MN 44 · 小韦达喇经
460如是我闻：有一次，世尊住在王舍城的竹林精舍，就是松鼠觅食的地方。那时，近事男毗舍佉来到比丘尼法乐那里；走到以后，他向法乐比丘尼礼敬问讯，然后坐在一边。坐在一边的近事男毗舍佉，这样问法乐比丘尼：“圣尼，‘有身、有身’，大家都这么说。到底世尊所说的有身是指什么呢？”“毗舍佉贤友，世尊说的有身，就是指五取蕴，也就是：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。毗舍佉贤友，这五取蕴就是世尊所说的有身。”
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; upasaṅkamitvā dhammadinnaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho visākho upāsako dhammadinnaṃ bhikkhuniṃ etadavoca – ‘‘‘sakkāyo sakkāyo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyo vutto bhagavatā’’ti? ‘‘Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā’’ti.
2“好，圣尼。”近事男毗舍佉对法乐比丘尼所说的话感到欢喜、随喜之后，又进一步向法乐比丘尼提问：“圣尼，‘有身集、有身集’，大家都这么说。到底世尊所说的有身集是指什么呢？”“毗舍佉贤友，正是那个能带来再有的、伴随喜贪、在处处耽乐享受的渴爱，也就是：欲爱、有爱、无有爱。毗舍佉贤友，这就是世尊所说的有身集。”
‘‘Sādhayye’’ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā dhammadinnaṃ bhikkhuniṃ uttariṃ pañhaṃ apucchi – ‘‘‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā’’ti? ‘‘Yāyaṃ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā; ayaṃ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā’’ti.
3“圣尼，‘有身灭、有身灭’，大家都这么说。到底世尊所说的有身灭是指什么呢？”
‘‘‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā’’ti?
4“毗舍佉贤友，正是对那同一种渴爱，完全无余的息灭、舍弃、遣除、解脱、不再执着。毗舍佉贤友，这就是世尊所说的有身灭。”
‘‘Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; ayaṃ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā’’ti.
5“圣尼，‘到达有身灭的行道、到达有身灭的行道’，大家都这么说。到底世尊所说的到达有身灭的行道是什么呢？”
‘‘‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā’’ti?
6“毗舍佉贤友，世尊所说的到达有身灭的行道，正是这圣八支道，也就是：正见、正思维、正语、正业、正命、正精进、正念、正定。”
‘‘Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti.
7“圣尼，这取就是那五取蕴本身，还是在五取蕴之外另有取呢？”“毗舍佉贤友，这取既不就是那五取蕴本身，也不是在五取蕴之外另有取。毗舍佉贤友，凡是对五取蕴的欲贪，那就是此中的取。”
‘‘Taññeva nu kho, ayye, upādānaṃ te pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādāna’’nti? ‘‘Na kho, āvuso visākha, taññeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṃ. Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṃ tattha upādāna’’nti.
461“圣尼，有身见是如何产生的呢？”“毗舍佉贤友，在此，不识圣者的无闻凡夫，不见诸圣、不娴熟圣法、未受圣法调伏，不见诸善士、不娴熟善士法、未受善士法调伏，他将色视作我，或视我拥有色，或视色在我中，或视我在色中。他将受……想……行……识视作我，或视我拥有识，或视识在我中，或视我在识中。毗舍佉贤友，有身见就是这样产生的。”
‘‘Kathaṃ panāyye, sakkāyadiṭṭhi hotī’’ti? ‘‘Idhāvuso visākha, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho , āvuso visākha, sakkāyadiṭṭhi hotī’’ti.
9“圣尼，有身见是如何不产生的呢？”
‘‘Kathaṃ panāyye, sakkāyadiṭṭhi na hotī’’ti?
10“毗舍佉贤友，在此，有闻的圣弟子，见诸圣、娴熟圣法、于圣法善加调伏，见诸善士、娴熟善士法、于善士法善加调伏，他不将色视作我，不视我拥有色，不视色在我中，不视我在色中。他不将受……想……行……识视作我，不视我拥有识，不视识在我中，不视我在识中。毗舍佉贤友，有身见就是这样不产生的。”
‘‘Idhāvuso visākha, sutavā ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ…pe… na saññaṃ… na saṅkhāre…pe… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ , na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, āvuso visākha, sakkāyadiṭṭhi na hotī’’ti.
462“圣尼，什么是圣八支道呢？”
‘‘Katamo panāyye, ariyo aṭṭhaṅgiko maggo’’ti?
12“毗舍佉贤友，圣八支道就是：正见、正思惟、正语、正业、正命、正精进、正念、正定。”“圣尼，圣八支道是有为还是无为呢？”
‘‘Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti. ‘‘Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato’’ti?
13“友，毗舍佉，圣八支道是有为的。”
‘‘Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato’’ti .
14“圣尼，是圣八支道包含三蕴，还是三蕴包含圣八支道呢？”
‘‘Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito’’ti?
15“友，毗舍佉，并非圣八支道包含三蕴；而是三蕴包含圣八支道。友，毗舍佉，正语、正业、正命这些法，被戒蕴所包含；正精进、正念、正定这些法，被定蕴所包含；正见、正思惟这些法，被慧蕴所包含。”
‘‘Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā. Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā. Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti.
16“那么，圣尼，什么是定？哪些法是定相？哪些法是定的资具？什么是定的修习？”
‘‘Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā’’ti?
17“友，毗舍佉，心的单一境性，这就是定；四念处是定相；四正勤是定的资具；对这些法的亲近、修习、多作，就是这里的定修习。”
‘‘Yā kho, āvuso visākha, cittassa ekaggatā ayaṃ samādhi; cattāro satipaṭṭhānā samādhinimittā; cattāro sammappadhānā samādhiparikkhārā. Yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, ayaṃ ettha samādhibhāvanā’’ti.
463“那么，圣尼，有多少种行？”
‘‘Kati panāyye, saṅkhārā’’ti?
19“毗舍佉朋友，有三种行：身行、语行、心行。”
‘‘Tayome, āvuso visākha, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro’’ti.
20“那么，圣尼，什么是身行？什么是语行？什么是心行？”
‘‘Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro’’ti?
21“毗舍佉朋友，入出息是身行，寻与伺是语行，想和受是心行。”
‘‘Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro’’ti.
22“圣尼，为什么入出息是身行？为什么寻与伺是语行？为什么想和受是心行？”
‘‘Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro’’ti?
23“毗舍佉朋友，入出息是属于身体的法，与身体紧密相连，所以入出息是身行。毗舍佉朋友，先有寻与伺的思考，然后才说出话语，所以寻与伺是语行。想和受是属于心的法，与心紧密相连，所以想和受是心行。”
‘‘Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro’’ti.
464“那么，圣尼，怎样达到想受灭定呢？”
‘‘Kathaṃ panāyye, saññāvedayitanirodhasamāpatti hotī’’ti?
25朋友毗舍佉，一位正在进入想受灭定的比丘，不会这样想：‘我将进入想受灭定’、‘我正在进入想受灭定’或‘我已经进入想受灭定’。而是他事先已经修习了心，使得心能导向那样的状态。
‘‘Na kho, āvuso visākha, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhaṃ samāpajjissa’nti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī’’ti.
26“圣尼，对于进入想受灭定的比丘，哪些法会先灭去呢——是身行、语行，还是心行？”“朋友毗舍佉，对于进入想受灭定的比丘，首先灭去的是语行，接着是身行，然后是心行。”
‘‘Saññāvedayitanirodhaṃ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti – yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro’’ti.
27“圣尼，那么怎样从想受灭定出定呢？”
‘‘Kathaṃ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī’’ti?
28“朋友毗舍佉，一位正在从想受灭定出定的比丘，不会这样想：‘我将从想受灭定出定’、‘我正在从想受灭定出定’或‘我已经从想受灭定出定’。而是他事先已经修习了心，使得心能导向那样的状态。”
‘‘Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti – ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissa’nti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā. Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī’’ti.
29“圣尼，对于从想受灭定出定的比丘，哪些法先生起呢——是身行、语行，还是心行？”“朋友毗舍佉，对于从想受灭定出定的比丘，先生起的是心行，接着是身行，然后是语行。”
‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ uppajjanti – yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro’’ti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro’’ti.
30“圣尼，从想受灭定出定的比丘会接触到几种触？”“朋友毗舍佉，从想受灭定出定的比丘接触到三种触：空触、无相触、无愿触。”
‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ panāyye, bhikkhuṃ kati phassā phusantī’’ti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, āvuso visākha, bhikkhuṃ tayo phassā phusanti – suññato phasso, animitto phasso, appaṇihito phasso’’ti.
31“圣尼，从想受灭定出来后，比丘的心倾向于什么、斜向什么、朝向什么？” “毗舍佉贤友，从想受灭定出来后，比丘的心倾向于远离，斜向远离，朝向远离。”
‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṃninnaṃ cittaṃ hoti kiṃpoṇaṃ kiṃpabbhāra’’nti? ‘‘Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti, vivekapoṇaṃ vivekapabbhāra’’nti.
465“圣尼，受有几种呢？”
‘‘Kati panāyye, vedanā’’ti?
33“毗舍佉贤友，有三种受——乐受、苦受、不苦不乐受。”
‘‘Tisso kho imā, āvuso visākha, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā’’ti.
34“圣尼，那么什么是乐受，什么是苦受，什么是不苦不乐受呢？”
‘‘Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā’’ti?
35“毗舍佉贤友，凡是身体上的或心理上的快乐、舒适的体验——这就是乐受。凡是身体上的或心理上的痛苦、不舒适的体验——这就是苦受。凡是身体上的或心理上的既不舒适也不不舒适的体验——这就是不苦不乐受。”
‘‘Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā sukhaṃ sātaṃ vedayitaṃ – ayaṃ sukhā vedanā. Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā dukkhaṃ asātaṃ vedayitaṃ – ayaṃ dukkhā vedanā. Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ – ayaṃ adukkhamasukhā vedanā’’ti.
36“圣尼，那么乐受以什么为乐、以什么为苦？苦受以什么为乐、以什么为苦？不苦不乐受以什么为乐、以什么为苦？”
‘‘Sukhā panāyye, vedanā kiṃsukhā kiṃdukkhā, dukkhā vedanā kiṃsukhā kiṃdukkhā, adukkhamasukhā vedanā kiṃsukhā kiṃdukkhā’’ti?
37贤友毗舍佉，乐受住时是乐，变坏时是苦；苦受住时是苦，变坏时是乐；不苦不乐受，有智时是乐，无智时是苦。
‘‘Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā; dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā ; adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā’’ti.
38圣尼，那么乐受有什么随眠在随增？苦受有什么随眠在随增？不苦不乐受有什么随眠在随增？
‘‘Sukhāya panāyye, vedanāya kiṃ anusayo anuseti, dukkhāya vedanāya kiṃ anusayo anuseti, adukkhamasukhāya vedanāya kiṃ anusayo anusetī’’ti?
39“贤友毗舍佉，在乐受中应断除贪随眠，在苦受中应断除嗔随眠，在不苦不乐受中应断除无明随眠。”
‘‘Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo’’ti.
40“圣尼，是在一切乐受中都要断除贪随眠，在一切苦受中都要断除嗔随眠，在一切不苦不乐受中都要断除无明随眠吗？”
‘‘Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo’’ti?
41“贤友毗舍佉，并非在一切乐受中都要断除贪随眠，并非在一切苦受中都要断除嗔随眠，并非在一切不苦不乐受中都要断除无明随眠。贤友毗舍佉，在此，一位比丘远离感官欲乐、远离不善法，进入并安住于有寻有伺、由远离而生的喜乐之初禅。他由此舍断贪，在那里贪随眠不再随增。贤友毗舍佉，在此，一位比丘这样反思：‘我何时才能进入并安住于圣者们如今所进入并安住的境界呢？’当他生起对无上解脱的向往时，以向往为缘而生起忧。他由此舍断嗔，在那里嗔随眠不再随增。贤友毗舍佉，在此，一位比丘以乐也舍断、苦也舍断，先前的喜与忧也灭没，进入并安住于不苦不乐、舍念清净的第四禅。他由此舍断无明，在那里无明随眠不再随增。”
‘‘Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo , na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Rāgaṃ tena pajahati, na tattha rāgānusayo anuseti. Idhāvuso visākha, bhikkhu iti paṭisañcikkhati – ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti? Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṃ. Paṭighaṃ tena pajahati, na tattha paṭighānusayo anuseti. Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Avijjaṃ tena pajahati, na tattha avijjānusayo anusetī’’ti.
42圣尼，对于乐受，应当舍断什么？对于苦受，应当舍断什么？对于不苦不乐受，应当舍断什么？
‘‘Sukhāya panāyye, vedanāya kiṃ pahātabbaṃ, dukkhāya vedanāya kiṃ pahātabbaṃ, adukkhamasukhāya vedanāya kiṃ pahātabba’’nti?
43贤友毗舍佉，乐受有贪随眠在随增，苦受有嗔随眠在随增，不苦不乐受有无明随眠在随增。
‘‘Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī’’ti.
44圣尼，是不是所有乐受都有贪随眠在随增？所有苦受都有嗔随眠在随增？所有不苦不乐受都有无明随眠在随增？
‘‘Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī’’ti?
45贤友毗舍佉，并不是所有乐受都有贪随眠在随增，并不是所有苦受都有嗔随眠在随增，并不是所有不苦不乐受都有无明随眠在随增。
‘‘Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī’’ti.
466“圣尼，那乐受的对治是什么？”
‘‘Sukhāya panāyye, vedanāya kiṃ paṭibhāgo’’ti?
47“贤友毗舍佉，乐受的对治是苦受。”
‘‘Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo’’ti.
48“圣尼，那苦受的对治是什么？”
‘‘Dukkhāya pannāyye, vedanāya kiṃ paṭibhāgo’’ti?
49毗舍佉贤友，乐受是苦受的对立面。
‘‘Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo’’ti.
50圣尼，那么对于不苦不乐受，什么是对立面呢？
‘‘Adukkhamasukhāya panāyye, vedanāya kiṃ paṭibhāgo’’ti?
51毗舍佉贤友，无明是不苦不乐受的对立面。
‘‘Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo’’ti.
52圣尼，那么无明的对立面是什么呢？
‘‘Avijjāya panāyye, kiṃ paṭibhāgo’’ti?
53毗舍佉贤友，明是无明的对立面。
‘‘Avijjāya kho, āvuso visākha, vijjā paṭibhāgo’’ti.
54圣尼，那么明的对立面是什么呢？
‘‘Vijjāya panāyye, kiṃ paṭibhāgo’’ti?
55贤友毗舍佉，明是对治。对于解脱来说，明就是它的映照者。
‘‘Vijjāya kho, āvuso visākha, vimutti paṭibhāgo’’ti.
56那么，圣尼，解脱又以什么为对治呢？
‘‘Vimuttiyā panāyye , kiṃ paṭibhāgo’’ti?
57贤友毗舍佉，涅槃是对治。对于解脱来说，涅槃就是它的映照者。
‘‘Vimuttiyā kho, āvuso visākha, nibbānaṃ paṭibhāgo’’ti.
58那么，圣尼，涅槃又以什么为对治呢？贤友毗舍佉，你这个问题问过头了，你没能抓住问题的边界。贤友毗舍佉，梵行是以涅槃为归宿，以涅槃为彼岸，以涅槃为终极。贤友毗舍佉，如果你愿意，可以前去拜见世尊，向他询问这个义理，世尊如何解答，你就如何受持。
‘‘Nibbānassa panāyye, kiṃ paṭibhāgo’’ti? ‘‘Accayāsi, āvuso visākha, pañhaṃ, nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ. Nibbānogadhañhi, āvuso visākha, brahmacariyaṃ, nibbānaparāyanaṃ nibbānapariyosānaṃ. Ākaṅkhamāno ca tvaṃ, āvuso visākha, bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsī’’ti.
467当时，近事男毗舍佉对比丘尼法乐所说的话感到欢喜、随喜之后，从座位起身，向比丘尼法乐礼敬，右绕之后，便朝世尊所在之处走去。到了那里，他向世尊礼敬，然后坐在一旁。坐在一旁的近事男毗舍佉，把他与比丘尼法乐之间全部的交谈问答，一五一十地向世尊报告。听了这话，世尊对近事男毗舍佉这样说：毗舍佉，比丘尼法乐是一位智者；毗舍佉，比丘尼法乐是一位大智慧者。毗舍佉，就算是你来问我这个义理，我也会像比丘尼法乐那样为你解答。这就是那个义理，你要这样去受持它。
Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā visākhaṃ upāsakaṃ etadavoca – ‘‘paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī. Maṃ cepi tvaṃ, visākha, etamatthaṃ puccheyyāsi, ahampi taṃ evamevaṃ byākareyyaṃ, yathā taṃ dhammadinnāya bhikkhuniyā byākataṃ. Eso cevetassa attho. Evañca naṃ dhārehī’’ti.
60世尊这样说了。近事男毗舍佉心满意足，对世尊所说的话感到欢喜。
Idamavoca bhagavā. Attamano visākho upāsako bhagavato bhāsitaṃ abhinandīti.
61小韦达喇经完 第四
Cūḷavedallasuttaṃ niṭṭhitaṃ catutthaṃ.