經號:   
   (SN.24.8 更新)
相應部24相應8經/大見經(見相應/蘊篇/弟子記說)(莊春江譯)
  起源於舍衛城。
  「比丘們!當有什麼時,執取什麼後,對什麼執著,則生起這樣的見:『有這七身,是非被作的、非被作種類的、非被創造的、無創造者的、不孕的、如直立的山頂、如直立不動的石柱,它們不動、不變易、不互相加害、不能夠互相[起]或樂或苦或樂與苦,哪七個呢?地身、水身、火身、風身、樂、苦,命為第七,這七身是非被作的、非被作種類的、非被創造的、無創造者的、不孕的、如直立的山頂、如直立不動的石柱,它們不動、不變易、不互相加害、不能夠互相[起]或樂或苦或樂與苦,即使以銳利的刀切斷頭,也沒有奪任何生命,刀只這樣經七身旁邊的空隙進去。[另]有這一百四十萬最上首之胎,以及六千與六百,有五百種業、五種業、三種業、業、半業,有六十二道、六十二中間劫、六等級人之八地、四千九百種邪命外道、四千九百種遊行者、四千九百種龍之住所、二千根、三千地獄、三十六塵界、七有想胎、七無想胎、七無結胎、七種天、七種人、七種惡鬼、七座湖、七種結節、七座斷崖又七百座斷崖、七種夢、七百種夢、八百四十萬大劫,不論愚者或賢智者,流轉輪迴後,將得到苦的結束,在那裡,「我將不以這戒德、禁戒、苦行、梵行使未熟之業成熟,或者以體驗再體驗除去成熟之業。」確實不這樣,樂與苦已分配,輪迴的界限已定,不減少或增加,不超前或落後,猶如當線球投出,它逃離就被解開。同樣的,愚者或賢智者逃離苦與樂就被解開。』呢?」
  「大德!我們的法以世尊為根本……(中略)。」
  「比丘們!當有色時,執取色後,對色執著,則生起這樣的見:『有這七身,是非被作的、非被作種類的、……(中略)逃離苦與樂而就被解開。』
  當有受時……(中略)當有想時……當有行時……當有識時,執取識後,對識執著,則生起這樣的見:『有這七身,是非被作的、非被作種類的、……(中略)逃離苦與樂而就被解開。』
  比丘們!你們怎麼想:色是常的,或是無常的呢?」
  「無常的,大德!」……(中略)
  「而凡為無常、苦、變易法,不執取它後,會生起這樣的見:『有這七身,是非被作的、非被作種類的、……(中略)逃離苦與樂而就被解開。』嗎?」
  「不,大德!」
  「這裡,凡所見、所聞、所覺、所識、所得、所求、被意所隨行都是常的,或是無常的呢?」
  「無常的,大德!」……
  「……(中略)不執取它後,會生起這樣的見:『有這七身,是非被作的、非被作種類的、……(中略)逃離苦與樂而就被解開。』嗎?」
  「不,大德!」
  「比丘們!當聖弟子在這些地方捨斷困惑,捨斷苦的困惑,……(中略)捨斷導向苦滅道跡的困惑,比丘們!這被稱為不墮惡趣法、決定以正覺為彼岸入流者聖弟子。」
SN.24.8/(8). Mahādiṭṭhisuttaṃ
   213. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati– ‘sattime kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā, esikaṭṭhāyiṭṭhitā; te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti; nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame. Ime satta kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā esikaṭṭhāyiṭṭhitā; te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti; nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Yopi tiṇhena satthena sīsaṃ chindati, na sopi kañci jīvitā voropeti; sattannaṃtveva kāyānamantarena satthaṃ vivaramanupavisati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni, tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭhapurisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgavāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsarajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta ca papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi; paripakkaṃ vā kammaṃ phussa phussa byantīkarissāmīti hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; evameva bāle ca paṇḍite ca nibbeṭhiyamānā sukhadukkhaṃ palentī’”ti?
   Bhagavaṃmūlakā no, bhante, dhammā …pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati– ‘sattime kāyā akaṭā, akaṭavidhā …pe… sukhadukkhaṃ palentī’ti. Vedanāya sati …pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati– ‘sattime kāyā akaṭā, akaṭavidhā …pe… sukhadukkhaṃ palentī’”ti. “Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante …”pe… “yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya– ‘sattime kāyā akaṭā akaṭavidhā …pe… sukhadukkhaṃ palentī’”ti? “No hetaṃ, bhante”. “Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante …pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya– ‘sattime kāyā akaṭā akaṭavidhā …pe… nibbeṭhiyamānā sukhadukkhaṃ palentī’”ti? “No hetaṃ, bhante”.
   “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti– ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Aṭṭhamaṃ.
漢巴經文比對(莊春江作):
  「七身非作、非作所作……(SA.161)」,南傳作「有這七身……」(sattime kāyā……),這是六師外道中浮陀‧迦旃延(pakudha kaccāyana)這一派的教義。