Samyuktagama (Sanskrit fragments) 133

133.1

（一三三）

(133)

Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.

133.2

如是我聞：

Thus have I heard:

133.3

一時，佛住舍衛國祇樹給孤獨園。

At one time the Buddha was dwelling in Śrāvastī at the Jetavana Anāthapiṇḍadārāma.

133.4

爾時，世尊告諸比丘：「何所有故，何所起？何所繫著，何所見我？令眾生無明所蓋，愛繫其首，長道驅馳，生死輪迴，生死流轉，不知本際？」

At that time the Bhagavat addressed the bhikṣus: "Because of the existence of what, does what arise? To what is there attachment, and in what is a self seen, causing sentient beings to be covered by ignorance, bound at the neck by craving, racing along the long path, wandering in saṃsāra, transmigrating through birth and death, not knowing the original limit?"

It was then that the Bhagavān addressed the monks, “Because of what’s existence, what’s cause, adherence to what, and viewing what as self are sentient beings covered by ignorance, take craving as their leader, rush down the long road, turn on the wheel of birth-and-death, circulate in birth-and-death, and don’t know an ultimate end?”

133.5

諸比丘白佛言：「世尊是法根、法眼、法依。善哉！世尊！唯願哀愍，廣說其義，諸比丘聞已，當受奉行。」

The bhikṣus said to the Buddha: "The Bhagavat is the root of the Dharma, the eye of the Dharma, the refuge of the Dharma. It would be well, Bhagavat, if you would only be compassionate and expound the meaning in full. Having heard it, the bhikṣus will accept and practice it."

The monks said to the Buddha, “The Bhagavān is the Dharma root, the Dharma eye, and the Dharma refuge! Please have pity and explain this subject in detail! After hearing it, we monks will accept and approve of that explanation.”

133.6

佛告比丘：「諦聽，善思，當為汝說。諸比丘！色有故，色事起，色繫著，色見我，令眾生無明所蓋，愛繫其首，長道驅馳，生死輪迴，生死流轉。受、想、行、識亦復如是。諸比丘！色為常耶？為非常耶？」

The Buddha addressed the bhikṣus: "Listen attentively and consider it well; I shall speak for you. Bhikṣus, because of the existence of rūpa, the matter of rūpa arises, there is attachment to rūpa, and a self is seen in rūpa, causing sentient beings to be covered by ignorance, bound at the neck by craving, racing along the long path, wandering in saṃsāra, and transmigrating through birth and death. So too with vedanā, saṃjñā, saṃskāra, and vijñāna. Bhikṣus, is rūpa permanent, or is it impermanent?"

The Buddha told the monks, “Listen closely, and consider it well! I will explain this for you.

“Monks, it’s because of form’s existence, form being something caused, adherence to form, and viewing form as self that sentient beings are covered by ignorance, take craving as their leader, rush down the long road, turn on the wheel of birth-and-death, circulate in birth-and-death[, and don’t know an ultimate end]. Feeling, conception, volition, and consciousness are likewise.

“Monks, is form permanent, or is it impermanent?”

133.7

答曰：「無常。世尊！」

They replied: "It is anitya, Bhagavat."

“Impermanent, Bhagavān.”

133.8

復問：「若無常者，是苦耶？」

He asked again: "If it is anitya, is it duḥkha?"

He again asked, “If something is impermanent, is it painful?”

133.9

答曰：「是苦。世尊！」

They replied: "It is duḥkha, Bhagavat."

“It’s painful, Bhagavān.”

133.10

「如是，比丘！若無常者是苦，是苦有故，是事起、繫著、見我，令眾生無明所蓋，愛繫其頭，長道驅馳，生死輪迴，生死流轉。受、想、行、識亦復如是。是故，諸比丘！諸所有色，若過去、若未來、若現在，若內、若外、若麤、若細，若好、若醜，若遠、若近，彼一切非我、非異我、不相在，是名正慧。受、想、行、識亦復如是。

"So it is, bhikṣus! If that which is anitya is duḥkha, because of the existence of this duḥkha, this matter arises, there is attachment, and a self is seen, causing sentient beings to be covered by ignorance, bound at the head by craving, racing along the long path, wandering in saṃsāra, and transmigrating through birth and death. So too with vedanā, saṃjñā, saṃskāra, and vijñāna. Therefore, bhikṣus, whatever rūpa there is—whether past, future, or present; internal or external; gross or subtle; fine or ugly; far or near—all of it is not self, not different from self, and neither is contained within the other. This is called correct wisdom. So too with vedanā, saṃjñā, saṃskāra, and vijñāna.

“So it is, monks. If something is impermanent, it’s painful. Because of this pain’s existence, it being something caused, adherence to it, and viewing it as self, sentient beings are covered by ignorance, take craving as their leader, rush down the long road, turn on the wheel of birth-and-death, circulate in birth-and-death[, and don’t know its ultimate end].

Feeling, conception, volition, and consciousness are likewise.

“Therefore, monks, all forms that exist, whether past, future, or present, internal or external, coarse or fine, beautiful or ugly, or distant or near are not self, not different than self, nor are either present in the other. This is called correct wisdom. Feeling, conception, volition, and consciousness are likewise.

133.11

「如是見、聞、覺、識，求得隨憶、隨覺、隨觀，彼一切非我、非異我、不相在，是名正慧。

"Whatever is seen, heard, sensed, or cognized, sought after, attained, followed in memory, followed in awareness, or followed in observation—all of it is not self, not different from self, and neither is contained within the other. This is called correct wisdom.

“Thus, all that’s seen, heard, realized, recognized, sought, attained, remembered, considered, or examined is not self, not different than self, nor are either present in the other. This is called correct wisdom.

133.12

「若有見言有我、有世間、有此世、常、恒、不變易法，彼一切非我、非異我、不相在，是名正慧。

"If there is the view saying, 'There is a self, there is a world, there is this world, permanent, eternal, of unchanging nature'—all of it is not self, not different from self, and neither is contained within the other. This is called correct wisdom.

“Suppose there’s a view that says, ‘There’s a self, there’s the world, and there’s this life. They are permanent, eternal, and not subject to change.’ All of those things are not self, not different than self, nor are either present in the other. This is called correct wisdom.

133.13

「若復有見非此我、非此我所、非當來我、非當來我所，彼一切非我、非異我、不相在，是名正慧。

"If there is again the view, 'This is not my self, this is not ātmīya, there will be no future self for me, there will be no future ātmīya for me'—all of it is not self, not different from self, and neither is contained within the other. This is called correct wisdom.

“Again, suppose there’s this view: ‘That’s not this self, doesn’t belong to this self, isn’t a future self, and won’t belong to a future self.’ All of those things are not self, not different than self, nor are either present in the other. This is called correct wisdom.

133.14

「若多聞聖弟子於此六見處觀察非我、非我所，如是觀者，於佛所狐疑斷，於法、於僧狐疑斷。是名，比丘！多聞聖弟子不復堪任作身、口、意業，趣三惡道；正使放逸，聖弟子決定向三菩提，七有天人往來，作苦邊。」

"If a learned āryaśrāvaka observes these six bases of views as not self and not ātmīya, by observing thus, doubt regarding the Buddha is severed, and doubt regarding the Dharma and the Saṅgha is severed. This is called, bhikṣu, a learned āryaśrāvaka who is no longer capable of performing bodily, verbal, or mental karma that leads to the three evil destinies; even if negligent, that āryaśrāvaka is destined for sambodhi, traversing among gods and humans for at most seven existences, putting an end to duḥkha."

“Suppose that a well-versed noble disciple observes these six abodes of views as not self and not belonging to self. Someone who observes them in this way ends suspicions about the Buddha and ends suspicions about the Dharma and Saṅgha.

“Monks, this is called a well-versed noble disciple who is no longer capable of doing physical, verbal, or mental deeds that lead to the three bad destinies. Even if he’s negligent, this noble disciple is certainly headed for complete awakening. With seven rebirths in heaven or among humans, they’ll reach the limit of suffering.”

133.15

佛說此經已，諸比丘聞佛所說，歡喜奉行。

When the Buddha had spoken this sūtra, the bhikṣus, having heard what the Buddha had said, rejoiced and respectfully put it into practice.

After the Buddha spoke this sūtra, the monks who heard what the Buddha taught rejoiced and approved.