趨勢潛伏。毘舍佉學友!這裡,比丘以樂的捨斷與苦的捨斷,及以之前喜悅與憂的滅沒,進入後住於不苦不樂,由平靜而正念遍淨的第四禪,因為那樣,他捨斷無明,在那裡,沒有無明煩惱潛在趨勢潛伏。」
  「又,聖尼!什麼是樂受的對比呢?」
  「毘舍佉學友!苦受是樂受的對比。」
  「又,聖尼!什麼是苦受的對比呢?」
  「毘舍佉學友!樂受是苦受的對比。」
  「又,聖尼!什麼是不苦不樂受的對比呢?」
  「毘舍佉學友!無明是不苦不樂受的對比。」
  「又,聖尼!什麼是無明的對比呢?」
  「毘舍佉學友!明是無明的對比。」
  「又,聖尼!什麼是明的對比呢?」
  「毘舍佉學友!解脫是明的對比。」
  「又,聖尼!什麼是解脫的對比呢?」
  「毘舍佉學友!涅槃是解脫的對比。」
  「又,聖尼!什麼是涅槃的對比呢?」
  「毘舍佉學友!你超越問題了,你不能把握問題的極限。毘舍佉學友!梵行是以涅槃為堅固的立足處,涅槃為彼岸,涅槃為終結。而,毘舍佉學友!如果你希望,請你去見世尊後,可以問這個義理,你應該依據世尊的解說憶持。」
  那時,毘舍佉優婆塞歡喜、隨喜法施比丘尼所說後,起座向法施比丘尼訊,然後作右繞,接著去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,毘舍佉優婆塞將他與法施比丘尼間的交談全部告訴世尊。
  當這麼說時,世尊對毘舍佉優婆塞這麼說:
  「毘舍佉!法施比丘尼是賢智者;毘舍佉!法施比丘尼是大慧者。毘舍佉!如果你問我這個義理,我也會如法施比丘尼這樣的解說來解說,這就是這個義理,你應該這樣憶持它。」
  這就是世尊所說,悅意的毘舍佉優婆塞歡喜世尊所說。
  毘陀羅小經第四終了。
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.
漢巴經文比對(莊春江作):
  「毘舍佉優婆夷(MA.210)」,南傳作「毘舍佉優婆塞」(visākho upāsako),菩提比丘長老解說他是王舍城的富豪,法施比丘尼(dhammadinnā bhikkhunī)是他的前妻,證得阿羅漢果,而他證得不還果。
  「對(MA.210)」,南傳作「對比」(paṭibhāgoti),智髻比丘長老英譯為「相對物;對口」(the counterpart),菩提比丘長老解說,這包含「相反與補充」(opposition and supplementation)。
  「定相(MA.210)」,南傳作「定的前兆」(samādhinimittāhe),智髻比丘長老英譯為「集中貫注的基礎」(basis of concentration),坦尼沙羅比丘長老英譯為「其[定的]主題」(its themes)。按:nimitta一般譯為「相」,但這裡似乎不合適,《破斥猶豫》以「定的緣」(samādhissa paccayatthena)解說這裡的nimitta。
  「窮我邊(MA.210)」,南傳作「問題的極限」(pañhānaṃ pariyantaṃ),智髻比丘長老英譯為「問題的極限」(the limit to questions)。「極限」(pariyantaṃ,逐字譯為「遍+終極」),另譯為「周邊;制限;究竟;當做終了」。
  「毘陀羅」(vedalla,另譯為「有明」),智髻比丘長老英譯為「問答」(questions and answer)。「毘陀羅」後來成為《九分教》之一,參看《原始佛教聖典之集成》p.584。