The Related Discourses
1. The Aggregates
| （六三）等觀察 | 60 (63). Thorough Contemplation |
|---|---|
| 如是我聞： 一時，佛住舍衛國、祇樹、給孤獨園。 | 1. Thus I have heard:1 One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī. |
| 爾時，世尊告諸比丘： 「有五受陰。 謂色受陰⋯受⋯想⋯行⋯識受陰。 比丘，若沙門、婆羅門計有我，一切皆於此五受陰計有我。 何等為五？ | 2. It was then that the Bhagavān addressed the monks, “There are five acquired aggregates. They are the acquired aggregate of form … feeling … conception … volition … the acquired aggregate of awareness. Monks, if ascetics or brahmins suppose there is a self, they would all suppose there is a self in relation to these five acquired aggregates. What are the five? |
| 「諸沙門、婆羅門於色見是我、異我、相在。 如是受、想、行、識，見是我、異我、相在。 | 3. “Ascetics and brahmins see form as self, different than self, or either being present in the other. In this way, feeling, conception, volition, and awareness are seen as being self, different than self, or either being present in the other. |
| 「如是愚癡、無聞凡夫計我、無明、分別如是觀，不離我所。 不離我所者，入於諸根。 入於諸根已，而生於觸。 六觸入所觸，愚癡、無聞凡夫生苦樂，從是生此等及餘。 謂六觸身。 云何為六？ | 4. “In this way, a foolish and unlearned man’s imagined self, ignorance, and discernments being observed this way, he doesn’t discard what belongs to self. Someone who doesn’t discard what belongs to self enters the faculties. Once they enter the faculties, then they produce contact. Entering what is contacted by those six contacts, the foolish and unlearned man produces pain and pleasure, and everything else arises from this. This is called the body of six contacts. What are the six? |
| 「謂眼觸入處⋯耳⋯鼻⋯舌⋯身⋯意觸入處。 比丘，有意界、法界、無明界，無明觸所觸。 愚癡、無聞凡夫言有、言無、言有無、言非有非無、言我最勝、言我相似，我知、我見。 | 5. “They are the sense field of visual contact … auditory … olfactory … gustatory … somatic … sense field of mental contact. Monks, there is an element of having a mind, an element of notions, and an element of ignorance, which are what come together as ignorant contact. The foolish and unlearned man speaks of existence, non-existence, existence and non-existence, neither existence nor non-existence, the supremacy of self, the resemblance of self, and knowing self and seeing self. |
| 「復次，比丘，多聞聖弟子住六觸入處，而能厭離無明，能生於明。 彼於無明離欲而生於明。 不有、不無、非有無、非不有無、非有我勝、非有我劣、非有我相似，我知、我見。 作如是知、如是見已，所起前無明觸滅，後明觸集起。」 | 6. “Furthermore, monks, the learned and noble disciple lives in the six sense fields of contact, but he tires of ignorance and produces insight. He parts with desire for ignorance and produces insight, not existence, not non-existence, not existence and non-existence, not neither existence or non-existence, not the supremacy of self, not the resemblance of self, nor knowing self and seeing self. Once he knows and sees in this way, his ignorant contacts that arose previously will cease, and afterward insightful contact arises.” |
| 佛說是經已，諸比丘聞佛所說歡喜，奉行。 | 7. After the Buddha spoke this sūtra, the monks who heard what the Buddha taught rejoiced and approved. |
Notes
This is sūtra no. 63 in the Taisho edition and no. 60 in Yinshun (T99.2.16b13-c3). It’s a direct parallel of SN 22.47.
The main difference between the two versions is the list of ideas that the ordinary man thinks about. In SN 22.47, they seem to be forward-looking and parallel various realms of rebirth, while here his ideas revolve around ontology and the nature of self. Another difference is that, while it has the concept of ignorant contact, SN 22.47 does not include insightful contact that arises when ignorant contact ceases. [back]
Translator: Charles Patton
Last Revised: 11 April 2025
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