1.聞如是：一時，佛在舍衛國祇樹給孤獨園。
Thus have I heard:
One time, the Budha was staying at Anaathapindidas Ashrama in Jetavana of Shraavastii.
2. 爾時，有眾多比丘到時，著衣持鉢，入城乞食。是時，眾多比丘便生此念：「我等入城乞食，日時猶早，今可相率至外道梵志所。」
At that time, many bhikshus, having robed themselves and taken their bowls, entered the city to beg for alms. Then, those bhikshus thought, “Since it is still early in the day, let us go together to visit the tirthika (unorthodox) brahamanas.”
3. 爾時，眾多比丘便往至異學梵志所。到已，共相問訊，在一面坐。是時，梵志問沙門曰：「瞿曇道士恒說欲論、色論、痛論、想論，如此諸論有何差別？我等所論亦是沙門所說，沙門所說亦是我等所論。說法同我說法，教誨同我教誨。」
Then, those bhikshus went to the place of the tirthika brahamanas. Upon arriving, they exchanged greetings and sat to one side. At that time, the tirthika brahamanas asked the bhikshus,
“The shramana Gautama often speaks about kaama (sensual desire), rupa (form), vedana (sensation), and Samjna (perception). What is the difference between these teachings? What we teach is also what the shramana teaches, and what the shramana teaches is also what we teach. Your teachings are the same as ours, and your instructions are the same as ours.”
4. 是時，眾多比丘聞彼語已，亦不言善，復非言惡，即從坐起而去。並作是念：「我等當以此義往問世尊。」
Having heard these words, the bhikshus neither praised nor criticized them. They rose from their seats and left, thinking, “We should take this matter to Bhagavaan and ask him about it.”
5. 爾時，眾多比丘食後便至世尊所。到已，頭面禮足，在一面坐。是時，眾多比丘從梵志所，問事因緣本末，盡白世尊。
After finishing their meal, the bhikshus went to Bhagavaan. Upon arriving, they bowed their heads at his feet and sat to one side. Then, they recounted to Bhagavaan the entire conversation they had with the tirthika brahamanas.
6. 爾時，世尊告諸比丘：「設彼梵志作是問者，汝等當以此義，詶彼來問：『欲有何味？復有何過？當捨離欲。色有何味？復有何過？當捨離色。痛有何味？復有何過？當捨離痛。』汝等設以此語詶彼來問者，彼諸梵志默然不對。設有所說者，亦不能解此深義，遂增愚惑，墮於邊際。所以然者，非彼境界。然復，比丘！魔及魔天、釋、梵、四天王、沙門、婆羅門、人及非人能解此深義者，除如來、等正覺及如來聖眾受吾教者，此即不論。
At that time, Bhagavaan said to the bhikshus, “If those tirthika brahamanas ask you such questions, you should respond by asking them:
‘What is the rasa (taste) of kaama (sensual desire)? And what is its aadinava (danger)? Why should one abandon kaama (sensual desire)?
What is the rasa (taste) of rupa (form)? And what is its aadinava (danger)? Why should one abandon rupa (form)?
What is the rasa (taste) of vedana (sensation)? And what is its aadinava (danger)? Why should one abandon vedana (sensation)?’
If you respond to their questions in this way, those tirthika brahamanas will remain silent. Even if they attempt to answer, they will not understand this profound meaning and will only increase their confusion, falling into error. Why is this? Because this is not within their realm of understanding. Moreover, bhikshus, neither Mara, the devas, Indra, Brahma, the Catur-mahaaraaja-kayikas (Four Heavenly Kings), shramanas, brahamanas, humans, nor non-humans can understand this profound meaning—except for the Tathaagata, the Samyak Sambuddha, and the noble Sangha who have received my teachings. This is beyond their comprehension.
7. 「欲有何味？所謂五欲者是。云何為五？眼見色，為起眼識，甚愛敬念，世人所喜。若耳聞聲、鼻嗅香、舌知味、身知細滑，甚愛敬念，世人所喜。若復於此五欲之中，起苦、樂心，是謂欲味。
“What is the rasa (taste) of kaama (sensual desire)? It is the five objects of desire. What are the five?
The eye sees forms, giving rise to visual consciousness, and arouses deep raaga (attachment), attentiveness, and fondness — these are cherished by worldly people. The ear hears shabda (sounds), the nose smells gandha (fragrances), the tongue tastes rasa (flavours), and the body feels sprastavya (tactile sensations)—all these arouse attachment, attentiveness, and fondness — they are what worldly beings delight in.
When pleasure (sukha) or pain (duhkha) arises in relation to these five desires, this is called the rasa of kaama (sensual desire).
8. 「云何欲有何過者？若有一族姓子，學諸伎術，而自營己。或學田作，或學書䟽，或學傭作，或學算數，或學權詐，或學剋鏤，或學通信，至彼來此。或學承事王身，不避寒暑，記累懃苦，不自由己，作此辛苦而獲財業，是為欲為大過。現世苦惱，由此恩愛，皆由貪欲。然復彼族姓子，作此懃勞，不獲財寶，彼便懷愁憂，苦惱不可稱記。便自思惟：『我作此功勞，施諸方計，不得財貨。如此之比者，當念捨離。』是為當捨離欲。
“What are the dangers of kaama (sensual desire)?
Suppose a young man of good family learns various arts or skills to support himself. He may learn farming, or writing and documentation, or become a laborer, or study mathematics/accounting, or he may study trickery and persuasion, or learn carving and metalwork, or engage in messenger work or trade between places, or he may serve the king, enduring heat and cold, toiling tirelessly, not free to act as he wishes. He goes through all such hardships, just to acquire wealth and property. This is the great danger of desire: the suffering in this life, arising from attachment and craving, all stemming from greed.
Yet, even after such toil, if he fails to acquire wealth, he becomes filled with sorrow and mental distress, suffering in ways beyond description. He reflects: “I have labored in so many ways, tried all possible methods, yet have not obtained any material gain. In cases like this, one should contemplate vairaagya (dispassion) and think of renouncing it. Such things should be abandoned.’ This is why one should abandon kāma — sensual desire.
9.「復次，彼族姓子或時作此方計而獲財貨，以獲財貨，廣施方宜，恒自擁護，恐王勅奪，為賊偷竊，為水所漂，為火所燒。復作是念：『正欲藏窖，恐後亡失，正欲出利，復恐不剋。或家生惡子，費散吾財。』是為欲為大患，皆緣欲本，致此災變。
“Furthermore, suppose that young man, through various efforts and means, acquires wealth. Having acquired it, he devises various plans to protect it, fearing it may be confiscated by the king, stolen by thieves, swept away by floods, or burned by fire. He thinks, ‘If I hide it, I fear it may be lost. If I invest it, I fear it may not yield profit. Or, if my household produces a wayward child, my wealth may be squandered.’ This is the maha-vyaadhi (great affliction) of sensual desire: all these calamities arise from the root of desire – which gives rise to such suffering.
10.「復次，族姓子恒生此心，欲擁護財貨。後猶復為國王所奪，為賊所劫，為水所漂，為火所燒；所藏窖者亦復不剋；正使出利亦復不獲；居家生惡子，費散財貨，萬不獲一，便懷愁憂苦惱，椎胸喚呼：『我本所得財貨，今盡忘失！』遂成愚惑，心意錯亂，是謂欲為大患，緣此欲本，不至無為。
“Moreover, that young man of noble family constantly worries about protecting his wealth. Yet later, it may still be confiscated by the king, stolen by thieves, swept away by floods, or burned by fire. Even if he hides it, it may not be safe. Even if he invests it, he may not profit. If his household produces a wayward child, his wealth may be squandered, and he may lose everything. Of ten thousand hopes, not even one is fulfilled, and he is filled with sorrow, mental distress, grief, and overwhelmed with suffering he beats his chest and cries aloud: “All the wealth I once obtained — now it’s completely lost!” Thus he becomes deluded and bewildered, his manas (mind) and citta (mental activity) become confused and disturbed. This is the maha-vyaadhi (great affliction) of sensual desire: Because of this root of desire, he never reaches asamskrita — the state of non-conditioning or Nirvana.
11.「復次，緣此欲本，著鎧執仗，共相攻伐。以相攻伐，或在象眾前、或在馬眾前、或在步兵前、或在車眾前，見馬共馬鬪、見象共象鬪、見車共車鬪、見步兵共步兵鬪，或相斫射，以矟相斫刺。如此之比，欲為大患。緣欲為本，致此災變。
“Furthermore, because of sensual desire, people don armor and take up weapons to fight one another. They fight in front of elephants, horses, infantry, or chariots. They see horses fighting horses, elephants fighting elephants, chariots fighting chariots, and infantry fighting infantry. They slash, shoot, and stab with spears. Such things are the maha-vyaadhis (great afflictions) of sensual desire: all these calamities arise from the root of desire.
12.「復次，緣此欲本，著鎧執仗，或在城門、或在城上，共相斫射，或以矟刺、或以鐵輪而轢其頭，或消鐵相灑。受此苦惱，死者眾多。
“Moreover, because of sensual desire, people don armor and take up weapons to fight at city gates or on city walls. They slash, shoot, stab with spears, crush heads with iron wheels, or pour molten iron on one another. Many suffer and die from such torment.
13.「復次，欲者亦無有常，皆代謝變易，不停不解。此欲變易無常者，此謂欲為大患。
“Furthermore, sensual desire is impermanent. It is subject to change and decay, never ceasing or abating. This impermanence of sensual desire is its maha-vyaadhi (great affliction).
14.「云何當捨離欲？若能修行除貪欲者，是謂捨欲。謂諸有沙門、婆羅門，不知欲之大患，亦復不知捨欲之原，如實不知沙門、沙門威儀，不知婆羅門、婆羅門威儀，此非沙門、婆羅門，亦復不能舉身作證而自遊戲。謂諸沙門、婆羅門審知欲為大患，能捨離欲，如實不虛。知沙門有沙門威儀，知婆羅門有婆羅門威儀，已身作證而自遊戱，是為捨離於欲。
“How should one abandon sensual desire?
If one is able to cultivate the path and remove raaga (craving or greed), this is called the abandonment of sensual desire.
There are some shramanas and brahmanas who do not understand the maha-vyaadhi (great affliction) that is kaama (sensual desire). Nor do they know the origin and method of abandoning sensual desire. They do not truly know what it means to be a shramana, nor do they understand the vinaya (discipline or conduct) of a true shramana; they also do not know the discipline of a true brahamana. Such people are neither true shramanas nor brahamanas, and they cannot attain realization through the kaayika pratyaksha (direct bodily realization) or move about with freedom and joy in that realization.
But those shramanas and brahamanas who clearly understand that kaama is a maha-vyaadhi (great affliction), and can truly abandon kaama, are authentic and sincere in their realization. They know the proper conduct (aachaara) and discipline of a shramana, and they recognize the noble discipline of a true brahamana. Having attained personal realization (saak-shaat-kaara), they move freely and joyfully—this is the true abandonment of desire (kaama-prahaana).
15.「云何色味？設有見剎利女種、婆羅門女種、長者女種，年十四、十五、十六，不長不短，不肥不瘦，不白不黑，端政無雙，世之希有。彼最初見彼顏色，起喜樂想，是謂色味。
“What is the rasa (taste) of rupa (form)?
Suppose one sees a young woman of the Kshatriya, Brahmin, or Grihapati (wealthy householder) class, aged fourteen, fifteen, or sixteen, neither too tall nor too short, neither too fat nor too thin, neither too fair nor too dark, of unparalleled beauty, rare in the world. Upon first seeing her rupa, one gives rise to thoughts of joy and delight. This is the rasa of rupa.”
16.「云何為色大患？復次。若[29]後見彼女人，年八十、九十，乃至百歲，顏色變異，年過少壯，牙齒缺落，頭髮皓白，身體垢堺，皮緩面皺，脊僂呻吟，身如故車，形體戰掉，扶杖而行。云何，比丘！初見妙色，後復變易，豈非是大患乎？」
“What, then, is the maha-vyaadhi (great affliction) of rupa?
Furthermore, suppose one later sees that same woman at the age of eighty, ninety, or even a hundred years, her rupa (appearance) changed and deteriorated, the years of youth have long passed, her teeth have fallen out, her hair has turned white, her body is unclean, her skin is sagging, her face is wrinkled, her back is bent, groaning in pain, her body like an old cart, trembling, walking with a cane.
Tell me, bhikshus, is this not indeed a maha-vyaadhi (great affliction) that the beautiful form one initially saw has now decayed and changed?”
17. 諸比丘對曰：「如是。世尊！」
The bhikshus replied, “Indeed, Bhagavaan!”
18. 世尊告諸比丘：「是謂色為大患。復次，此若見彼女人，身抱重患，臥於床褥，失大小便，不能起止。云何，比丘！本見妙色，今致此患，豈非大患乎？」
Bhagavaan said, “This is the maha-vyaadhi (great affliction) of rupa. Furthermore, suppose one sees the same woman afflicted with a serious illness, lying on a bed, having lost control of her bowels and bladder, unable to rise or move on her own.
Tell me, bhikshus, is this not indeed a maha-vyaadhi (great affliction) that once she was seen as beautiful form—and now, she has come to this state of decay and affliction?”
19. 諸比丘對曰：「如是。世尊！」
The bhikshus replied, “Indeed, Bhagavaan!”
20. 世尊告曰：「諸比丘！是謂色為大患。復次，比丘！若見彼女人身壞命終，將詣塜間。云何，比丘！本見妙色，今以變改，於中見起苦樂想，豈非大患乎？」
Bhagavaan said, “This is the maha-vyaadhi of rupa. Furthermore, suppose one sees that woman’s body after death, being taken to the cremation ground. Tell me, bhikshus, is it not a maha-vyaadhi (great affliction) that the beautiful form one initially saw has now changed and decayed, and when one sees this, and still gives rise to thoughts of sukha (pleasure) and duḥkha (suffering), is this not indeed a maha-vyaadhi?”
21. 諸比丘對曰：「如是。世尊！」
The bhikshus replied, “Indeed, Bhagavaan!”
22. 世尊告曰：「是謂色為大患。復次，若見彼女人，死經一日、二日、三日、四日、五日，乃至七日，身體胮脹爛臭，散落一處。云何，比丘！本有妙色，今致此變，豈非大患乎？」
Bhagavaan said, “This is the maha-vyaadhi of rupa. Furthermore, suppose one sees that woman’s body after one, two, three, four, five, or even seven days, bloated, rotting, and foul-smelling, parts scattered in one place.
Tell me, bhikshus, is it not a maha-vyaadhi that the beautiful form one initially saw has now changed to this?”
23. 諸比丘對曰：「如是。世尊！」
The bhikshus replied, “Indeed, Bhagavaan!”
24. 世尊告曰：「是謂色為大患。復次，若見彼女人，烏、鵲、鵄、鷲競來食噉，或為狐、狗、狼、虎所見食噉，或為蜎飛蠢動、極細蠕蟲而見食噉。云何，比丘！彼本有妙色，今致此變，於中起苦、樂想，豈非大患乎？」
Bhagavaan said, “This is the maha-vyaadhi of rupa. Furthermore, suppose one sees that woman’s body being devoured by crows, vultures, hawks, or by foxes, dogs, wolves, or tigers, or by tiny flying insects or crawling worms.
Tell me, bhikshus, is it not a maha-vyaadhi that the beautiful form one initially saw has now changed, and if one still gives rise to thoughts of pleasure and pain?”
25. 諸比丘對曰：「如是。世尊！」
The bhikshus replied, “Indeed, Bhagavaan!”
26. 世尊告曰：「是謂色為大患。復次，若見彼女人身，蟲鳥以食其半，腸胃肉血污穢不淨。云何，比丘！彼本有妙色，今致此變，於中起苦、樂想，此非大患乎？」
Bhagavaan said, “This is the maha-vyaadhi of rupa. Furthermore, suppose one sees that woman’s body half-eaten by birds and insects, her intestines, flesh, and blood filthy and impure.
Tell me, bhikshus, is it not a maha-vyaadhi that the beautiful form one initially saw has now changed, and if one still gives rise to thoughts of pleasure and pain?”
27. 諸比丘對曰：「如是。世尊！」
The bhikshus replied, “Indeed, Bhagavaan!”
28. 世尊告曰：「是謂色為大患。復次，若見彼女人身，血肉以盡，骸骨相連。云何，比丘！彼本有妙色，今致此變，於中起苦、樂想，此豈非大患乎？」
Bhagavaan said, “This is the maha-vyaadhi of rupa. Furthermore, suppose one sees that woman’s body with the flesh and blood gone, only the skeleton remaining.
Tell me, bhikshus, is it not a maha-vyaadhi that the beautiful form one initially saw has now changed, and if one still gives rise to thoughts of pleasure and pain?”
29. 諸比丘對曰：「如是。世尊！」
The bhikshus replied, “Indeed, Bhagavaan!”
30. 世尊告曰：「是謂色為大患。復次，若見彼女人身，血肉以盡，唯有筋纏束薪。云何，比丘！本有妙色，今致此變，於中起苦、樂想，此非大患乎？」
Bhagavaan said, “This is the maha-vyaadhi of rupa. Furthermore, suppose one sees that woman’s body with the flesh and blood gone, only tendons binding the bones together.
Tell me, bhikshus, is it not a maha-vyaadhi that the beautiful form one initially saw has now changed, and if one still gives rise to thoughts of pleasure and pain?”
31. 諸比丘對曰：「如是。世尊！」
The bhikshus replied, “Indeed, Bhagavaan!”
32. 世尊告曰：「是謂色為大患。復次，若復見彼女人身，骸骨散落，各在一處，或脚骨一處，或膊骨一處，或䏶骨一處，或臗骨一處，或脇肋一處，或肩臂骨一處，或頸骨一處，或髑髏一處。云何，諸比丘！本有妙色，今致此變，於中起苦、樂想，此豈非大患乎？」
Bhagavaan said, “This is the maha-vyaadhi of rupa. Furthermore, suppose one sees that woman’s body with the bones scattered in different places—the leg bones in one place, the arm bones in another, the thigh bones in another, the hip bones in another, the ribs in another, the shoulder bones in another, the neck bones in another, and the skull in another.
Tell me, bhikshus, is it not a maha-vyaadhi that the beautiful form one initially saw has now changed, and if one still gives rise to thoughts of pleasure and pain?”
33. 諸比丘對曰：「如是。世尊！」
The bhikshus replied, “Indeed, Bhagavaan!”
34. 世尊告曰：「是謂色為大患。復次，若見彼女人身，骨皓白色，或似鴿色。云何，比丘！本有妙色，今致此變，於中起苦、樂想，豈非大患乎？」
Bhagavaan said, “This is the maha-vyaadhi of rupa. Furthermore, suppose one sees that woman’s bones bleached white or the color of a dove.
Tell me, bhikshus, is it not a maha-vyaadhi that the beautiful form one initially saw has now changed, and if one still gives rise to thoughts of pleasure and pain?”
35. 諸比丘對曰：「如是。世尊！」
The bhikshus replied, “Indeed, Bhagavaan!”
36. 世尊告曰：「是謂色為大患。復次，若見彼女人，骸骨經無數歲，或有腐爛壞敗，與土同色。云何，比丘！彼本有妙色，今致此變，於中起苦、樂想，豈非大患乎？」
Bhagavaan said, “This is the maha-vyaadhi of rupa. Furthermore, suppose one sees that woman’s bones after countless years, decayed and crumbling, the same color as the earth.
Tell me, bhikshus, is it not a maha-vyaadhi that the beautiful form one initially saw has now changed, and if one still gives rise to thoughts of pleasure and pain?”
37. 諸比丘對曰：「如是。世尊！」
The bhikshus replied, “Indeed, Bhagavaan!”
38. 世尊告曰：「是謂色為大患。復次，此色無常、變易，不得久停，無有老幼，是謂色為大患。
Bhagavaan said, “This is the maha-vyaadhi of rupa. Furthermore, form is impermanent, subject to change, unable to last, and without distinction between young and old. This is the maha-vyaadhi of rupa.”
39.「云何色為出要？若能捨離於色，除諸亂想，是謂捨離於色。謂諸沙門、婆羅門，於色著色，不知大患，亦不捨離，如實而不知，此非沙門、婆羅門，於沙門不知沙門威儀，於婆羅門不知婆羅門威儀，不能己身作證而自遊戲。謂諸[7]有沙門、婆羅門，於色不著色，深知為大患，能知捨離，是謂於沙門知沙門威儀，於婆羅門知婆羅門威儀，以身作證而自遊戲，是謂捨離於色。
“How does one transcend rupa?
If one can abandon attachment to rupa and eliminate distracting thoughts, this is called transcending rupa. Those shramanas and brahamanas who are attached to rupa, who do not understand it as maha-vyaadhi and do not abandon it, and fail to understand it as it truly is. Such persons are not truly shramanas or brahamanas.
They do not know the proper discipline (vinaya) of a shramana, nor the true conduct (aachara) of a brahamana. They are unable to personally realize (saakshaatkaara) the truth through their own experience and thus cannot abide in the freedom of the Dharma.
In contrast, those shramanas or brahamanas who are detached from rupa, who deeply understand it as a maha-vyaadhi, and know how to abandon it, they are the ones who truly know the discipline and conduct of shramanas or brahamanas. Having personally realized (saakshaatkaara) the truth through their own experience, they abide joyfully in freedom of the Dharma. This is what is meant by dismissing or transcending rupa.
40.「云何為名痛味？於是，比丘！得樂痛時，便知我得樂痛；得苦痛時，便知我得苦痛；若得不苦不樂痛時，便知我得不苦不樂痛。若得食樂痛時，便知我得食樂痛；若得食苦痛時，便知我得食苦痛；若得食不苦不樂痛時，便知我得不苦不樂痛。不食苦痛時，便自知我不食苦痛；若不食樂痛時，便自知我不食樂痛；若不食不苦不樂痛時，便自知我不食不苦不樂痛。
“What is the rasa of vedana (sensation)?
When a bhikshu experiences pleasant sensations, he knows, ‘I am experiencing pleasant sensations.’
When he experiences painful sensations, he knows, ‘I am experiencing painful sensations.’
When he experiences neutral sensations, he knows, ‘I am experiencing neutral sensations.’
When he experiences pleasant sensations from food, he knows, ‘I am experiencing pleasant sensations from food.’
When he experiences painful sensations from food, he knows, ‘I am experiencing painful sensations from food.’
When he experiences neutral sensations from food, he knows, ‘I am experiencing neutral sensations from food.’
When he does not experience painful sensations from food, he knows, ‘I am not experiencing painful sensations from food.’
When he does not experience pleasant sensations from food, he knows, ‘I am not experiencing pleasant sensations from food.’
When he does not experience neutral sensations from food, he knows, ‘I am not experiencing neutral sensations from food.’”
41.「復次，比丘！若得樂痛，爾時不得苦痛，亦復無不苦不樂痛，爾時我唯有樂痛。若得苦痛時，爾時無有樂痛，亦無不苦不樂痛，唯有苦痛。若復，比丘！得不苦不樂痛時，爾時無有樂痛、苦痛，唯有不苦不樂痛。復次，痛者無常、變易之法，以知痛無常、變易法者，是謂痛為大患。
“Furthermore, bhikshus, when one experiences pleasant sensations, at that time there are no painful sensations or neutral sensations—only pleasant sensations.
When one experiences painful sensations, at that time there are no pleasant sensations or neutral sensations—only painful sensations.
When one experiences neutral sensations, at that time there are no pleasant sensations or painful sensations—only neutral sensations.
Moreover, vedana (sensation) is impermanent and subject to change. Understanding that vedana (sensation) is impermanent and subject to change is the maha-vyaadhi of vedana (sensation).”
42.「云何痛為出要？若能於痛捨離於痛，除諸亂想，是謂捨離於痛。諸有沙門、婆羅門於痛著痛，不知大患，亦不捨離，如實而不知，此非沙門、婆羅門，於沙門不知沙門威儀，於婆羅門不知婆羅門威儀，不能以身作證而自遊戲。諸有沙門、婆羅門於痛不著痛，深知為大患，能知捨離，是謂於沙門知沙門威儀，於婆羅門知婆羅門威儀，以身作證而自遊戲，是謂捨離於痛。
“How does one transcend vedana (sensation)?
If one can abandon attachment to sensation and eliminate distracting thoughts, this is called transcending sensation.
Those shramanas and brahamanas who cling to vedana (sensation), do not recognize it as a maha-vyaadhi, nor do they abandon it, and they do not see it as it truly is. Such persons are not truly shramanas or brahamanas. They do not know the proper discipline (vinaya) of a shramana, nor the true conduct (aachara) of a brahamana. They are unable to personally realize (saakshaatkaara) the truth through their own experience and thus cannot abide in the freedom of the Dharma.
In contrast, those shramanas or brahamanas who are detached from vedana, who deeply understand it as a maha-vyaadhi, and know how to abandon it, they are the ones who truly know the discipline and conduct of shramanas or brahamanas. Having personally realized (saakshaatkaara) the truth through their own experience, they abide joyfully in freedom of the Dharma. This is what is meant by dismissing or transcending vedana.
43.「復次，比丘！若有沙門、婆羅門不知苦痛、樂痛、不苦不樂痛，如實而不知，復教化人使行者，此非其宜。若有沙門、婆羅門能捨離痛，如實而知，復勸教人使遠離之，此正其宜，是謂捨離於痛。
“Furthermore, bhikshus, if there are shramanas or brahamanas who do not truly understand painful sensations, pleasant sensations, or neutral sensations, and do not know them as they truly are, and yet they teach and guide others, encouraging them to practice, this is not appropriate.
But if there are shramanas or brahamanas who can abandon attachment to sensation, understand it as it truly is, and then teaches and encourages others to do the same, this is truly appropriate. This is called transcending vedana.”
44.「我今，比丘！以說著欲、味欲，欲為大患，復能捨者；亦說著色、味色，色為大患，能捨離色；以說著痛、味痛，痛為大患，能捨離痛，諸如來所應行者，所謂施設者，我今周訖。常當念在樹下空閑之處，坐禪思惟，莫有懈怠，是謂我之教勅。」
“Now, O bhikshus, I have explained the attachment to kaama (sensual desire), the rasa of kaama, how kaama is a great affliction (mahāvyādhi), and how it can be abandoned.
I have also spoken of attachment to rupa (form), the rasa of rupa, how rupa is a great affliction (mahāvyādhi), and how one can renounce rupa.
And I have described attachment to vedana (sensation), the rasa of vedana, how vedana is a great affliction (mahāvyādhi), and how one can abandon vedana.
All that is to be practiced and expounded by the Tathaagata—I have now completely and thoroughly explained.
You should constantly be mindful to dwell beneath trees or in quiet, secluded places, seated in dhyaana (meditative concentration), engaging in contemplation, and not fall into laziness.
This is what I instruct and exhort you to do.”
45. 爾時，諸比丘聞佛所說，歡喜奉行。
When the bhikshus heard what the Budha said, they followed it with joy.