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).
Contents
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[1]；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:[2] 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』」。[3] | “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.’”[4] |
| 5. | 時諸比丘聞佛所說，歡喜奉行。 | When the monks who heard what the Buddha taught, they rejoiced and approved. |
Parallels
[tk]
Notes
- ↑ 《相應部》（二二）〈蘊相應〉五二經。(印順法師)
- ↑ This sūtra is parallel with SN 22.52 and SĀ 2.5.
- ↑ 此下，原本有「如是正思惟無常，苦，空，無我，亦復如是」——十五字。今依下攝頌，正思惟為一經；《相應部》五二經，及本經〈入處相應〉五經，但說「正思惟無常」，故刪。(印順法師)
- ↑ The Taisho edition includes a note describing variant sūtra identical to the one found in SĀ 1.1; however, these variants would be inconsistent with the summary verse at the end of SĀ 1.10, and the parallel sūtra at SĀ 2.5 doesn’t have these variants. I have followed Yinshun’s lead in removing the note.
