經號:   
   (SN.36.6 更新)
相應部36相應6經/箭經(受相應/處篇/修多羅)(莊春江譯)
  「比丘們!未受教導的一般人感受樂受,感受苦受,感受不苦不樂受,已受教導的聖弟子也感受樂受,感受苦受,感受不苦不樂受。在那裡,比丘們!已受教導的聖弟子與未受教導的一般人有什麼高下,有什麼不同,有什麼差別呢?」
  「大德!我們的法以世尊為根本……(中略)。」
  「比丘們!當未受教導的一般人被苦受接觸時,悲傷、疲累、悲泣、搥胸號哭,來到迷亂,他感受二受:身的[受]與心的[受]。
  比丘們!猶如他們如果以箭射男子,如果接著以第二支箭射中他,這樣,比丘們!那男子感受因二支箭的受。同樣的,當未受教導的一般人被苦受接觸時,悲傷、疲累、悲泣、搥胸號哭,來到迷亂,他感受二受:身的[受]與心的[受]。又,當被苦受接觸時,對它有嫌惡;當他對苦受有嫌惡,則潛伏苦受的嫌惡煩惱潛在趨勢。當被苦受接觸時,他歡喜於欲樂,什麼原因呢?因為,比丘們!未受教導的一般人不了知除了欲樂之外還有對苦受的出離。當他歡喜於欲樂,則潛伏樂受的貪煩惱潛在趨勢
  他不如實了知那些受的集起、滅沒、樂味過患出離;當他不如實了知那些受的集起、滅沒、樂味、過患、出離,則潛伏不苦不樂受的無明煩惱潛在趨勢。如果他感受樂受,他被束縛而感受它;如果他感受苦受,他被束縛而感受它;如果他感受不苦不樂受,他被束縛而感受它。比丘們!我說這被稱為:『被生、老、死,愁、悲、苦、憂、絕望所束縛;被苦所束縛之未受教導的一般人。』
  而,比丘們!當已受教導的聖弟子被苦受接觸時,不悲傷、不疲累、不悲泣、不搥胸號哭,不來到迷亂,他感受一受:身的[受]而無心的[受]。
  比丘們!猶如他們如果以箭射男子,如果接著第二支箭沒射中他,這樣,比丘們!那男子感受因一支箭的受。同樣的,當已受教導的聖弟子被苦受接觸時,不悲傷、不疲累、不悲泣、不搥胸號哭、不來到迷亂,他感受一受:身的[受]而無心的[受]。又,當被苦受接觸時,沒有嫌惡;當他對苦受沒有嫌惡,則不潛伏苦受的嫌惡煩惱潛在趨勢。當被苦受接觸時,他不歡喜於欲樂,什麼原因呢?因為,比丘們!已受教導的聖弟子了知除了欲樂之外,還有對苦受的出離。當他對欲樂不歡喜,則不潛伏樂受的貪煩惱潛在趨勢。
  他如實了知那些受的集起、滅沒、樂味、過患、出離;當他如實了知那些受的集起、滅沒、樂味、過患、出離,則不潛伏不苦不樂受的無明煩惱潛在趨勢。如果他感受樂受,他離束縛而感受它;如果他感受苦受,他離束縛而感受它;如果他感受不苦不樂受,他離束縛而感受它。比丘們!我說這被稱為:『不被生、老、死,愁、悲、苦、憂、絕望所束縛;不被苦所束縛之已受教導的聖弟子。』
  比丘們!對已受教導的聖弟子與未受教導的一般人,這是高下,這是不同,這是差別。」
  「多聞的有慧者不感受苦與樂受,
   此為善巧的明智者與一般人的大差異。
   對多聞的悟法者、此世與來世的觀者來說,
   對可愛的法不使心攪亂,不愛的不嫌惡。
   對他來說,順適或排斥都被破壞、滅沒不存在,
   知道遠塵、無愁之足跡後,已到達有的彼岸者正確地了知。」
SN.36.6/(6) Sallasuttaṃ
   254. “Assutavā, bhikkhave, puthujjano sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṃ vedayati dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Tatra, bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā”ti? Bhagavaṃmūlakā no, bhante, dhammā …pe… assutavā. Bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. So dve vedanā vedayati– kāyikañca, cetasikañca. Seyyathāpi, bhikkhave, purisaṃ sallena vijjheyya. Tamenaṃ dutiyena sallena anuvedhaṃ vijjheyya. Evañhi so, bhikkhave, puriso dvisallena vedanaṃ vedayati. Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. So dve vedanā vedayati– kāyikañca, cetasikañca. Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti. Tamenaṃ dukkhāya vedanāya paṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so anuseti. So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ abhinandati. Taṃ kissa hetu? Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ, tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti. So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti. So sukhañce vedanaṃ vedayati, saññutto naṃ vedayati. Dukkhañce vedanaṃ vedayati, saññutto naṃ vedayati. Adukkhamasukhañce vedanaṃ vedayati, saññutto naṃ vedayati. Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi.
   “Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. So ekaṃ vedanaṃ vedayati– kāyikaṃ, na cetasikaṃ.
   “Seyyathāpi bhikkhave, purisaṃ sallena vijjheyya. Tamenaṃ dutiyena sallena anuvedhaṃ na vijjheyya. Evañhi so, bhikkhave, puriso ekasallena vedanaṃ vedayati. Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. So ekaṃ vedanaṃ vedayati– kāyikaṃ, na cetasikaṃ. Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti. Tamenaṃ dukkhāya vedanāya appaṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti. So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ nābhinandati. Taṃ kissa hetu? Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ. Tassa kāmasukhaṃ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti. So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ pajānāti. Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti. So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. Dukkhañce vedanaṃ vedayati visaññutto naṃ vedayati. Adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi visaññutto dukkhasmā’ti vadāmi. Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā”ti.
   “Na vedanaṃ vedayati sapañño, sukhampi dukkhampi bahussutopi.
   Ayañca dhīrassa puthujjanena, mahā viseso kusalassa hoti.
   “Saṅkhātadhammassa bahussutassa, vipassato lokamimaṃ parañca.
   Iṭṭhassa dhammā na mathenti cittaṃ, aniṭṭhato no paṭighātameti.
   “Tassānurodhā athavā virodhā, vidhūpitā atthagatā na santi.
   Padañca ñatvā virajaṃ asokaṃ, sammā pajānāti bhavassa pāragū”ti. Chaṭṭhaṃ.
漢巴經文比對(莊春江作):
  「欲樂」(kāmasukhaṃ),菩提比丘長老英譯為「感官快樂」(sensual pleasure)。
  「順適」(anurodhā,另譯為「順遂,滿悅;滿足」),菩提比丘長老英譯為「吸引」(attraction)。