From:
雜阿含經 Related Discourses 35
(一三九) 7. The Source of Suffering
如是我聞： Thus have I heard:
一時，佛住舍衞國，祇樹，給孤獨園。 One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.
爾時，世尊告諸比丘： It was then that the Bhagavān addressed the monks,
「何所有故、何所起、何所繋、何所著、何所見我，若未起憂、悲、惱、苦令起，已起憂、悲、惱、苦重令増廣？」 “What is it that exists, that arises, that binds, that’s an attachment, and that’s viewed as self, which causes the arising of grief, sorrow, vexation, and pain that have yet to arise and increases the grief, sorrow, vexation, and pain that have already arisen?”
諸比丘白佛言： The monks said to the Buddha,
「世尊是法根、法眼、法依。 “The Bhagavān is the Dharma root, the Dharma eye, and the Dharma refuge.
唯願廣説。 Please explain this in detail!
諸比丘聞已，當受奉行。」 After we hear it, the monks will accept and approve of it.”
佛告諸比丘： The Buddha addressed the monks,
「色有故，色起、色繋、著故，於色見我。 “It’s because form exists and because form arises, binds, and becomes an attachment that it’s viewed as self.
未起憂、悲、惱、苦令起，已起憂、悲、惱、苦重令増廣。 It causes the arising of grief, sorrow, pain, and vexation that have yet to arise and increases the grief, sorrow, pain, and vexation that have already arisen.
受、想、行、識亦復如是。 Feeling, perception, volition, and consciousness are likewise.
「諸比丘，於意云何？ “Monks, what do you think?
色爲常耶，爲非常耶？」 Is form permanent, or is it impermanent?”
答曰： They replied,
「無常，世尊。」 “Impermanent, Bhagavān!”
復問： Again, he asked,
「若無常者，是苦耶？」 “If something is impermanent, is it painful?”
答曰： They replied,
「是苦，世尊。」 “It’s painful, Bhagavān!”
「如是，比丘。 “So it is, monks.
若無常者，是苦。 If something is impermanent, then it’s painful.
是苦有故，是事起、繋、著、見我。 Because this pain exists, these things arise, bind, become attachments, and are viewed as self.
若未起憂、悲、惱、苦令起，已起憂、悲、惱、苦重令増廣。 It causes the arising of grief, sorrow, pain, and vexation that have yet to arise and increases the grief, sorrow, pain, and vexation that have already arisen.
受、想、行、識亦復如是。 Feeling, perception, volition, and consciousness are likewise.
「是故，諸比丘，諸所有色，若過去、若未來、若現在，若内、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。 “Therefore, monks, all forms that exist, whether past, future, or present, internal or external, coarse or fine, beautiful or ugly, and distant or near are not self, not different than self, nor are either present in the other.
是名正慧。 This is called correct wisdom.
受、想、行、識亦復如是。 Feeling, perception, volition, and consciousness are likewise.
「若復見、聞、覺、識起求、隨憶、隨覺、隨觀，彼一切非我、非異我、不相在。 “whether seen, heard, felt, cognized, arisen, or sought from memory, perception, or contemplation, they are all not self, not different than self, nor are either present in other.
是名正慧。 This is called correct wisdom.
「若見有我、有世間、有此世、有他世常、恒、不變易，彼一切非我、非異我、不相在。 “If there’s a view that there’s a self, world, or this or another life that’s permanent, eternal, and unchanging, they are all not self, not different than self, nor are either present in the other.
是名正慧。 This is called correct wisdom.
「若復有見非此世我、非此世我所、非當來我、非當來我所，彼一切非我、不異我、不相在。 “Again, if there’s a view that it’s not a self or what belongs to self of this life or not self or what belongs to self in the future [life], they are all not self, not different than self, nor are either present in the other.
是名正慧。 This is called correct wisdom.
「若多聞聖弟子於此六見處觀察非我、非我所。 “Suppose well-versed noble disciples observe these six positions as not self and not what belongs to self.
如是觀者於佛狐疑斷，於法、僧狐疑斷。 Such observation stops misgivings about the Buddha and stops misgivings about the Dharma and Saṃgha.
是名，比丘，多聞聖弟子不復堪任作身、口、意業，趣三惡道。 Monks, this is called a well-versed noble disciple who’s no longer capable of doing physical, verbal, or mental actions that lead to the three bad destinies.
正使放逸，聖弟子決定向三菩提。 Even when they are careless, this noble disciple is definitely headed toward complete awakening.
七有天人往來，作苦邊。」 With seven rebirths as gods or humans, they’ll reach the end of suffering.”
佛説此經已，諸比丘聞佛所説歡喜，奉行。 After the Buddha taught this sūtra, the monks who heard what he taught rejoiced and approved.