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中部第146经 · 难陀迦教诫经 Nandakovādasuttaṃ

本经目录四、难陀迦教诫经

398已对照

四、难陀迦教诫经

三九八、如是我闻——一时，世尊住在舍卫城（Sāvatthī）的祇树林（Jetavana）给孤独园（Anāthapiṇḍika 之园）。于是，摩诃波阇波提瞿昙弥（Mahāpajāpatī Gotamī）与约五百位比丘尼一同来到世尊之处；到了之后，礼敬世尊，站在一旁。站在一旁的摩诃波阇波提瞿昙弥对世尊这样说——“尊者，愿世尊教诫诸比丘尼；尊者，愿世尊训导诸比丘尼；尊者，愿世尊为诸比丘尼作法语。”

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.)].
缅 3.315已对照

那时，长老比丘们按轮次教诫诸比丘尼。具寿难陀迦（Nandaka）不愿按轮次教诫诸比丘尼。于是，世尊召唤具寿阿难（Ānanda）：“阿难，今天是谁的轮次按轮次教诫诸比丘尼呢？”“尊者，按轮次教诫诸比丘尼的轮次，一切[长老]都已作过了。尊者，这位具寿难陀迦不愿按轮次教诫诸比丘尼。”

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已对照

于是，世尊召唤具寿难陀迦：“难陀迦，你要教诫诸比丘尼；难陀迦，你要训导诸比丘尼；婆罗门，你要为诸比丘尼作法语。”“是的，尊者。”具寿难陀迦应诺世尊之后，在上午穿好[下衣]，取了钵与衣，进入舍卫城乞食。在舍卫城乞食之后，饭后从乞食处回来，以自己为第二[人]，来到王园（Rājakārāma）。那些比丘尼远远就看见具寿难陀迦走来；见了之后，便敷设座位，并备置洗足水。具寿难陀迦坐在所敷设的座位上；坐下之后，洗了双足。那些比丘尼也礼敬具寿难陀迦，坐在一旁。具寿难陀迦对坐在一旁的那些比丘尼这样说——“姊妹们，[这]将是以反问[进行]的谈说。在此，凡了知者应说：‘我们了知。’凡不了知者应说：‘我们不了知。’或者，若谁有疑惑或犹豫，就应在此反问我：‘尊者，这是怎样？这是什么义？’”“尊者，单是这样，我们就对圣者难陀迦满意、欣悦了：圣者难陀迦竟然邀请我们[发问]。”

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缅 3.316已对照

三九九、“姊妹们，你们认为怎样，眼是常还是无常？”“无常，尊者。”“而那无常的，是苦还是乐？”“是苦，尊者。”“而那无常、苦、变易之法的，适宜这样观它——‘这是我的、这是我、这是我的自我’——吗？”“不适宜，尊者。”“姊妹们，你们认为怎样，耳是常还是无常？”“无常，尊者……乃至……鼻是常还是无常？”“无常，尊者。”……“舌是常还是无常？”“无常，尊者。”……“身是常还是无常？”“无常，尊者。”……“意是常还是无常？”“无常，尊者。”“而那无常的，是苦还是乐？”“是苦，尊者。”“而那无常、苦、变易之法的，适宜这样观它——‘这是我的、这是我、这是我的自我’——吗？”“不适宜，尊者。”“这是什么缘故呢？”“尊者，这一点我们先前就已如实以正慧善见了：‘这六内处是这样无常的。’”“善哉，善哉，姊妹们！姊妹们，对如实以正慧见的圣弟子来说，这正是这样的。”

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已对照

四〇〇、“姊妹们，你们认为怎样，色是常还是无常？”“无常，尊者。”“而那无常的，是苦还是乐？”“是苦，尊者。”“而那无常、苦、变易之法的，适宜这样观它——‘这是我的、这是我、这是我的自我’——吗？”“不适宜，尊者。”“姊妹们，你们认为怎样，声是常还是无常？”“无常，尊者……乃至……香是常还是无常？”“无常，尊者。”……“味是常还是无常？”“无常，尊者。”……“触是常还是无常？”“无常，尊者。”……“法是常还是无常？”“无常，尊者。”“而那无常的，是苦还是乐？”“是苦，尊者。”“而那无常、苦、变易之法的，适宜这样观它——‘这是我的、这是我、这是我的自我’——吗？”“不适宜，尊者。”“这是什么缘故呢？”“尊者，这一点我们先前就已如实以正慧善见了：‘这六外处是这样无常的。’”“善哉，善哉，姊妹们！姊妹们，对如实以正慧见的圣弟子来说，这正是这样的。”

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已对照

四〇一、“姊妹们，你们认为怎样，眼识是常还是无常？”“无常，尊者。”“而那无常的，是苦还是乐？”“是苦，尊者。”“而那无常、苦、变易之法的，适宜这样观它——‘这是我的、这是我、这是我的自我’——吗？”“不适宜，尊者。”“姊妹们，你们认为怎样，耳识是常还是无常？”“无常，尊者……乃至……鼻识是常还是无常？”“无常，尊者。”……“舌识是常还是无常？”“无常，尊者。”……“身识是常还是无常？”“无常，尊者。”……“意识是常还是无常？”“无常，尊者。”“而那无常的，是苦还是乐？”“是苦，尊者。”“而那无常、苦、变易之法的，适宜这样观它——‘这是我的、这是我、这是我的自我’——吗？”“不适宜，尊者。”“这是什么缘故呢？”“尊者，这一点我们先前就已如实以正慧善见了：‘这六识身是这样无常的。’”“善哉，善哉，姊妹们！姊妹们，对如实以正慧见的圣弟子来说，这正是这样的。”

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缅 3.317已对照

四〇二、“姊妹们，犹如燃烧着的油灯，油也是无常的、变易之法，灯芯也是无常的、变易之法，焰也是无常的、变易之法，光也是无常的、变易之法。姊妹们，若有人这样说：‘那燃烧着的油灯，油也是无常的、变易之法，灯芯也是无常的、变易之法，焰也是无常的、变易之法；而它的光却是恒常的、坚固的、常恒的、不变易之法’——姊妹们，他这样说，是在正确地说吗？”“并非如此，尊者。”“这是什么缘故呢？”“尊者，因为那燃烧着的油灯，油也是无常的、变易之法，灯芯也是无常的、变易之法，焰也是无常的、变易之法；何况它的光，[更]是无常的、变易之法。”“姊妹们，正是这样，若有人这样说：‘这六内处是无常的；然而凡缘于六内处而感受的——或乐、或苦、或不苦不乐——那却是恒常的、坚固的、常恒的、不变易之法’——姊妹们，他这样说，是在正确地说吗？”“并非如此，尊者。”“这是什么缘故呢？”“尊者，缘于各各与之相应的缘，各各与之相应的受生起；由于各各与之相应的缘之灭，各各与之相应的受灭去。”“善哉，善哉，姊妹们！姊妹们，对如实以正慧见的圣弟子来说，这正是这样的。”

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缅 3.318已对照

四〇三、“姊妹们，犹如一棵立着的、有心材的大树，根也是无常的、变易之法，干也是无常的、变易之法，枝叶也是无常的、变易之法，树荫也是无常的、变易之法。姊妹们，若有人这样说：‘那棵立着的、有心材的大树，根也是无常的、变易之法，干也是无常的、变易之法，枝叶也是无常的、变易之法；而它的树荫却是恒常的、坚固的、常恒的、不变易之法’——姊妹们，他这样说，是在正确地说吗？”“并非如此，尊者。”“这是什么缘故呢？”“尊者，因为那棵立着的、有心材的大树，根也是无常的、变易之法，干也是无常的、变易之法，枝叶也是无常的、变易之法；何况它的树荫，[更]是无常的、变易之法。”“姊妹们，正是这样，若有人这样说：‘这六外处是无常的。然而凡缘于六外处而感受的——或乐、或苦、或不苦不乐——那却是恒常的、坚固的、常恒的、不变易之法’——姊妹们，他这样说，是在正确地说吗？”“并非如此，尊者。”“这是什么缘故呢？”“尊者，缘于各各与之相应的缘，各各与之相应的受生起；由于各各与之相应的缘之灭，各各与之相应的受灭去。”“善哉，善哉，姊妹们！姊妹们，对如实以正慧见的圣弟子来说，这正是这样的。”

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已对照

四〇四、“姊妹们，犹如熟练的屠牛者或屠牛者的弟子，宰了母牛，用锐利的屠牛刀切割母牛，不损坏内部的肉身，不损坏外部的皮身。凡那里其间的附皮肉、其间的腱、其间的系缚，他都用锐利的屠牛刀切断、切割、割开、四周割离。切断、切割、割开、四周割离之后，剥下外部的皮身，用那同一张皮覆盖那头母牛，然后这样说：‘这头母牛仍像先前一样与这同一张皮相连。’——姊妹们，他这样说，是在正确地说吗？”“并非如此，尊者。”“这是什么缘故呢？”“尊者，因为那熟练的屠牛者或屠牛者的弟子，宰了母牛，用锐利的屠牛刀切割母牛，不损坏内部的肉身，不损坏外部的皮身。凡那里其间的附皮肉、其间的腱、其间的系缚，他都用锐利的屠牛刀切断、切割、割开、四周割离。切断、切割、割开、四周割离之后，剥下外部的皮身，用那同一张皮覆盖那头母牛，即使他这样说：‘这头母牛仍像先前一样与这同一张皮相连。’然而那头母牛已与那同一张皮分离了。”

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.
缅 3.319已对照

“姊妹们，我作这譬喻是为了使[你们]了知其义。此中之义正是这样——姊妹们，‘内部的肉身’，这是六内处的增语；姊妹们，‘外部的皮身’，这是六外处的增语；姊妹们，‘其间的附皮肉、其间的腱、其间的系缚’，这是喜贪的增语；姊妹们，‘锐利的屠牛刀’，这是圣慧的增语——即这圣慧切断、切割、割开、四周割离其间的烦恼、其间的结、其间的系缚。

‘‘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已对照

四〇五、“姊妹们，又有这七觉支，由于修习、多作它们，比丘由于诸漏的灭尽，就在现法中自己以证智证知无漏的心解脱、慧解脱，成就并住。哪七[觉支]呢？姊妹们，在此，比丘修习依远离、依离贪、依灭、成熟于舍遣的念觉支；修习择法觉支……乃至……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习依远离、依离贪、依灭、成熟于舍遣的舍觉支。姊妹们，这就是七觉支，由于修习、多作它们，比丘由于诸漏的灭尽，就在现法中自己以证智证知无漏的心解脱、慧解脱，成就并住。”

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已对照

四〇六、于是，具寿难陀迦以这教诫教诫那些比丘尼之后，遣她们离去：“姊妹们，去吧，是时候了。”于是，那些比丘尼欢喜、随喜具寿难陀迦之所说，从座而起，礼敬具寿难陀迦，右绕之后，来到世尊之处；到了之后，礼敬世尊，站在一旁。世尊对站在一旁的那些比丘尼这样说——“诸比丘尼，去吧，是时候了。”于是，那些比丘尼礼敬世尊，右绕之后离去了。于是，那些比丘尼离去不久，世尊召唤诸比丘：“诸比丘，犹如在十四日的布萨日那天，许多人不会有疑惑或犹豫：‘月亮是缺的吗？月亮是满的吗？’而[那时]月亮正是缺的。诸比丘，正是这样，那些比丘尼对难陀迦的说法心生满意，然而思愿不圆满。”

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缅 3.320已对照

四〇七、于是，世尊召唤具寿难陀迦：“那么，难陀迦，明天你也要以那同一教诫教诫那些比丘尼。”“是的，尊者。”具寿难陀迦应诺世尊。于是，具寿难陀迦在那一夜过后，在上午穿好[下衣]，取了钵与衣，进入舍卫城乞食。在舍卫城乞食之后，饭后从乞食处回来，以自己为第二[人]，来到王园。那些比丘尼远远就看见具寿难陀迦走来；见了之后，便敷设座位，并备置洗足水。具寿难陀迦坐在所敷设的座位上；坐下之后，洗了双足。那些比丘尼也礼敬具寿难陀迦，坐在一旁。具寿难陀迦对坐在一旁的那些比丘尼这样说——“姊妹们，[这]将是以反问[进行]的谈说。在此，凡了知者应说：‘我们了知。’凡不了知者应说：‘我们不了知。’或者，若谁有疑惑或犹豫，就应在此反问我：‘尊者，这是怎样？这是什么义？’”“尊者，单是这样，我们就对圣者难陀迦满意、欣悦了：圣者难陀迦竟然邀请我们[发问]。”

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已对照

四〇八、“姊妹们，你们认为怎样，眼是常还是无常？”“无常，尊者。”“而那无常的，是苦还是乐？”“是苦，尊者。”“而那无常、苦、变易之法的，适宜这样观它——‘这是我的、这是我、这是我的自我’——吗？”“不适宜，尊者。”“姊妹们，你们认为怎样，耳是常还是无常？”“无常，尊者……乃至……鼻是常还是无常？”“无常，尊者……舌……身……意是常还是无常？”“无常，尊者。”“而那无常的，是苦还是乐？”“是苦，尊者。”“而那无常、苦、变易之法的，适宜这样观它——‘这是我的、这是我、这是我的自我’——吗？”“不适宜，尊者。”“这是什么缘故呢？”“尊者，这一点我们先前就已如实以正慧善见了：‘这六内处是这样无常的。’”“善哉，善哉，姊妹们！姊妹们，对如实以正慧见的圣弟子来说，这正是这样的。”

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缅 3.321已对照

四〇九、“姊妹们，你们认为怎样，色是常还是无常？”“无常，尊者。”“而那无常的，是苦还是乐？”“是苦，尊者。”“而那无常、苦、变易之法的，适宜这样观它——‘这是我的、这是我、这是我的自我’——吗？”“不适宜，尊者。”“姊妹们，你们认为怎样，声是常还是无常？”“无常，尊者……乃至……香是常还是无常？”“无常，尊者……味是常还是无常？”“无常，尊者……触是常还是无常？”“无常，尊者……法是常还是无常？”“无常，尊者。”“而那无常的，是苦还是乐？”“是苦，尊者。”“而那无常、苦、变易之法的，适宜这样观它——‘这是我的、这是我、这是我的自我’——吗？”“不适宜，尊者。”“这是什么缘故呢？”“尊者，这一点我们先前就已如实以正慧善见了：‘这六外处是这样无常的。’”“善哉，善哉，姊妹们！姊妹们，对如实以正慧见的圣弟子来说，这正是这样的。”

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已对照

四一〇、“姊妹们，你们认为怎样，眼识是常还是无常？”“无常，尊者……乃至……耳识是常还是无常？”“无常，尊者……鼻识是常还是无常？”“无常，尊者……舌识是常还是无常？”“无常，尊者……身识是常还是无常？”“无常，尊者……意识是常还是无常？”“无常，尊者。”“而那无常的，是苦还是乐？”“是苦，尊者。”“而那无常、苦、变易之法的，适宜这样观它——‘这是我的、这是我、这是我的自我’——吗？”“不适宜，尊者。”“这是什么缘故呢？”“尊者，这一点我们先前就已如实以正慧善见了：‘这六识身是这样无常的。’”“善哉，善哉，姊妹们！姊妹们，对如实以正慧见的圣弟子来说，这正是这样的。”

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缅 3.322已对照

四一一、“姊妹们，犹如燃烧着的油灯，油也是无常的、变易之法，灯芯也是无常的、变易之法，焰也是无常的、变易之法，光也是无常的、变易之法。姊妹们，若有人这样说：‘那燃烧着的油灯，油也是无常的、变易之法，灯芯也是无常的、变易之法，焰也是无常的、变易之法；而它的光却是恒常的、坚固的、常恒的、不变易之法’——姊妹们，他这样说，是在正确地说吗？”“并非如此，尊者。”“这是什么缘故呢？”“尊者，因为那燃烧着的油灯，油也是无常的、变易之法，灯芯也是无常的、变易之法，焰也是无常的、变易之法；何况它的光，[更]是无常的、变易之法。”“姊妹们，正是这样，若有人这样说：‘这六内处是无常的。然而凡缘于六内处而感受的——或乐、或苦、或不苦不乐——那却是恒常的、坚固的、常恒的、不变易之法’——姊妹们，他这样说，是在正确地说吗？”“并非如此，尊者。”“这是什么缘故呢？”“尊者，缘于各各与之相应的缘，各各与之相应的受生起；由于各各与之相应的缘之灭，各各与之相应的受灭去。”“善哉，善哉，姊妹们！姊妹们，对如实以正慧见的圣弟子来说，这正是这样的。”

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已对照

四一二、“姊妹们，犹如一棵立着的、有心材的大树，根也是无常的、变易之法，干也是无常的、变易之法，枝叶也是无常的、变易之法，树荫也是无常的、变易之法。姊妹们，若有人这样说：‘那棵立着的、有心材的大树，根也是无常的、变易之法，干也是无常的、变易之法，枝叶也是无常的、变易之法；而它的树荫却是恒常的、坚固的、常恒的、不变易之法’——姊妹们，他这样说，是在正确地说吗？”“并非如此，尊者。”“这是什么缘故呢？”“尊者，因为那棵立着的、有心材的大树，根也是无常的、变易之法，干也是无常的、变易之法，枝叶也是无常的、变易之法；何况它的树荫，[更]是无常的、变易之法。”“姊妹们，正是这样，若有人这样说：‘这六外处是无常的。然而凡缘于诸外处而感受的——或乐、或苦、或不苦不乐——那却是恒常的、坚固的、常恒的、不变易之法’——姊妹们，他这样说，是在正确地说吗？”“并非如此，尊者。”“这是什么缘故呢？”“尊者，缘于各各与之相应的缘，各各与之相应的受生起；由于各各与之相应的缘之灭，各各与之相应的受灭去。”“善哉，善哉，姊妹们！姊妹们，对如实以正慧见的圣弟子来说，这正是这样的。”

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缅 3.323已对照

四一三、“姊妹们，犹如熟练的屠牛者或屠牛者的弟子，宰了母牛，用锐利的屠牛刀切割母牛，不损坏内部的肉身，不损坏外部的皮身。凡那里其间的附皮肉、其间的腱、其间的系缚，他都用锐利的屠牛刀切断、切割、割开、四周割离。切断、切割、割开、四周割离之后，剥下外部的皮身，用那同一张皮覆盖那头母牛，然后这样说：‘这头母牛仍像先前一样与这同一张皮相连。’——姊妹们，他这样说，是在正确地说吗？”“并非如此，尊者。”“这是什么缘故呢？”“尊者，因为那熟练的屠牛者或屠牛者的弟子，宰了母牛，用锐利的屠牛刀切割母牛，不损坏内部的肉身，不损坏外部的皮身。凡那里其间的附皮肉、其间的腱、其间的系缚，他都用锐利的屠牛刀切断、切割、割开、四周割离。切断、切割、割开、四周割离之后，剥下外部的皮身，用那同一张皮覆盖那头母牛，即使他这样说：‘这头母牛仍像先前一样与这同一张皮相连。’然而那头母牛已与那同一张皮分离了。”

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.
已对照

“姊妹们，我作这譬喻是为了使[你们]了知其义。此中之义正是这样——姊妹们，‘内部的肉身’，这是六内处的增语；姊妹们，‘外部的皮身’，这是六外处的增语；姊妹们，‘其间的附皮肉、其间的腱、其间的系缚’，这是喜贪的增语；姊妹们，‘锐利的屠牛刀’，这是圣慧的增语——即这圣慧切断、切割、割开、四周割离其间的烦恼、其间的结、其间的系缚。

‘‘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缅 3.324已对照

四一四、“姊妹们，又有这七觉支，由于修习、多作它们，比丘由于诸漏的灭尽，就在现法中自己以证智证知无漏的心解脱、慧解脱，成就并住。哪七[觉支]呢？姊妹们，在此，比丘修习依远离、依离贪、依灭、成熟于舍遣的念觉支；修习择法觉支……乃至……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习依远离、依离贪、依灭、成熟于舍遣的舍觉支。姊妹们，这就是七觉支，由于修习、多作它们，比丘由于诸漏的灭尽，就在现法中自己以证智证知无漏的心解脱、慧解脱，成就并住。”

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已对照

四一五、于是，具寿难陀迦以这教诫教诫那些比丘尼之后，遣她们离去：“姊妹们，去吧，是时候了。”于是，那些比丘尼欢喜、随喜具寿难陀迦之所说，从座而起，礼敬具寿难陀迦，右绕之后，来到世尊之处；到了之后，礼敬世尊，站在一旁。世尊对站在一旁的那些比丘尼这样说——“诸比丘尼，去吧，是时候了。”于是，那些比丘尼礼敬世尊，右绕之后离去了。于是，那些比丘尼离去不久，世尊召唤诸比丘：“诸比丘，犹如在十五日的布萨日那天，许多人不会有疑惑或犹豫：‘月亮是缺的吗？月亮是满的吗？’而[那时]月亮正是满的。诸比丘，正是这样，那些比丘尼对难陀迦的说法既心生满意，又思愿圆满。诸比丘，这五百位比丘尼中，最末的那位比丘尼也已是须陀洹，不堕恶趣，[趣向]决定，以正觉为归趣。”

世尊说了这[番话]。那些比丘满意、欢喜世尊之所说。

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.
已对照

《难陀迦教诫经》终，[《六处品》中之]第四[经]。

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