Saṃyutta Nikāya (SN) - Tương Ưng Bộ Kinh - The Connected Discourses of the Buddha
[3] Khandhavaggapāḷi - Thiên Uẩn - The Book of the Aggregates
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[03] Diṭṭhi Saṃyutta
Tương Ưng Kiến
Connected Discourses on View
02. Dutiyagamanavaggo – Phẩm Trùng Thuyết (1) – The Second Trip (264)
♦ 1. Vātasuttaṃ (SN 24.19-35) – I. Gió – 19. (1) Winds
| ♦ 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? | (Những kinh I, II trong phẩm này là giống như những kinh trong Chương Ba, Kiến Tương Ưng từ số I cho đến số XVIII). |
At Sāvatthī… — “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘The winds do not blow, the rivers do not flow, pregnant women do not give birth, the moon and sun do not rise and set but stand as steady as a pillar’?” |
| bhagavaṃmūlakā no, bhante, dhammā ... pe ... | “Venerable sir, our teachings are rooted in the Blessed One….” | |
| “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. | “When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’ | |
| ♦ “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”. |
“What do you think, bhikkhus, is form … [218] ... consciousness permanent or impermanent?” “Impermanent, venerable sir.” … — “But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?” — “No, venerable sir.” |
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| “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. | — “Thus, bhikkhus, when there is suffering, it is by clinging to suffering, by adhering to suffering, (265) that such a view as this arises: ‘The winds do not blow … but stand as steady as a pillar.’” | |
| ♦ 225-240. (purimavagge viya aṭṭhārasa veyyākaraṇāni vitthāretabbānīti.) sattarasamaṃ. |
♦ 18. Nevahotinanahotisuttaṃ (SN 24.36) – II. Phi Hữu Phi Vô (S.iii,218) – 20. (2)-36. (18) This Is Mine, Etc.
| ♦ 241. sāvatthinidānaṃ. “kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati — ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti? | ... | (These suttas repeat the views of 24:2-18, but modelled on the above paradigm.) |
| 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. |
III. Phẩm Trùng Thuyết (2)
♦ 19. Rūpīattāsuttaṃ (SN 24.37) – I. Tự Ngã Có Sắc – 37. (19) A Self Consisting of Form
| ♦ 242. sāvatthinidānaṃ. “kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati — ‘rūpī attā hoti, arogo paraṃ maraṇā’”ti? | (Những kinh này giống như các kinh trước chỉ khác là "tà kiến" được thay bằng "Tự ngã có sắc, sau khi chết, không bệnh"). | At Sāvatthī. “Bhikkhus, when what is present … [219] … does such a view as this arise: ‘The self consists of form and is unimpaired after death’?” |
| bhagavaṃmūlakā no, bhante, dhammā ... pe ... | … (266) | |
| “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 (SN 24.38) – II. Tự Ngã Không Có Sắc – 38. (20) A Formless Self
| ♦ 243. sāvatthinidānaṃ. “kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati — ‘arūpī attā hoti arogo paraṃ maraṇā’”ti? (peyyālo) vīsatimaṃ. | (Như trên, được thay bằng "Tự ngã không có sắc, sau khi chết, không bệnh"). | At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is formless and is unimpaired after death’?”… |
♦ 21. Rūpīcārūpīcāttāsuttaṃ (SN 24.39) – III. Tự Ngã Có Sắc Và Không Sắc – 39. (21) A Self Both Consisting of Form and Formless
| ♦ 244. sāvatthinidānaṃ. “rūpī ca arūpī ca attā hoti arogo paraṃ maraṇā”ti ... pe .... ekavīsatimaṃ. | ... | At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self both consists of form and is formless, and is unimpaired after death’?” … |
♦ 22. Nevarūpīnārūpīattāsuttaṃ (SN 24.40) – IV. Tự Ngã Không Có Sắc Và Không Không Sắc – 40. (22) A Self Neither Consisting of Form nor Formless
| ♦ 245. “neva rūpī nārūpī attā hoti arogo paraṃ maraṇā”ti ... pe .... bāvīsatimaṃ. | ... | At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self neither consists of form nor is formless, and is unimpaired after death’?” … |
♦ 23. Ekantasukhīsuttaṃ (SN 24.41) – V. Thuần Lạc – 41. (23) Exclusively Happy
| ♦ 246. “ekantasukhī attā hoti arogo paraṃ maraṇā”ti ... pe .... tevīsatimaṃ. | (... "Tự ngã là thuần lạc, sau khi chết, không bệnh"). | At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is exclusively happy and is unimpaired after death’?” … [220] |
♦ 24. Ekantadukkhīsuttaṃ (SN 24.42) – VI. Thuần Khổ – 42. (24) Exclusively Miserable
| ♦ 247. “ekantadukkhī attā hoti arogo paraṃ maraṇā”ti ... pe .... catuvīsatimaṃ. | ... | At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is exclusively miserable and is unimpaired after death’?” … |
♦ 25. Sukhadukkhīsuttaṃ (SN 24.43) – VII. Thuần Lạc Và Thuần Khổ – 43. (25) Both Happy and Miserable
| ♦ 248. “sukhadukkhī attā hoti arogo paraṃ maraṇā”ti ... pe .... pañcavīsatimaṃ. | ... | At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is both happy and miserable and is unimpaired after death’?” … |
♦ 26. Adukkhamasukhīsuttaṃ (SN 24.44) – VIII. Chẳng Phải Khổ , Chẳng Phải Lạc (S.iii,220) – 44. (26) Neither Happy nor Miserable
| ♦ 249. “adukkhamasukhī attā hoti arogo paraṃ maraṇā”ti? | ... | At Sāvatthī. “Bhikkhus, when what is present … does such a view as this arise: ‘The self is neither happy nor miserable and is unimpaired after death’?” … |
| 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. | ||
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♦ 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. |
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(264) I translate the titles of the next three vaggas as in Be: Dutiyagamanavagga, Tatiyagamanavagga, Catutthagamanavagga. In Se, the third and fourth vaggas are similarly named, but the second is called Gamanavagga. Ee includes all the suttas after the first eighteen in a single chapter (Chapter II) subdivided into four sections called gamana. Ee applies the title Purimagamana to the first eighteen suttas of this chapter, and Dutiyagamana to the second eighteen; the third and fourth chapters are named as in the other eds., but without -vagga. In his introduction to this part (p. ix) Feer proposes to count the eighteen suttas of the Sotāpattivagga twice, and thus maintains that the whole saṃyutta consists of 114 suttas (18 + 18 + (3 x 26)). This,
however, involves an unnecessary duplication (which Feer admits, to his puzzlement). It is thus best to follow the arrangement of this saṃyutta in Be and Se.
(265) This is said because the five aggregates are dukkha.
(266) The next eight views are varieties of eternalism with regard to the after-death condition of the self. They are also mentioned at DN I 31,6–15. For a translation of the commentary, see Bodhi, All-Embacing Net of Views, pp. 176–82.
Spk: The view of a self consisting of form arises from taking the object alone [Spk-pṭ: the kasiṇa] as self; a formless self, from taking the jhāna as self; the syncretic view, from taking both object and jhāna as self; the double negation, from mere reasoning (takkamattena). The view of the self as exclusively happy arises in the meditator, the rationalist, and those who remember past births. The same for those who view the self as exclusively miserable, etc.
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Nguồn (Source):
- Pāḷi: digitalpalireader.online
- Vietnamese: (HT. Thích Minh Châu dịch): khemarama.net
- English: (Translated by Bhikkhu Bodhi): en.khemarama.net
