3. Diṭṭhisaṃyuttaṃ

1. Sotāpattivaggo

1. Vātasuttaṃ

206. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane. Bhagavā etadavoca – ‘‘kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’’’ti?

‘‘Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’ . ‘‘Yaṃ panāniccaṃ, dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Vedanā niccā vā aniccā vā’’ti… ‘‘saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yampidaṃ [yamidaṃ (aññattha)] diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Yato kho, bhikkhave, ariyasāvakassa imesu ca [imesu chasu (sī. syā. kaṃ. pī.) evamuparipi] ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano’’ti. Paṭhamaṃ.

2. Etaṃmamasuttaṃ



3. 见相应
1. 入流品
1. 风经
有一次,世尊住在舍卫城(现今印度北方邦斯拉瓦斯蒂)祇树给孤独园。世尊说道:"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'风不吹,河不流,孕妇不产,日月不升不落,如柱子般固定不动'?"
"世尊,我们的法以世尊为根本,以世尊为向导,以世尊为依归。善哉,世尊,请为我们解释这段话的含义。比丘们听了世尊的教导后会牢记在心。"
"那么,比丘们,请听,请仔细作意,我将说法。""是的,世尊。"那些比丘回答世尊。世尊如是说:
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'风不吹,河不流,孕妇不产,日月不升不落,如柱子般固定不动'。受存在时...想存在时...行存在时...识存在时,执着识,坚持识,会生起这样的见解:'风不吹,河不流,孕妇不产,日月不升不落,如柱子般固定不动'。比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,不执着它,会生起这样的见解:'风不吹,河不流,孕妇不产,日月不升不落,如柱子般固定不动'吗?"
"不会,世尊。"
"受是常还是无常?...想...行...识是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,不执着它,会生起这样的见解:'风不吹,河不流,孕妇不产,日月不升不落,如柱子般固定不动'吗?"
"不会,世尊。"
"所见、所闻、所觉、所知、所得、所求、意所思维的,也是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,不执着它,会生起这样的见解:'风不吹,河不流,孕妇不产,日月不升不落,如柱子般固定不动'吗?"
"不会,世尊。"
"比丘们,当圣弟子对这些处断除了疑惑,对苦也断除了疑惑,对苦集也断除了疑惑,对苦灭也断除了疑惑,对趣向苦灭之道也断除了疑惑时,比丘们,这被称为圣弟子,是入流者,不堕恶趣,决定趣向正觉。"第一。
2. 这是我的经

207. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘etaṃ mama, esohamasmi, eso me attā’ti. Vedanāya sati…pe… saññāya sati … saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘etaṃ mama, esohamasmi, eso me attā’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… ‘‘vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘etaṃ mama, esohamasmi, eso me attā’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano’’ti. Dutiyaṃ.

3. Soattāsuttaṃ

208. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe….

‘‘Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti . Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ bhante’’…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘so attā…pe… avipariṇāmadhammo’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘so attā…pe… avipariṇāmadhammo’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano’’ti. Tatiyaṃ.

4. Nocamesiyāsuttaṃ



207. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'这是我的,这是我,这是我的自我'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'这是我的,这是我,这是我的自我'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'这是我的,这是我,这是我的自我'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"受......想......行......识是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'这是我的,这是我,这是我的自我'吗?"
"不会,世尊。"
"所见、所闻、所觉、所知、所得、所求、意所思维的,也是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,不执着它,会生起这样的见解:'这是我的,这是我,这是我的自我'吗?"
"不会,世尊。"
"比丘们,当圣弟子对这些处断除了疑惑,对苦也断除了疑惑......对趣向苦灭之道也断除了疑惑时,比丘们,这被称为圣弟子,是入流者,不堕恶趣,决定趣向正觉。"第二。
3. 那是自我经
208. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'那是自我,那是世界,死后我将成为常住、坚固、永恒、不变易之法'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'那是自我,那是世界,死后我将成为常住、坚固、永恒、不变易之法'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'那是自我,那是世界,死后我将成为常住、坚固、永恒、不变易之法'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'那是自我......不变易之法'吗?"
"不会,世尊。"
"受......想......行......识是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'那是自我......不变易之法'吗?"
"不会,世尊。"
"所见、所闻、所觉、所知、所得、所求、意所思维的,也是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'那是自我,那是世界,死后我将成为常住、坚固、永恒、不变易之法'吗?"
"不会,世尊。"
"比丘们,当圣弟子对这些处断除了疑惑,对苦也断除了疑惑......对趣向苦灭之道也断除了疑惑时,比丘们,这被称为圣弟子,是入流者,不堕恶趣,决定趣向正觉。"第三。
4. 不会是我的经

209. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe….

‘‘Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano’’ti. Catutthaṃ.

5. Natthidinnasuttaṃ



209. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'如果我不存在,就不会有我的;我将不存在,我的将不存在'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'如果我不存在,就不会有我的;我将不存在,我的将不存在'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'如果我不存在,就不会有我的;我将不存在,我的将不存在'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'如果我不存在,就不会有我的;我将不存在,我的将不存在'吗?"
"不会,世尊。"
"受......想......行......识是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'如果我不存在,就不会有我的;我将不存在,我的将不存在'吗?"
"不会,世尊。"
"所见、所闻、所觉、所知、所得、所求、意所思维的,也是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'如果我不存在,就不会有我的;我将不存在,我的将不存在'吗?"
"不会,世尊。"
"比丘们,当圣弟子对这些处断除了疑惑,对苦也断除了疑惑......对趣向苦灭之道也断除了疑惑时,比丘们,这被称为圣弟子,是入流者,不堕恶趣,决定趣向正觉。"第四。
5. 无施经

210. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ [sukkaṭadukkaṭānaṃ (sī. pī.)] kammānaṃ phalaṃ vipāko; natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.)] sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko [cātummahābhūtiko (sī. syā. kaṃ. pī.)] ayaṃ puriso yadā kālaṅkaroti pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati. Ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti. Yāva āḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo. Dattupaññattaṃ yadidaṃ dānaṃ [dattupaññattamidaṃ dānaṃ nāma (sabbattha)]. Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati , viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye keci atthikavādaṃ vadanti; bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave , ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano’’ti. Pañcamaṃ.

6. Karotosuttaṃ



210. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'没有布施,没有供养,没有祭祀,没有善恶业的果报,没有今世,没有来世,没有母亲,没有父亲,没有化生的众生;世间没有正行正道的沙门婆罗门,他们以自己的智慧证悟今世来世并宣说。这个人由四大组成,当他死时,地归地身,水归水身,火归火身,风归风身,诸根归于虚空。五人抬着尸体,到火葬场为止还能看到脚印。骨头变成灰白色,祭祀成为灰烬。布施是愚人所设,任何主张有实在的人所说都是空虚、虚假、妄语。愚者和智者身坏命终后都断灭、消失,死后不再存在'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'没有布施,没有供养......死后不再存在'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'没有布施,没有供养......死后不再存在'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'没有布施,没有供养......死后不再存在'吗?"
"不会,世尊。"
"受......想......行......识是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'没有布施,没有供养......死后不再存在'吗?"
"不会,世尊。"
"所见、所闻、所觉、所知、所得、所求、意所思维的,也是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'没有布施,没有供养......任何主张有实在的人所说都是空虚、虚假、妄语。愚者和智者身坏命终后都断灭、消失,死后不再存在'吗?"
"不会,世尊。"
"比丘们,当圣弟子对这些处断除了疑惑,对苦也断除了疑惑......对趣向苦灭之道也断除了疑惑时,比丘们,这被称为圣弟子,是入流者,不堕恶趣,决定趣向正觉。"第五。
6. 作者经

211. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekamaṃsakhalaṃ ekamaṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya; hananto ghātento chindanto chedāpento pacanto pācento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttaraṃ cepi gaṅgāya tīraṃ gaccheyya; dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ natthi puññassa āgamo’’’ti. Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘karoto kārayato…pe… natthi puññaṃ natthi puññassa āgamo’ti. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘karoto kārayato…pe… natthi puññaṃ natthi puññassa āgamo’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘karoto…pe… natthi puññaṃ natthi puññassa āgamo’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘karoto kārayato …pe… natthi puññaṃ natthi puññassa āgamo’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘karoto kārayato…pe… natthi puññaṃ natthi puññassa āgamo’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano’’ti. Chaṭṭhaṃ.

7. Hetusuttaṃ



211. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'自作、教他作、自割、教他割、自烧、教他烧、使人忧愁、使人疲劳、使人战栗、杀生、偷盗、破门而入、抢劫、拦路抢劫、通奸、妄语,作这些事的人并没有造作恶业。即使有人用利剑将这地上的众生剁成一堆肉,也不会因此而有罪,也不会有罪的果报。即使到恒河南岸去杀戮、屠杀、割截、教人割截、烧烤、教人烧烤,也不会因此而有罪,也不会有罪的果报。即使到恒河北岸去布施、教人布施、祭祀、教人祭祀,也不会因此而有福,也不会有福的果报。通过布施、自制、持戒、诚实语,没有福德,也不会有福德的果报'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'自作、教他作......没有福德,也不会有福德的果报'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'自作、教他作......没有福德,也不会有福德的果报'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'自作......没有福德,也不会有福德的果报'吗?"
"不会,世尊。"
"受......想......行......识是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'自作、教他作......没有福德,也不会有福德的果报'吗?"
"不会,世尊。"
"所见、所闻、所觉、所知、所得、所求、意所思维的,也是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'自作、教他作......没有福德,也不会有福德的果报'吗?"
"不会,世尊。"
"比丘们,当圣弟子对这些处断除了疑惑,对苦也断除了疑惑......对趣向苦灭之道也断除了疑惑时,比丘们,这被称为圣弟子,是入流者,不堕恶趣,决定趣向正觉。"第六。
7. 因经

212. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya. Ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā. Ahetū appaccayā sattā visujjhanti. Natthi balaṃ natthi vīriyaṃ natthi purisathāmo natthi purisaparakkamo. Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘natthi hetu, natthi paccayo…pe… sukhadukkhaṃ paṭisaṃvedentī’ti . Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘natthi hetu, natthi paccayo…pe… sukhadukkhaṃ paṭisaṃvedentī’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘natthi hetu, natthi paccayo…pe… sukhadukkhaṃ paṭisaṃvedentī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘natthi hetu, natthi paccayo…pe… sukhadukkhaṃ paṭisaṃvedentī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘natthi hetu natthi paccayo…pe… sukhadukkhaṃ paṭisaṃvedentī’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano’’ti. Sattamaṃ.

8. Mahādiṭṭhisuttaṃ



212. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'没有因,没有缘使众生污染。众生无因无缘而污染。没有因,没有缘使众生清净。众生无因无缘而清净。没有力,没有精进,没有人的勇猛,没有人的努力。一切众生、一切生命、一切生物、一切有情都无自主力,无力,无精进,为命运、环境和自性所决定,在六种不同的人中感受苦乐'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'没有因,没有缘......在六种不同的人中感受苦乐'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'没有因,没有缘......在六种不同的人中感受苦乐'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"变易之法,不执着它,会生起这样的见解:'没有因,没有缘......在六种不同的人中感受苦乐'吗?"
"不会,世尊。"
"受......想......行......识是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'没有因,没有缘......在六种不同的人中感受苦乐'吗?"
"不会,世尊。"
"所见、所闻、所觉、所知、所得、所求、意所思维的,也是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'没有因没有缘......在六种不同的人中感受苦乐'吗?"
"不会,世尊。"
"比丘们,当圣弟子对这些处断除了疑惑,对苦也断除了疑惑......对趣向苦灭之道也断除了疑惑时,比丘们,这被称为圣弟子,是入流者,不堕恶趣,决定趣向正觉。"第七。
8. 大见经

213. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘sattime kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā, esikaṭṭhāyiṭṭhitā; te na iñjanti, na vipariṇamanti [na vipariṇāmenti (pī. ka.)], na aññamaññaṃ byābādhenti; nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame. Ime satta [jīve. sattime (bahūsu)] kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā esikaṭṭhāyiṭṭhitā; te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti; nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Yopi tiṇhena satthena sīsaṃ chindati, na sopi kañci [na koci kañci (sī. syā. kaṃ.), na koci taṃ (pī. ka.)] jīvitā voropeti; sattannaṃtveva kāyānamantarena satthaṃ vivaramanupavisati [vivaramanupatati (katthaci) dīghamajjhimesupi]. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni, tīṇi ca kammāni , kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭhapurisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgavāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsarajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā , satta mānusā, satta pesācā, satta sarā, satta pavuṭā [sapuṭā (ka.), pavudhā (pī.)], satta papātā, satta ca papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino [mahākappuno (sī. pī.)] satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi; paripakkaṃ vā kammaṃ phussa phussa byantīkarissāmīti hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; evameva bāle ca paṇḍite ca nibbeṭhiyamānā sukhadukkhaṃ palentī’’’ti?

Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘sattime kāyā akaṭā, akaṭavidhā…pe… sukhadukkhaṃ palentī’ti. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘sattime kāyā akaṭā, akaṭavidhā…pe… sukhadukkhaṃ palentī’’’ti. ‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… ‘‘yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘sattime kāyā akaṭā akaṭavidhā…pe… sukhadukkhaṃ palentī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘sattime kāyā akaṭā akaṭavidhā…pe… nibbeṭhiyamānā sukhadukkhaṃ palentī’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano’’ti. Aṭṭhamaṃ.

9. Sassatadiṭṭhisuttaṃ



213. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'这七种身体是非造作、非造作所成、非创造、非创造所成、不孕、坚固如山峰、如柱子般固定不动;它们不动摇,不变易,不互相妨碍,不能互相引起快乐或痛苦或苦乐。哪七种?地身、水身、火身、风身、乐、苦,第七是命。这七种身体是非造作、非造作所成、非创造、非创造所成、不孕、坚固如山峰、如柱子般固定不动;它们不动摇,不变易,不互相妨碍,不能互相引起快乐或痛苦或苦乐。即使有人用利剑砍头,也没有夺取任何生命;只是剑刃穿过七种身体之间的空隙而已。有一百四十万种、六万种、六百种主要的生类,五百种业,五种业,三种业,一业半业,六十二种行道,六十二种中劫,六种人种,八种人地,四千九百种邪命外道,四千九百种游方外道,四千九百种龙居,二万种根,三万种地狱,三十六种尘界,七种有想胎,七种无想胎,七种无结胎,七种天,七种人,七种鬼,七个湖,七个结,七百个结,七个梦,七百个梦。愚者和智者经过八百四十万大劫的轮回流转后,将自然地结束苦。在这里,没有通过这种戒律、誓言、苦行或梵行使未成熟的业成熟,或以触触消除已成熟的业这样的事。在这个量定的、有限的轮回中,苦乐是固定的,没有增减,没有超越或落后。就像抛出的线球,线自然展开;同样,愚者和智者自然展开,将走完苦乐'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'这七种身体是非造作、非造作所成......愚者和智者自然展开,将走完苦乐'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'这七种身体是非造作、非造作所成......愚者和智者自然展开,将走完苦乐'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"无常、苦、变易之法,不执着它,会生起这样的见解:'这七种身体是非造作非造作所成......愚者和智者自然展开,将走完苦乐'吗?"
"不会,世尊。"
"所见、所闻、所觉、所知、所得、所求、意所思维的,也是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'这七种身体是非造作非造作所成......愚者和智者自然展开,将走完苦乐'吗?"
"不会,世尊。"
"比丘们,当圣弟子对这些处断除了疑惑,对苦也断除了疑惑......对趣向苦灭之道也断除了疑惑时,比丘们,这被称为圣弟子,是入流者,不堕恶趣,决定趣向正觉。"第八。
9. 常见经

214. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘sassato loko’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘sassato loko’ti. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘sassato loko’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘sassato loko’ti? ‘‘No hetaṃ, bhante’’. ‘‘Vedanā … saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘sassato loko’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘sassato loko’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano’’ti. Navamaṃ.

10. Asassatadiṭṭhisuttaṃ

215. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘asassato loko’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati…pe… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – asassato lokoti? ‘‘No hetaṃ, bhante’’. ‘‘Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘asassato loko’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano’’ti. Dasamaṃ.

11. Antavāsuttaṃ

216. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘antavā loko’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… niyato sambodhiparāyano’’ti. Ekādasamaṃ.

12. Anantavāsuttaṃ

217. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘anantavā loko’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… niyato sambodhiparāyano’’ti. Dvādasamaṃ.

13. Taṃjīvaṃtaṃsarīraṃsuttaṃ

218. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘taṃ jīvaṃ taṃ sarīra’’’nti? Bhagavaṃmūlakā no, bhante, dhammā…pe… niyato sambodhiparāyano’’ti. Terasamaṃ.

14. Aññaṃjīvaṃaññaṃsarīraṃsuttaṃ

219. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘aññaṃ jīvaṃ aññaṃ sarīra’’’nti? Bhagavaṃmūlakā no, bhante, dhammā…pe… niyato sambodhiparāyano’’ti. Cuddasamaṃ.

15. Hotitathāgatosuttaṃ

220. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘hoti tathāgato paraṃ maraṇā’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… niyato sambodhiparāyano’’ti. Pannarasamaṃ.

16. Nahotitathāgatosuttaṃ

221. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na hoti tathāgato paraṃ maraṇā’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… niyato sambodhiparāyano’’ti. Soḷasamaṃ.

17. Hoticanacahotitathāgatosuttaṃ



214. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'世界是常住的'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'世界是常住的'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'世界是常住的'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"变易之法,不执着它,会生起这样的见解:'世界是常住的'吗?"
"不会,世尊。"
"受......想......行......识是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'世界是常住的'吗?"
"不会,世尊。"
"所见、所闻、所觉、所知、所得、所求、意所思维的,也是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,不执着它,会生起这样的见解:'世界是常住的'吗?"
"不会,世尊。"
"比丘们,当圣弟子对这些处断除了疑惑,对苦也断除了疑惑......对趣向苦灭之道也断除了疑惑时,比丘们,这被称为圣弟子,是入流者,不堕恶趣,决定趣向正觉。"第九。
10. 无常见经
215. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'世界是无常的'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时......识是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'世界是无常的'吗?"
"不会,世尊。"
"所见、所闻、所觉、所知、所得、所求、意所思维的,也是常还是无常?"
"无常,世尊。"......
"不执着它,会生起这样的见解:'世界是无常的'吗?"
"不会,世尊。"
"比丘们,当圣弟子对这些处断除了疑惑,对苦也断除了疑惑......对趣向苦灭之道也断除了疑惑时,比丘们,这被称为圣弟子,是入流者,不堕恶趣,决定趣向正觉。"第十。
11. 有边经
216. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'世界是有边的'?"
"世尊,我们的法以世尊为根本......决定趣向正觉。"第十一。
12. 无边经
217. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'世界是无边的'?"
"世尊,我们的法以世尊为根本......决定趣向正觉。"第十二。
13. 命即是身经
218. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'命即是身'?"
"世尊,我们的法以世尊为根本......决定趣向正觉。"第十三。
14. 命异身异经
219. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'命异身异'?"
"世尊,我们的法以世尊为根本......决定趣向正觉。"第十四。
15. 如来死后有经
220. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'如来死后存在'?"
"世尊,我们的法以世尊为根本......决定趣向正觉。"第十五。
16. 如来死后无经
221. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'如来死后不存在'?"
"世尊,我们的法以世尊为根本......决定趣向正觉。"第十六。
17. 如来死后亦有亦无经

222. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya , kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… niyato sambodhiparāyano’’ti. Sattarasamaṃ.

18. Nevahotinanahotitathāgatosuttaṃ

223. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’ti…pe….

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā’’ti? ‘‘Dukkhaṃ, bhante’’. ‘‘Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’’’ti? ‘‘No hetaṃ, bhante’’.

‘‘Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano’’ti. Aṭṭhārasamaṃ .

Sotāpattivaggo.

Aṭṭhārasaveyyākaraṇaṃ niṭṭhitaṃ.

Tassuddānaṃ –

Vātaṃ etaṃ mama, so attā no ca me siyā;

Natthi karoto hetu ca, mahādiṭṭhena aṭṭhamaṃ.

Sassato loko ca, asassato ca antavā ca;

Anantavā ca taṃ jīvaṃ taṃ sarīranti;

Aññaṃ jīvaṃ aññaṃ sarīranti ca.

Hoti tathāgato paraṃ maraṇāti;

Na hoti tathāgato paraṃ maraṇāti;

Neva hoti na na hoti tathāgato paraṃ maraṇāti.

2. Dutiyagamanavaggo

1. Vātasuttaṃ

224. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’ti. Vedanāya sati…pe… saññāya sati…pe… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ , bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’’’ti. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjeyya – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’’’ti. Paṭhamaṃ.

225-240. (Purimavagge viya aṭṭhārasa veyyākaraṇāni vitthāretabbānīti .) Sattarasamaṃ.

18. Nevahotinanahotisuttaṃ



222. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'如来死后亦有亦无'?"
"世尊,我们的法以世尊为根本......决定趣向正觉。"第十七。
18. 如来死后非有非无经
223. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'如来死后非有非无'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'如来死后非有非无'......"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"变易之法,不执着它,会生起这样的见解:'如来死后非有非无'吗?"
"不会,世尊。"
"所见、所闻、所觉、所知、所得、所求、意所思维的,也是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,不执着它,会生起这样的见解:'如来死后非有非无'吗?"
"不会,世尊。"
"比丘们,当圣弟子对这些处断除了疑惑,对苦也断除了疑惑,对苦集也断除了疑惑,对苦灭也断除了疑惑,对趣向苦灭之道也断除了疑惑时,比丘们,这被称为圣弟子,是入流者,不堕恶趣,决定趣向正觉。"第十八。
入流品。
十八种解说已结束。
其摘要如下:
风、这是我的、他是我、我将不存在、
无施、作者、因、以及第八大见。
世界常住、世界无常、世界有边、
世界无边、命即是身、
命异身异。
如来死后存在、
如来死后不存在、
如来死后非有非无。
2. 第二游行品
1. 风经
224. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'风不吹,河不流,孕妇不生,日月不升不落,如柱子般固定不动'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'风不吹......如柱子般固定不动'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'风不吹......如柱子般固定不动'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"变易之法,不执着它,会生起这样的见解:'风不吹......如柱子般固定不动'吗?"
"不会,世尊。"
"因此,比丘们,苦存在时,执着苦,坚持苦,会生起这样的见解:'风不吹......如柱子般固定不动'。"
"受......想......行......识是常还是无常?"
"无常,世尊。"......
"变易之法,不执着它,会生起这样的见解:'风不吹......如柱子般固定不动'吗?"
"不会,世尊。"
"因此,比丘们,苦存在时,执着苦,坚持苦,会生起这样的见解:'风不吹,河不流,孕妇不生,日月不升不落,如柱子般固定不动'。"第一。
225-240. (如前品中的十八种解说应详述。)第十七。
18. 非有非无经

241. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’ti. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’’’ti. ‘‘Vedanā… saññā … saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’’’ti. Aṭṭhārasamaṃ.

19. Rūpīattāsuttaṃ

242. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya , kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘rūpī attā hoti, arogo paraṃ maraṇā’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘rūpī attā hoti, arogo paraṃ maraṇā’ti. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘rūpī attā hoti, arogo paraṃ maraṇā’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘rūpī attā hoti, arogo paraṃ maraṇā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘rūpī attā hoti, arogo paraṃ maraṇā’’’ti? ‘‘Vedanā…pe… ‘‘no hetaṃ, bhante’’. ‘‘Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘rūpī attā hoti, arogo paraṃ maraṇā’’’ti. Ekūnavīsatimaṃ.

20. Arūpīattāsuttaṃ

243. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘arūpī attā hoti arogo paraṃ maraṇā’’’ti? (Peyyālo) vīsatimaṃ.

21. Rūpīcaarūpīcaattāsuttaṃ

244. Sāvatthinidānaṃ. ‘‘Rūpī ca arūpī ca attā hoti arogo paraṃ maraṇā’’ti…pe…. Ekavīsatimaṃ.

22. Nevarūpīnārūpīattāsuttaṃ

245. ‘‘Neva rūpī nārūpī attā hoti arogo paraṃ maraṇā’’ti…pe…. Bāvīsatimaṃ.

23. Ekantasukhīsuttaṃ

246. ‘‘Ekantasukhī attā hoti arogo paraṃ maraṇā’’ti…pe…. Tevīsatimaṃ.

24. Ekantadukkhīsuttaṃ

247. ‘‘Ekantadukkhī attā hoti arogo paraṃ maraṇā’’ti…pe…. Catuvīsatimaṃ.

25. Sukhadukkhīsuttaṃ

248. ‘‘Sukhadukkhī attā hoti arogo paraṃ maraṇā’’ti…pe…. Pañcavīsatimaṃ.

26. Adukkhamasukhīsuttaṃ



241. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'如来死后非有非无'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'如来死后非有非无'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'如来死后非有非无'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"变易之法,不执着它,会生起这样的见解:'如来死后非有非无'吗?"
"不会,世尊。"
"因此,比丘们,苦存在时,执着苦,坚持苦,会生起这样的见解:'如来死后非有非无'。"
"受......想......行......识是常还是无常?"
"无常,世尊。"......
"变易之法,不执着它,会生起这样的见解:'如来死后非有非无'吗?"
"不会,世尊。"
"因此,比丘们,苦存在时,执着苦,坚持苦,会生起这样的见解:'如来死后非有非无'。"第十八。
19. 有色我经
242. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'我是有色的,死后无病'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'我是有色的,死后无病'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'我是有色的,死后无病'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"变易之法,不执着它,会生起这样的见解:'我是有色的,死后无病'吗?"
"不会,世尊。"
"因此,比丘们,苦存在时,执着苦,坚持苦,会生起这样的见解:'我是有色的,死后无病'。"
"受......"
"不会,世尊。"
"因此,比丘们,苦存在时,执着苦,坚持苦,会生起这样的见解:'我是有色的,死后无病'。"第十九。
20. 无色我经
243. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'我是无色的,死后无病'?"(略说)第二十。
21. 有色无色我经
244. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"我是有色无色的,死后无病"......第二十一。
22. 非有色非无色我经
245. "我非有色非无色,死后无病"......第二十二。
23. 纯乐我经
246. "我是纯乐的,死后无病"......第二十三。
24. 纯苦我经
247. "我是纯苦的,死后无病"......第二十四。
25. 苦乐我经
248. "我是苦乐的,死后无病"......第二十五。
26. 非苦非乐我经

249. ‘‘Adukkhamasukhī attā hoti arogo paraṃ maraṇā’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… ‘‘rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’ti. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’’’ti. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, bhikkhave , dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’’’ti. Chabbīsatimaṃ.

Dutiyapeyyālo.

Tassuddānaṃ –

Vātaṃ etaṃ mama so, attā no ca me siyā;

Natthi karoto hetu ca, mahādiṭṭhena aṭṭhamaṃ.

Sassato asassato ceva, antānantavā ca vuccati;

Taṃ jīvaṃ aññaṃ jīvañca, tathāgatena cattāro.

Rūpī attā hoti, arūpī ca attā hoti;

Rūpī ca arūpī ca attā hoti;

Neva rūpī nārūpī attā hoti, ekantasukhī attā hoti.

Ekantadukkhī attā hoti, sukhadukkhī attā hoti;

Adukkhamasukhī attā hoti, arogo paraṃ maraṇāti;

Ime chabbīsati suttā, dutiyavārena desitā.

3. Tatiyagamanavaggo

1. Navātasuttaṃ

250. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe….

‘‘Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – na vātā vāyanti…pe… vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ. Tasmiṃ sati, tadupādāya, evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’’’ti. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ , bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ. Tasmiṃ sati, tadupādāya evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’’’ti. Paṭhamaṃ.

251-274. (Dutiyavagge viya catuvīsati suttāni pūretabbāni.) Pañcavīsatimaṃ.

26. Adukkhamasukhīsuttaṃ



249. "我是非苦非乐的,死后无病?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'我是非苦非乐的,死后无病'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'我是非苦非乐的,死后无病'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"变易之法,不执着它,会生起这样的见解:'我是非苦非乐的,死后无病'吗?"
"不会,世尊。"
"因此,比丘们,苦存在时,执着苦,坚持苦,会生起这样的见解:'我是非苦非乐的,死后无病'。"
"受......想......行......识是常还是无常?"
"无常,世尊。"......
"变易之法,不执着它,会生起这样的见解:'我是非苦非乐的,死后无病'吗?"
"不会,世尊。"
"因此,比丘们,苦存在时,执着苦,坚持苦,会生起这样的见解:'我是非苦非乐的,死后无病'。"第二十六。
第二略说。
其摘要如下:
风、这是我的、他是我、我将不存在、
无施、作者、因、以及第八大见。
常住、无常、有边无边、
命即是身、命异身异、如来四种。
我是有色的、我是无色的、
我是有色无色的、
我非有色非无色、我是纯乐的。
我是纯苦的、我是苦乐的、
我是非苦非乐的,死后无病;
这二十六经,以第二种方式宣说。
3. 第三游行品
1. 无风经
250. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'风不吹,河不流,孕妇不生,日月不升不落,如柱子般固定不动'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'风不吹......'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'风不吹......如柱子般固定不动'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"变易之法,不执着它,会生起这样的见解:'风不吹......如柱子般固定不动'吗?"
"不会,世尊。"
"因此,比丘们,凡无常的即是苦。那存在时,执着它,会生起这样的见解:'风不吹,河不流,孕妇不生,日月不升不落,如柱子般固定不动'。"
"受......想......行......识是常还是无常?"
"无常,世尊。"......
"变易之法,不执着它,会生起这样的见解:'风不吹......如柱子般固定不动'吗?"
"不会,世尊。"
"因此,比丘们,凡无常的即是苦。那存在时,执着它,会生起这样的见解:'风不吹......如柱子般固定不动'。"第一。
251-274. (如第二品中的二十四经应补充。)第二十五。
26. 非苦非乐经

275. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe….

‘‘Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’ti. Vedanāya sati …pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti, arogo paraṃ maraṇā’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ. Tasmiṃ sati, tadupādāya evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’’’ti. ‘‘Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’’ti? ‘‘Aniccaṃ, bhante’’…pe… vipariṇāmadhammaṃ , api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘adukkhamasukhī attā hoti, arogo paraṃ maraṇā’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ. Tasmiṃ sati, tadupādāya evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’’’ti. Chabbīsatimaṃ.

Tatiyapeyyālo.

4. Catutthagamanavaggo

1. Navātasuttaṃ

276. Sāvatthinidānaṃ . ‘‘Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti, na najjo sandanti , na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe….

‘‘Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’ti. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’’’ti. ‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ 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’’. ‘‘Vedanā … saññā… saṅkhārā… viññāṇaṃ 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’’.

‘‘Tasmātiha , bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama , nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

‘‘Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī’’ti. Paṭhamaṃ.

277-300. (Dutiyavagge viya catuvīsati suttāni pūretabbāni.) Pañcavīsatimaṃ.

26. Adukkhamasukhīsuttaṃ



275. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'我是非苦非乐的,死后无病'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'我是非苦非乐的,死后无病'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'我是非苦非乐的,死后无病'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"......
"变易之法,不执着它,会生起这样的见解:'我是非苦非乐的,死后无病'吗?"
"不会,世尊。"
"因此,比丘们,凡无常的即是苦。那存在时,执着它,会生起这样的见解:'我是非苦非乐的,死后无病'。"
"受......想......行......识是常还是无常?"
"无常,世尊。"......
"变易之法,不执着它,会生起这样的见解:'我是非苦非乐的,死后无病'吗?"
"不会,世尊。"
"因此,比丘们,凡无常的即是苦。那存在时,执着它,会生起这样的见解:'我是非苦非乐的,死后无病'。"第二十六。
第三略说。
4. 第四游行品
1. 无风经
276. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'风不吹,河不流,孕妇不生,日月不升不落,如柱子般固定不动'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'风不吹......如柱子般固定不动'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'风不吹......如柱子般固定不动'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,适合认为:'这是我的,这是我,这是我的我'吗?"
"不适合,世尊。"
"受......想......行......识是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,适合认为:'这是我的,这是我,这是我的我'吗?"
"不适合,世尊。"
"因此,比丘们,任何色,无论是过去、未来、现在,内在的或外在的,粗的或细的,劣的或胜的,远的或近的,一切色都应以正慧如实观察:'这不是我的,这不是我,这不是我的我'。任何受......任何想......任何行......任何识,无论是过去、未来、现在,内在的或外在的,粗的或细的,劣的或胜的,远的或近的,一切识都应以正慧如实观察:'这不是我的,这不是我,这不是我的我'。"
"如是观察......他了知:'不再有后有'。"第一。
277-300. (如第二品中的二十四经应补充。)第二十五。
26. 非苦非乐经

301. Sāvatthinidānaṃ. ‘‘Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti, arogo paraṃ maraṇā’’’ti? Bhagavaṃmūlakā no, bhante, dhammā…pe….

‘‘Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti, arogo paraṃ maraṇā’ti. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti, arogo paraṃ maraṇā’’’ti.

‘‘Taṃ kiṃ maññatha, bhikkhave, rūpaṃ 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’’. ‘‘Vedanā… saññā… saṅkhārā… viññāṇaṃ 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’’.

‘‘Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’’’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ , nāparaṃ itthattāyā’ti pajānātī’’ti. Chabbīsatimaṃ.

Tassuddānaṃ –

Purimagamane aṭṭhārasa veyyākaraṇā;

Dutiyagamane chabbīsaṃ vitthāretabbāni.

Tatiyagamane chabbīsaṃ vitthāretabbāni;

Catutthagamane chabbīsaṃ vitthāretabbāni.


301. 舍卫城(现今印度北方邦斯拉瓦斯蒂)缘起。"比丘们,什么存在时,执着什么,坚持什么,会生起这样的见解:'我是非苦非乐的,死后无病'?"
"世尊,我们的法以世尊为根本......"
"比丘们,色存在时,执着色,坚持色,会生起这样的见解:'我是非苦非乐的,死后无病'。受存在时......想存在时......行存在时......识存在时,执着识,坚持识,会生起这样的见解:'我是非苦非乐的,死后无病'。"
"比丘们,你们怎么认为,色是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,适合认为:'这是我的,这是我,这是我的我'吗?"
"不适合,世尊。"
"受......想......行......识是常还是无常?"
"无常,世尊。"
"无常的是苦还是乐?"
"是苦,世尊。"
"对于无常、苦、变易之法,适合认为:'这是我的,这是我,这是我的我'吗?"
"不适合,世尊。"
"因此,比丘们,任何色,无论是过去、未来、现在,内在的或外在的,粗的或细的,劣的或胜的,远的或近的,一切色都应以正慧如实观察:'这不是我的,这不是我,这不是我的我'。任何受......任何想......任何行......任何识,无论是过去、未来、现在,内在的或外在的,粗的或细的,劣的或胜的,远的或近的,一切识都应以正慧如实观察:'这不是我的,这不是我,这不是我的我'。"
"比丘们,如是观察的多闻圣弟子厌离色,厌离受,厌离想,厌离行,厌离识。由厌离而离欲;由离欲而解脱。解脱时,有'已解脱'的智。他了知:'生已尽,梵行已立,所作已办,不受后有'。"第二十六。
其摘要如下:
第一游行中有十八种解说;
第二游行中应详述二十六种;
第三游行中应详述二十六种;
第四游行中应详述二十六种。


Diṭṭhisaṃyuttaṃ samattaṃ.

见相应完。


