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中部第146經 · 難陀迦教誡經 Nandakovādasuttaṃ

本經目錄四、難陀迦教誡經

398已對照

四、難陀迦教誡經

三九八、如是我聞——一時，世尊住在舍衛城（Sāvatthī）的祇樹林（Jetavana）給孤獨園（Anāthapiṇḍika 之園）。於是，摩訶波闍波提瞿曇彌（Mahāpajāpatī Gotamī）與約五百位比丘尼一同來到世尊之處；到了之後，禮敬世尊，站在一旁。站在一旁的摩訶波闍波提瞿曇彌對世尊這樣說——“尊者，願世尊教誡諸比丘尼；尊者，願世尊訓導諸比丘尼；尊者，願世尊為諸比丘尼作法語。”

398. 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 [dhammikathanti (syā. kaṃ. ka.)].
緬 3.315已對照

那時，長老比丘們按輪次教誡諸比丘尼。具壽難陀迦（Nandaka）不願按輪次教誡諸比丘尼。於是，世尊召喚具壽阿難（Ānanda）：“阿難，今天是誰的輪次按輪次教誡諸比丘尼呢？”“尊者，按輪次教誡諸比丘尼的輪次，一切[長老]都已作過了。尊者，這位具壽難陀迦不願按輪次教誡諸比丘尼。”

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 [nandakassa bhante (sī. pī.)] pariyāyo bhikkhuniyo ovadituṃ pariyāyena. Ayaṃ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyenā’’ti.
PTS 3.271已對照

於是，世尊召喚具壽難陀迦：“難陀迦，你要教誡諸比丘尼；難陀迦，你要訓導諸比丘尼；婆羅門，你要為諸比丘尼作法語。”“是的，尊者。”具壽難陀迦應諾世尊之後，在上午穿好[下衣]，取了缽與衣，進入舍衛城乞食。在舍衛城乞食之後，飯後從乞食處回來，以自己為第二[人]，來到王園（Rājakārāma）。那些比丘尼遠遠就看見具壽難陀迦走來；見了之後，便敷設座位，並備置洗足水。具壽難陀迦坐在所敷設的座位上；坐下之後，洗了雙足。那些比丘尼也禮敬具壽難陀迦，坐在一旁。具壽難陀迦對坐在一旁的那些比丘尼這樣說——“姊妹們，[這]將是以反問[進行]的談說。在此，凡了知者應說：‘我們了知。’凡不了知者應說：‘我們不了知。’或者，若誰有疑惑或猶豫，就應在此反問我：‘尊者，這是怎樣？這是什麼義？’”“尊者，單是這樣，我們就對聖者難陀迦滿意、欣悅了：聖者難陀迦竟然邀請我們[發問]。”

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 [abhinandāma (syā. kaṃ.)] yaṃ no ayyo nandako pavāretī’’ti.
399PTS 3.272緬 3.316已對照

三九九、“姊妹們，你們認為怎樣，眼是常還是無常？”“無常，尊者。”“而那無常的，是苦還是樂？”“是苦，尊者。”“而那無常、苦、變易之法的，適宜這樣觀它——‘這是我的、這是我、這是我的自我’——嗎？”“不適宜，尊者。”“姊妹們，你們認為怎樣，耳是常還是無常？”“無常，尊者……乃至……鼻是常還是無常？”“無常，尊者。”……“舌是常還是無常？”“無常，尊者。”……“身是常還是無常？”“無常，尊者。”……“意是常還是無常？”“無常，尊者。”“而那無常的，是苦還是樂？”“是苦，尊者。”“而那無常、苦、變易之法的，適宜這樣觀它——‘這是我的、這是我、這是我的自我’——嗎？”“不適宜，尊者。”“這是什麼緣故呢？”“尊者，這一點我們先前就已如實以正慧善見了：‘這六內處是這樣無常的。’”“善哉，善哉，姊妹們！姊妹們，對如實以正慧見的聖弟子來說，這正是這樣的。”

399. ‘‘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已對照

四〇〇、“姊妹們，你們認為怎樣，色是常還是無常？”“無常，尊者。”“而那無常的，是苦還是樂？”“是苦，尊者。”“而那無常、苦、變易之法的，適宜這樣觀它——‘這是我的、這是我、這是我的自我’——嗎？”“不適宜，尊者。”“姊妹們，你們認為怎樣，聲是常還是無常？”“無常，尊者……乃至……香是常還是無常？”“無常，尊者。”……“味是常還是無常？”“無常，尊者。”……“觸是常還是無常？”“無常，尊者。”……“法是常還是無常？”“無常，尊者。”“而那無常的，是苦還是樂？”“是苦，尊者。”“而那無常、苦、變易之法的，適宜這樣觀它——‘這是我的、這是我、這是我的自我’——嗎？”“不適宜，尊者。”“這是什麼緣故呢？”“尊者，這一點我們先前就已如實以正慧善見了：‘這六外處是這樣無常的。’”“善哉，善哉，姊妹們！姊妹們，對如實以正慧見的聖弟子來說，這正是這樣的。”

400. ‘‘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’’.
401PTS 3.273已對照

四〇一、“姊妹們，你們認為怎樣，眼識是常還是無常？”“無常，尊者。”“而那無常的，是苦還是樂？”“是苦，尊者。”“而那無常、苦、變易之法的，適宜這樣觀它——‘這是我的、這是我、這是我的自我’——嗎？”“不適宜，尊者。”“姊妹們，你們認為怎樣，耳識是常還是無常？”“無常，尊者……乃至……鼻識是常還是無常？”“無常，尊者。”……“舌識是常還是無常？”“無常，尊者。”……“身識是常還是無常？”“無常，尊者。”……“意識是常還是無常？”“無常，尊者。”“而那無常的，是苦還是樂？”“是苦，尊者。”“而那無常、苦、變易之法的，適宜這樣觀它——‘這是我的、這是我、這是我的自我’——嗎？”“不適宜，尊者。”“這是什麼緣故呢？”“尊者，這一點我們先前就已如實以正慧善見了：‘這六識身是這樣無常的。’”“善哉，善哉，姊妹們！姊妹們，對如實以正慧見的聖弟子來說，這正是這樣的。”

401. ‘‘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’’.
402PTS 3.274緬 3.317已對照

四〇二、“姊妹們，猶如燃燒著的油燈，油也是無常的、變易之法，燈芯也是無常的、變易之法，焰也是無常的、變易之法，光也是無常的、變易之法。姊妹們，若有人這樣說：‘那燃燒著的油燈，油也是無常的、變易之法，燈芯也是無常的、變易之法，焰也是無常的、變易之法；而它的光卻是恆常的、堅固的、常恆的、不變易之法’——姊妹們，他這樣說，是在正確地說嗎？”“並非如此，尊者。”“這是什麼緣故呢？”“尊者，因為那燃燒著的油燈，油也是無常的、變易之法，燈芯也是無常的、變易之法，焰也是無常的、變易之法；何況它的光，[更]是無常的、變易之法。”“姊妹們，正是這樣，若有人這樣說：‘這六內處是無常的；然而凡緣於六內處而感受的——或樂、或苦、或不苦不樂——那卻是恆常的、堅固的、常恆的、不變易之法’——姊妹們，他這樣說，是在正確地說嗎？”“並非如此，尊者。”“這是什麼緣故呢？”“尊者，緣於各各與之相應的緣，各各與之相應的受生起；由於各各與之相應的緣之滅，各各與之相應的受滅去。”“善哉，善哉，姊妹們！姊妹們，對如實以正慧見的聖弟子來說，這正是這樣的。”

402. ‘‘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 [aniccā vipariṇāmadhammā (?)]; 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緬 3.318已對照

四〇三、“姊妹們，猶如一棵立著的、有心材的大樹，根也是無常的、變易之法，幹也是無常的、變易之法，枝葉也是無常的、變易之法，樹蔭也是無常的、變易之法。姊妹們，若有人這樣說：‘那棵立著的、有心材的大樹，根也是無常的、變易之法，幹也是無常的、變易之法，枝葉也是無常的、變易之法；而它的樹蔭卻是恆常的、堅固的、常恆的、不變易之法’——姊妹們，他這樣說，是在正確地說嗎？”“並非如此，尊者。”“這是什麼緣故呢？”“尊者，因為那棵立著的、有心材的大樹，根也是無常的、變易之法，幹也是無常的、變易之法，枝葉也是無常的、變易之法；何況它的樹蔭，[更]是無常的、變易之法。”“姊妹們，正是這樣，若有人這樣說：‘這六外處是無常的。然而凡緣於六外處而感受的——或樂、或苦、或不苦不樂——那卻是恆常的、堅固的、常恆的、不變易之法’——姊妹們，他這樣說，是在正確地說嗎？”“並非如此，尊者。”“這是什麼緣故呢？”“尊者，緣於各各與之相應的緣，各各與之相應的受生起；由於各各與之相應的緣之滅，各各與之相應的受滅去。”“善哉，善哉，姊妹們！姊妹們，對如實以正慧見的聖弟子來說，這正是這樣的。”

403. ‘‘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 [aniccā vipariṇāmadhammā (sī. pī.)]. 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’’.
404PTS 3.275已對照

四〇四、“姊妹們，猶如熟練的屠牛者或屠牛者的弟子，宰了母牛，用銳利的屠牛刀切割母牛，不損壞內部的肉身，不損壞外部的皮身。凡那裡其間的附皮肉、其間的腱、其間的繫縛，他都用銳利的屠牛刀切斷、切割、割開、四周割離。切斷、切割、割開、四周割離之後，剝下外部的皮身，用那同一張皮覆蓋那頭母牛，然後這樣說：‘這頭母牛仍像先前一樣與這同一張皮相連。’——姊妹們，他這樣說，是在正確地說嗎？”“並非如此，尊者。”“這是什麼緣故呢？”“尊者，因為那熟練的屠牛者或屠牛者的弟子，宰了母牛，用銳利的屠牛刀切割母牛，不損壞內部的肉身，不損壞外部的皮身。凡那裡其間的附皮肉、其間的腱、其間的繫縛，他都用銳利的屠牛刀切斷、切割、割開、四周割離。切斷、切割、割開、四周割離之後，剝下外部的皮身，用那同一張皮覆蓋那頭母牛，即使他這樣說：‘這頭母牛仍像先前一樣與這同一張皮相連。’然而那頭母牛已與那同一張皮分離了。”

404. ‘‘Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ [vilimaṃ (sī. pī. ka.)] 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.
緬 3.319已對照

“姊妹們，我作這譬喻是為了使[你們]了知其義。此中之義正是這樣——姊妹們，‘內部的肉身’，這是六內處的增語；姊妹們，‘外部的皮身’，這是六外處的增語；姊妹們，‘其間的附皮肉、其間的腱、其間的繫縛’，這是喜貪的增語；姊妹們，‘銳利的屠牛刀’，這是聖慧的增語——即這聖慧切斷、切割、割開、四周割離其間的煩惱、其間的結、其間的繫縛。

‘‘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已對照

四〇五、“姊妹們，又有這七覺支，由於修習、多作它們，比丘由於諸漏的滅盡，就在現法中自己以證智證知無漏的心解脫、慧解脫，成就並住。哪七[覺支]呢？姊妹們，在此，比丘修習依遠離、依離貪、依滅、成熟於舍遣的念覺支；修習擇法覺支……乃至……修習精進覺支……修習喜覺支……修習輕安覺支……修習定覺支……修習依遠離、依離貪、依滅、成熟於舍遣的舍覺支。姊妹們，這就是七覺支，由於修習、多作它們，比丘由於諸漏的滅盡，就在現法中自己以證智證知無漏的心解脫、慧解脫，成就並住。”

405. ‘‘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.
406PTS 3.276已對照

四〇六、於是，具壽難陀迦以這教誡教誡那些比丘尼之後，遣她們離去：“姊妹們，去吧，是時候了。”於是，那些比丘尼歡喜、隨喜具壽難陀迦之所說，從座而起，禮敬具壽難陀迦，右繞之後，來到世尊之處；到了之後，禮敬世尊，站在一旁。世尊對站在一旁的那些比丘尼這樣說——“諸比丘尼，去吧，是時候了。”於是，那些比丘尼禮敬世尊，右繞之後離去了。於是，那些比丘尼離去不久，世尊召喚諸比丘：“諸比丘，猶如在十四日的布薩日那天，許多人不會有疑惑或猶豫：‘月亮是缺的嗎？月亮是滿的嗎？’而[那時]月亮正是缺的。諸比丘，正是這樣，那些比丘尼對難陀迦的說法心生滿意，然而思願不圓滿。”

406. 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.
407PTS 3.277緬 3.320已對照

四〇七、於是，世尊召喚具壽難陀迦：“那麼，難陀迦，明天你也要以那同一教誡教誡那些比丘尼。”“是的，尊者。”具壽難陀迦應諾世尊。於是，具壽難陀迦在那一夜過後，在上午穿好[下衣]，取了缽與衣，進入舍衛城乞食。在舍衛城乞食之後，飯後從乞食處回來，以自己為第二[人]，來到王園。那些比丘尼遠遠就看見具壽難陀迦走來；見了之後，便敷設座位，並備置洗足水。具壽難陀迦坐在所敷設的座位上；坐下之後，洗了雙足。那些比丘尼也禮敬具壽難陀迦，坐在一旁。具壽難陀迦對坐在一旁的那些比丘尼這樣說——“姊妹們，[這]將是以反問[進行]的談說。在此，凡了知者應說：‘我們了知。’凡不了知者應說：‘我們不了知。’或者，若誰有疑惑或猶豫，就應在此反問我：‘尊者，這是怎樣？這是什麼義？’”“尊者，單是這樣，我們就對聖者難陀迦滿意、欣悅了：聖者難陀迦竟然邀請我們[發問]。”

407. 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已對照

四〇八、“姊妹們，你們認為怎樣，眼是常還是無常？”“無常，尊者。”“而那無常的，是苦還是樂？”“是苦，尊者。”“而那無常、苦、變易之法的，適宜這樣觀它——‘這是我的、這是我、這是我的自我’——嗎？”“不適宜，尊者。”“姊妹們，你們認為怎樣，耳是常還是無常？”“無常，尊者……乃至……鼻是常還是無常？”“無常，尊者……舌……身……意是常還是無常？”“無常，尊者。”“而那無常的，是苦還是樂？”“是苦，尊者。”“而那無常、苦、變易之法的，適宜這樣觀它——‘這是我的、這是我、這是我的自我’——嗎？”“不適宜，尊者。”“這是什麼緣故呢？”“尊者，這一點我們先前就已如實以正慧善見了：‘這六內處是這樣無常的。’”“善哉，善哉，姊妹們！姊妹們，對如實以正慧見的聖弟子來說，這正是這樣的。”

408. ‘‘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緬 3.321已對照

四〇九、“姊妹們，你們認為怎樣，色是常還是無常？”“無常，尊者。”“而那無常的，是苦還是樂？”“是苦，尊者。”“而那無常、苦、變易之法的，適宜這樣觀它——‘這是我的、這是我、這是我的自我’——嗎？”“不適宜，尊者。”“姊妹們，你們認為怎樣，聲是常還是無常？”“無常，尊者……乃至……香是常還是無常？”“無常，尊者……味是常還是無常？”“無常，尊者……觸是常還是無常？”“無常，尊者……法是常還是無常？”“無常，尊者。”“而那無常的，是苦還是樂？”“是苦，尊者。”“而那無常、苦、變易之法的，適宜這樣觀它——‘這是我的、這是我、這是我的自我’——嗎？”“不適宜，尊者。”“這是什麼緣故呢？”“尊者，這一點我們先前就已如實以正慧善見了：‘這六外處是這樣無常的。’”“善哉，善哉，姊妹們！姊妹們，對如實以正慧見的聖弟子來說，這正是這樣的。”

409. ‘‘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已對照

四一〇、“姊妹們，你們認為怎樣，眼識是常還是無常？”“無常，尊者……乃至……耳識是常還是無常？”“無常，尊者……鼻識是常還是無常？”“無常，尊者……舌識是常還是無常？”“無常，尊者……身識是常還是無常？”“無常，尊者……意識是常還是無常？”“無常，尊者。”“而那無常的，是苦還是樂？”“是苦，尊者。”“而那無常、苦、變易之法的，適宜這樣觀它——‘這是我的、這是我、這是我的自我’——嗎？”“不適宜，尊者。”“這是什麼緣故呢？”“尊者，這一點我們先前就已如實以正慧善見了：‘這六識身是這樣無常的。’”“善哉，善哉，姊妹們！姊妹們，對如實以正慧見的聖弟子來說，這正是這樣的。”

410. ‘‘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緬 3.322已對照

四一一、“姊妹們，猶如燃燒著的油燈，油也是無常的、變易之法，燈芯也是無常的、變易之法，焰也是無常的、變易之法，光也是無常的、變易之法。姊妹們，若有人這樣說：‘那燃燒著的油燈，油也是無常的、變易之法，燈芯也是無常的、變易之法，焰也是無常的、變易之法；而它的光卻是恆常的、堅固的、常恆的、不變易之法’——姊妹們，他這樣說，是在正確地說嗎？”“並非如此，尊者。”“這是什麼緣故呢？”“尊者，因為那燃燒著的油燈，油也是無常的、變易之法，燈芯也是無常的、變易之法，焰也是無常的、變易之法；何況它的光，[更]是無常的、變易之法。”“姊妹們，正是這樣，若有人這樣說：‘這六內處是無常的。然而凡緣於六內處而感受的——或樂、或苦、或不苦不樂——那卻是恆常的、堅固的、常恆的、不變易之法’——姊妹們，他這樣說，是在正確地說嗎？”“並非如此，尊者。”“這是什麼緣故呢？”“尊者，緣於各各與之相應的緣，各各與之相應的受生起；由於各各與之相應的緣之滅，各各與之相應的受滅去。”“善哉，善哉，姊妹們！姊妹們，對如實以正慧見的聖弟子來說，這正是這樣的。”

411. ‘‘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已對照

四一二、“姊妹們，猶如一棵立著的、有心材的大樹，根也是無常的、變易之法，幹也是無常的、變易之法，枝葉也是無常的、變易之法，樹蔭也是無常的、變易之法。姊妹們，若有人這樣說：‘那棵立著的、有心材的大樹，根也是無常的、變易之法，幹也是無常的、變易之法，枝葉也是無常的、變易之法；而它的樹蔭卻是恆常的、堅固的、常恆的、不變易之法’——姊妹們，他這樣說，是在正確地說嗎？”“並非如此，尊者。”“這是什麼緣故呢？”“尊者，因為那棵立著的、有心材的大樹，根也是無常的、變易之法，幹也是無常的、變易之法，枝葉也是無常的、變易之法；何況它的樹蔭，[更]是無常的、變易之法。”“姊妹們，正是這樣，若有人這樣說：‘這六外處是無常的。然而凡緣於諸外處而感受的——或樂、或苦、或不苦不樂——那卻是恆常的、堅固的、常恆的、不變易之法’——姊妹們，他這樣說，是在正確地說嗎？”“並非如此，尊者。”“這是什麼緣故呢？”“尊者，緣於各各與之相應的緣，各各與之相應的受生起；由於各各與之相應的緣之滅，各各與之相應的受滅去。”“善哉，善哉，姊妹們！姊妹們，對如實以正慧見的聖弟子來說，這正是這樣的。”

412. ‘‘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緬 3.323已對照

四一三、“姊妹們，猶如熟練的屠牛者或屠牛者的弟子，宰了母牛，用銳利的屠牛刀切割母牛，不損壞內部的肉身，不損壞外部的皮身。凡那裡其間的附皮肉、其間的腱、其間的繫縛，他都用銳利的屠牛刀切斷、切割、割開、四周割離。切斷、切割、割開、四周割離之後，剝下外部的皮身，用那同一張皮覆蓋那頭母牛，然後這樣說：‘這頭母牛仍像先前一樣與這同一張皮相連。’——姊妹們，他這樣說，是在正確地說嗎？”“並非如此，尊者。”“這是什麼緣故呢？”“尊者，因為那熟練的屠牛者或屠牛者的弟子，宰了母牛，用銳利的屠牛刀切割母牛，不損壞內部的肉身，不損壞外部的皮身。凡那裡其間的附皮肉、其間的腱、其間的繫縛，他都用銳利的屠牛刀切斷、切割、割開、四周割離。切斷、切割、割開、四周割離之後，剝下外部的皮身，用那同一張皮覆蓋那頭母牛，即使他這樣說：‘這頭母牛仍像先前一樣與這同一張皮相連。’然而那頭母牛已與那同一張皮分離了。”

413. ‘‘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.
已對照

“姊妹們，我作這譬喻是為了使[你們]了知其義。此中之義正是這樣——姊妹們，‘內部的肉身’，這是六內處的增語；姊妹們，‘外部的皮身’，這是六外處的增語；姊妹們，‘其間的附皮肉、其間的腱、其間的繫縛’，這是喜貪的增語；姊妹們，‘銳利的屠牛刀’，這是聖慧的增語——即這聖慧切斷、切割、割開、四周割離其間的煩惱、其間的結、其間的繫縛。

‘‘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緬 3.324已對照

四一四、“姊妹們，又有這七覺支，由於修習、多作它們，比丘由於諸漏的滅盡，就在現法中自己以證智證知無漏的心解脫、慧解脫，成就並住。哪七[覺支]呢？姊妹們，在此，比丘修習依遠離、依離貪、依滅、成熟於舍遣的念覺支；修習擇法覺支……乃至……修習精進覺支……修習喜覺支……修習輕安覺支……修習定覺支……修習依遠離、依離貪、依滅、成熟於舍遣的舍覺支。姊妹們，這就是七覺支，由於修習、多作它們，比丘由於諸漏的滅盡，就在現法中自己以證智證知無漏的心解脫、慧解脫，成就並住。”

414. ‘‘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已對照

四一五、於是，具壽難陀迦以這教誡教誡那些比丘尼之後，遣她們離去：“姊妹們，去吧，是時候了。”於是，那些比丘尼歡喜、隨喜具壽難陀迦之所說，從座而起，禮敬具壽難陀迦，右繞之後，來到世尊之處；到了之後，禮敬世尊，站在一旁。世尊對站在一旁的那些比丘尼這樣說——“諸比丘尼，去吧，是時候了。”於是，那些比丘尼禮敬世尊，右繞之後離去了。於是，那些比丘尼離去不久，世尊召喚諸比丘：“諸比丘，猶如在十五日的布薩日那天，許多人不會有疑惑或猶豫：‘月亮是缺的嗎？月亮是滿的嗎？’而[那時]月亮正是滿的。諸比丘，正是這樣，那些比丘尼對難陀迦的說法既心生滿意，又思願圓滿。諸比丘，這五百位比丘尼中，最末的那位比丘尼也已是須陀洹，不墮惡趣，[趣向]決定，以正覺為歸趣。”

世尊說了這[番話]。那些比丘滿意、歡喜世尊之所說。

415. 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 [yā pacchimā bhikkhunī, sā (sī. syā. kaṃ. pī.), yā pacchimikā, tā bhikkhuniyo (ka.)] sotāpannā avinipātadhammā niyatā sambodhiparāyanā’’ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Nandakovādasuttaṃ niṭṭhitaṃ catutthaṃ.
已對照

《難陀迦教誡經》終，[《六處品》中之]第四[經]。

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