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
04. Catutthagamanavaggo – Phẩm Trùng Thuyết (4) – The Fourth Trip
♦ 1. Navātasuttaṃ (SN 24.71-95) – I-XXVII – 71. (1) Winds
| ♦ 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? | Như kinh (I-II) Phẩm Trùng Thuyết 3) (S.iii,222) |
1-2) 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 [223] 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 .... | 3) — “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... saṅkhāresu sati... viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati — ‘na vātā vāyanti ... pe ... esikaṭṭhāyiṭṭhitā’”ti. | 4-8) “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”. “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”. | 9-13) “What do you think, bhikkhus, is form … feeling … perception … volitional formations … consciousness permanent or impermanent?” – “Impermanent, venerable sir.”- “Is what is impermanent suffering or happiness?” “Suffering, venerable sir.” – “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my selfʹ?” – “No, venerable sir.” | |
| ♦ “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. | 14) “Therefore, bhikkhus, any kind of form whatsoever … Any kind of feeling whatsoever … Any kind of perception whatsoever … Any kind of volitional formations whatsoever … Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near —all consciousness should be seen as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’ | |
| ♦ “evaṃ passaṃ ... pe ... nāparaṃ itthattāyāti pajānātī”ti. paṭhamaṃ. | 15) “Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” | |
| ♦ 277-300. (dutiyavagge viya catuvīsati suttāni pūretabbāni.) pañcavīsatimaṃ. |
♦ 26. Adukkhamasukhīsuttaṃ (SN 24.96) – ... – 72. (2)-96. (26) This Is Mine, Etc.
| ♦ 301. sāvatthinidānaṃ. “kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati — ‘adukkhamasukhī attā hoti, arogo paraṃ maraṇā’”ti? | ... | (These suttas repeat the views of The Second Trip, but are modelled on the above paradigm.) [224] |
| 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. | ||
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♦ tassuddānaṃ — ♦ purimagamane aṭṭhārasa veyyākaraṇā. ♦ dutiyagamane chabbīsaṃ vitthāretabbāni. ♦ tatiyagamane chabbīsaṃ vitthāretabbāni. ♦ catutthagamane chabbīsaṃ vitthāretabbāni. ♦ diṭṭhisaṃyuttaṃ samattaṃ. |
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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
