相应部12相应13经到15经(因缘相应/因缘篇/修多罗)

13. 沙门婆罗门经

[世尊]住在舍卫城......"诸比丘,任何沙门或婆罗门不了解老死,不了解老死的起因,不了解老死的止息,不了解导向老死止息的道路;不了解生...有...取...爱...受...触...六入处...名色...识...不了解诸行,不了解诸行的起因,不了解诸行的止息,不了解导向诸行止息的道路。诸比丘,这些沙门或婆罗门不被我认为是真正的沙门或婆罗门,也不被沙门中的沙门或婆罗门中的婆罗门所认可;这些尊者们没有在现法中以自己的智慧证悟、实现并安住于沙门果或婆罗门果。

"然而,诸比丘,任何沙门或婆罗门了解老死,了解老死的起因,了解老死的止息,了解导向老死止息的道路;了解生...有...取...爱...受...触...六入处...名色...识...了解诸行,了解诸行的起因,了解诸行的止息,了解导向诸行止息的道路。诸比丘,这些沙门或婆罗门被我认为是真正的沙门和婆罗门,也被沙门中的沙门和婆罗门中的婆罗门所认可;这些尊者们已经在现法中以自己的智慧证悟、实现并安住于沙门果和婆罗门果。"

14. 第二沙门婆罗门经

[世尊]住在舍卫城......"诸比丘,任何沙门或婆罗门不了解这些法,不了解这些法的起因,不了解这些法的止息,不了解导向这些法止息的道路,他们不了解哪些法?不了解哪些法的起因?不了解哪些法的止息?不了解导向哪些法止息的道路?"

"他们不了解老死,不了解老死的起因,不了解老死的止息,不了解导向老死止息的道路;不了解生...有...取...爱...受...触...六入处...名色...识...不了解诸行,不了解诸行的起因,不了解诸行的止息,不了解导向诸行止息的道路。他们不了解这些法,不了解这些法的起因,不了解这些法的止息,不了解导向这些法止息的道路。诸比丘,这些沙门或婆罗门不被我认为是真正的沙门或婆罗门,也不被沙门中的沙门或婆罗门中的婆罗门所认可;这些尊者们没有在现法中以自己的智慧证悟、实现并安住于沙门果或婆罗门果。

"然而,诸比丘,任何沙门或婆罗门了解这些法,了解这些法的起因,了解这些法的止息,了解导向这些法止息的道路,他们了解哪些法?了解哪些法的起因?了解哪些法的止息?了解导向哪些法止息的道路?"

"他们了解老死,了解老死的起因,了解老死的止息,了解导向老死止息的道路;了解生...有...取...爱...受...触...六入处...名色...识...了解诸行,了解诸行的起因,了解诸行的止息,了解导向诸行止息的道路。他们了解这些法,了解这些法的起因,了解这些法的止息,了解导向这些法止息的道路。诸比丘,这些沙门或婆罗门被我认为是真正的沙门和婆罗门,也被沙门中的沙门和婆罗门中的婆罗门所认可;这些尊者们已经在现法中以自己的智慧证悟、实现并安住于沙门果和婆罗门果。"

15. 迦旃延经

[世尊]住在舍卫城。那时,尊者迦旃延来到世尊所在之处,向世尊礼敬后,坐在一旁。坐下后,尊者迦旃延对世尊说:"尊者,人们说'正见,正见'。尊者,到什么程度才算是正见呢?"

"迦旃延,这个世界大多依赖于二边 - 有和无。迦旃延,当如实以正慧观察世界的生起时,世界中的'无'就不存在。迦旃延,当如实以正慧观察世界的止息时,世界中的'有'就不存在。迦旃延,这个世界大多被执着、取著、妄念和束缚所困。如果不接近这种执着和取著,不执取,不固守,'这是我的自我'的想法,而是[认识到]'只是苦的生起在生起,只是苦的止息在止息',那么他就不会怀疑,不会迷惑,他对此有不依赖他人的知识。迦旃延,这就是正见。

"迦旃延,'一切都存在'是一个极端。'一切都不存在'是另一个极端。迦旃延,如来避开这两个极端,以中道说法:'无明缘行;行缘识...如是这整个苦蕴集起。但是,当无明完全离贪止息时,诸行止息;诸行止息,则识止息...如是这整个苦蕴止息。'"

巴利语原版经文

13/(3). Samaṇabrāhmaṇasuttaṃ

　　 13. Sāvatthiyaṃ viharati …pe… “ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti; jātiṃ …pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti na me te, bhikkhave, 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, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti; jātiṃ …pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Tatiyaṃ.

14/(4). Dutiyasamaṇabrāhmaṇasuttaṃ

　　 14. Sāvatthiyaṃ viharati …pe… “ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme nappajānanti, imesaṃ dhammānaṃ samudayaṃ nappajānanti, imesaṃ dhammānaṃ nirodhaṃ nappajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti, katame dhamme nappajānanti, katamesaṃ dhammānaṃ samudayaṃ nappajānanti, katamesaṃ dhammānaṃ nirodhaṃ nappajānanti, katamesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti”?

　　 “Jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti; jātiṃ …pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti. Ime dhamme nappajānanti, imesaṃ dhammānaṃ samudayaṃ nappajānanti, imesaṃ dhammānaṃ nirodhaṃ nappajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti. Na me te, bhikkhave, 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, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme pajānanti, imesaṃ dhammānaṃ samudayaṃ pajānanti, imesaṃ dhammānaṃ nirodhaṃ pajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti, katame dhamme pajānanti, katamesaṃ dhammānaṃ samudayaṃ pajānanti, katamesaṃ dhammānaṃ nirodhaṃ pajānanti, katamesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti?

　　 “Jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti; jātiṃ …pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti. Ime dhamme pajānanti imesaṃ dhammānaṃ samudayaṃ pajānanti, imesaṃ dhammānaṃ nirodhaṃ pajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā, brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Catutthaṃ.

15/(5). Kaccānagottasuttaṃ

　　 15. Sāvatthiyaṃ viharati. Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kaccānagotto bhagavantaṃ etadavoca– “‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti?

　　 “Dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena– atthitañceva natthitañca. Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā sā na hoti. Lokanirodhaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke atthitā sā na hoti. Upayupādānābhinivesavinibandho khvāyaṃ, kaccāna, loko yebhuyyena. Tañcāyaṃ upayupādānaṃ cetaso adhiṭṭhānaṃ abhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti– ‘attā me’ti. ‘Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti. Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.

　　 “‘Sabbaṃ atthī’ti kho, kaccāna, ayameko anto. ‘Sabbaṃ natthī’ti ayaṃ dutiyo anto. Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti– ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. Pañcamaṃ.