长部第 1 经（Sujato 英译）第 2 阅读页 · The Divine Net · 2/6

The ascetic Gotama refrains from such low lore, such wrong livelihood.’The ascetic Gotama refrains from such low lore, such wrong livelihood.’Such is an ordinary person’s praise of the Realized One.Such is an ordinary person’s praise of the Realized One.‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.

This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other.This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other.The ascetic Gotama refrains from such low lore, such wrong livelihood.’The ascetic Gotama refrains from such low lore, such wrong livelihood.’

Such is an ordinary person’s praise of the Realized One.Such is an ordinary person’s praise of the Realized One.‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery horizon, an earthquake, or thunder in the heavens; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena.This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery horizon, an earthquake, or thunder in the heavens; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena.

The ascetic Gotama refrains from such low lore, such wrong livelihood.’The ascetic Gotama refrains from such low lore, such wrong livelihood.’Such is an ordinary person’s praise of the Realized One.Such is an ordinary person’s praise of the Realized One.‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.

This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as arithmetic, accounting, calculating, poetry, and cosmology.This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as arithmetic, accounting, calculating, poetry, and cosmology.The ascetic Gotama refrains from such low lore, such wrong livelihood.’The ascetic Gotama refrains from such low lore, such wrong livelihood.’Such is an ordinary person’s praise of the Realized One.Such is an ordinary person’s praise of the Realized One.

‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck.This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck.

The ascetic Gotama refrains from such low lore, such wrong livelihood.’The ascetic Gotama refrains from such low lore, such wrong livelihood.’Such is an ordinary person’s praise of the Realized One.Such is an ordinary person’s praise of the Realized One.‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood.

This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages.This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages.

The ascetic Gotama refrains from such low lore, such wrong livelihood.’The ascetic Gotama refrains from such low lore, such wrong livelihood.’Such is an ordinary person’s praise of the Realized One.Such is an ordinary person’s praise of the Realized One.These are the trivial, trifling details of mere ethics that an ordinary person speaks of when they speak praise of the Realized One.These are the trivial, trifling details of mere ethics that an ordinary person speaks of when they speak praise of the Realized One.

The longer section on ethics is complete.The longer section on ethics is complete.

3. Views3. Views3.1. Theories About the First Beginning3.1. Theories About the First Beginning

There are other principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. Those who genuinely praise the Realized One would rightly speak of these things.There are other principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. Those who genuinely praise the Realized One would rightly speak of these things.And what are these principles?And what are these principles?There are some ascetics and brahmins who speculate and theorize about the first beginning, and propose various hypotheses concerning the first beginning on eighteen grounds.There are some ascetics and brahmins who speculate and theorize about the first beginning, and propose various hypotheses concerning the first beginning on eighteen grounds.

And what are the eighteen grounds on which they rely?And what are the eighteen grounds on which they rely?

3.1.1. Eternalism3.1.1. Eternalism

There are some ascetics and brahmins who are eternalists, who assert that the self and the cosmos are eternal on four grounds.There are some ascetics and brahmins who are eternalists, who assert that the self and the cosmos are eternal on four grounds.And what are the four grounds on which they rely?And what are the four grounds on which they rely?It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.

That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

They say:They say:‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.

Why is that?Why is that?Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,with features and details.with features and details.

Because of this I know:Because of this I know:“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’

This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.And what is the second ground on which they rely?And what is the second ground on which they rely?It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.

That is: one eon of the cosmos contracting and expanding; two, three, four, five, or ten eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.That is: one eon of the cosmos contracting and expanding; two, three, four, five, or ten eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

They say:They say:‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.

Why is that?Why is that?Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,with features and details.with features and details.

Because of this I know:Because of this I know:“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.

And what is the third ground on which they rely?And what is the third ground on which they rely?It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.That is: ten eons of the cosmos contracting and expanding; twenty, thirty, or forty eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.That is: ten eons of the cosmos contracting and expanding; twenty, thirty, or forty eons of the cosmos contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

They say:They say:‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.

Why is that?Why is that?Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,with features and details.with features and details.

Because of this I know:Because of this I know:“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.

And what is the fourth ground on which they rely?And what is the fourth ground on which they rely?It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.

They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are eternal.These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are eternal.

Any ascetics and brahmins who assert that the self and the cosmos are eternal do so on one or other of these four grounds. Outside of this there is none.Any ascetics and brahmins who assert that the self and the cosmos are eternal do so on one or other of these four grounds. Outside of this there is none.The Realized One understands this:The Realized One understands this:‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’‘If you hold on to and attach to these grounds for views it leads to such a destiny in the next life.’

He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.He understands this, and what goes beyond this. And since he does not misapprehend that understanding, he has realized quenching within himself.Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.Having truly understood the origin, disappearance, gratification, drawback, and escape from feelings, the Realized One is freed by not grasping.These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.

The first recitation section.The first recitation section.

3.1.2. Partial Eternalism3.1.2. Partial Eternalism

There are some ascetics and brahmins who are partial eternalists, who assert that the self and the cosmos are partially eternal and partially not eternal on four grounds.There are some ascetics and brahmins who are partial eternalists, who assert that the self and the cosmos are partially eternal and partially not eternal on four grounds.And what are the four grounds on which they rely?And what are the four grounds on which they rely?There comes a time when, after a very long period has passed, this cosmos contracts.There comes a time when, after a very long period has passed, this cosmos contracts.

As the cosmos contracts, sentient beings are mostly headed for the realm of sublime luminosity.As the cosmos contracts, sentient beings are mostly headed for the realm of sublime luminosity.There they are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time.There they are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time.There comes a time when, after a very long period has passed, this cosmos expands.There comes a time when, after a very long period has passed, this cosmos expands.

As it expands an empty mansion of divinity appears.As it expands an empty mansion of divinity appears.Then a certain sentient being—due to the running out of their lifespan or merit—passes away from that host of radiant deities and is reborn in that empty mansion of divinity.Then a certain sentient being—due to the running out of their lifespan or merit—passes away from that host of radiant deities and is reborn in that empty mansion of divinity.There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time.There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time.

But after staying there all alone for a long time, they become dissatisfied and anxious:But after staying there all alone for a long time, they become dissatisfied and anxious:‘Oh, if only other beings would come to this place.’‘Oh, if only other beings would come to this place.’Then other sentient beings—due to the running out of their lifespan or merit—pass away from that host of radiant deities and are reborn in that mansion of divinity in company with that being.Then other sentient beings—due to the running out of their lifespan or merit—pass away from that host of radiant deities and are reborn in that mansion of divinity in company with that being.

There they too are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time.There they too are mind-made, feeding on rapture, self-radiant, wandering in midair, steadily glorious, and they remain like that for a very long time.Now, the being who was reborn there first thinks:Now, the being who was reborn there first thinks:‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.

These beings were created by me!These beings were created by me!Why is that?Why is that?Because first I thought:Because first I thought:

“Oh, if only other beings would come to this place.”“Oh, if only other beings would come to this place.”Such was my heart’s wish, and then these creatures came to this place.’Such was my heart’s wish, and then these creatures came to this place.’And the beings who were reborn there later also think:And the beings who were reborn there later also think:

‘This must be the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.‘This must be the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.And we were created by him.And we were created by him.Why is that?Why is that?

Because we see that he was reborn here first, and we arrived later.’Because we see that he was reborn here first, and we arrived later.’And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later.And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later.It’s possible that one of those beings passes away from that host and is reborn in this place.It’s possible that one of those beings passes away from that host and is reborn in this place.

Having done so, they go forth from the lay life to homelessness.Having done so, they go forth from the lay life to homelessness.By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.They say:They say:

‘He who is the Divinity—the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born—by he we were created. He is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.‘He who is the Divinity—the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born—by he we were created. He is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.

We who were created by that divinity are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’We who were created by that divinity are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.And what is the second ground on which they rely?And what is the second ground on which they rely?

There are gods named ‘depraved by play.’ They spend too much time laughing, playing, and making merry. And in doing so, they lose their mindfulness, and they pass away from that host of gods.There are gods named ‘depraved by play.’ They spend too much time laughing, playing, and making merry. And in doing so, they lose their mindfulness, and they pass away from that host of gods.It’s possible that one of those beings passes away from that host and is reborn in this place.It’s possible that one of those beings passes away from that host and is reborn in this place.Having done so, they go forth from the lay life to homelessness.Having done so, they go forth from the lay life to homelessness.