7 因缘经

起源于舍卫城。"比丘们，当什么存在时，依靠什么，执着什么，会生起这样的见解：'没有因，没有缘使众生污染。无因无缘，众生变得污染。没有因，没有缘使众生清净。无因无缘，众生变得清净。没有力量，没有精进，没有人的刚毅，没有人的勇猛。一切众生、一切生灵、一切有情、一切生命都无自主、无力、无能，受命运、境遇和本性所转，在六种阶层中感受苦乐'？"

"世尊，我们的法以佛为根本（中略）。"

"比丘们，当色存在时，依靠色，执着色，会生起这样的见解：'没有因，没有缘（中略）感受苦乐'。当受存在时（中略）当想存在时（中略）当行存在时（中略）当识存在时，依靠识，执着识，会生起这样的见解：'没有因，没有缘（中略）感受苦乐'。"

"比丘们，你们认为如何，色是常还是无常？""无常，尊者（中略）变易之法，若不执取它，这样的见解能否生起：'没有因，没有缘（中略）感受苦乐'？""不会，尊者。"

"受...想...行...识是常还是无常？""无常，尊者（中略）若不执取它，这样的见解能否生起：'没有因，没有缘（中略）感受苦乐'？""不会，尊者。"

"比丘们，凡是所见、所闻、所觉、所识、所得、所求、意所思维的，那是常还是无常？""无常，尊者（中略）若不执取它，这样的见解能否生起：'没有因，没有缘（中略）感受苦乐'？""不会，尊者。"

"比丘们，当圣弟子对这些事已断疑惑，对苦也断疑惑（中略）对导向苦灭的道路也断疑惑时，比丘们，这称为圣弟子已入流，不堕恶趣，决定趋向正觉。"第七经。

8 大邪见经

起源于舍卫城。"比丘们，当什么存在时，依靠什么，执着什么，会生起这样的见解：'这七种要素是非造作的，非造作性的，非创造的，非被创造的，不孕育的，坚固如山峰，稳立如柱子；它们不动摇，不变易，不相互妨害，不能给予彼此苦乐。哪七种？地要素、水要素、火要素、风要素、乐、苦和第七为命。这七种要素是非造作的，非造作性的，非创造的，非被创造的，不孕育的，坚固如山峰，稳立如柱子；它们不动摇，不变易，不相互妨害，不能给予彼此苦乐。即使有人用利刃砍下头，也没有任何人夺取他人生命；刀只是穿过七要素之间的空隙。有一千四百万六千六百种主要生存方式，六百种业，五种业，三种业，全业和半业，六十二种行道，六十二种中劫，六种阶层，八种人地，四十九百种命，四十九百种游方者，四十九百种龙居，二千根，三千地狱，三十六尘界，七有想胎，七无想胎，七无结胎，七种天，七种人，七种鬼，七湖，七结，七百结，七梦，七百梦，八百四十万大劫，愚者与智者轮回经过这些后将终止苦。没有"我要以此戒、誓、苦行或梵行使未成熟的业成熟"，或"已成熟的业通过一再接触而终止"这样的想法。苦乐已精确计量，轮回已设定边界，没有减少或增加，没有提升或下降。如同抛出的线球展开而行，愚者与智者也如是展开而脱离苦乐'？"

"世尊，我们的法以佛为根本（中略）。"

"比丘们，当色存在时，依靠色，执着色，会生起这样的见解：'这七种要素是非造作的（中略）愚者与智者也如是展开而脱离苦乐'。当受存在时（中略）当想存在时（中略）当行存在时（中略）当识存在时，依靠识，执着识，会生起这样的见解：'这七种要素是非造作的（中略）愚者与智者也如是展开而脱离苦乐'。"

"比丘们，你们认为如何，色是常还是无常？""无常，尊者（中略）"

"无常的、苦的、变易之法，若不执取它，这样的见解能否生起：'这七种要素是非造作的（中略）愚者与智者也如是展开而脱离苦乐'？""不会，尊者。"

"比丘们，凡是所见、所闻、所觉、所识、所得、所求、意所思维的，那是常还是无常？""无常，尊者（中略）若不执取它，这样的见解能否生起：'这七种要素是非造作的（中略）愚者与智者也如是展开而脱离苦乐'？""不会，尊者。"

"比丘们，当圣弟子对这些事已断疑惑，对苦也断疑惑（中略）对导向苦灭的道路也断疑惑时，比丘们，这称为圣弟子已入流，不堕恶趣，决定趋向正觉。"第八经。

9 常见经

起源于舍卫城。"比丘们，当什么存在时，依靠什么，执着什么，会生起这样的见解：'世界是常恒的'？"

"世尊，我们的法以佛为根本（中略）。"

"比丘们，当色存在时，依靠色，执着色，会生起这样的见解：'世界是常恒的'。当受存在时（中略）当想存在时（中略）当行存在时（中略）当识存在时，依靠识，执着识，会生起这样的见解：'世界是常恒的'。"

"比丘们，你们认为如何，色是常还是无常？""无常，尊者（中略）变易之法，若不执取它，这样的见解能否生起：'世界是常恒的'？""不会，尊者。"

"受...想...行...识是常还是无常？""无常，尊者（中略）若不执取它，这样的见解能否生起：'世界是常恒的'？""不会，尊者。"

"比丘们，凡是所见、所闻、所觉、所识、所得、所求、意所思维的，那是常还是无常？""无常，尊者。""无常的是苦还是乐？""苦，尊者。""无常的、苦的、变易之法，若不执取它，这样的见解能否生起：'世界是常恒的'？""不会，尊者。"

"比丘们，当圣弟子对这些事已断疑惑，对苦也断疑惑（中略）对导向苦灭的道路也断疑惑时，比丘们，这称为圣弟子已入流，不堕恶趣，决定趋向正觉。"第九经。

巴利语原版经文

SN.24.7/(7). Hetusuttaṃ

　　 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.

SN.24.8/(8). Mahādiṭṭhisuttaṃ

　　 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 aññamaññaṃ byābādhenti; nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame. Ime satta 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 jīvitā voropeti; sattannaṃtveva kāyānamantarena satthaṃ vivaramanupavisati. 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, satta papātā, satta ca papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino 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.

SN.24.9/(9). Sassatadiṭṭhisuttaṃ

　　 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.