☼ 苦樂邪論 ☞ 四種有我

☼ 增支部‧四集 ☞ 故思品 (AN 4.171-180)

1.     四種有我 Cetanāsutta

    279. Evaṃ me sutaṃ –

    如是我聞──

    171. [kathā. 539] “Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.
    ⑴ 比丘們！由於無明，當有身體時，造作身業，使內六處，生起苦樂；

    Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.
    ⑵ 比丘們！由於無明，當有語言時，造作語業，使內六處，生起苦樂；

    Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayāva.
    ⑶ 比丘們！由於無明，當有意念時，造作意業，使內六處，生起苦樂。

    “Sāmaṃ vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
    ➊ 比丘們！有人推論，由於自己，造作身業，使內六處，生起苦樂；

    Pare vāssa [pare vā tassa (ka.)] taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
    比丘們！有人推論，由於他人，造作身業，使內六處，生起苦樂；

    Sampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
    比丘們！有人推論，由於有知，造作身業，使內六處，生起苦樂；

    Asampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
    比丘們！有人推論，由於不知，造作身業，使內六處，生起苦樂。

    “Sāmaṃ vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ;
    ➋ 比丘們！有人推論，由於自己，造作語業，使內六處，生起苦樂；

    pare vāssa taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharonti; yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ;
    比丘們！有人推論，由於他人，造作語業，使內六處，生起苦樂；

    sampajāno vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ;
    比丘們！有人推論，由於有知，造作語業，使內六處，生起苦樂；

    asampajāno vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
    比丘們！有人推論，由於不知，造作語業，使內六處，生起苦樂。

    “Sāmaṃ vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ;
    ➌ 比丘們！有人推論，由於自己，造作意業，使內六處，生起苦樂；

    pare vāssa taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ;
    比丘們！有人推論，由於他人，造作意業，使內六處，生起苦樂；

    sampajāno vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ;
    比丘們！有人推論，由於有知，造作意業，使內六處，生起苦樂；

    asampajāno vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
    比丘們！有人推論，由於不知，造作意業，使內六處，生起苦樂。

    “Imesu, bhikkhave, dhammesu avijjā anupatitā, avijjāyatveva asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ,
    ➀ 比丘們！由於無明，才有諸法！倘若無明，無餘、離貪、滅盡；則對身體，不會推論：『使內六處，生起苦樂，是自作或他作？』

    sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ,
    ➁ 則對語言，不會推論：『使內六處，生起苦樂，是自作或他作？』

    so mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ,
    ➂ 則對意念，不會推論：『使內六處，生起苦樂，是自作或他作？』

    khettaṃ taṃ [vatthuṃ taṃ (sabbattha)] na hoti…pe… vatthuṃ taṃ na hoti…pe… āyatanaṃ taṃ na hoti…pe… adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhan”ti.
    ➃ 則對一切田宅、諸處、因緣，不會推論：『使內六處，生起苦樂，是自作或他作？』

    “Cattārome, bhikkhave, attabhāvapaṭilābhā.
    比丘們！有四種有我──苦樂邪論。

    Katame cattāro?
    有哪四種？

    Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati, no parasañcetanā.
    ⓵ 比丘們！有人主張：『自身苦樂，是自作自受、非他作自受！』

    Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati, no attasañcetanā.
    ⓶ 比丘們！有人主張：『自身苦樂，是他作自受、非自作自受！』

    Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca.
    ⓷ 比丘們！有人主張：『自身苦樂，是自作自受、亦他作自受！』

    Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe nevattasañcetanā kamati, no parasañcetanā.
    ⓸ 比丘們！有人主張：『自身苦樂，非自作自受、非他作自受！』

    Ime kho, bhikkhave, cattāro attabhāvapaṭilābhā”ti.
    比丘們！有此四種有我──苦樂邪論。」

    Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca –
    這樣說時，具壽舍利弗，白世尊言：

    “imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi –
    「大德！我對於世尊所略說，如是廣解其義──

    ‘tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā,
    ⓵ 大德！在此，有人主張：『自身苦樂，是自作自受、非他作自受！』

    attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.
    這些有情，因有我論：『自作自受！』身壞而受生。

    Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā,
    ⓶ 大德！在此，有人主張：『自身苦樂，是他作自受、非自作自受！』

    parasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.
    這些有情，因有我論：『他作自受！』身壞而受生。

    Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca,
    ⓷ 大德！在此，有人主張：『自身苦樂，是自作自受、亦他作自受！』

    attasañcetanā ca parasañcetanā ca hetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.
    這些有情，因有我論：『自作自受、亦他作自受！』身壞而受生。

    Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā,
    ⓸ 大德！在此，有人主張：『自身苦樂，非自作自受、非他作自受！』

    katame tena devā daṭṭhabbā’”ti?
    這些有情，因有我論：『非自作自受、非他作自受！』身壞而受生，那麼，他將出現在何天呢？

    “Nevasaññānāsaññāyatanūpagā, sāriputta, devā tena daṭṭhabbā”ti.
    「舍利弗！那麼，他將出現在『非想非非想處天』。」

    “Ko nu kho, bhante, hetu ko paccayo, yena midhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ?
    「大德！何因、何緣？世間這些有情，身壞命終，成還來者，還要回來、繼續輪廻呢？

    Ko pana, bhante, hetu ko paccayo, yena midhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti?
    復次，大德！何因、何緣？世間這些有情，身壞命終，成不還者，不用回來、繼續輪廻呢？」

    “Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati.

    「舍利弗！世間有些人，未斷五下分結，彼於現法，達到『非想非非想處天』而住；
    

    So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati; tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.
    又，這些人品嚐、希求於此、由此得滿足、停留於此、信解於此、多住於此、不棄捨，死後投生『非想非非想處天』同類中；

    
    So tato cuto āgāmī hoti āgantā itthattaṃ.
    彼由其處死，成還來者，還要回來、繼續輪廻。

    “Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati.

    復次，舍利弗！世間有些人，已斷五下分結，彼於現法，達到『非想非非想處天』而住；

    So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati; tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.
    又，這些人品嚐、希求於此、由此得滿足、停留於此、信解於此、多住於此、不棄捨，死後投生『非想非非想處天』同類中；

    So tato cuto anāgāmī hoti anāgantā itthattaṃ.
    彼由其處死，成不還者，不用回來、繼續輪廻。

    “Ayaṃ kho, sāriputta, hetu ayaṃ paccayo, yena midhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ.
    舍利弗！此因、此緣！世間這些有情，身壞命終，成還來者，還要回來、繼續輪廻！

    Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena midhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti. Paṭhamaṃ.

    舍利弗！此因、此緣！世間這些有情，身壞命終，成不還者，不用回來、繼續輪廻！」 ～故思品‧第一經（終）

 

    ～《增支部經典‧四集‧Cetanāsutta 四種有我》 (AN 4.171)

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