顛倒認知

世尊說:
不聽聞法義的凡夫不去看聖者, 不知聖法, 不學聖法; 不去看善人, 不知善人法, 不學善人法。
他帶著顛倒想來認知地, 之後會想像 '我就是地' '我在地之中' '我在地之外' '我擁有地'; 會生起愛地。因為他對此沒有遍知。
他帶著顛倒想來認知水, 之後會想像 '我就是水' '我在水之中' '我在水之外' '我擁有水'; 會生起愛水。因為他對此沒有遍知。
他帶著顛倒想來認知火, 之後會想像 '我就是火' '我在火之中' '我在火之外' '我擁有火'; 會生起愛火。因為他對此沒有遍知。
他帶著顛倒想來認知風, 之後會想像 '我就是風' '我在風之中' '我在風之外' '我擁有風'; 會生起愛風。因為他對此沒有遍知。
他帶著顛倒想來認知眾生, 之後會想像 '我就是眾生' '我在眾生之中' '我在眾生之外' '我擁有眾生'; 會生起愛眾生。因為他對此沒有遍知。
他帶著顛倒想來認知天神, 之後會想像 '我就是天神' '我在天神之中' '我在天神之外' '我擁有天神'; 會生起愛天神。因為他對此沒有遍知。
他帶著顛倒想來認知波闍波提天, 之後會想像 '我就是波闍波提天 ' '我在 波闍波提天 之中' '我在 波闍波提天 之外' '我擁有 波闍波提天 '; 會生起愛 波闍波提天 。因為他對此沒有遍知。
他帶著顛倒想來認知梵天, 之後會想像 '我就是梵天 ' '我在 梵天 之中' '我在 梵天 之外' '我擁有梵天 '; 會生起愛 梵天 。因為他對此沒有遍知。
他帶著顛倒想來認知光音天, 之後會想像 '我就是光音天 ' '我在光音天 之中' '我在 光音天 之外' '我擁有光音天 '; 會生起愛 光音天 。因為他對此沒有遍知。

遍淨天 廣果天 阿毗補天 空無邊處天 識無邊處天 無所有處天 非想非非想處天
他帶著顛倒想來認知見解, 之後會想像 '我就是有見解' '我在見解之中' '我在見解之外' '我擁有見解'; 會生起對見解的愛。因為他對此沒有遍知。
他帶著顛倒想來認知見聞, 之後會想像 '我就是有見聞' '我在見聞之中' '我在見聞之外' '我擁有見聞'; 會生起對見聞的愛。因為他對此沒有遍知。
他帶著顛倒想來認知覺察, 之後會想像 '我就是有覺察' '我在覺察之中' '我在覺察之外' '我擁有覺察'; 會生起對覺察的愛。因為他對此沒有遍知。
他帶著顛倒想來認知意識, 之後會想像 '我就是有意識' '我在意識之中' '我在意識之外' '我擁有意識'; 會生起對意識的愛。因為他對此沒有遍知。
他帶著顛倒想來認知知道, 之後會想像 '我就是知道' '我在知道之中' '我在知道之外' '我擁有知道'; 會生起對知道的愛。因為他對此沒有遍知。
他帶著顛倒想來認知普遍事物, 之後會想像 '我就是普遍事物' '我在普遍事物之中' '我在普遍事物之外' '我擁有普遍事物'; 會生起對普遍事物的愛。因為他對此沒有遍知。
他帶著顛倒想來認知各別事物, 之後會想像 '我就是各別事物' '我在各別事物之中' '我在各別事物之外' '我擁有各別事物'; 會生起對各別事物的愛。因為他對此沒有遍知。
他帶著顛倒想來認知所有事物, 之後會想像 '我就是所有事物' '我在普遍所有之中' '我在所有事物之外' '我擁有所有事物'; 會生起對所有事物的愛。因為他對此沒有遍知。

他帶著顛倒想來認知涅槃, 之後會想像 '我就是涅槃' '我在涅槃之中' '我在涅槃之外' '我擁有涅槃'; 會生起對槃的愛。因為他對此沒有遍知。

一位有學, 還沒有徹底證悟, 希望取得最高的止息, 他正確認知, 以特別智證知, 之後不應有顛倒想。因為他對此要取得遍知。
一位阿羅漢比丘, 盡除了所有漏, 過著清淨的生活, 所做已完結, 放下重憺, 取得最高果證, 解除導致投生的結縳, 以圓滿智慧而解脫。他正確認知, 以特別智證知, 之後不會有顛倒想。因為他對此有遍知; 盡除了貪瞋癡。
如來 阿羅漢 正等正覺正確認知, 之後不會有顛倒想。因為如來對此有遍知; 知道愛是苦的根源, 知道從愛帶來有, 從有帶來生, 從生帶來老死。因此, 如來盡除了所有渴愛, 無欲 寂滅 捨離 放下而覺悟無上正等正覺。

[中部 1. 根源經]

‘‘Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – pathaviṃ [paṭhaviṃ (sī. syā. kaṃ. pī.)] pathavito sañjānāti; pathaviṃ pathavito saññatvā pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati , pathaviṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Āpaṃ āpato sañjānāti; āpaṃ āpato saññatvā āpaṃ maññati, āpasmiṃ maññati, āpato maññati, āpaṃ meti maññati, āpaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Tejaṃ tejato sañjānāti; tejaṃ tejato saññatvā tejaṃ maññati, tejasmiṃ maññati, tejato maññati, tejaṃ meti maññati, tejaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Vāyaṃ vāyato sañjānāti; vāyaṃ vāyato saññatvā vāyaṃ maññati, vāyasmiṃ maññati, vāyato maññati, vāyaṃ meti maññati, vāyaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

3. ‘‘Bhūte bhūtato sañjānāti; bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Deve devato sañjānāti; deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Pajāpatiṃ pajāpatito sañjānāti; pajāpatiṃ pajāpatito saññatvā pajāpatiṃ maññati, pajāpatismiṃ maññati, pajāpatito maññati, pajāpatiṃ meti maññati, pajāpatiṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Brahmaṃ brahmato sañjānāti; brahmaṃ brahmato saññatvā brahmaṃ maññati , brahmasmiṃ maññati, brahmato maññati, brahmaṃ meti maññati, brahmaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Ābhassare ābhassarato sañjānāti; ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Subhakiṇhe subhakiṇhato sañjānāti; subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Vehapphale vehapphalato sañjānāti; vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Abhibhuṃ abhibhūto sañjānāti; abhibhuṃ abhibhūto saññatvā abhibhuṃ maññati, abhibhusmiṃ maññati, abhibhūto maññati, abhibhuṃ meti maññati, abhibhuṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

4. ‘‘Ākāsānañcāyatanaṃ ākāsānañcāyatanato sañjānāti; ākāsānañcāyatanaṃ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṃ maññati, ākāsānañcāyatanasmiṃ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṃ meti maññati, ākāsānañcāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Viññāṇañcāyatanaṃ viññāṇañcāyatanato sañjānāti; viññāṇañcāyatanaṃ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṃ maññati, viññāṇañcāyatanasmiṃ maññati, viññāṇañcāyatanatomaññati, viññāṇañcāyatanaṃ meti maññati, viññāṇañcāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Ākiñcaññāyatanaṃ ākiñcaññāyatanato sañjānāti; ākiñcaññāyatanaṃ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṃ maññati, ākiñcaññāyatanasmiṃ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṃ meti maññati, ākiñcaññāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato sañjānāti; nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṃ maññati, nevasaññānāsaññāyatanasmiṃ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṃ meti maññati, nevasaññānāsaññāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

5. ‘‘Diṭṭhaṃ diṭṭhato sañjānāti; diṭṭhaṃ diṭṭhato saññatvā diṭṭhaṃ maññati, diṭṭhasmiṃ maññati, diṭṭhato maññati, diṭṭhaṃ meti maññati, diṭṭhaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Sutaṃ sutato sañjānāti; sutaṃ sutato saññatvā sutaṃ maññati, sutasmiṃ maññati, sutato maññati, sutaṃ meti maññati, sutaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Mutaṃ mutato sañjānāti; mutaṃ mutato saññatvā mutaṃ maññati, mutasmiṃ maññati, mutato maññati, mutaṃ meti maññati, mutaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Viññātaṃ viññātato sañjānāti; viññātaṃ viññātato saññatvā viññātaṃ maññati, viññātasmiṃ maññati, viññātato maññati, viññātaṃ meti maññati, viññātaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

6. ‘‘Ekattaṃ ekattato sañjānāti; ekattaṃ ekattato saññatvā ekattaṃ maññati, ekattasmiṃ maññati, ekattato maññati, ekattaṃ meti maññati, ekattaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Nānattaṃ nānattato sañjānāti; nānattaṃ nānattato saññatvā nānattaṃ maññati, nānattasmiṃ maññati, nānattato maññati, nānattaṃ meti maññati, nānattaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Sabbaṃ sabbato sañjānāti; sabbaṃ sabbato saññatvā sabbaṃ maññati, sabbasmiṃ maññati, sabbato maññati, sabbaṃ meti maññati, sabbaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Nibbānaṃ nibbānato sañjānāti; nibbānaṃ nibbānato saññatvā nibbānaṃ maññati, nibbānasmiṃ maññati , nibbānato maññati, nibbānaṃ meti maññati, nibbānaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

‘‘Yopi so, bhikkhave, bhikkhu sekkho [sekho (sī. syā. kaṃ. pī.)] appattamānaso anuttaraṃ yogakkhemaṃ patthayamāno viharati, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya [abhiññatvā (ka.)] pathaviṃ mā maññi [vā maññati], pathaviyā mā maññi, pathavito mā maññi, pathaviṃ meti mā maññi, pathaviṃ mābhinandi [vā abhinandati (sī.) ṭīkā oloketabbā]. Taṃ kissa hetu? ‘Pariññeyyaṃ tassā’ti vadāmi.

Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāyanibbānaṃ mā maññi, nibbānasmiṃ mā maññi, nibbānato mā maññi, nibbānaṃ meti mā maññi, nibbānaṃ mābhinandi. Taṃ kissa hetu? ‘Pariññeyyaṃ tassā’ti vadāmi.

arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātaṃ tassā’ti vadāmi.

‘‘Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātaṃ tassā’ti vadāmi.

Mulapariyaya Sutta: The Root Sequence
translated from the Pali by
Thanissaro Bhikkhu
The Blessed One said: "There is the case, monks, where an uninstructed run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — perceives earth as earth. Perceiving earth as earth, he conceives [things] about earth, he conceives [things] in earth, he conceives [things] coming out of earth, he conceives earth as 'mine,' he delights in earth. Why is that? Because he has not comprehended it, I tell you.

"He perceives water as water... fire as fire... wind as wind ... beings as beings... gods as gods... Pajapati as Pajapati..Brahma as Brahma... the luminous gods as luminous gods... the gods of refulgent glory as gods of refulgent glory... the gods of abundant fruit as the gods of abundant fruit... the Great Being as the Great Being... the dimension of the infinitude of space as the dimension of the infinitude of space... the dimension of the infinitude of consciousness as the dimension of the infinitude of consciousness... the dimension of nothingness as the dimension of nothingness... the dimension of neither-perception-nor-non-perception as the dimension of neither-perception-nor-non-perception ... the seen as the seen... the heard as the heard... the sensed as the sensed... the cognized as the cognized ... singleness as singleness... multiplicity as multiplicity ... the All as the All...

"He perceives Unbinding as Unbinding. Perceiving Unbinding as Unbinding, he conceives things about Unbinding, he conceives things in Unbinding, he conceives things coming out of Unbinding, he conceives Unbinding as 'mine,' he delights in Unbinding. Why is that? Because he has not comprehended it, I tell you.

"A monk who is a trainee — yearning for the unexcelled relief from bondage, his aspirations as yet unfulfilled — directly knows earth as earth. Directly knowing earth as earth, let him not conceive things about earth, let him not conceive things in earth, let him not conceive things coming out of earth, let him not conceive earth as 'mine,' let him not delight in earth. Why is that? So that he may comprehend it, I tell you.

"He directly knows water as water ......So that he may comprehend it, I tell you.

"A monk who is a Worthy One, devoid of mental fermentations — who has attained completion, finished the task, laid down the burden, attained the true goal, destroyed the fetters of becoming, and is released through right knowledge — directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because he has comprehended it, I tell you.

"He directly knows water as water......Why is that? Because, with the ending of delusion, he is devoid of delusion, I tell you.

"The Tathagata — a worthy one, rightly self-awakened — directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as 'mine,' does not delight in earth. Why is that? Because the Tathagata has comprehended it to the end, I tell you.

"He directly knows water as water......Why is that? Because he has known that delight is the root of suffering & stress, that from coming-into-being there is birth, and that for what has come into being there is aging & death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathagata has totally awakened to the unexcelled right self-awakening, I tell you."