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)[MA.210]
  被我這麼聽聞
  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,向法施比丘尼問訊後,在一旁坐下。在一旁坐下的毘舍佉優婆塞對法施比丘尼說這個:
  「聖尼!被稱為『有身,有身』,聖尼!哪個被世尊說是有身呢?」
  「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是有身。」
  「!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!哪個被世尊說是有身集呢?」
  「毘舍佉學友!凡這個導致再生的、與歡喜及貪俱行的、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!這被世尊說是有身集。」
  「聖尼!被稱為『有身滅,有身』,聖尼!哪個被世尊說是有身滅呢?」
  「毘舍佉學友!凡正是那個渴愛的無餘褪去與滅、捨棄、斷念、解脫、無阿賴耶,毘舍佉學友!這被世尊說是有身滅。」
  「聖尼!被稱為『導向有身滅道跡,導向有身滅道跡』,聖尼!哪個被世尊說是導向有身滅道跡呢?」
  「毘舍佉學友!就是這八支聖道被世尊說是導向有身滅道跡,即:正見、正志、正語、正業、正命、正精進、正念、正定。」
  「聖尼!那個執取就是那些五取蘊呢?或者,從五取蘊外有執取?」
  「毘舍佉學友!那個執取非就是那些五取蘊,也非從五取蘊外有執取,毘舍佉學友!凡在五取蘊上有意欲貪者,他在那裡有執取。」(460)
  「聖尼!那麼,怎樣有有身見?」
  「毘舍佉學友!這裡,未聽聞的一般人是聖者的未看見者,聖者法的不熟知者,在聖者法上未被教導者;是善人的未看見者,善人法的不熟知者,在善人法上未被教導者,他認為色是我,或我擁有色,或色在我中,或我在色中;受……(中略)想……諸行……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。」
  「聖尼!那麼,怎樣沒有有身見?」
  「毘舍佉學友!這裡,有聽聞的聖弟子是聖者的看見者,聖者法的熟知者,在聖者法上被教導者;是善人的看見者,善人法的熟知者,在善人法上被教導者,他認為色不是我,或我不擁有色,或色不在我中,或我不在色中;受不是……(中略)想不是……諸行不是……(中略)他認為識不是我,或我不擁有識,或識不在我中,或我不在識中,毘舍佉學友!這樣沒有有身見。」(461)
  「聖尼!那麼,哪個是八支聖道?」
  「毘舍佉學友!就是這八支聖道,即:正見、正志、正語、正業、正命、正精進、正念、正定。」
  「聖尼!那麼,八支聖道是有為的,或者無為的?」
  「毘舍佉學友!八支聖道是有為的。」
  「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,毘舍佉學友!然而八支聖道被三蘊包含。毘舍佉學友!凡正語、凡正業、凡正命,這些法被包含在戒蘊中;凡正精進、凡正念、凡正定,這些法被包含在定蘊中;凡正見、凡正志,這些法被包含在慧蘊中。」
  「聖尼!那麼,哪個是定?哪些法是定相?哪些法是定的資助?哪個是定的修習?」
  「毘舍佉學友!凡心一境性者,這是定;四念住是定相;四正勤是定的資助;凡就這些法的練習、修習多作,在這裡,這是定的修習。」(462)
  「聖尼!那麼,有多少行?」
  「毘舍佉學友!有這些三行:身行、語行、心行。」
  「聖尼!那麼,哪個是身行?哪個是語行?哪個是心行?」
  「毘舍佉學友!入出息是身行,尋伺是語行,想與受是心行。」
  「聖尼!那麼,為何入出息是身行?為何尋伺是語行?為何想與受是心行?」
  「毘舍佉學友!入息出息是屬於身體的,這些法是依靠身體的(被被身體束縛),因此入出息是身行。毘舍佉學友!先尋後、伺後,之後破開言語,因此尋伺是語行。想與受是屬於心的,這些法是依靠心的,因此想與受是心行。」(463)
  「聖尼!那麼,怎樣有想受滅等至?」
  「毘舍佉學友!進入想受滅的比丘不這麼想:『我將進入想受滅。』或『我進入想受滅。』或『我已進入想受滅。』那時,如之前他的心所修習的那樣,導引到那樣的狀態。」
  「聖尼!那麼,進入想受滅比丘的哪些法第一地被滅:身行,或者語行,或者心行?」
  「毘舍佉學友!進入想受滅比丘的語行第一地被滅,之後是身行,之後是心行。」
  「聖尼!那麼,怎樣從想受滅等至出定?」
  「毘舍佉學友!從想受滅等至出定的比丘不這麼想:『我將從想受滅等至出定。』或『我從想受滅等至出定。』或『我已從想受滅等至出定。』那時,如之前他的心所修習的那樣,導引到那樣的狀態。」
  「聖尼!那麼,從想受滅等至出定比丘的哪些法第一地生起:身行,或者語行,或者心行?」
  「毘舍佉學友!從想受滅等至出定比丘的心行第一地生起,之後是身行,之後是語行。」
  「聖尼!那麼,多少觸觸達從想受滅等至出定的比丘?」
  「毘舍佉學友!三種觸觸達從想受滅等至出定的比丘:空觸、無相觸、無願觸。」
  「聖尼!那麼,從想受滅等至出定比丘的心是傾向什麼的、斜向什麼的、坡斜向什麼的?」
  「毘舍佉學友!從想受滅等至出定比丘的心是傾向遠離的、斜向遠離的、坡斜向遠離的。」[SN.41.6](464)
  「聖尼!那麼,有多少受?」
  「毘舍佉學友!有三受:樂受、苦受、不苦不樂受。」
  「聖尼!那麼,哪個是樂受?哪個是苦受?哪個是不苦不樂受?」
  「毘舍佉學友!凡感受與身體有關或與心有關的樂、愉快,這是樂受。毘舍佉學友!凡感受與身體有關或與心有關的苦、不愉快,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愉快也非不愉快,這是不苦不樂受。」
  「聖尼!那麼,樂受有什麼樂?有什麼苦?苦受有什麼樂?有什麼苦?不苦不樂受有什麼樂?有什麼苦?」
  「毘舍佉學友!樂受的持續是樂,變易是苦;苦受的持續是苦,變易是樂;不苦不樂受[有]智是樂,無智是苦。」
  「聖尼!那麼,樂受潛伏什麼煩惱潛在趨勢?苦受潛伏什麼煩惱潛在趨勢?不苦不樂受潛伏什麼煩惱潛在趨勢?」
  「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。」
  「聖尼!貪煩惱潛在趨勢潛伏在一切樂受中嗎?嫌惡煩惱潛在趨勢潛伏在一切苦受中嗎?無明煩惱潛在趨勢潛伏在一切不苦不樂受中嗎?」
  「毘舍佉學友!非貪煩惱潛在趨勢潛伏在一切樂受中,非嫌惡煩惱潛在趨勢潛伏在一切苦受中,非無明煩惱潛在趨勢潛伏在一切不苦不樂受中。」
  「聖尼!那麼,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?」
  「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。」
  「聖尼!在一切樂受中貪煩惱潛在趨勢應該被捨斷嗎?在一切苦受中嫌惡煩惱潛在趨勢應該被捨斷嗎?在一切不苦不樂受中無明煩惱潛在趨勢應該被捨斷嗎?」
  「毘舍佉學友!非在一切樂受中貪煩惱潛在趨勢應該被捨斷,非在一切苦受中嫌惡煩惱潛在趨勢應該被捨斷,非在一切不苦不樂受中無明煩惱潛在趨勢應該被捨斷。毘舍佉學友!這裡,比丘就從離諸欲後,從離諸不善法後,進入後住於有尋、有伺離而生喜、樂的初禪,以那個捨斷貪,在那裡,貪煩惱潛在趨勢不潛伏。毘舍佉學友!這裡,比丘像這樣深慮:『什麼時候我將進入後住於那個處:凡聖者們現在進入後住於之處。』像這樣,當在無上的解脫上現起熱望時,緣於熱望憂生起,以那個捨斷嫌惡,在那裡,嫌惡煩惱潛在趨勢不潛伏。毘舍佉學友!這裡,比丘從樂的捨斷與從苦的捨斷,就在之前諸喜悅、憂的滅沒,進入後住於不苦不樂,由平靜而念遍淨的第四禪,以那個捨斷無明,在那裡,無明煩惱潛在趨勢不潛伏。」(465)
  「聖尼!那麼,什麼是樂受的對比?」
  「毘舍佉學友!苦受是樂受的對比。」
  「聖尼!那麼,什麼是苦受的對比?」
  「毘舍佉學友!樂受是苦受的對比。」
  「聖尼!那麼,什麼是不苦不樂受的對比?」
  「毘舍佉學友!無明是不苦不樂受的對比。」
  「聖尼!那麼,什麼是無明的對比?」
  「毘舍佉學友!明是無明的對比。」
  「聖尼!那麼,什麼是明的對比?」
  「毘舍佉學友!解脫是明的對比。」
  「聖尼!那麼,什麼是解脫的對比?」
  「毘舍佉學友!涅槃是解脫的對比。」
  「聖尼!那麼,什麼是涅槃的對比?」
  「毘舍佉學友!你超越問題,你不能把握問題的極限。毘舍佉學友!因為梵行[被住於-SN.23.1]涅槃為立足處、涅槃為彼岸、涅槃為完結。毘舍佉學友!而當你希望時,去見世尊後,你應該問這個義理,而你應該如世尊解說那樣憶持它。」(466)
  那時,毘舍佉優婆塞歡喜、隨喜法施比丘尼所說後,從座位起來、向法施比丘尼問訊後,作右繞後,去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的毘舍佉優婆塞告訴世尊與法施比丘尼一起有交談之所及的那一切。
  在這麼說時,世尊對毘舍佉優婆塞說這個:
  「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!如果你也問我這個義理,我也同樣地解說它,如它被法施比丘尼解說那樣,而這就是這個的義理,你應該這樣憶持它。」
  世尊說這個,悅意的毘舍佉優婆塞歡喜世尊的所說。(467)
  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。按:南傳《小部/法句經421偈註》有相關的記載。
  「對(MA.210)」,南傳作「對比」(paṭibhāgo”ti),菩提比丘長老英譯為「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「定相」(samādhinimittā),菩提比丘長老英譯為「集中的基礎」(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」,也有「前兆;徵兆;跡象;因素;理由」的意思,《破斥猶豫》以「定的緣義」(samādhissa paccayatthena)解說這裡的nimitta。
  「先已作方便心(SA.568);本如是修習心(MA.210)」,南傳作「如之前他的心所修習的那樣」(khvassa pubbeva tathā cittaṃ bhāvitaṃ),菩提比丘長老英譯為「他的心之前就以這種方式開發」(his mind has previously been developed in such a way)。按:《顯揚真義》等以「就在滅等至前的時限時間,我將有這麼多無心(無意識)時間,[這樣的]時限心被修習」(nirodhasamāpattito pubbe addhānaparicchedakāleyeva, ettakaṃ kālaṃ acittako bhavissāmīti addhānaparicchedacittaṃ bhāvitaṃ hoti, SN.41.6/MN.44)解說,亦即,入定者在進入想受滅等至前,就先在心中設定要進入多久,俟時間到就能出定。
  「離(MA.210)」,南傳作「遠離」(viveka),菩提比丘長老英譯為「隔離;隱遁」(seclusion)。按:《顯揚真義》等說,遠離即涅槃(nibbānaṃ viveko nāma, SN.41.6/MN.44)。
  「窮我邊(MA.210)」,南傳作「問題的極限」(pañhānaṃ pariyantaṃ),菩提比丘長老英譯為「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」。
  「觸不動(SA.568);不移動觸(MA.211)」,南傳作「空觸」(suññato phasso),菩提比丘長老英譯為「空-接觸」(emptiness-contact)。按:《顯揚真義》等說,應該以自己的性質(Saguṇena)與所緣(ārammaṇenāpi)解說,以自己的性質來說,果等至(phalasamāpatti-達到果位)被稱為空,所俱生的觸被稱為空觸;以所緣來說,涅槃因貪等空而被稱為空,貪相等不存在[而被稱為]無相,貪瞋癡願求不存在[而被稱為]無願求,空涅槃(suññataṃ nibbānaṃ)作為所緣後,所生起的果等至觸名為空[觸]。關於無相、無願,也是這個理趣(Animittappaṇihitesupi eseva nayo, SN.41.6/MN.44)。
  「觸無所有(SA.568);無所有觸(MA.211)」,南傳作「無願觸」(appaṇihito phasso),菩提比丘長老英譯為「不指向之接觸」(undirected-contact, SN.41.6),或「無欲之接觸」(desireless contact, MN.44)。
  「毘陀羅」(vedalla,另譯為「有明」),參看MN.43/DA.211。