SĀ 1.5 Correctly Contemplated

SĀ 1.5 is sutra 5 of the first saṃyukta in the CSA edition of the Saṃyukta Āgama. It's also sutra 2 of the Taisho edition (T99.1a16-27).

Introduction

SĀ 1.5 is identical to SĀ 1.1 in meaning and represents only a different wording. The five aggregates are now correctly contemplated as impermanent rather than this being right view. What's the difference? In the Pali parallel, the term that corresponds to right contemplation (正思惟) is yoniso manasi, which is usually translated as wise or proper attention. It differs from the Buddhist concept of "views" in that views are conceptual opinions or theories. Here, correct contemplation refers to something more akin to mindfulness that's a steady application of attention or observation.

Another difference introduced in this sutra is that disillusionment is not mentioned. Instead, knowing the aggregates as they really are is what leads to the stopping of greed and desire for them. This true knowledge into the nature of impermanent things such as the aggregates should be understood to to followed by disillusionment, even though it's not explicitly mentioned here.

Translation

§	Chinese	English Translation
	五；五（二）	SĀ 1.5 Correctly Contemplated (T99.2)
1.	如是我聞：一時，佛住舍衛國祇樹給孤獨園。	Thus have I heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.
2.	爾時，世尊告諸比丘：「於色當正思惟，觀色無常如實知。所以者何？比丘於色正思惟，觀色無常如實知者，於色欲貪斷，欲貪斷者說心解脫。	It was then that the Bhagavān addressed the monks, “You should correctly contemplate form, observe that form is impermanent, and know it as it really is. Why is that? Monks, when you correctly contemplate form, observe that form is impermanent, and know it as it really is, then desire and greed for form are stopped. When desire and greed are stopped, that’s said to be the mind’s liberation.
3.	如是受……想……行……識，當正思惟，觀識無常如實知。所以者何？於識正思惟，觀識無常(如實知)者，則於識欲貪斷，欲貪斷者說心解脫。	“Thus, you should correctly contemplate feeling … perception … volition … consciousness, observe that consciousness is impermanent, and know it as it really is. Why is that? When you correctly contemplate consciousness, observe that consciousness is impermanent, and know it as it really is, desire and greed for consciousness are stopped. When desire and greed are stopped, that’s said to be the mind’s liberation.
4.	如是心解脫者，若欲自證，則能自證：『我生已盡，梵行已立，所作已作，自知不受後有』」。	“Thus, someone wanting to realize the mind's liberation for themselves then can realize it: ‘My births have been ended, the religious practice has been established, and the task has been accomplished. I myself know that I won’t be subject to a later existence.’”
5.	時諸比丘聞佛所說，歡喜奉行。	When the monks heard what the Buddha taught, they rejoiced and approved.

Parallels

The closest Pali parallel to this sutra is SN 22.52, which is itself a variant of SN 22.51 that gives the simple verb passati more specificity. SA 1.5, however, diverges from SN 22.51-52 and SĀ 1.1-4 by dropping the reference to disillusionment. Beyond this, the two sutras are very similar, and I would say we are simply seeing different variations in wording in the two traditions.

§	SĀ 1.5	SN 22.52
1	如是我聞：一時，佛住舍衛國祇樹給孤獨園。	Sāvatthinidānaṃ.
2	爾時，世尊告諸比丘： 「於色當正思惟，觀色無常如實知。 所以者何？ 比丘於色正思惟，觀色無常如實知者，於色欲貪斷，欲貪斷者說心解脫。	“Rūpaṃ, bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṃ samanupassatha. Rūpaṃ, bhikkhave, bhikkhu yoniso manasi karonto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpasmiṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
3	如是受……想……行……識，當正思惟，觀識無常如實知。所以者何？於識正思惟，觀識無常(如實知)者，則於識欲貪斷，欲貪斷者說心解脫。	Vedanaṃ, bhikkhave, yoniso manasi karotha, vedanāniccatañca yathābhūtaṃ samanupassatha. Vedanaṃ, bhikkhave, bhikkhu yoniso manasi karonto, vedanāniccatañca yathābhūtaṃ samanupassanto vedanāya nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Saññaṃ bhikkhave … saṅkhāre, bhikkhave, yoniso manasi karotha, saṅkhārāniccatañca yathābhūtaṃ samanupassatha. Saṅkhāre, bhikkhave, bhikkhu yoniso manasi karonto, saṅkhārāniccataṃ yathābhūtaṃ samanupassanto saṅkhāresu nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Viññāṇaṃ, bhikkhave, yoniso manasi karotha, viññāṇāniccatañca yathābhūtaṃ samanupassatha. Viññāṇaṃ, bhikkhave, bhikkhu yoniso manasi karonto, viññāṇāniccatañca yathābhūtaṃ samanupassanto viññāṇasmiṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccatī”ti.
4	如是心解脫者，若欲自證，則能自證：『我生已盡，梵行已立，所作已作，自知不受後有』」。	∅
5	時諸比丘聞佛所說，歡喜奉行。	∅

Turning to the internal parallel, below is a table showing the corresponding passages. This is part of a larger set of parallels between SĀ 1.1-10 and SĀ 2.1-10, which treat the five aggregates and six sense fields as interchangeable.

Again, as we saw when we compared SĀ 1.1 to SĀ 2.1, the primary differences are translator choices and that SĀ 2.5 has a greater amount of abbreviation. For example, 觀 is given better specificity by adding 察, making it clear that it means "observation" and not "contemplation." The grammatical differences in using 故 instead of 者 to mark dependent clauses is also likely differences in Chinese translation.

§	SĀ 1.5	SĀ 2.5
1	如是我聞：一時，佛住舍衛國祇樹給孤獨園。	如是我聞：一時，佛住舍衛國祇樹給孤獨園。
2	爾時，世尊告諸比丘：「於色當正思惟，觀色無常如實知。所以者何？比丘於色正思惟，觀色無常如實知者，於色欲貪斷，欲貪斷者說心解脫。	爾時，世尊告諸比丘：「於眼當正思惟，觀察無常。所以者何？於眼正思惟，觀察無常故，於眼欲貪斷，欲貪斷故，我說心正解脫。
3	如是受……想……行……識，當正思惟，觀識無常如實知。所以者何？於識正思惟，觀識無常(如實知)者，則於識欲貪斷，欲貪斷者說心解脫。	耳……鼻……舌……身……意，正思惟觀察故欲貪斷，欲貪斷者我說心正解脫。
4	如是心解脫者，若欲自證，則能自證：『我生已盡，梵行已立，所作已作，自知不受後有』」。	如是比丘！心正解脫者，能自記說：『我生已盡，梵行已立，所作已作，自知不受後有』」。
5	時諸比丘聞佛所說，歡喜奉行。	佛說此經已，諸比丘聞佛所說，歡喜奉行。