23/(2). 罗陀相应

1. 第一品

1 魔经

起源于舍卫城。那时，尊者罗陀来到世尊处，向世尊礼敬后，坐在一旁。坐在一旁的尊者罗陀对世尊如此说：

"尊者，人们说'魔，魔'。尊者，何谓为'魔'呢？"

"罗陀，当有色时，就有魔，有杀者，有被杀死者。因此，罗陀，你应视色为魔，视为杀者，视为被杀死者，视为病，视为疮，视为箭，视为痛苦，视为痛苦之源。如此观察的人，是正确观察的人。当有受时...当有想时...当有行时...当有识时，就有魔，有杀者，有被杀死者。因此，罗陀，你应视识为魔，视为杀者，视为被杀死者，视为病，视为疮，视为箭，视为痛苦，视为痛苦之源。如此观察的人，是正确观察的人。"

"尊者，正确观察有什么目的呢？"

"罗陀，正确观察是为了厌离。"

"尊者，厌离又有什么目的呢？"

"罗陀，厌离是为了离欲。"

"尊者，离欲又有什么目的呢？"

"罗陀，离欲是为了解脱。"

"尊者，解脱又有什么目的呢？"

"罗陀，解脱是为了涅槃。"

"尊者，涅槃又有什么目的呢？"

"罗陀，你的问题超出范围了，你无法把握问题的边界。罗陀，梵行是以涅槃为归宿的，以涅槃为目标的，以涅槃为终点的。"第一经。

2 众生经

起源于舍卫城。坐在一旁的尊者罗陀对世尊如此说："尊者，人们说'众生，众生'。尊者，为何称为众生呢？"

"罗陀，对色有欲望、贪爱、喜悦、渴爱时，众生就被束缚于此，黏着于此，因此称为众生。对受...对想...对行...对识有欲望、贪爱、喜悦、渴爱时，众生就被束缚于此，黏着于此，因此称为众生。"

"罗陀，就像小男孩或小女孩玩泥巴做的小屋。只要他们对那些泥巴小屋没有离欲，没有离贪，没有离爱，没有离渴望，没有离热恼，没有离渴爱，他们就会珍爱、珍惜、珍藏、视为己有那些泥巴小屋。但是，罗陀，当小男孩或小女孩对那些泥巴小屋离欲，离贪，离爱，离渴望，离热恼，离渴爱时，他们就会用手脚打散、分解、破坏那些泥巴小屋，把它们当作玩物。同样地，罗陀，你们也应当打散、分解、破坏色，把它当作玩物，为灭尽渴爱而修行。你们应当打散、分解、破坏受...想...行...识，把它当作玩物，为灭尽渴爱而修行。因为，罗陀，渴爱的灭尽就是涅槃。"第二经。

3 有结经

起源于舍卫城。坐在一旁的尊者罗陀对世尊如此说："尊者，人们说'有结灭，有结灭'。尊者，什么是有结，什么是有结灭呢？"

"罗陀，对色的欲望、贪爱、喜悦、渴爱以及心的依附、执取、住着、执着、潜在倾向，这称为有结。它们的灭尽就是有结灭。对受...对想...对行...对识的欲望、贪爱、喜悦、渴爱以及心的依附、执取、住着、执着、潜在倾向，这称为有结。它们的灭尽就是有结灭。"第三经。

4 应遍知经

起源于舍卫城。尊者罗陀来到世尊处，向世尊礼敬后，坐在一旁。世尊对坐在一旁的尊者罗陀如此说：

"罗陀，我要为你说明应遍知之法、遍知与已遍知者。请听，请善加作意，我将为你说法。"

"好的，尊者"，尊者罗陀回答世尊。世尊如此说：

"罗陀，什么是应遍知之法？罗陀，色是应遍知之法，受是应遍知之法，想是应遍知之法，行是应遍知之法，识是应遍知之法。罗陀，这些称为应遍知之法。罗陀，什么是遍知？罗陀，贪的灭尽，嗔的灭尽，痴的灭尽，这称为遍知。罗陀，谁是已遍知者？应称之为'阿罗汉'。这位尊者有这样的名字，这样的姓氏，这就是所谓的已遍知者。"第四经。

5 沙门经

起源于舍卫城。世尊对坐在一旁的尊者罗陀如此说："罗陀，有这五种取蕴。哪五种？色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。罗陀，任何沙门或婆罗门若不如实了知这五取蕴的味、患、离，罗陀，我不认为他们是沙门中的沙门，或婆罗门中的婆罗门；这些尊者也没有在现世中以自身的智慧证悟、实现并安住于沙门义或婆罗门义。罗陀，任何沙门或婆罗门若如实了知这五取蕴的味、患、离，罗陀，我认为他们是沙门中的沙门，婆罗门中的婆罗门；这些尊者也已在现世中以自身的智慧证悟、实现并安住于沙门义和婆罗门义。"第五经。

6 第二沙门经

起源于舍卫城。世尊对坐在一旁的尊者罗陀如此说："罗陀，有这五种取蕴。哪五种？色取蕴...(中略)...识取蕴。罗陀，任何沙门或婆罗门若不如实了知这五取蕴的生起、消失、味、患、离，...(中略)...以自身的智慧证悟、实现并安住。"第六经。

巴利语原版经文

23/(2). Rādhasaṃyuttaṃ

1. Paṭhamavaggo

1/(1). Mārasuttaṃ

　　 160. Sāvatthinidānaṃ Atha kho āyasmā rādho yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca–

　　 “‘Māro, māro’ti, bhante, vuccati. Kittāvatā nu kho, bhante, māro”ti? “Rūpe kho, rādha, sati māro vā assa māretā vā yo vā pana mīyati. Tasmātiha tvaṃ, rādha, rūpaṃ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa. Ye naṃ evaṃ passanti te sammā passanti. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati māro vā assa māretā vā yo vā pana mīyati. Tasmātiha tvaṃ, rādha, viññāṇaṃ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa. Ye naṃ evaṃ passanti, te sammā passantī”ti.

　　 “Sammādassanaṃ pana, bhante, kimatthiyan”ti? “Sammādassanaṃ kho, rādha, nibbidatthaṃ”. “Nibbidā pana, bhante, kimatthiyā”ti? “Nibbidā kho, rādha, virāgatthā”. “Virāgo pana, bhante kimatthiyo”ti? “Virāgo kho, rādha, vimuttattho”. “Vimutti pana, bhante, kimatthiyā”ti? “Vimutti kho, rādha, nibbānatthā”. “Nibbānaṃ pana, bhante, kimatthiyan”ti? “Accayāsi, rādha, pañhaṃ, nāsakkhi pañhassa pariyantaṃ gahetuṃ. Nibbānogadhañhi, rādha, brahmacariyaṃ vussati, nibbānaparāyanaṃ nibbānapariyosānan”ti. Paṭhamaṃ.

2/(2). Sattasuttaṃ

　　 161. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca– “‘satto, satto’ti, bhante, vuccati. Kittāvatā nu kho, bhante sattoti vuccatī”ti? “Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati. Vedanāya… saññāya… saṅkhāresu… viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati”.

　　 “Seyyathāpi, rādha, kumārakā vā kumārikāyo vā paṃsvāgārakehi kīḷanti. Yāvakīvañca tesu paṃsvāgārakesu avigatarāgā honti avigatacchandā avigatapemā avigatapipāsā avigatapariḷāhā avigatataṇhā, tāva tāni paṃsvāgārakāni allīyanti keḷāyanti dhanāyanti mamāyanti. Yato ca kho, rādha, kumārakā vā kumārikāyo vā tesu paṃsvāgārakesu vigatarāgā honti vigatacchandā vigatapemā vigatapipāsā vigatapariḷāhā vigatataṇhā, atha kho tāni paṃsvāgārakāni hatthehi ca pādehi ca vikiranti vidhamanti viddhaṃsenti vikīḷaniyaṃ karonti. Evameva kho, rādha, tumhepi rūpaṃ vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha. Vedanaṃ vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha. Saññaṃ… saṅkhāre vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha. Viññāṇaṃ vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha. Taṇhākkhayo hi, rādha, nibbānan”ti. Dutiyaṃ.

3/(3). Bhavanettisuttaṃ

　　 162. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca– “‘bhavanettinirodho, bhavanettinirodho’ti, bhante, vuccati. Katamā nu kho, bhante, bhavanetti, katamo bhavanettinirodho”ti? “Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā– ayaṃ vuccati bhavanetti. Tesaṃ nirodho bhavanettinirodho. Vedanāya… saññāya… saṅkhāresu viññāṇe yo chando …pe… adhiṭṭhānābhinivesānusayā ayaṃ vuccati bhavanetti. Tesaṃ nirodho bhavanettinirodho”ti. Tatiyaṃ.

4/(4). Pariññeyyasuttaṃ

　　 163. Sāvatthinidānaṃ. Āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca–

　　 “Pariññeyye ca, rādha, dhamme desessāmi pariññañca pariññātāviṃ puggalañca. Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā rādho bhagavato paccassosi. Bhagavā etadavoca– “katame ca, rādha, pariññeyyā dhammā? Rūpaṃ kho, rādha, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṃ pariññeyyo dhammo. Ime vuccanti, rādha, pariññeyyā dhammā. Katamā ca, rādha, pariññā? Yo kho, rādha, rāgakkhayo dosakkhayo mohakkhayo– ayaṃ vuccati, rādha, pariññā. Katamo ca, rādha, pariññātāvī puggalo? ‘Arahā’tissa vacanīyaṃ. Yvāyaṃ āyasmā evaṃnāmo evaṃgotto– ayaṃ vuccati, rādha, pariññātāvī puggalo”ti. Catutthaṃ.

5/(5). Samaṇasuttaṃ

　　 164. Sāvatthinidānaṃ. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca – “pañcime, rādha, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti; na me te, rādha, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci, rādha, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti; te kho me, rādha, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Pañcamaṃ.

6/(6). Dutiyasamaṇasuttaṃ

　　 165. Sāvatthinidānaṃ. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca – “pañcime, rādha, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti …pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Chaṭṭhaṃ.