MN 35 · 小萨咖咖经
353如是我闻：有一次，世尊住在毗舍离的大林重阁讲堂。那时，萨遮迦·尼干陀子也住在毗舍离，他善于言辞，自认辩才无碍，被很多人推崇。他在毗舍离的聚会中这样说话：'我看不到任何一个沙门或婆罗门，或是团体的领袖、导师，哪怕自称是阿拉汉、正自觉者的人，在与我的论辩交锋中，能不颤抖、不剧烈颤抖、不摇摇欲坠的，也没有谁腋下不流汗的。就算我同一个没有意识的木桩展开辩论，那个木桩在与我的论辩交锋中也会颤抖、剧烈颤抖、摇摇欲坠，更何况是一个活生生的人呢？'
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṃ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – ‘‘nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ. Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ, sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā’’ti?
2那时，具寿阿说示在午前穿好下衣，拿着钵和上衣，进入毗舍离乞食。萨遮迦·尼干陀子在毗舍离随意漫步游走时，远远看见了具寿阿说示走过来。看见之后，他就向具寿阿说示走去；走近之后，与具寿阿说示友好地问候。说了一些让人高兴、值得记住的客气话后，他就站在了一边。站在一边后，萨遮迦·尼干陀子对具寿阿说示这样说：'阿说示先生，沙门乔达摩是怎么教导他的弟子的呢？沙门乔达摩对弟子们的教诲，主要是如何展开的呢？''阿基韦萨那，世尊是这么教导弟子的，世尊对弟子们的教诲，主要是这样展开的：“比丘们，色是无常的，受是无常的，想是无常的，行是无常的，识是无常的。比丘们，色是无我的，受是无我的，想是无我的，行是无我的，识是无我的。一切行都是无常的，一切法都是无我的。”阿基韦萨那，世尊就是这样教导弟子的，世尊对弟子们的教诲，就是这样展开的。''阿说示先生，我们居然听到了这样说话不善的沙门乔达摩，这真是听到了不好的话啊。但愿我们什么时候，能有机会见到那位乔达摩先生，但愿能进行一些对话，但愿能让他放弃那些邪恶的见解。'
Atha kho āyasmā assaji pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Addasā kho saccako nigaṇṭhaputto vesāliyaṃ jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno āyasmantaṃ assajiṃ dūratova āgacchantaṃ. Disvāna yenāyasmā assaji tenupasaṅkami; upasaṅkamitvā āyasmatā assajinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho saccako nigaṇṭhaputto āyasmantaṃ assajiṃ etadavoca – ‘‘kathaṃ pana, bho assaji, samaṇo gotamo sāvake vineti, kathaṃbhāgā ca pana samaṇassa gotamassa sāvakesu anusāsanī bahulā pavattatī’’ti? ‘‘Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati – ‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattatī’’ti. ‘‘Dussutaṃ vata, bho assaji, assumha ye mayaṃ evaṃvādiṃ samaṇaṃ gotamaṃ assumha. Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma , appeva nāma siyā kocideva kathāsallāpo, appeva nāma tasmā pāpakā diṭṭhigatā viveceyyāmā’’ti.
354那时，大约有五百位离车人，正为了一些事情聚集在集会所里。萨遮迦·尼干陀子就走向那些离车人；走近之后，对那些离车人这样说：'离车族的先生们，走吧，离车族的先生们，走吧。今天我要和沙门乔达摩进行一场对话。如果沙门乔达摩在我面前，像他的那位名叫阿说示的比丘弟子所树立的立场那样站稳脚跟，那么，就像一个大力士揪住一只长毛公羊的毛，把它拖来拖去、拽来拽去、甩来甩去一样，我也要在论辩中把沙门乔达摩拖来拖去、拽来拽去、甩来甩去。就像一个强壮的酿酒工人，把一个巨大的酿酒筛子扔进深水湖里，抓住它的耳朵，把它拖来拖去、拽来拽去、甩来甩去一样，我也要在论辩中把沙门乔达摩拖来拖去、拽来拽去、甩来甩去。就像一个熟练的、强壮的调酒师，抓住滤酒器的耳朵，把它上下翻动、猛烈摇晃、用力摔打一样，我也要在论辩中把沙门乔达摩翻来覆去、猛烈摇晃、彻底击垮。就像一头六十岁的大象，跳进深深的莲花池，玩起所谓的“洗麻绳游戏”一样，我想我也要像玩“洗麻绳游戏”那样，和沙门乔达摩较量一番。离车族的先生们，走吧，离车族的先生们，走吧。今天我要和沙门乔达摩进行一场对话。'其中一部分离车人这样说：'是沙门乔达摩要驳倒萨遮迦·尼干陀子呢，还是萨遮迦·尼干陀子要驳倒沙门乔达摩？'另外一些离车人则这样说：'那位萨遮迦·尼干陀子算什么呢，他能驳倒世尊吗？反倒是世尊要驳倒萨遮迦·尼干陀子呢。'于是，萨遮迦·尼干陀子在大概五百位离车人的簇拥下，前往大林的重阁讲堂。
Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre sannipatitāni honti kenacideva karaṇīyena. Atha kho saccako nigaṇṭhaputto yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca – ‘‘abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissati. Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṃ, seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya , evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākiḷañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati, evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi. Abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissatī’’ti. Tatrekacce licchavī evamāhaṃsu – ‘‘kiṃ samaṇo gotamo saccakassa nigaṇṭhaputtassa vādaṃ āropessati, atha kho saccako nigaṇṭhaputto samaṇassa gotamassa vādaṃ āropessatī’’ti? Ekacce licchavī evamāhaṃsu – ‘‘kiṃ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṃ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṃ āropessatī’’ti? Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami.
355那时，有很多比丘正在露天处经行。萨遮迦·尼干陀子就走向那些比丘；走近之后，对那些比丘这样说：'先生们，那位乔达摩大师现在住在哪里呢？我们正想去拜见那位乔达摩大师。''阿基韦萨那，这位就是世尊，他进入了大林深处，正坐在某棵树下午休呢。'于是，萨遮迦·尼干陀子就带着一大群离车人，进入大林深处，走向世尊所在的地方；走近之后，与世尊友好地问候。说了一些让人高兴、值得记住的客气话后，他坐在了一边。那些离车人，有的礼敬世尊后坐在一边，有的和世尊友好问候、说了许多让人高兴和值得记住的客气话后坐在一边，有的只是合掌向着世尊、示意致敬后坐在一边，有的在世尊面前通报自己的名字和族姓后坐在一边，还有一些则默默地坐在一边。
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho saccako nigaṇṭhaputto yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – ‘‘kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati? Dassanakāmā hi mayaṃ taṃ bhavantaṃ gotama’’nti . ‘‘Esa, aggivessana, bhagavā mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno’’ti. Atha kho saccako nigaṇṭhaputto mahatiyā licchaviparisāya saddhiṃ mahāvanaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tepi kho licchavī appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.
356坐在一边后，萨遮迦·尼干陀子对世尊这样说：'我有一些问题想问乔达摩大师，如果乔达摩大师能给我机会回答我的问题的话。''阿基韦萨那，想问你就问吧。' '那么，乔达摩大师是怎么教导弟子的呢？乔达摩大师对弟子们的教诲，主要是如何展开的呢？''阿基韦萨那，我是这样教导弟子的，我对弟子们的教诲，主要是这样展开的：“比丘们，色是无常的，受是无常的，想是无常的，行是无常的，识是无常的。比丘们，色是无我的，受是无我的，想是无我的，行是无我的，识是无我的。一切行都是无常的，一切法都是无我的。”阿基韦萨那，我就是这样教导弟子的，我对弟子们的教诲，就是这样展开的。'
Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca – ‘‘puccheyyāhaṃ bhavantaṃ gotamaṃ kiñcideva desaṃ, sace me bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā’’ti. ‘‘Puccha, aggivessana , yadākaṅkhasī’’ti . ‘‘Kathaṃ pana bhavaṃ gotamo sāvake vineti, kathaṃbhāgā ca pana bhoto gotamassa sāvakesu anusāsanī bahulā pavattatī’’ti? ‘‘Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattati – ‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī’’ti.
6'乔达摩先生，我脑海里浮现出一个譬喻。''阿基韦萨那，那你就说出来吧。'世尊说。
‘‘Upamā maṃ, bho gotama, paṭibhātī’’ti. ‘‘Paṭibhātu taṃ, aggivessanā’’ti bhagavā avoca.
7乔达摩先生，这就好比，任何那些属于种子类和植物类的生命，如果要生长、繁茂、达到茂盛，它们全部都要依靠大地、立足于大地，这些种子类和植物类的生命才能生长、繁茂、达到茂盛。又或者说，乔达摩先生，任何那些需要花费力气才能完成的工作，它们全部都要依靠大地、立足于大地，这些需要花费力气的工作才能完成。同样地，乔达摩先生，这个人就是以‘色’为自我，立足于‘色’而造作福或非福；这个人以‘受’为自我，立足于‘受’而造作福或非福；这个人以‘想’为自我，立足于‘想’而造作福或非福；这个人以‘行’为自我，立足于‘行’而造作福或非福；这个人以‘识’为自我，立足于‘识’而造作福或非福。
‘‘Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya. Evamete bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya. Evamete balakaraṇīyā kammantā karīyanti. Evameva kho, bho gotama, rūpattāyaṃ purisapuggalo rūpe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, vedanattāyaṃ purisapuggalo vedanāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saññattāyaṃ purisapuggalo saññāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saṅkhārattāyaṃ purisapuggalo saṅkhāresu patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, viññāṇattāyaṃ purisapuggalo viññāṇe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavatī’’ti.
8“火种居士，你不是这样说过吗——‘色是我的我，受是我的我，想是我的我，行是我的我，识是我的我’？” “乔达摩先生，我确实是这样说的：‘色是我的我，受是我的我，想是我的我，行是我的我，识是我的我’，而且这大批大众也是一样的看法。”
‘‘Nanu tvaṃ, aggivessana, evaṃ vadesi – ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’’’ti? ‘‘Ahañhi, bho gotama , evaṃ vadāmi – ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’ti, ayañca mahatī janatā’’ti.
9“火种居士，这大批大众能帮你什么呢？来吧，火种居士，你只管澄清你自己的论点吧。” “乔达摩先生，我确实是这样说的：‘色是我的我，受是我的我，想是我的我，行是我的我，识是我的我’。”
‘‘Kiñhi te, aggivessana, mahatī janatā karissati? Iṅgha tvaṃ, aggivessana, sakaññeva vādaṃ nibbeṭhehī’’ti. ‘‘Ahañhi, bho gotama, evaṃ vadāmi – ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’’’ti.
357“既然这样，火种居士，我就要在这里反问你一个问题了，你怎样觉得合适，就怎样回答吧。火种居士，你认为如何？一位灌顶的刹帝利国王，在他的国土之内，是否能够行使主宰权——想要处死某人就处死他，想要剥夺财产就剥夺财产，想要放逐某人就放逐他？比如像高沙喇国的巴谢那地王，又或者像马嘎塔国的阿闍世王，韦提希的儿子那样？” “乔达摩先生，一位灌顶的刹帝利国王，在他的国土之内，确实能够行使主宰权——想要处死某人就处死他，想要剥夺财产就剥夺财产，想要放逐某人就放逐他，就像高沙喇国的巴谢那地王，以及马嘎塔国的阿闍世王，韦提希的儿子那样。乔达摩先生，就连那些部落和群体——例如瓦基人和马喇人——在他们自己的领地里，也都有着这样的主宰权：想要处死某人就处死他，想要剥夺财产就剥夺财产，想要放逐某人就放逐他。更何况是一位灌顶的刹帝利国王，像高沙喇国的巴谢那地王，又或者马嘎塔国的阿闍世王，韦提希的儿子那样呢？乔达摩先生，他当然能行使主宰权，而且他也值得拥有这种权力。”
‘‘Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi , aggivessana, vatteyya rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā’’ti? ‘‘Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa. Imesampi hi, bho gotama, saṅghānaṃ gaṇānaṃ – seyyathidaṃ, vajjīnaṃ mallānaṃ – vattati sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ. Kiṃ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa , seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa? Vatteyya, bho gotama, vattituñca marahatī’’ti.
11火种，你怎么看？你刚才说‘色是我的我’——对于那个色，你有这样的主宰力吗：‘让我的色变成这样，别让我的色变成那样’？”“没有，乔达摩先生。”
‘‘Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’ti? ‘‘No hidaṃ, bho gotama’’.
12就在那个时候，执金刚杵的瓦基拉巴尼夜叉，手里举着一把燃烧着的、火焰猛烈、炽热耀眼的铁金刚杵，停在了尼干陀子萨遮迦上方的虚空中，心里想着：“要是这个尼干陀子萨遮迦被世尊如法地追问到第三次，却还不愿回答，我就在这里当场把他的头打裂成七瓣。” 这位瓦基拉巴尼夜叉，世尊看得见他，尼干陀子萨遮迦也看得见他。 于是，尼干陀子萨遮迦心里充满了恐惧、惊惶，汗毛直竖，只把世尊当作庇护所来寻求，只把世尊当作避难处来寻求，只把世尊当作皈依处来寻求，他对世尊这样说：“请乔达摩大师问我吧，我会回答的。”
Tena kho pana samayena vajirapāṇi yakkho āyasaṃ vajiraṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ saccakassa nigaṇṭhaputtassa uparivehāsaṃ ṭhito hoti – ‘sacāyaṃ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati etthevassa sattadhā muddhaṃ phālessāmī’ti. Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati saccako ca nigaṇṭhaputto. Atha kho saccako nigaṇṭhaputto bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī bhagavantaṃ etadavoca – ‘‘pucchatu maṃ bhavaṃ gotamo, byākarissāmī’’ti.
358“火种居士，你认为如何？既然你这样说‘色是我的我’，那么对于那个‘色’，你是否真的拥有主宰权，能够命令说：‘让我的色变成这样，不要让我的色变成那样’？” 世尊这样说完后，尼干陀子萨遮迦沉默不语。 世尊第二次对尼干陀子萨遮迦说：“火种居士，你认为如何？既然你这样说‘色是我的我’，那么对于那个‘色’，你是否真的拥有主宰权，能够命令说：‘让我的色变成这样，不要让我的色变成那样’？” 尼干陀子萨遮迦第二次沉默不语。 于是世尊对尼干陀子萨遮迦说：“现在你要回答，火种居士，现在不是你保持沉默的时候。火种居士，任何人被如来如法地追问到第三次，却还不愿回答的话，他的头就会在这里当场裂成七瓣。”
‘‘Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’ti? Evaṃ vutte, saccako nigaṇṭhaputto tuṇhī ahosi. Dutiyampi kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – ‘‘taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’ti? Dutiyampi kho saccako nigaṇṭhaputto tuṇhī ahosi. Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – ‘‘byākarohi dāni, aggivessana, na dāni te tuṇhībhāvassa kālo. Yo koci, aggivessana tathāgatena yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalatī’’ti.
14火种，你注意想好；想好了再回答。你前面和后面的话对不上，后面和前面的话也对不上。火种，你怎么看？你刚才说‘受是我的我’——对于那个受，你有这样的主宰力吗：‘让我的受变成这样，别让我的受变成那样’？”“没有，乔达摩先生。”
‘‘Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘vedanā me attā’ti, vattati te tissaṃ vedanāyaṃ vaso – evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’’ti? ‘‘No hidaṃ, bho gotama’’.
15火种，你注意想好；想好了再回答。你前面和后面的话对不上，后面和前面的话也对不上。火种，你怎么看？你刚才说‘想是我的我’——对于那个想，你有这样的主宰力吗：‘让我的想变成这样，别让我的想变成那样’？”“没有，乔达摩先生。”
‘‘Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana , yaṃ tvaṃ evaṃ vadesi – ‘saññā me attā’ti, vattati te tissaṃ saññāyaṃ vaso – evaṃ me saññā hotu, evaṃ me saññā mā ahosī’’ti? ‘‘No hidaṃ, bho gotama’’.
16火种，你注意想好；想好了再回答。你前面和后面的话对不上，后面和前面的话也对不上。火种，你怎么看？你刚才说‘诸行是我的我’——对于那些诸行，你有这样的主宰力吗：‘让我的诸行变成这样，别让我的诸行变成那样’？”“没有，乔达摩先生。”
‘‘Manasi karohi, aggivessana ; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso – evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’’nti? ‘‘No hidaṃ, bho gotama’’.
17火种，你注意想好；想好了再回答。你前面和后面的话对不上，后面和前面的话也对不上。火种，你怎么看？你刚才说‘识是我的我’——对于那个识，你有这样的主宰力吗：‘让我的识变成这样，别让我的识变成那样’？”“没有，乔达摩先生。”
‘‘Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘viññāṇaṃ me attā’ti, vattati te tasmiṃ viññāṇe vaso – evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’’ti? ‘‘No hidaṃ, bho gotama’’.
18火种，你注意想好；想好了再回答。你前面和后面的话对不上，后面和前面的话也对不上。火种，你怎么看？色是常的还是无常的？”“无常的，乔达摩先生。”“那么，无常的是苦还是乐？”“是苦，乔达摩先生。”“那么，凡是无常、苦、变易的东西，适合把它看作：‘这是我的，我是这个，这是我的我’吗？”“不适合，乔达摩先生。”
‘‘Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bho gotama’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bho gotama’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hidaṃ, bho gotama’’.
19“阿基毘萨那，你认为如何——受是常的，还是无常的？” “乔达摩先生，它是无常的。” “那么，凡是无常的，是苦的，还是乐的？” “乔达摩先生，是苦的。” “那么，凡是无常、苦、且必然变化的，把它当作‘这是我的，这是我，这是我的我’来看待，这合适吗？” “乔达摩先生，这确实不合适。”
‘‘Taṃ kiṃ maññasi, aggivessana, vedanā…pe… saññā…pe… saṅkhārā…pe… taṃ kiṃ maññasi, aggivessana, viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bho gotama’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bho gotama’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hidaṃ, bho gotama’’.
20“阿基毘萨那，你认为如何？如果有个人黏著在苦上、紧抓着苦、沉迷于苦，还把苦当作‘这是我的，这是我，这是我的我’来看待，那么，他可能靠自己就彻底了解苦，或者灭尽苦之后安住吗？” “乔达摩先生，这怎么可能呢？这是不可能的，乔达摩先生。”
‘‘Taṃ kiṃ maññasi, aggivessana, yo nu kho dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito , dukkhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṃ vā dukkhaṃ parijāneyya, dukkhaṃ vā parikkhepetvā vihareyyā’’ti? ‘‘Kiñhi siyā, bho gotama? No hidaṃ, bho gotamā’’ti.
21“阿基毘萨那，你认为如何？既然如此，你不就是一个黏著在苦上、紧抓着苦、沉迷于苦，还把苦当作‘这是我的，这是我，这是我的我’来看待的人吗？” “乔达摩先生，这又怎么可能不是呢？正是如此啊，乔达摩先生。”
‘‘Taṃ kiṃ maññasi, aggivessana, nanu tvaṃ evaṃ sante dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito, dukkhaṃ – ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī’’ti? ‘‘Kiñhi no siyā, bho gotama? Evametaṃ bho gotamā’’ti.
359“阿基毘萨那，就好比一个需要实木、寻找实木、到处找寻实木的人，带着一把锋利的斧头进入山林。他在那里看到一棵巨大的芭蕉树干，笔直、新生、还未抽穗。他将其从根部砍断，砍断根部后又砍去树冠，砍去树冠后又剥开树皮卷层。可是，当他一层层剥开树皮卷层时，连软木都找不到，又从何得到实木呢？同样地，阿基毘萨那，你在我面前，就自己的观点被追问、被盘查、被辩驳时，显现出空洞、虚无、破绽百出。阿基毘萨那，你曾在毗舍离的大众中说过这样的话：‘我确实没有见过任何一位沙门或婆罗门——不论是教团领袖、导师、乃至自称是阿拉汉、正自觉者的人——在与我展开辩论时，能不颤抖、不极度颤抖、不剧烈颤抖的，能不汗流浹背的。即使我与一根无心的柱子展开辩论，那柱子在我辩论的攻势下也会颤抖、极度颤抖、剧烈颤抖，更何况是活生生的人呢？’可是，阿基毘萨那，现在你额头上却沁出了点点汗珠，它们浸透了你的上衣，滴落在地上。而我呢，阿基毘萨那，此刻身上可是一滴汗都没有。” 说完，世尊便在那集会中，展露了他那如黄金般色泽的身体。当这番话被说出后，萨遮迦·尼干陀子只能沉默地坐在那里，垂头丧气，双肩垮塌，低着头，闷闷不乐，无言以对。
‘‘Seyyathāpi , aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ . Tamenaṃ mūle chindeyya, mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya . So tattha pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ? Evameva kho tvaṃ, aggivessana, mayā sakasmiṃ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho. Bhāsitā kho pana te esā, aggivessana, vesāliyaṃ parisati vācā – ‘nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ. Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā’ti? Tuyhaṃ kho pana, aggivessana, appekaccāni sedaphusitāni nalāṭā muttāni, uttarāsaṅgaṃ vinibhinditvā bhūmiyaṃ patiṭṭhitāni. Mayhaṃ kho pana, aggivessana, natthi etarahi kāyasmiṃ sedo’’ti. Iti bhagavā tasmiṃ parisati suvaṇṇavaṇṇaṃ kāyaṃ vivari. Evaṃ vutte, saccako nigaṇṭhaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
360这时，离车族的王子度目卡看到萨遮迦·尼干陀子沉默地、垂头丧气地、双肩垮塌地、低着头、闷闷不乐、无言以对地坐着，便对世尊说：“世尊，我想到一个比喻。” 世尊回答：“说出来吧，度目卡。” 于是度目卡说：“大德，就像在某个村庄或城镇附近有一个池塘，里面住着一只螃蟹。后来，大德，一群男孩或女孩从那个村庄或城镇出来，走到那个池塘边，趟进池塘里，把那螃蟹从水里抓出来，放在干燥的陆地上。大德，无论那螃蟹伸出哪一只鳌足，那些男孩或女孩就会立刻用木棍或瓦片把它打碎、折断、彻底毁掉。就这样，大德，那螃蟹所有的鳌足都被打碎、折断、彻底毁掉后，它就再也没能力像以前一样回到那个池塘里了。同样地，大德，萨遮迦·尼干陀子以前那些歪曲、狡辩、挣扎的伎俩，现在也全部被世尊打碎、折断、彻底毁掉了。大德，现在萨遮迦·尼干陀子再也没有能力，或者说不敢再怀着论辩的意图来接近世尊了。” 听到这话，萨遮迦·尼干陀子对离车族的王子度目卡说：“你住嘴，度目卡！你住嘴，度目卡！我们不是在跟你讨论，我们正在跟乔达摩尊师讨论呢。”
Atha kho dummukho licchaviputto saccakaṃ nigaṇṭhaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā bhagavantaṃ etadavoca – ‘‘upamā maṃ, bhagavā, paṭibhātī’’ti. ‘‘Paṭibhātu taṃ, dummukhā’’ti bhagavā avoca. ‘‘Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī. Tatrāssa kakkaṭako. Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṃ; upasaṅkamitvā taṃ pokkharaṇiṃ ogāhetvā taṃ kakkaṭakaṃ udakā uddharitvā thale patiṭṭhāpeyyuṃ. Yaññadeva hi so, bhante, kakkaṭako aḷaṃ abhininnāmeyya taṃ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṃ sambhañjeyyuṃ sampalibhañjeyyuṃ. Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṃ pokkharaṇiṃ puna otarituṃ, seyyathāpi pubbe. Evameva kho, bhante, yāni saccakassa nigaṇṭhaputtassa visūkāyitāni visevitāni vipphanditāni tānipi sabbāni bhagavatā sañchinnāni sambhaggāni sampalibhaggāni; abhabbo ca dāni, bhante, saccako nigaṇṭhaputto puna bhagavantaṃ upasaṅkamituṃ yadidaṃ vādādhippāyo’’ti. Evaṃ vutte, saccako nigaṇṭhaputto dummukhaṃ licchaviputtaṃ etadavoca – ‘‘āgamehi tvaṃ, dummukha, āgamehi tvaṃ, dummukha ( ) na mayaṃ tayā saddhiṃ mantema, idha mayaṃ bhotā gotamena saddhiṃ mantema.
361“乔达摩先生，且不谈我们以及其他那些形形色色的沙门、婆罗门之前所说的话吧，现在看来，那都只是些闲言碎语罢了。乔达摩尊师，要怎样才算是一位遵循您的教导、奉行您的教诫、超越了疑惑、摆脱了犹疑、达到无畏、在导师的教法中不再依赖他人的弟子呢？” “阿基毘萨那，在此，我的弟子对于任何色——无论是过去的、未来的、现在的、内在的、外在的、粗的、细的、低劣的、殊胜的、远的、近的——对于所有的色，都以正慧如实地观见：‘这不是我的，这不是我，这不是我的我。’对于任何受……对于任何想……对于任何行……对于任何识——无论是过去的、未来的、现在的、内在的、外在的、粗的、细的、低劣的、殊胜的、远的、近的——对于所有的识，都以正慧如实地观见：‘这不是我的，这不是我，这不是我的我。’阿基毘萨那，到了这个地步，我的弟子就是一位遵循教导、奉行教诫、超越了疑惑、摆脱了犹疑、达到无畏、在导师的教法中不再依赖他人而安住的人了。””
‘‘Tiṭṭhatesā, bho gotama, amhākañceva aññesañca puthusamaṇabrāhmaṇānaṃ vācā. Vilāpaṃ vilapitaṃ maññe. Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī’’ti? ‘‘Idha, aggivessana, mama sāvako yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati; yā kāci vedanā…pe… yā kāci saññā…pe… ye keci saṅkhārā…pe… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī’’ti.
25那么，乔达摩先生，比丘怎样才算是一位阿拉汉——诸漏已尽、梵行已立、应作已作、卸下重担、已达目标、彻底断除了存有的结缚、以正智彻底解脱了呢？”“阿基维萨纳，在此，比丘对于任何色——过去的、未来的、现在的，内在的、外在的，粗的、细的，低劣的、殊胜的，远的、近的——对一切色，都如实以正慧洞察为：‘这不是我的，我不是这个，这不是我的我’之后，无执著而解脱。对于任何受……对于任何想……对于任何诸行……对于任何识——过去的、未来的、现在的，内在的、外在的，粗的、细的，低劣的、殊胜的，远的、近的——对一切识，都如实以正慧洞察为：‘这不是我的，我不是这个，这不是我的我’之后，无执著而解脱。阿基维萨纳，就到此程度，比丘是一位阿拉汉——诸漏已尽、梵行已立、应作已作、卸下重担、已达目标、彻底断除了存有的结缚、以正智彻底解脱。阿基维萨纳，如此心解脱的比丘，成就了三种无上：见的无上、修行的无上、解脱的无上。阿基维萨纳，如此心解脱的比丘，只尊敬、尊重、崇敬、供养如来：那位世尊是觉者，为了觉悟而说法；那位世尊是调御者，为了调御而说法；那位世尊是寂静者，为了寂静而说法；那位世尊是渡越者，为了渡越而说法；那位世尊是完全涅槃者，为了完全涅槃而说法。”
‘‘Kittāvatā pana, bho gotama, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’’ti? ‘‘Idha, aggivessana, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti; yā kāci vedanā…pe… yā kāci saññā…pe… ye keci saṅkhārā…pe… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti. Ettāvatā kho, aggivessana, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Evaṃ vimuttacitto kho, aggivessana, bhikkhu tīhi anuttariyehi samannāgato hoti – dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena. Evaṃ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṃ karoti māneti pūjeti – buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī’’ti.
362听了这话，萨遮迦·尼干陀子对世尊这样说：“乔达摩先生，是我们太放肆，是我们太鲁莽了，竟然想着用论辩来攻击乔达摩先生您。乔达摩先生，一个人冒犯一头狂怒的大象，或许还能平安无事；但如果冒犯了乔达摩先生您，那是绝不可能平安无事的。乔达摩先生，一个人冒犯燃烧的大火堆，或许还能平安无事；但如果冒犯了乔达摩先生您，那是绝不可能平安无事的。乔达摩先生，一个人冒犯剧毒的眼镜蛇，或许还能平安无事；但如果冒犯了乔达摩先生您，那是绝不可能平安无事的。乔达摩先生，是我们太放肆，是我们太鲁莽了，竟然想着用论辩来攻击乔达摩先生您。请乔达摩先生答应我，明天和比丘僧团一起接受我的饭食供养。”世尊以沉默的方式答应了。
Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca – ‘‘mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha. Siyā hi, bho gotama, hatthiṃ pabhinnaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, pajjalitaṃ aggikkhandhaṃ āsajja purisassa sotthibhāvo , na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, āsīvisaṃ ghoravisaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha. Adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.
363那时，萨遮迦·尼干陀子知道了世尊已接受邀请，便对那些离车人说：“诸位离车先生，请听我说，沙门乔达摩已受邀明天与比丘僧团一同应供。你们可以为我送来任何你们认为合宜的食物。”于是，那些离车人在那夜过后，给萨遮迦·尼干陀子送去了大约五百钵的熟食作为供品。接着，萨遮迦·尼干陀子在自己的园地里准备了上等的嚼食和啖食后，派人去告知世尊时间：“时间到了，乔达摩先生，饭食已备好。”那时，世尊在午前时分，穿好下衣，拿着钵和衣，前往萨遮迦·尼干陀子的园地。到了之后，与比丘僧团一起坐在已铺设好的座位上。那时，萨遮迦·尼干陀子亲手以美味的嚼食和啖食，款待以佛陀为首的比丘僧团，使他们充分满足。接着，萨遮迦·尼干陀子看到世尊已用完餐，手已离钵，便取了一个较低的座位，坐到一旁。坐在一旁的萨遮迦·尼干陀子对世尊这样说：“乔达摩先生，愿这次供养中所产生的福德和广大福报，能为施主们带来安乐。”“阿基维萨纳，若布施对象是像你这样的应供者，一个未离贪、未离嗔、未离痴的人，功德仍会属于施主。但阿基维萨纳，若布施对象是像我这样的应供者，一个已离贪、已离嗔、已离痴的人，这份功德将属于你。”
Atha kho saccako nigaṇṭhaputto bhagavato adhivāsanaṃ viditvā te licchavī āmantesi – ‘‘suṇantu me bhonto licchavī, samaṇo me gotamo nimantito svātanāya saddhiṃ bhikkhusaṅghena. Tena me abhihareyyātha yamassa patirūpaṃ maññeyyāthā’’ti. Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṃ abhihariṃsu. Atha kho nigaṇṭhaputto sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena saccakassa nigaṇṭhaputtassa ārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho saccako nigaṇṭhaputto buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho saccako nigaṇṭhaputto bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca – ‘‘yamidaṃ, bho gotama, dāne puññañca puññamahī ca taṃ dāyakānaṃ sukhāya hotū’’ti. ‘‘Yaṃ kho, aggivessana, tādisaṃ dakkhiṇeyyaṃ āgamma avītarāgaṃ avītadosaṃ avītamohaṃ, taṃ dāyakānaṃ bhavissati. Yaṃ kho, aggivessana, mādisaṃ dakkhiṇeyyaṃ āgamma vītarāgaṃ vītadosaṃ vītamohaṃ, taṃ tuyhaṃ bhavissatī’’ti.
28小萨吒咖经完 第五
Cūḷasaccakasuttaṃ niṭṭhitaṃ pañcamaṃ.