SN12.15 正見經

正見經 SN12.15
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正見經 index
[十五] 第五迦旃延
一　　[爾時，世尊]住舍衛城。
二　　爾時，尊者迦旃延來詣世尊處。詣已，禮拜世尊，坐於一面。
三　　坐於一面之尊者迦旃延，白世尊曰：「大德!所謂正見、正見，大德!正見者何耶?」
四　　「迦旃延!此世間多依止於有與無之兩[極端]。」
五　　迦旃延!依正慧以如實觀世間之集者、則此世間為非無者。迦旃延!依正慧以如實觀世間之滅者，則此世間為非有者。
六　　迦旃延!此世間多為方便所囚、計、取著。聖弟子計使、取著於此心之依處，不囚於「予是我，」無著、無住，苦生則見生，苦滅則見滅，不惑不疑，無緣他事，是彼智生。迦旃延!如是乃正見。
七　　迦旃延!說「一切為有，」此乃一極端。說「一切為無，」此乃第二極端。迦旃延!如來離此等之兩端，而依中道說法。
八　　緣無明而有行、緣行而有識……如是為全苦蘊之集。因無明之無餘，離貪滅乃行滅，行滅乃識滅……如是則是全苦蘊之滅。

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如是我聞，一時，佛住那梨聚落深林中待賓舍。
佛告迦旃延：世間有二種依：若有，若無。為取所觸，取所觸故；或依有，或依無。
若無此取者，心境繫著使不取、不住、不計我，苦生而生，苦滅而滅。
於彼不疑、不惑，不由於他而自知，是名正見。是名如來所施設正見。
所以者何？
世間集如實正知見，若世間無者不有；
世間滅如實正知見，若世間有者無有。
是名離於二邊說於中道。
所謂此有故彼有，此起故彼起。謂緣無明行，乃至純大苦聚集。
所謂此無故彼無，此滅故彼滅。無明滅故行滅，乃至純大苦聚滅。
佛說此經已，尊者迦旃延聞佛所說，不起諸漏，心得解脫，成阿羅漢。

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爾時，阿難語闡陀言：我親從佛聞，教摩訶迦旃延言，世人顛倒依於二邊，若有、若無。世人取諸境界，心便計著。
迦旃延！若不受、不取、不住、不計於我。此苦生時生，滅時滅。
迦旃延！於此不疑、不惑，不由於他而能自知，是名正見。
如來所說，所以者何？迦旃延！
如實正觀世間集者，則不生世間無見。
如實正觀世間滅者，則不生世間有見。
迦旃延！如來離於二邊，說於中道。
所謂此有故彼有，此生故彼生；謂緣無明有行、乃至生老病死憂悲惱苦集。
所謂此無故彼無，此滅故彼滅；謂無明滅則行滅、乃至生老病死憂悲惱苦滅。

白話文 index

在Samyutta Nikaya 12.15 Kaccayan_ agotta Sutta 經中，伽旃延氏向世尊詢問什麼才是正見時，世尊回答說：
「伽旃延！的確，在這個世界的人幾乎都認為生命是有永遠的存在性或是並無永遠存在的兩種極端想法，伽旃延！然而對於以正慧如實觀察世間之集起的人而言，並沒有『所謂世間生命無永遠存在性』這回事。伽旃延！對於以正慧如實觀察世間之滅亡的人而言，並沒有『所謂世間生命永遠存在性』這回事。」
「伽旃延！的確，在這個世界的人幾乎都是因方便取著、貪戀，而被束縛，對於此心之依處的方便取著、貪戀煩惱，如果能夠不接近、不執著、不堅持是我的我，那麼，當苦正在生起時，便能夠覺知生起，當苦正在滅去時，便能夠覺知滅去，如此而能不惑、不疑、不依它的話，於此，他的智慧將能生長。伽旃延！以上就是正見。」
「伽旃延！說『一切有』，此是一個極端。說『一切無』，此是第二個極端。伽旃延！如來離此兩種極端來為你們開示。由於無明而有諸行，由於行而有識.....」

巴利經文 index

5. Kaccanagottasuttam

15. Savatthiyam viharati.

Atha kho ayasma kaccanagotto yena bhagava tenupasankami;
upasankamitva bhagavantam abhivadetva ekamantam nisidi.

Ekamantam nisinno kho ayasma kaccanagotto bhagavantam etadavoca–“‘sammaditthi ’ti, bhante, vuccati. Kittavata nu kho, bhante, sammaditthi hoti ” ti ?

“Dvayanissito khvayam, kaccana, loko yebhuyyena– atthitanceva natthitanca.

Lokasamudayam kho, kaccana, yathabhutam sammappannaya passato ya loke natthita sa na hoti.

Lokanirodham kho, kaccana, yathabhutam sammappannaya passato ya loke atthita sa na hoti.

Upayupadanabhinivesa vinibandho [upayupadanabhinivesavinibandho (si. sya. kam. pi.)]
khvayam, kaccana, loko yebhuyyena.

Tancayam upayupadanam cetaso adhitthanam abhinivesanusayam na upeti na upadiyati nadhitthati–
‘atta me’ ti. ‘ Dukkhameva uppajjamanam uppajjati, dukkham nirujjhamanam nirujjhati ’ ti na kankhati na vicikicchati aparapaccaya nanamevassa ettha hoti. Ettavata kho, kaccana, sammaditthi hoti.

‘Sabbam atthi ’ ti kho, kaccana, ayameko anto.
‘Sabbam natthi ’ ti ayam dutiyo anto.

Ete te, kaccana, ubho ante anupagamma majjhena tathagato dhammam deseti–
‘avijjapaccaya sankhara; sankharapaccaya vinnanam…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Avijjaya tveva asesaviraganirodha sankharanirodho; sankharanirodha vinnananirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti ”’ ti. Pancamam.

巴利經文詞彙 index

5. Kaccana-gotta-suttam迦旃延經

SN12.15 Savatthiyam(佛在)舍衛城 viharati. 住

Atha然後 kho確實 ayasma尊者 kaccana-gotto迦旃延 yena所在之處 bhagava薄伽梵 tenu-pasankami往詣; upasankamitva走近bhagavantam薄伽梵 abhivadetva敬禮 ekam-antam一旁，最末 ni-sidi坐.

Ekam-antam一旁 ni-sinno坐 kho確實 ayasma尊者 kaccanagotto迦旃延 bhagavantam薄伽梵 etad-avoca此義何說– “‘samma-ditthi正見 ’ ti至此, bhante尊者, vuccati實說. Kittavata到何程度 nu那麼 kho確實, bhante尊者, samma-ditthi正見 hoti變成（何義） ” ti至此?

“Dvaya-nissito二端 khva-yam確實, kaccana迦旃延, loko世間 yebhuyyena大多數– atthitanceva存在 natthitanca不存在.

Loka-samudayam世間集 kho確實, kaccana迦旃延, yatha-bhutam如實 samma-ppannaya正知 passato 看到 ya凡是 loke世間 natthita不存在 sa有 na不 hoti變成.

Loka-nirodham世間滅 kho確實, kaccana迦旃延, yatha-bhutam如實 samma-ppannaya正知 passato看到 ya凡是 loke世間 atthita存在 sa有 na不 hoti變成.

Upay行近 -upadana取著 abhi-nivesa計量期待愛迷 vinibandho雙重黏著 khvayam確實, kaccana迦旃延, loko世間 yebhuyyena大多數.

Tancayam upay-upadanam取著 cetaso計量 adhitthanam佔有 abhinivesanusayam計量期待愛迷 na不 upeti去 na不 upadiyati 取著 nadhitthati不存在– ‘atta me自我’ ti至此.

‘ Dukkhameva苦 uppajjamanam生起 uppajjati受生, dukkham苦 nirujjhamanam 壞死 nirujjhati滅 ’ ti至此 na不 kankhati疑惑 na不 vicikicchati 懷疑 aparapaccaya不依靠 nanamevassa ettha此 hoti變成. Ettavata至此kho確實, kaccana迦旃延, samma-ditthi正見 hoti變成.

‘Sabbam一切 atthi有’ ti至此kho變成, kaccana迦旃延, ayameko此 anto極端.
‘Sabbam一切 natthi 沒有’ ti 至此 ayam此 dutiyo第二 anto極端.

Ete這些te彼等, kaccana迦旃延, ubho兩者 ante極端 anupagamma不近(離) majjhena中道 tathagato如來 dhammam法 deseti宣說–

‘avijja無明 -paccaya緣 sankhara行; sankhara行 -paccaya緣 vinnanam識…pe中略… evametassa如是乃至 kevalassa全部 dukkhak苦 -khandhassa蘊 samudayo聚集 hoti變成.

Avijjaya無明 tveva然而 asesa無剩餘 -viraga離染 -nirodha滅 sankhara行 -nirodho滅; sankhara行 -nirodha滅 vinnana識 -nirodho滅…pe中略… evametassa如是乃至 kevalassa全部 dukkhak苦 -khandhassa蘊 nirodho滅 hoti變成 ”’ ti至此. Pancamam第五.

坦尼比丘英譯來源 index

Samyutta Nikaya 12.15
Kaccayanagotta Sutta
To Kaccayana Gotta (on Right View)
Translated from the Pali by Thanissaro Bhikkhu.

For free distribution only.

Dwelling at Savatthi...

Then Ven. Kaccayana Gotta approached the Blessed One and, on arrival, having bowed down, sat to one side.

As he was sitting there he said to the Blessed One: "Lord, 'Right view, right view,' it is said. To what extent is there right view?"

"By & large, Kaccayana, this world is supported by (takes as its object) a polarity, that of existence & non-existence.

But when one sees the origination of the world as it actually is with right discernment,'non-existence' with reference to the world does not occur to one.

When one sees the cessation of the world as it actually is with right discernment, 'existence' with reference to the world does not occur to one.

"By & large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on 'my self.'

He has no uncertainty or doubt that just stress, when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. It's to this extent, Kaccayana, that there is right view.

'Everything exists': That is one extreme.

'Everything doesn't exist': That is a second extreme.

Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle:

From ignorance as a requisite condition come fabrications.

From fabrications as a requisite condition comes consciousness.

From consciousness as a requisite condition comes name-&-form.

From name-&-form as a requisite condition come the six sense media.

From the six sense media as a requisite condition comes contact.

From contact as a requisite condition comes feeling.

From feeling as a requisite condition comes craving.

From craving as a requisite condition comes clinging/sustenance.

From clinging/sustenance as a requisite condition comes becoming.

From becoming as a requisite condition comes birth.

From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play.

Such is the origination of this entire mass of stress & suffering.

"Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications.

From the cessation of fabrications comes the cessation of consciousness.

From the cessation of consciousness comes the cessation of name-&-form.

From the cessation of name-&-form comes the cessation of the six sense media.

From the cessation of the six sense media comes the cessation of contact.

From the cessation of contact comes the cessation of feeling.

From the cessation of feeling comes the cessation of craving.

From the cessation of craving comes the cessation of clinging/sustenance.

From the cessation of clinging/sustenance comes the cessation of becoming.

From the cessation of becoming comes the cessation of birth.

From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease.

Such is the cessation of this entire mass of stress & suffering."

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