MN 146 · 教诫难德咖经
398如是我闻：有一次，世尊住在舍卫城的祇树给孤独园。那时，摩诃波阇波提·乔达弥带着大约五百位比丘尼，来到世尊那里。到了之后，向世尊礼敬，然后站在一旁。站在一旁后，摩诃波阇波提·乔达弥对世尊这样说：“尊者，请世尊教诫比丘尼们；尊者，请世尊指导比丘尼们；尊者，请世尊为比丘尼们作一次法的开示。”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatigotamī bhagavantaṃ etadavoca – ‘‘ovadatu, bhante, bhagavā bhikkhuniyo; anusāsatu, bhante, bhagavā bhikkhuniyo; karotu, bhante, bhagavā bhikkhunīnaṃ dhammiṃ katha’’nti .
2那时，诸长老比丘们轮流教诫比丘尼们。具寿难达咖不愿意轮流教诫比丘尼们。那时，世尊对具寿阿难说道——「阿难，今天轮到谁轮流教诫比丘尼们？」「尊者，所有人都已轮流教诫比丘尼们了。尊者，这位具寿难达咖不愿意轮流教诫比丘尼们。」
Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena. Āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyena. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṃ pariyāyenā’’ti? ‘‘Sabbeheva, bhante, kato pariyāyo bhikkhuniyo ovadituṃ pariyāyena. Ayaṃ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyenā’’ti.
3那时，世尊对具寿难达咖说道——「难达咖，你教诫比丘尼们；难达咖，你教导比丘尼们；婆罗门，你为比丘尼们作法的开示。」「是的，尊者。」具寿难达咖应诺世尊后，在上午时分穿好衣，拿着钵与衣，进入舍卫城托钵。在舍卫城托钵后，食后从施食处返回，带着一位同伴，前往王园。那些比丘尼们从远处看见具寿难达咖前来。看见后，她们准备了座位，并放置了洗足水。具寿难达咖坐在所准备的座位上。坐下后，洗了脚。那些比丘尼们也礼敬具寿难达咖后，坐在一旁。坐在一旁的那些比丘尼们，具寿难达咖对她们如此说道——「姊妹们，这将是问答式的谈话。在那里，了知的应该说『我们了知』，不了知的应该说『我们不了知』。或者，若有疑惑或犹豫，应该就此向我提问——『尊者，这是什么意思？这有什么义理？』」「尊者，仅仅因为尊者难达咖允许我们提问，我们就对尊者难达咖感到满意与欢喜了。」
Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi – ‘‘ovada, nandaka, bhikkhuniyo; anusāsa, nandaka, bhikkhuniyo; karohi tvaṃ, brāhmaṇa, bhikkhunīnaṃ dhammiṃ katha’’nti. ‘‘Evaṃ, bhante’’ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ. Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca – ‘‘paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi – ‘ājānāmā’ tissa vacanīyaṃ, na ājānantīhi – ‘na ājānāmā’ tissa vacanīyaṃ. Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo – ‘idaṃ, bhante, kathaṃ; imassa kvattho’’’ti? ‘‘Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṃ no ayyo nandako pavāretī’’ti.
399“姐妹们，你们认为如何，眼是常的还是无常的？”“是无常的，尊者。”“那无常的，是苦的还是乐的呢？”“是苦的，尊者。”“那无常、苦、具有变易性质的东西，适合这样看待它吗：‘这是我的，这是我，这是我的我’？”“不适合，尊者。”“姐妹们，你们认为如何，耳是常的还是无常的？”“是无常的，尊者。……（中略）……鼻是常的还是无常的？”“是无常的，尊者。……舌……身……意是常的还是无常的？”“是无常的，尊者。”“那无常的，是苦的还是乐的呢？”“是苦的，尊者。”“那无常、苦、具有变易性质的东西，适合这样看待它吗：‘这是我的，这是我，这是我的我’？”“不适合，尊者。”“这是什么原因呢？”“尊者，我们先前就已经以正慧如实善巧地洞见了：‘如是，这六种内处都是无常的’。”“好！好！姐妹们！对于以正慧如实观见的圣弟子来说，事实正是如此，姐妹们。”
‘‘Taṃ kiṃ maññatha, bhaginiyo, cakkhu niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ , bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, sotaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… ghānaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’… ‘‘jivhā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’… ‘‘kāyo nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’… ‘‘mano nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ , kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha ajjhattikā āyatanā aniccā’’’ti. ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.
400“姐妹们，你们怎么看？色是常的，还是无常的？”“无常的，尊者。”“那么，凡是无常的，是苦还是乐？”“是苦，尊者。”“那么，凡是无常、苦、变易的法，适合这样去观察它吗：‘这是我的，这是我，这是我的我’？”“不适合，尊者。”“姐妹们，你们怎么看？声是常的，还是无常的？”“无常的，尊者。”……“香是常的，还是无常的？”“无常的，尊者。”……“味是常的，还是无常的？”“无常的，尊者。”……“触是常的，还是无常的？”“无常的，尊者。”……“法是常的，还是无常的？”“无常的，尊者。”“那么，凡是无常的，是苦还是乐？”“是苦，尊者。”“那么，凡是无常、苦、变易的法，适合这样去观察它吗：‘这是我的，这是我，这是我的我’？”“不适合，尊者。”“这是什么原因呢？”“尊者，我们之前就已经如实地以正慧善加洞察了：这六种外处，都是无常的。”“很好，很好，姐妹们！确实是这样，姐妹们，这正是圣弟子以正慧如实观察时所见到的。”
‘‘Taṃ kiṃ maññatha, bhaginiyo, rūpā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, saddā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante…pe… gandhā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’… ‘‘rasā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’… ‘‘phoṭṭhabbā niccā vā aniccā vā’’ti? ‘‘Aniccā , bhante’’… ‘‘dhammā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha bāhirā āyatanā aniccā’’’ti . ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.
401“姐妹们，你们认为如何，眼识是常的还是无常的？”“是无常的，尊者。……（中略）……耳识是常的还是无常的？”“是无常的，尊者。……鼻识是常的还是无常的？”“是无常的，尊者。……舌识是常的还是无常的？”“是无常的，尊者。……身识是常的还是无常的？”“是无常的，尊者。……意识是常的还是无常的？”“是无常的，尊者。”“那无常的，是苦的还是乐的呢？”“是苦的，尊者。”“那无常、苦、具有变易性质的东西，适合这样看待它吗：‘这是我的，这是我，这是我的我’？”“不适合，尊者。”“这是什么原因呢？”“尊者，我们先前就已经以正慧如实善巧地洞见了：‘如是，这六种识身都是无常的’。”“好！好！姐妹们！对于以正慧如实观见的圣弟子来说，事实正是如此，姐妹们。”
‘‘Taṃ kiṃ maññatha, bhaginiyo, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, sotaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… ghānaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’… ‘‘jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’… ‘‘kāyaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’… ‘‘manoviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti’’? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha viññāṇakāyā aniccā’’’ti. ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.
402“姐妹们，好比一盏油灯在燃烧：油是无常的、变易法；灯芯是无常的、变易法；火焰是无常的、变易法；光也是无常的、变易法。姐妹们，如果有人这样说：‘那盏燃烧的油灯，油是无常的、变易法，灯芯是无常的、变易法，火焰是无常的、变易法；但它的那个光，是常的、坚固的、永恒的、不变易法。’姐妹们，他这样说是说得正确吗？”“大德，那是不正确的。”“为什么呢？”“大德，因为那盏燃烧的油灯，油确实是无常的、变易法，灯芯也是无常的、变易法，火焰也是无常的、变易法；那个光就更不用说了，是无常的、变易法。”“正是如此，姐妹们。如果有人这样说：‘我的这六个内处是无常的；但依这六个内处为缘所感受到的乐、或苦、或不苦不乐，那是常的、坚固的、永恒的、不变易法。’姐妹们，他这样说是说得正确吗？”“大德，那是不正确的。”“为什么呢？”“大德，依各各的缘，各各的受就生起。随着各各的缘的息灭，各各的受就息灭。”“很好，很好，姐妹们！一位圣弟子以正慧如实观察时，事情就是如此。”
‘‘Seyyathāpi , bhaginiyo, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; pagevassa ābhā aniccā vipariṇāmadhammā’’ti. ‘‘Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome ajjhattikā āyatanā aniccā ; yañca kho cha ajjhattike āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma’nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī’’ti. ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.
403“姐妹们，好比一棵大树，正立着、有坚实的树心：树根是无常的、变易法；树干是无常的、变易法；枝叶也是无常的、变易法；树荫也是无常的、变易法。姐妹们，如果有人这样说：‘那棵正立着、有坚实树心的大树，树根是无常的、变易法，树干是无常的、变易法，枝叶也是无常的、变易法；但它的那个树荫，是常的、坚固的、永恒的、不变易法。’姐妹们，他这样说是说得正确吗？”“大德，那是不正确的。”“为什么呢？”“大德，因为那棵正立着、有坚实树心的大树，树根确实是无常的、变易法，树干也是无常的、变易法，枝叶也是无常的、变易法；那个树荫就更不用说了，是无常的、变易法。”“正是如此，姐妹们。如果有人这样说：‘我的这六个外处是无常的。但依这六个外处为缘所感受到的乐、或苦、或不苦不乐，那是常的、坚固的、永恒的、不变易法。’姐妹们，他这样说是说得正确吗？”“大德，那是不正确的。”“为什么呢？”“大德，依各各的缘，各各的受就生起。随着各各的缘的息灭，各各的受就息灭。”“很好，很好，姐妹们！一位圣弟子以正慧如实观察时，事情就是如此。”
‘‘Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, chāyāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; pagevassa chāyā aniccā vipariṇāmadhammā’’ti. ‘‘Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome bāhirā āyatanā aniccā . Yañca kho cha bāhire āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma’nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī’’ti. ‘‘Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.
404“姐妹们，好比一位熟练的屠牛者或屠牛的学徒，杀了一头牛后，用锋利的屠牛刀去切割牛，既不伤及内部的肉身，也不伤及外部的皮体。就在那里，所有内部的嫩肉、内部的筋腱、内部的结缚，他全用那把锋利的屠牛刀去切断、割裂、剖开、彻底割断。切断、割裂、剖开、彻底割断之后，他剥开外部的皮体，又用那张皮把那头牛覆盖起来，然后这样说：‘这头牛还是和原来一样，跟这张皮长在一起。’姐妹们，他这样说是说得正确吗？”“大德，那是不正确的。”“为什么呢？”“大德，那位熟练的屠牛者或屠牛的学徒，杀了牛后，用锋利的屠牛刀切割牛，既不伤及内部的肉身，也不伤及外部的皮体。就在那里，所有内部的嫩肉、内部的筋腱、内部的结缚，他全用那把锋利的屠牛刀切断、割裂、剖开、彻底割断。切断、割裂、剖开、彻底割断之后，他剥开外部的皮体，又用那张皮把那头牛覆盖起来。虽然他这样说：‘这头牛还是和原来一样，跟这张皮长在一起。’但实际上，那头牛已经和那张皮分离开了。”
‘‘Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā evaṃ vadeyya – ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā kiñcāpi so evaṃ vadeyya – ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; atha kho sā gāvī visaṃyuttā teneva cammenā’’ti.
10“姐妹们，我施设这个譬喻，是为了说明义理。这里的义理就是：姐妹们，‘内部的肉身’这指的是六个内处；姐妹们，‘外部的皮体’这指的是六个外处；姐妹们，‘内部的嫩肉、内部的筋腱、内部的结缚’这指的是喜贪；姐妹们，‘锋利的屠牛刀’这指的是圣慧，那圣慧能切断、割裂、剖开、彻底割断内部的烦恼、内部的结使、内部的结缚。
‘‘Upamā kho me ayaṃ, bhaginiyo, katā atthassa viññāpanāya. Ayamevettha attho; ‘antarā maṃsakāyo’ti kho, bhaginiyo, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; ‘bāhiro cammakāyo’ti kho bhaginiyo, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ; ‘antarā vilimaṃsaṃ, antarā nhāru, antarā bandhana’nti kho, bhaginiyo, nandīrāgassetaṃ adhivacanaṃ; ‘tiṇhaṃ govikantana’nti kho, bhaginiyo, ariyāyetaṃ paññāya adhivacanaṃ; yāyaṃ ariyā paññā antarā kilesaṃ antarā saṃyojanaṃ antarā bandhanaṃ sañchindati saṅkantati sampakantati samparikantati.
405“姐妹们，有这七觉支，由于对此修习、多修习，比丘便由灭尽诸漏，就在现法中以证智自作证、具足而住于无漏的心解脱、慧解脱。哪七个呢？姐妹们，在此，一位比丘修习念觉支，依止远离、依止离贪、依止灭，转向于舍离；修习择法觉支……（中略）……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习舍觉支，依止远离、依止离贪、依止灭，转向于舍离。姐妹们，就是这七觉支，由于对此修习、多修习，一位比丘便由灭尽诸漏，就在现法中以证智自作证、具足而住于无漏的心解脱、慧解脱。”
‘‘Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ime kho, bhaginiyo, satta bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti.
406接着，具寿难德咖用这番教诫教诫了那些比丘尼之后，便遣散她们：“姐妹们，去吧，时间到了。” 于是，那些比丘尼对具寿难德咖的言说随喜、赞同后，从座位起身，向具寿难德咖作礼，右绕之后，向世尊所在处走去。到了之后，向世尊作礼，站在一旁。世尊对那些站在一旁的比丘尼这样说：“比丘尼们，去吧，时间到了。” 于是，那些比丘尼向世尊作礼，右绕之后便离开了。接着，在那些比丘尼离开后不久，世尊告诉比丘们：“比丘们，就像在那个十四布萨日，人们不会多有疑惑：‘月亮是缺呢，还是圆呢？’因为那时月亮无疑是缺的。同样地，比丘们，那些比丘尼对难德咖的说法心生欢喜，但她们的心愿尚未圆满。”
Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi – ‘‘gacchatha, bhaginiyo; kālo’’ti. Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca – ‘‘gacchatha, bhikkhuniyo; kālo’’ti. Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi – ‘‘seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahunojanassa kaṅkhā vā vimati vā – ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho ūno candotveva hoti. Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā’’ti.
407那时，世尊对具寿难达咖说：「那么，难达咖，你明天也应当以同样的教诫教诫那些比丘尼。」「是的，尊者。」具寿难达咖回答世尊。那时，具寿难达咖在那夜过后，上午时分穿好衣，拿着钵与衣，进入舍卫城托钵。在舍卫城托钵后，食后从施食处返回，与一位同伴去到王园。那些比丘尼从远处看见具寿难达咖来。看见后，她们铺设座位，准备洗足水。具寿难达咖坐在所设的座位上。坐下后洗足。那些比丘尼也礼敬具寿难达咖后，坐在一旁。坐在一旁的那些比丘尼，具寿难达咖对她们说：「诸姊妹，将会有问答的谈论。在那里，了知者应说『我们了知』，不了知者应说『我们不了知』。或者若有疑惑或犹豫，应当就那里问我：『尊者，这是怎样的？这有什么义理？』」「尊者，仅凭这点，我们对尊者难达咖已感到满意、欢喜，因为尊者难达咖允许我们提问。」
Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi – ‘‘tena hi tvaṃ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī’’ti. ‘‘Evaṃ , bhante’’ti kho āyasmā nandako bhagavato paccassosi. Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ. Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca – ‘‘paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi ‘ājānāmā’ tissa vacanīyaṃ, na ājānantīhi ‘na ājānāmā’ tissa vacanīyaṃ. Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo – ‘idaṃ, bhante, kathaṃ; imassa kvattho’’’ti. ‘‘Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṃ no ayyo nandako pavāretī’’ti.
408「诸姊妹，你们认为如何，眼是常的还是无常的？」「无常的，尊者。」「凡无常的，是苦的还是乐的？」「苦的，尊者。」「凡无常、苦、变易法，适合认为『这是我的，我是这个，这是我的我』吗？」「不然，尊者。」「诸姊妹，你们认为如何，耳是常的还是无常的？」「无常的，尊者……鼻是常的还是无常的？」「无常的，尊者……舌……身……意是常的还是无常的？」「无常的，尊者。」「凡无常的，是苦的还是乐的？」「苦的，尊者。」「凡无常、苦、变易法，适合认为『这是我的，我是这个，这是我的我』吗？」「不然，尊者。」「那是什么原因？」「尊者，我们先前已以正慧如实善见：『如此这六内处是无常的。』」「善哉！善哉！诸姊妹，诸姊妹，对于以正慧如实见的圣弟子，确实是这样的。」
‘‘Taṃ kiṃ maññatha, bhaginiyo, cakkhu niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ , bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, sotaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… ghānaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… jivhā… kāyo… mano nicco vā anicco vā’’ti? ‘‘Anicco, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha ajjhattikā āyatanā aniccā’’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.
409「诸姊妹，你们认为如何，诸色是常的还是无常的？」「无常的，尊者。」「凡无常的，是苦的还是乐的？」「苦的，尊者。」「凡无常、苦、变易法，适合认为『这是我的，我是这个，这是我的我』吗？」「不然，尊者。」「诸姊妹，你们认为如何，诸声是常的还是无常的？」「无常的，尊者……诸香是常的还是无常的？」「无常的，尊者……诸味是常的还是无常的？」「无常的，尊者……诸触是常的还是无常的？」「无常的，尊者……诸法是常的还是无常的？」「无常的，尊者。」「凡无常的，是苦的还是乐的？」「苦的，尊者。」「凡无常、苦、变易法，适合认为『这是我的，我是这个，这是我的我』吗？」「不然，尊者。」「那是什么原因？」「尊者，我们先前已以正慧如实善见：『如此这六外处是无常的。』」「善哉！善哉！诸姊妹，诸姊妹，对于以正慧如实见的圣弟子，确实是这样的。」
‘‘Taṃ kiṃ maññatha, bhaginiyo, rūpā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kiṃ maññatha, bhaginiyo, saddā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante…pe… gandhā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante… rasā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante… phoṭṭhabbā niccā vā aniccā vā’’ti ? ‘‘Aniccā, bhante… dhammā niccā vā aniccā vā’’ti? ‘‘Aniccā, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha bāhirā āyatanā aniccā’’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.
410「诸姊妹，你们认为如何，眼识是常的还是无常的？」「无常的，尊者……耳识是常的还是无常的？」「无常的，尊者……鼻识是常的还是无常的？」「无常的，尊者……舌识是常的还是无常的？」「无常的，尊者……身识是常的还是无常的？」「无常的，尊者……意识是常的还是无常的？」「无常的，尊者。」「凡无常的，是苦的还是乐的？」「苦的，尊者。」「凡无常、苦、变易法，适合认为『这是我的，我是这个，这是我的我』吗？」「不然，尊者。」「那是什么原因？」「尊者，我们先前已以正慧如实善见：『如此这六识身是无常的。』」「善哉！善哉！诸姊妹，诸姊妹，对于以正慧如实见的圣弟子，确实是这样的。」
‘‘Taṃ kiṃ maññatha, bhaginiyo, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… sotaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… ghānaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… kāyaviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante… manoviññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha viññāṇakāyā aniccā’’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.
411“姐妹们，譬如一盏正在燃烧的油灯，它的油也是无常、具有变易性质的，灯芯也是无常、具有变易性质的，火焰也是无常、具有变易性质的，光亮也是无常、具有变易性质的。姐妹们，如果有人这样说：‘这盏正在燃烧的油灯，它的油也是无常、具有变易性质的，灯芯也是无常、具有变易性质的，火焰也是无常、具有变易性质的；然而它的光亮，则是常的、稳固的、永恒的、不具有变易性质的。’姐妹们，他这样说，说得对吗？”“不对，尊者。”“这是什么原因呢？”“尊者，因为那盏正在燃烧的油灯，它的油也是无常、具有变易性质的，灯芯也是无常、具有变易性质的，火焰也是无常、具有变易性质的，更何况它的光亮，当然更是无常、具有变易性质的。” “同样地，姐妹们，如果有人这样说：‘我的这六种内处是无常的。但是，我依于这六种内处所感受的乐受、苦受或不苦不乐受，则是常的、稳固的、永恒的、不具有变易性质的。’姐妹们，他这样说，说得对吗？”“不对，尊者。”“这是什么原因呢？”“尊者，依于各各的缘，各各的受而生起。随着各各的缘的灭，各各的受也就灭去了。”“好！好！姐妹们！对于以正慧如实观见的圣弟子来说，事实正是如此，姐妹们。”
‘‘Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā ; pagevassa ābhā aniccā vipariṇāmadhammā’’ti. ‘‘Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome ajjhattikā āyatanā aniccā. Yañca kho cha ajjhattike āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma’nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.
412「诸姊妹，譬如有大树立着，有坚实，根也是无常、变易法，树干也是无常、变易法，枝叶也是无常、变易法，树荫也是无常、变易法。诸姊妹，若有人如此说：『那棵立着的有坚实的大树，根也是无常、变易法，树干也是无常、变易法，枝叶也是无常、变易法；但其树荫是常、恒、永恒、不变易法』，诸姊妹，如此说者，他说得正确吗？」「不然，尊者。」「那是什么原因？」「尊者，因为那棵立着的有坚实的大树，根也是无常、变易法，树干也是无常、变易法，枝叶也是无常、变易法；何况其树荫是无常、变易法。」「诸姊妹，同样地，若有人如此说：『这六外处是无常的。但缘外处所感受的乐或苦或不苦不乐是常、恒、永恒、不变易法』，诸姊妹，如此说者，他说得正确吗？」「不然，尊者。」「那是什么原因？」「尊者，缘各各缘，各各受生起。由于各各缘的灭，各各受灭。」「善哉！善哉！诸姊妹。诸姊妹，对于以如实正慧见的圣弟子，确实如此。」
‘‘Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, chāyāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; pagevassa chāyā aniccā vipariṇāmadhammā’’ti. ‘‘Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome bāhirā āyatanā aniccā. Yañca kho bāhire āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamma’nti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī’’ti. ‘‘Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato’’.
413「诸姊妹，譬如熟练的屠牛者或屠牛者的弟子，杀牛后，以锋利的屠牛刀剖牛，不伤内部的肉身，不伤外部的皮身。凡在那里面的筋膜、筋腱、结缚，都以锋利的屠牛刀切断、剖开、完全剖开、彻底剖开。切断、剖开、完全剖开、彻底剖开后，剥离外部的皮身，再以那皮覆盖那牛，如此说：『这牛仍然与此皮相连』，诸姊妹，如此说者，他说得正确吗？」「不然，尊者。」「那是什么原因？」「尊者，因为那位熟练的屠牛者或屠牛者的弟子，杀牛后，以锋利的屠牛刀剖牛，不伤内部的肉身，不伤外部的皮身。凡在那里面的筋膜、筋腱、结缚，都以锋利的屠牛刀切断、剖开、完全剖开、彻底剖开。切断、剖开、完全剖开、彻底剖开后，剥离外部的皮身，再以那皮覆盖那牛，即使他如此说：『这牛仍然与此皮相连』，然而那牛已与此皮分离。」
‘‘Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā evaṃ vadeyya – ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā kiñcāpi so evaṃ vadeyya – ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; atha kho sā gāvī visaṃyuttā teneva cammenā’’ti.
20「诸姊妹，我为了使义明了而作此譬喻，这里的义理是：诸姊妹，『内部的肉身』，这是六内处的同义语；诸姊妹，『外部的皮身』，这是六外处的同义语；诸姊妹，『里面的筋膜、筋腱、结缚』，这是喜贪的同义语；诸姊妹，『锋利的屠牛刀』，这是圣慧的同义语；那圣慧切断、剖开、完全剖开、彻底剖开里面的烦恼、结、缚。」
‘‘Upamā kho me ayaṃ, bhaginiyo, katā atthassa viññāpanāya ayamevettha attho. ‘Antarā maṃsakāyo’ti kho, bhaginiyo, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ; ‘antarā vilimaṃsaṃ antarā nhāru antarā bandhana’nti kho, bhaginiyo, nandīrāgassetaṃ adhivacanaṃ; ‘tiṇhaṃ govikantana’nti kho, bhaginiyo, ariyāyetaṃ paññāya adhivacanaṃ; yāyaṃ ariyā paññā antarā kilesaṃ antarā saṃyojanaṃ antarā bandhanaṃ sañchindati saṅkantati sampakantati samparikantati.
414「诸姊妹，有此七觉支，由于修习、多修习它们，比丘以诸漏尽，于现法自己以证智作证，具足住于无漏的心解脱、慧解脱。哪七种？诸姊妹，于此，比丘修习依于远离、依于离贪、依于灭、导向舍遣的念觉支。修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习依于远离、依于离贪、依于灭、导向舍遣的舍觉支。诸姊妹，这七觉支，由于修习、多修习它们，比丘以诸漏尽，于现法自己以证智作证，具足住于无漏的心解脱、慧解脱。」
‘‘Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ime kho, bhaginiyo, satta bojjhaṅgā yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti.
415那时，具寿难达咖以此教诫教诫那些比丘尼后，遣散说：「诸姊妹，去吧，时候到了。」那时，那些比丘尼欢喜、随喜具寿难达咖所说，从座起立，礼敬具寿难达咖，作右绕后，去到世尊处；到达后，礼敬世尊，站立一旁。站立一旁的那些比丘尼，世尊对她们说：「诸比丘尼，去吧，时候到了。」那时，那些比丘尼礼敬世尊，作右绕后离去。那时，世尊在那些比丘尼离去不久，对诸比丘说：「诸比丘，譬如在那伍波萨他日十五日，众人没有疑惑或犹豫：『月亏或月圆？』，而是『月圆』；诸比丘，同样地，那些比丘尼对难达咖的说法满意且意愿圆满。诸比丘，那五百比丘尼中，最后的比丘尼是入流者，不堕恶趣法，决定，以正觉为彼岸。」
Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi – ‘‘gacchatha, bhaginiyo; kālo’’ti. Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca –‘‘gacchatha, bhikkhuniyo; kālo’’ti. Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi – ‘‘seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā – ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho puṇṇo candotveva hoti; evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca. Tāsaṃ, bhikkhave, pañcannaṃ bhikkhunisatānaṃ yā pacchimitā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyanā’’ti.
23这是世尊所说的。那些比丘听了，满心欢喜，赞叹世尊的教法。
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
24教诫难德咖经完，第四
Nandakovādasuttaṃ niṭṭhitaṃ catutthaṃ.