相应部12相应67经到69经(因缘相应/因缘篇/修多罗)

67 芦束经

有一次,尊者舍利弗和尊者大拘絺罗住在波罗奈的仙人落处鹿野苑。傍晚时分,大拘絺罗尊者从独处静坐中起来,来到舍利弗尊者那里。到了之后,与舍利弗尊者互相问候。寒暄完毕后,坐在一旁。坐下后,大拘絺罗尊者对舍利弗尊者说:

"朋友舍利弗,老死是自作的吗?是他作的吗?是自作和他作的吗?还是非自作非他作,无因而生的?"

"朋友拘絺罗,老死不是自作的,不是他作的,不是自作和他作的,也不是非自作非他作,无因而生的。但是,以生为缘而有老死。"

"朋友舍利弗,生是自作的吗?是他作的吗?是自作和他作的吗?还是非自作非他作,无因而生的?"

"朋友拘絺罗,生不是自作的,不是他作的,不是自作和他作的,也不是非自作非他作,无因而生的。但是,以有为缘而有生。"

"朋友舍利弗,有是自作的吗?......取是自作的吗?......爱是自作的吗?......受是自作的吗?......触是自作的吗?......六入处是自作的吗?......名色是自作的吗?是他作的吗?是自作和他作的吗?还是非自作非他作,无因而生的?"

"朋友拘絺罗,名色不是自作的,不是他作的,不是自作和他作的,也不是非自作非他作,无因而生的。但是,以识为缘而有名色。"

"朋友舍利弗,识是自作的吗?是他作的吗?是自作和他作的吗?还是非自作非他作,无因而生的?"

"朋友拘絺罗,识不是自作的,不是他作的,不是自作和他作的,也不是非自作非他作,无因而生的。但是,以名色为缘而有识。"

"朋友,我们刚才听到尊者舍利弗这样说:'朋友拘絺罗,名色不是自作的,不是他作的,不是自作和他作的,也不是非自作非他作,无因而生的。但是,以识为缘而有名色。'"

"现在我们又听到尊者舍利弗这样说:'朋友拘絺罗,识不是自作的,不是他作的,不是自作和他作的,也不是非自作非他作,无因而生的。但是,以名色为缘而有识。'"

"朋友舍利弗,这句话应该如何理解呢?"

"那么朋友,我给你打个比方。有些聪明人通过比喻就能理解所说的意思。朋友,就像两束芦草相互支撑而立。同样地,以名色为缘而有识,以识为缘而有名色,以名色为缘而有六入处,以六入处为缘而有触......如是这整个苦蕴集起。朋友,如果拉走其中一束芦草,另一束就会倒下;如果拉走另一束,第一束也会倒下。同样地,名色灭则识灭,识灭则名色灭,名色灭则六入处灭,六入处灭则触灭......如是这整个苦蕴灭。"

"太奇妙了,朋友舍利弗!太不可思议了,朋友舍利弗!尊者舍利弗说得多么好啊!我们以这三十六个理由赞同尊者舍利弗所说的:'朋友,如果比丘为了厌离、离欲、灭尽老死而说法,他可以被称为说法比丘。如果比丘为了厌离、离欲、灭尽老死而修行,他可以被称为法随法行比丘。如果比丘因厌离、离欲、灭尽而从老死解脱,无所执取,他可以被称为现法涅槃比丘。'同样地,对于生......有......取......爱......受......触......六入处......名色......识......行......无明,如果比丘为了厌离、离欲、灭尽无明而说法,他可以被称为说法比丘。如果比丘为了厌离、离欲、灭尽无明而修行,他可以被称为法随法行比丘。如果比丘因厌离、离欲、灭尽而从无明解脱,无所执取,他可以被称为现法涅槃比丘。"

68 拘睒弥经

有一次,目犁连子帝须尊者、波毗陀尊者、那罗陀尊者和阿难陀尊者住在拘睒弥的瞿师多园。这时,波毗陀尊者对目犁连子帝须尊者说:

"朋友目犁连子帝须,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,你是否有亲身的智慧知道:'以生为缘而有老死'?"

"朋友波毗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,我确实知道、确实看到:'以生为缘而有老死'。"

"朋友目犁连子帝须,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,你是否有亲身的智慧知道:'以有为缘而有生......以取为缘而有有......以爱为缘而有取......以受为缘而有爱......以触为缘而有受......以六入处为缘而有触......以名色为缘而有六入处......以识为缘而有名色......以行为缘而有识......以无明为缘而有行'?"

"朋友波毗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,我确实知道、确实看到:'以无明为缘而有行'。"

"朋友目犁连子帝须,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,你是否有亲身的智慧知道:'生灭则老死灭'?"

"朋友波毗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,我确实知道、确实看到:'生灭则老死灭'。"

"朋友目犁连子帝须,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,你是否有亲身的智慧知道:'有灭则生灭......取灭则有灭......爱灭则取灭......受灭则爱灭......触灭则受灭......六入处灭则触灭......名色灭则六入处灭......识灭则名色灭......行灭则识灭......无明灭则行灭'?"

"朋友波毗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,我确实知道、确实看到:'无明灭则行灭'。"

"朋友目犁连子帝须,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,你是否有亲身的智慧知道:'有灭即是涅槃'?"

"朋友波毗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,我确实知道、确实看到:'有灭即是涅槃'。"

"那么,尊者目犁连子帝须是阿罗汉、漏尽者了?"

当这样说时,目犁连子帝须尊者保持沉默。

这时,那罗陀尊者对波毗陀尊者说:"朋友波毗陀,请让我回答这个问题。请问我这个问题,我会回答你的。"

"那么尊者那罗陀可以回答这个问题。我问尊者那罗陀这个问题,请尊者那罗陀回答我。"

"朋友那罗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,你是否有亲身的智慧知道:'以生为缘而有老死'?"

"朋友波毗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,我确实知道、确实看到:'以生为缘而有老死'。"

"朋友那罗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,你是否有亲身的智慧知道:'以有为缘而有生......以无明为缘而有行'?"

"朋友波毗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,我确实知道、确实看到:'以无明为缘而有行'。"

"朋友那罗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,你是否有亲身的智慧知道:'生灭则老死灭'?"

"朋友波毗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,我确实知道、确实看到:'生灭则老死灭'。"

"朋友那罗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,你是否有亲身的智慧知道:'有灭则生灭......无明灭则行灭'?"

"朋友波毗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,我确实知道、确实看到:'无明灭则行灭'。"

"朋友那罗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,你是否有亲身的智慧知道:'有灭即是涅槃'?"

"朋友波毗陀,除了信仰、个人喜好、传统、推理思考和接受某种见解之外,我确实知道、确实看到:'有灭即是涅槃'。"

"那么,尊者那罗陀是阿罗汉、漏尽者了?"

"朋友,虽然我以如实正慧善见'有灭即是涅槃',但我不是阿罗汉、漏尽者。朋友,就像在荒野中有一口井,但既没有绳子也没有水桶。这时一个人走来,被炎热所苦,疲惫不堪,口渴难耐。他看着那口井,虽然知道'这是水',但无法亲身触及。同样地,朋友,虽然我以如实正慧善见'有灭即是涅槃',但我不是阿罗汉、漏尽者。"

当这样说时,阿难陀尊者对波毗陀尊者说:"朋友波毗陀,你这样说,对尊者那罗陀有什么看法?"

"朋友阿难陀,我这样说,对尊者那罗陀没有任何不好的看法,只有善意和赞叹。"

69 流向经

如是我闻。一时,世尊住在舍卫城祇树给孤独园。在那里......世尊说:

"比丘们,大海上涨时,使大河上涨;大河上涨时,使小河上涨;小河上涨时,使大湖上涨;大湖上涨时,使小湖上涨。同样地,比丘们,无明上涨时,使行上涨;行上涨时,使识上涨;识上涨时,使名色上涨;名色上涨时,使六入处上涨;六入处上涨时,使触上涨;触上涨时,使受上涨;受上涨时,使爱上涨;爱上涨时,使取上涨;取上涨时,使有上涨;有上涨时,使生上涨;生上涨时,使老死上涨。

"比丘们,大海退潮时,使大河退潮;大河退潮时,使小河退潮;小河退潮时,使大湖退潮;大湖退潮时,使小湖退潮。同样地,比丘们,无明退潮时,使行退潮;行退潮时,使识退潮;识退潮时,使名色退潮;名色退潮时,使六入处退潮;六入处退潮时,使触退潮;触退潮时,使受退潮;受退潮时,使爱退潮;爱退潮时,使取退潮;取退潮时,使有退潮;有退潮时,使生退潮;生退潮时,使老死退潮。"

巴利语原版经文

67/(7). Naḷakalāpīsuttaṃ

　　 67. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca– “kiṃ nu kho, āvuso sāriputta, sayaṃkataṃ jarāmaraṇaṃ, paraṃkataṃ jarāmaraṇaṃ, sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, udāhu asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ jarāmaraṇan”ti? “Na kho, āvuso koṭṭhika, sayaṃkataṃ jarāmaraṇaṃ, na paraṃkataṃ jarāmaraṇaṃ, na sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ jarāmaraṇaṃ. Api ca, jātipaccayā jarāmaraṇan”ti.

　　 “Kiṃ nu kho, āvuso sāriputta, sayaṃkatā jāti, paraṃkatā jāti, sayaṃkatā ca paraṃkatā ca jāti, udāhu asayaṃkārā aparaṃkārā adhiccasamuppannā jātī”ti? “Na kho, āvuso koṭṭhika, sayaṃkatā jāti, na paraṃkatā jāti, na sayaṃkatā ca paraṃkatā ca jāti, nāpi asayaṃkārā aparaṃkārā adhiccasamuppannā jāti. Api ca, bhavapaccayā jātī”ti.

　　 “Kiṃ nu kho, āvuso sāriputta, sayaṃkato bhavo …pe… sayaṃkataṃ upādānaṃ… sayaṃkatā taṇhā… sayaṃkatā vedanā… sayaṃkato phasso… sayaṃkataṃ saḷāyatanaṃ… sayaṃkataṃ nāmarūpaṃ, paraṃkataṃ nāmarūpaṃ, sayaṃkatañca paraṃkatañca nāmarūpaṃ, udāhu asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ nāmarūpan”ti “Na kho, āvuso koṭṭhika, sayaṃkataṃ nāmarūpaṃ, na paraṃkataṃ nāmarūpaṃ, na sayaṃkatañca paraṃkatañca nāmarūpaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ, adhiccasamuppannaṃ nāmarūpaṃ. Api ca, viññāṇapaccayā nāmarūpan”ti.

　　 “Kiṃ nu kho, āvuso sāriputta, sayaṅkataṃ viññāṇaṃ, paraṅkataṃ viññāṇaṃ, sayaṃkatañca paraṃkatañca viññāṇaṃ, udāhu asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ viññāṇan”ti? “Na kho, āvuso koṭṭhika, sayaṃkataṃ viññāṇaṃ, na paraṃkataṃ viññāṇaṃ na sayaṃkatañca paraṃkatañca viññāṇaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ viññāṇaṃ. Api ca, nāmarūpapaccayā viññāṇan”ti.

　　 “Idāneva kho mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma – ‘na khvāvuso koṭṭhika, sayaṃkataṃ nāmarūpaṃ, na paraṃkataṃ nāmarūpaṃ, na sayaṃkatañca paraṃkatañca nāmarūpaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ nāmarūpaṃ. Api ca, viññāṇapaccayā nāmarūpan’”ti.

　　 “Idāneva ca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma– ‘na khvāvuso koṭṭhika, sayaṃkataṃ viññāṇaṃ, na paraṃkataṃ viññāṇaṃ, na sayaṃkatañca paraṃkatañca viññāṇaṃ nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ viññāṇaṃ. Api ca, nāmarūpapaccayā viññāṇan’”ti.

　　 “Yathā kathaṃ panāvuso sāriputta, imassa bhāsitassa attho daṭṭhabbo”ti? “Tenahāvuso, upamaṃ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ jānanti. Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṃ nissāya tiṭṭheyyuṃ. Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Tāsaṃ ce, āvuso naḷakalāpīnaṃ ekaṃ ākaḍḍheyya, ekā papateyya; aparaṃ ce ākaḍḍheyya, aparā papateyya. Evameva kho, āvuso, nāmarūpanirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. “Acchariyaṃ āvuso sāriputta; abbhutaṃ, āvuso sāriputta! Yāvasubhāsitaṃ cidaṃ āyasmatā sāriputtena. Idañca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ imehi chattiṃsāya vatthūhi anumodāma– ‘jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃ vacanāya. Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃ vacanāya. Jarāmaraṇassa ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃ vacanāya. Jātiyā ce… bhavassa ce… upādānassa ce… taṇhāya ce… vedanāya ce… phassassa ce… saḷāyatanassa ce… nāmarūpassa ce… viññāṇassa ce… saṅkhārānaṃ ce… avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃ vacanāya. Avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃ vacanāya Avijjāya ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃ vacanāyā’”ti. Sattamaṃ.

68/(8). Kosambisuttaṃ

　　 68. Ekaṃ samayaṃ āyasmā ca musilo āyasmā ca paviṭṭho āyasmā ca nārado āyasmā ca ānando kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā paviṭṭho āyasmantaṃ musilaṃ etadavoca– “aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ– ‘jātipaccayā jarāmaraṇan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘jātipaccayā jarāmaraṇan’”ti.

　　 “Aññatreva āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ– ‘bhavapaccayā jātīti …pe… upādānapaccayā bhavoti… taṇhāpaccayā upādānanti… vedanāpaccayā taṇhāti… phassapaccayā vedanāti… saḷāyatanapaccayā phassoti… nāmarūpapaccayā saḷāyatananti… viññāṇapaccayā nāmarūpanti… saṅkhārapaccayā viññāṇanti… avijjāpaccayā saṅkhārā’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘avijjāpaccayā saṅkhārā’”ti.

　　 “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ– ‘jātinirodhā jarāmaraṇanirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘jātinirodhā jarāmaraṇanirodho’”ti.

　　 “Aññatreva āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ– ‘bhavanirodhā jātinirodhoti …pe… upādānanirodhā bhavanirodhoti… taṇhānirodhā upādānanirodhoti… vedanānirodhā taṇhānirodhoti… phassanirodhā vedanānirodhoti… saḷāyatananirodhā phassanirodhoti… nāmarūpanirodhā saḷāyatananirodhoti… viññāṇanirodhā nāmarūpanirodhoti saṅkhāranirodhā viññāṇanirodhoti… avijjānirodhā saṅkhāranirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘avijjānirodhā saṅkhāranirodho’”ti.

　　 “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ– ‘bhavanirodho nibbānan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘bhavanirodho nibbānan’”ti.

　　 “Tenahāyasmā musilo arahaṃ khīṇāsavo”ti? Evaṃ vutte, āyasmā musilo tuṇhī ahosi. Atha kho āyasmā nārado āyasmantaṃ paviṭṭhaṃ etadavoca– “sādhāvuso paviṭṭha, ahaṃ etaṃ pañhaṃ labheyyaṃ. Maṃ etaṃ pañhaṃ puccha. Ahaṃ te etaṃ pañhaṃ byākarissāmī”ti. “Labhatāyasmā nārado etaṃ pañhaṃ. Pucchāmahaṃ āyasmantaṃ nāradaṃ etaṃ pañhaṃ. Byākarotu ca me āyasmā nārado etaṃ pañhaṃ”.

　　 “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ– ‘jātipaccayā jarāmaraṇan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘jātipaccayā jarāmaraṇan’”ti.

　　 “Aññatreva āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ – bhavapaccayā jāti …pe… avijjāpaccayā saṅkhārā”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘avijjāpaccayā saṅkhārā’”ti.

　　 “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ– ‘jātinirodhā jarāmaraṇanirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘jātinirodhā jarāmaraṇanirodho’”ti.

　　 “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ– ‘bhavanirodhā jātinirodhoti …pe… avijjānirodhā saṅkhāranirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘avijjānirodhā saṅkhāranirodho’”ti.

　　 “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ– ‘bhavanirodho nibbānan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘bhavanirodho nibbānan’”ti.

　　 “Tenahāyasmā nārado arahaṃ khīṇāsavo”ti? “‘Bhavanirodho nibbānan’ti kho me, āvuso, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo. Seyyathāpi, āvuso, kantāramagge udapāno. Tatra nevassa rajju na udakavārako. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito, so taṃ udapānaṃ olokeyya. Tassa ‘udakan’ti hi kho ñāṇaṃ assa, na ca kāyena phusitvā vihareyya. Evameva kho, āvuso, ‘bhavanirodho nibbānan’ti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo”ti.

　　 Evaṃ vutte, āyasmā ānando āyasmantaṃ paviṭṭhaṃ etadavoca– “evaṃvādī tvaṃ, āvuso paviṭṭha, āyasmantaṃ nāradaṃ kiṃ vadesī”ti? “Evaṃvādāhaṃ, āvuso ānanda, āyasmantaṃ nāradaṃ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā”ti. Aṭṭhamaṃ.

69/(9). Upayantisuttaṃ

　　 69. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho …pe… “mahāsamuddo, bhikkhave, upayanto mahānadiyo upayāpeti, mahānadiyo upayantiyo kunnadiyo upayāpenti, kunnadiyo upayantiyo mahāsobbhe upayāpenti, mahāsobbhā upayantā kusobbhe upayāpenti. Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṃ upayāpenti, viññāṇaṃ upayantaṃ nāmarūpaṃ upayāpeti, nāmarūpaṃ upayantaṃ saḷāyatanaṃ upayāpeti, saḷāyatanaṃ upayantaṃ phassaṃ upayāpeti, phasso upayanto vedanaṃ upayāpeti, vedanā upayantī taṇhaṃ upayāpeti, taṇhā upayantī upādānaṃ upayāpeti, upādānaṃ upayantaṃ bhavaṃ upayāpeti, bhavo upayanto jātiṃ upayāpeti, jāti upayantī jarāmaraṇaṃ upayāpeti.

　　 “Mahāsamuddo, bhikkhave, apayanto mahānadiyo apayāpeti, mahānadiyo apayantiyo kunnadiyo apayāpenti, kunnadiyo apayantiyo mahāsobbhe apayāpenti, mahāsobbhā apayantā kusobbhe apayāpenti. Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṃ apayāpenti, viññāṇaṃ apayantaṃ nāmarūpaṃ apayāpeti, nāmarūpaṃ apayantaṃ saḷāyatanaṃ apayāpeti, saḷāyatanaṃ apayantaṃ phassaṃ apayāpeti, phasso apayanto vedanaṃ apayāpeti, vedanā apayantī taṇhaṃ apayāpeti, taṇhā apayantī upādānaṃ apayāpeti, upādānaṃ apayantaṃ bhavaṃ apayāpeti, bhavo apayanto jātiṃ apayāpeti, jāti apayantī jarāmaraṇaṃ apayāpetī”ti. Navamaṃ.