长部第 1 经（Sujato 英译）第 3 阅读页 · The Divine Net · 3/6

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:‘The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods.‘The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods.

They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods.But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods.We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’

This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.And what is the third ground on which they rely?And what is the third ground on which they rely?There are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods.There are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. 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.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:‘The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods.‘The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods.They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.

But we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods.But we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods.We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.’This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially 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:‘That which is called “the eye”, “the ear”, “the nose”, “the tongue”, and also “the body”: that self is impermanent, not lasting, transient, perishable.‘That which is called “the eye”, “the ear”, “the nose”, “the tongue”, and also “the body”: that self is impermanent, not lasting, transient, perishable.

That which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.’That which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.’This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are partially eternal and partially not eternal.These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are partially eternal and partially not eternal.

Any ascetics and brahmins who assert that the self and the cosmos are partially eternal and partially not 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 partially eternal and partially not 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.

3.1.3. The Cosmos is Finite or Infinite3.1.3. The Cosmos is Finite or Infinite

There are some ascetics and brahmins who speculate and theorize about size, and assert that the cosmos is finite or infinite on four grounds.There are some ascetics and brahmins who speculate and theorize about size, and assert that the cosmos is finite or infinite 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 meditate perceiving the cosmos as finite.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 meditate perceiving the cosmos as finite.

They say:They say:‘The cosmos is finite and restricted.‘The cosmos is finite and restricted.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 meditate perceiving the cosmos as finite.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 meditate perceiving the cosmos as finite.Because of this I know:Because of this I know:“The cosmos is finite and restricted.”’“The cosmos is finite and restricted.”’

This is the first ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.This is the first ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.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 meditate perceiving the cosmos as infinite.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 meditate perceiving the cosmos as infinite.

They say:They say:‘The cosmos is infinite and unbounded.‘The cosmos is infinite and unbounded.The ascetics and brahmins who say thatThe ascetics and brahmins who say that

the cosmos is finite are wrong.the cosmos is finite are wrong.The cosmos is infinite and unbounded.The cosmos is infinite and unbounded.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 meditate perceiving the cosmos as infinite.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 meditate perceiving the cosmos as infinite.Because of this I know:Because of this I know:“The cosmos is infinite and unbounded.”’“The cosmos is infinite and unbounded.”’

This is the second ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.This is the second ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.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 meditate perceiving the cosmos as finite vertically but infinite horizontally.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 meditate perceiving the cosmos as finite vertically but infinite horizontally.

They say:They say:‘The cosmos is both finite and infinite.‘The cosmos is both finite and infinite.The ascetics and brahmins who say thatThe ascetics and brahmins who say that

the cosmos is finite are wrong,the cosmos is finite are wrong,and so are those who say thatand so are those who say thatthe cosmos is infinite.the cosmos is infinite.

The cosmos is both finite and infinite.The cosmos is both finite and infinite.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 meditate perceiving the cosmos as finite vertically but infinite horizontally.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 meditate perceiving the cosmos as finite vertically but infinite horizontally.

Because of this I know:Because of this I know:“The cosmos is both finite and infinite.”’“The cosmos is both finite and infinite.”’This is the third ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.This is the third ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.

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 cosmos is neither finite nor infinite.‘The cosmos is neither finite nor infinite.

The ascetics and brahmins who say thatThe ascetics and brahmins who say thatthe cosmos is finite are wrong,the cosmos is finite are wrong,as are those who say thatas are those who say that

the cosmos is infinite,the cosmos is infinite,and also those who say thatand also those who say thatthe cosmos is both finite and infinite.the cosmos is both finite and infinite.

The cosmos is neither finite nor infinite.’The cosmos is neither finite nor infinite.’This is the fourth ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.This is the fourth ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.These are the four grounds on which those ascetics and brahmins assert that the cosmos is finite or infinite.These are the four grounds on which those ascetics and brahmins assert that the cosmos is finite or infinite.

Any ascetics and brahmins who assert that the cosmos is finite or infinite do so on one or other of these four grounds. Outside of this there is none.Any ascetics and brahmins who assert that the cosmos is finite or infinite 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.

3.1.4. Endless Flip-floppers3.1.4. Endless Flip-floppers

There are some ascetics and brahmins who are endless flip-floppers. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops on four grounds.There are some ascetics and brahmins who are endless flip-floppers. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops 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 doesn’t truly understand what is skillful and what is unskillful.It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.

They think:They think:‘I don’t truly understand what is skillful and what is unskillful.‘I don’t truly understand what is skillful and what is unskillful.If I were to declare that something was skillful or unskillful I might be wrong.If I were to declare that something was skillful or unskillful I might be wrong.

That would be stressful for me,That would be stressful for me,and that stress would be an obstacle.’and that stress would be an obstacle.’So from fear and disgust with false speech they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:So from fear and disgust with false speech they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:

‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’This is the first ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.This is the first ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.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 doesn’t truly understand what is skillful and what is unskillful.It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.They think:They think:‘I don’t truly understand what is skillful and what is unskillful.‘I don’t truly understand what is skillful and what is unskillful.

If I were to declare that something was skillful or unskillful I might feel desire or greed or hate or aversion.If I were to declare that something was skillful or unskillful I might feel desire or greed or hate or aversion.That would be grasping on my part.That would be grasping on my part.That would be stressful for me,That would be stressful for me,

and that stress would be an obstacle.’and that stress would be an obstacle.’So from fear and disgust with grasping they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:So from fear and disgust with grasping they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’

This is the second ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.This is the second ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.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 doesn’t truly understand what is skillful and what is unskillful.It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.

They think:They think:‘I don’t truly understand what is skillful and what is unskillful.‘I don’t truly understand what is skillful and what is unskillful.Suppose I were to declare that something was skillful or unskillful.Suppose I were to declare that something was skillful or unskillful.

There are astute ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.There are astute ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.They might pursue, press, and grill me about that.They might pursue, press, and grill me about that.I’d be stumped by such a grilling.I’d be stumped by such a grilling.

That would be stressful for me,That would be stressful for me,and that stress would be an obstacle.’and that stress would be an obstacle.’So from fear and disgust with examination they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:So from fear and disgust with examination they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:

‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’