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)[SA.470]
  「比丘們!未聽聞的一般人感受樂受,也感受苦受,也感受不苦不樂受,比丘們!有聽聞的聖弟子也感受樂受,也感受苦受,也感受不苦不樂受。比丘們!在那裡,對有聽聞的聖弟子比未聽聞的一般人,什麼是差別,什麼是不同,什麼是區別?」「大德!我們的法以世尊為根本……(中略)。」
  「比丘們!當未聽聞的一般人被苦受接觸時,悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,他感受二受:身的與心的。
  比丘們!猶如以箭射中男子,以第二支箭接著貫穿地射中他,比丘們!這樣,那位男子以二支箭感受受。同樣的,比丘們!當未聽聞的一般人被苦受接觸時,悲傷、疲累、悲泣、搥胸地號哭,來到迷亂,他感受二受:身的與心的。又,當被苦受接觸時,對那個就成為有嫌惡者,對那個苦受的有嫌惡者,凡苦受的嫌惡煩惱潛在趨勢潛伏。當被苦受接觸時,他歡喜欲之樂,那是什麼原因?比丘們!因為未聽聞的一般人不知道欲之樂以外的苦受的出離。而對那位歡喜欲之樂者,凡樂受的貪煩惱潛在趨勢他潛伏。他不如實知道那些受的集起、滅沒、樂味過患出離,對那位不如實知道那些受的集起、滅沒、樂味、過患、出離者,凡不苦不樂受的無明煩惱潛在趨勢他潛伏。他如果感受樂受,被結縛地感受它;如果感受苦受,被結縛地感受它;如果感受不苦不樂受,被結縛地感受它。比丘們!我說:『這被稱為:被生、老、死,愁、悲、苦、憂、絕望結縛;被結縛在苦中之未聽聞的一般人。』
  比丘們!而當有聽聞的聖弟子被苦受接觸時,不悲傷、不疲累、不悲泣、不搥胸地號哭,不來到迷亂,他感受一受:身的,非心的。
  比丘們!猶如以箭射中男子,沒以第二支箭接著貫穿地射中他,比丘們!這樣,那位男子以一支箭感受受。同樣的,比丘們!當有聽聞的聖弟子被苦受接觸時,不悲傷、不疲累、不悲泣、不搥胸地號哭,不來到迷亂,他感受一受:身的,非心的。又,當被苦受接觸時,對那個就不成為有嫌惡者,對那個苦受的非有嫌惡者,凡苦受的嫌惡煩惱潛在趨勢他不潛伏。當被苦受接觸時,他不歡喜欲之樂,那是什麼原因?比丘們!因為有聽聞的聖弟子知道欲之樂以外的苦受的出離。而對那位不歡喜欲之樂者,凡樂受的貪煩惱潛在趨勢他不潛伏。他如實知道那些受的集起、滅沒、樂味、過患、出離,對那位如實知道那些受的集起、滅沒、樂味、過患、出離,凡不苦不樂受的無明煩惱潛在趨勢他不潛伏。他如果感受樂受,離結縛地感受它;如果感受苦受,離結縛地感受它;如果感受不苦不樂受,離結縛地感受它。比丘們!我說:『這被稱為:離被生、老、死,愁、悲、苦、憂、絕望結縛;離被結縛在苦中之有聽聞的聖弟子。』
  比丘們!對有聽聞的聖弟子比未聽聞的一般人,這是差別,這是不同,這是區別。」
  「有慧者及多聞者不感受,苦及樂受,
   而對善巧的明智者與一般人,這是大差別。
   對悟法者、多聞者,對此世與他世(來世)的觀者
   想要的諸法不使心攪亂,不想要的不來到敵意。
   他的順適又或排斥,已破壞已滅沒不存在,
   以及知道離塵無愁的足跡(境界)後,已到達有的彼岸者正確地知道。[AN.8.5, AN.8.6]」
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)。