經號:   
   (SN.22.90 更新)
相應部22相應90經/闡陀經(蘊相應/蘊篇/修多羅)(莊春江譯)[SA.262]
  有一次,眾多上座比丘住在波羅奈仙人墜落處的鹿林。
  那時,尊者闡陀傍晚時,從獨坐出來,取鑰匙後,從僧房去僧房後,對上座比丘們說這個:
  「尊者上座們!請教誡我,尊者上座們!請訓誡我,尊者上座們!請為我作法說,依之我能見法。」
  在這麼說時,上座比丘們對尊者闡陀說這個:
  「闡陀學友!色是無常的,受是無常的,想是無常的,諸行是無常的,識是無常的;色是無我,受……想……諸行……識是無我;一切行是無常的一切法是無我。」
  那時,尊者闡陀想這個:
  「這個,我也這麼想:『色是無常的,受……想……諸行……識是無常的;色是無我,受……想……諸行……識是無我;一切行是無常的,一切法是無我。』然而,在一切行的止,一切依著斷念,渴愛的滅盡、離貪、涅槃上我的心不躍入、不明淨、不住立、不勝解,生起戰慄、執取,心意回轉:『那麼,那樣的話,誰是我的真我?』然而,這樣不是見法者。誰會為我教導法,以便我會見法呢?」
  那時,尊者闡陀想這個:
  「這位尊者阿難住在憍賞彌瞿師羅園,是大師的稱讚者,同時也是同梵行智者的敬重者,且尊者阿難能夠為我教導法,以便我會見法。又,在尊者阿難上我有那樣程度的信賴,讓我去見尊者阿難。」
  那時,尊者闡陀收起臥坐具、拿起衣鉢後,去憍賞彌瞿師羅園見尊者阿難。抵達後,與尊者阿難互相歡迎……(中略)在一旁坐下的尊者闡陀對尊者阿難說這個:
  「阿難學友!有這一次,我住在波羅奈仙人墜落處的鹿林。學友!那時,我傍晚時,從獨坐出來,取鑰匙後,從僧房去僧房後,對上座比丘們說這個:『尊者上座們!請教誡我,尊者上座們!請訓誡我,尊者上座們!請為我作法說,依之我會見法。』學友!在這麼說時,上座比丘們對我說這個:『闡陀學友!色是無常的,受……想……諸行……識是無常的;色是無我……(中略)識是無我;一切行是無常的,一切法是無我。』
  學友!那個我這麼想:『這個,我也這麼想:「色是無常的……(中略)識是無常的;色是無我,受……想……諸行……識是無我;一切行是無常的,一切法是無我。」然而,在一切行的止,一切依著的斷念,渴愛的滅盡、離貪、滅、涅槃上我的心不躍入、不明淨、不住立、不勝解,生起戰慄、執取,心意回轉:『那麼,那樣的話,誰是我的真我?」然而,這樣不是見法者。誰會為我教導法,以便我會見法呢?』
  學友!那個我這麼想:『這位尊者阿難住在憍賞彌瞿師羅園,是大師的稱讚者,同時也是同梵行智者的敬重者,且尊者阿難能夠為我教導法,以便我會見法。又,在尊者阿難上我有那樣程度的信賴,讓我去見尊者阿難。』請尊者阿難教誡我,請尊者阿難訓誡我,請尊者阿難為我作法說,依之我會見法。」
  「以只這樣的我們確實也對尊者闡陀是滿意的:那位尊者闡陀公開地作了,切斷樁(障礙)。請闡陀學友傾耳,你是能夠了知法者。」
  那時,尊者闡陀的廣大喜、欣悅立刻生起:「聽說我是能夠了知法者。」
  「闡陀學友!這個被我當面聽聞,當被迦旃延氏比丘當面領受世尊教誡時:『迦旃延!這世間多數是依止兩種者:實有性(實有的觀念)與虛無性。迦旃延!對以正確之慧如實看見世間集者,凡關於世間的虛無性它不存在(對世間沒有虛無的觀念);迦旃延!對以正確之慧如實看見世間滅者,凡關於世間的實有性它不存在。
  迦旃延!這世間多數有攀住、執取、執持的束縛,但對那個攀住、執取、心的依處、執持、煩惱潛在趨勢,這位不攀取、不執取,他不執持『我的真我』,『當生起時僅苦生起;當被滅時苦被滅。』他不疑惑、不懷疑,不從緣於他人就在這裡有他的智(他的智存在),迦旃延!這個情形是正見。
  迦旃延!『一切存在』,這是一邊(極端);『一切不存在』,這是第二邊,迦旃延!不走入這些那些兩個邊後,如來以中間教導法:『以無明為緣有諸行(而諸行存在);以行為緣有識……(中略)這樣是這整個苦蘊。但就以無明的無餘褪去與滅有行滅(而行滅存在)……(中略)這樣是這整個苦蘊的滅。」[SN.12.15]』」
  「這是這樣,阿難學友!像你那樣的是對凡同梵行的尊者們有憐愍的、想要利益的、教誡的教誡者。而且,聽聞尊者阿難的這個說法後,法已被我現觀了。[≃SN.22.85]」
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.
漢巴經文比對(莊春江作):
  「戶鉤(SA.262)」,南傳作「鑰匙」(avāpuraṇaṃ),菩提比丘長老英譯為「鑰匙」(key)。
  「得踊悅心(SA.262)」,南傳作「廣大喜、欣悅立刻生起」(tāvatakeneva uḷāraṃ pītipāmojjaṃ uppajji),菩提比丘長老英譯為「立刻出現高的狂喜與高興」(at once a lofty rapture and gladness arose)。