长部第 1 经（Sujato 英译）第 4 阅读页 · The Divine Net · 4/6

This is the third ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.This is the third ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.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 is dull and stupid.It’s when some ascetic or brahmin is dull and stupid.

Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:‘Suppose you were to ask me whether there is another world. If I believed that to be the case, I would say so.‘Suppose you were to ask me whether there is another world. If I believed that to be the case, I would say so.But 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.But 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.

Suppose you were to ask me whether there is no other world …Suppose you were to ask me whether there is no other world …whether there both is and is not another world …whether there both is and is not another world …whether there neither is nor is not another world …whether there neither is nor is not another world …

whether there are beings who are reborn spontaneously …whether there are beings who are reborn spontaneously …whether there are not beings who are reborn spontaneously …whether there are not beings who are reborn spontaneously …whether there both are and are not beings who are reborn spontaneously …whether there both are and are not beings who are reborn spontaneously …

whether there neither are nor are not beings who are reborn spontaneously …whether there neither are nor are not beings who are reborn spontaneously …whether there is fruit and result of good and bad deeds …whether there is fruit and result of good and bad deeds …whether there is no fruit and result of good and bad deeds …whether there is no fruit and result of good and bad deeds …

whether there both is and is not fruit and result of good and bad deeds …whether there both is and is not fruit and result of good and bad deeds …whether there neither is nor is not fruit and result of good and bad deeds …whether there neither is nor is not fruit and result of good and bad deeds …whether a realized one still exists after death …whether a realized one still exists after death …

whether a realized one no longer exists after death …whether a realized one no longer exists after death …whether a realized one both still exists and no longer exists after death …whether a realized one both still exists and no longer exists after death …whether a realized one neither still exists nor no longer exists after death. If I believed that to be the case, I would say so.whether a realized one neither still exists nor no longer exists after death. If I believed that to be the case, I would say so.

But 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.’But 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 fourth ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.This is the fourth ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops.These are the four grounds on which those ascetics and brahmins who are flip-floppers resort to verbal flip-flops and endless flip-flops whenever they’re asked a question.These are the four grounds on which those ascetics and brahmins who are flip-floppers resort to verbal flip-flops and endless flip-flops whenever they’re asked a question.

Any ascetics and brahmins who resort to verbal flip-flops and endless flip-flops do so on one or other of these four grounds. Outside of this there is none.Any ascetics and brahmins who resort to verbal flip-flops and endless flip-flops 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 …And those who genuinely praise the Realized One would rightly speak of these things.And those who genuinely praise the Realized One would rightly speak of these things.

3.1.5. Doctrines of Anomalous Origination3.1.5. Doctrines of Anomalous Origination

There are some ascetics and brahmins who speculate and theorize about anomalous origination. They assert that the self and the cosmos arose anomalously on two grounds.There are some ascetics and brahmins who speculate and theorize about anomalous origination. They assert that the self and the cosmos arose anomalously on two grounds.And what are the two grounds on which they rely?And what are the two grounds on which they rely?There are gods named ‘non-percipient beings’.There are gods named ‘non-percipient beings’.

When perception arises they pass away from that host of gods.When perception arises 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 the arising of perception, 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 the arising of perception, but no further.They say:They say:‘The self and the cosmos arose anomalously.‘The self and the cosmos arose anomalously.

Why is that?Why is that?Because formerly I didn’t exist, whereas now, having not existed, I’ve transformed into the state of existing.’Because formerly I didn’t exist, whereas now, having not existed, I’ve transformed into the state of existing.’This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously.This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously.

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 relies on logic and inquiry.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:They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:

‘The self and the cosmos arose anomalously.’‘The self and the cosmos arose anomalously.’This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously.This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose anomalously.These are the two grounds on which those ascetics and brahmins who speculate and theorize about anomalous origination assert that the self and the cosmos arose anomalously.These are the two grounds on which those ascetics and brahmins who speculate and theorize about anomalous origination assert that the self and the cosmos arose anomalously.

Any ascetics and brahmins who speculate and theorize about anomalous origination do so on one or other of these two grounds. Outside of this there is none.Any ascetics and brahmins who speculate and theorize about anomalous origination do so on one or other of these two grounds. Outside of this there is none.The Realized One understands this …The Realized One understands this …And those who genuinely praise the Realized One would rightly speak of these things.And those who genuinely praise the Realized One would rightly speak of these things.

These are the eighteen grounds on which those ascetics and brahmins who speculate and theorize about the first beginning propose various hypotheses concerning the first beginning.These are the eighteen grounds on which those ascetics and brahmins who speculate and theorize about the first beginning propose various hypotheses concerning the first beginning.Any ascetics and brahmins who speculate and theorize about the first beginning do so on one or other of these eighteen grounds. Outside of this there is none.Any ascetics and brahmins who speculate and theorize about the first beginning do so on one or other of these eighteen 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 second recitation section.The second recitation section.

3.2. Theories About the Final End3.2. Theories About the Final End

There are some ascetics and brahmins who speculate and theorize about the final end, and propose various hypotheses concerning the final end on forty-four grounds.There are some ascetics and brahmins who speculate and theorize about the final end, and propose various hypotheses concerning the final end on forty-four grounds.And what are the forty-four grounds on which they rely?And what are the forty-four grounds on which they rely?

3.2.1. Percipient Life After Death3.2.1. Percipient Life After Death

There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a percipient form on sixteen grounds.There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a percipient form on sixteen grounds.And what are the sixteen grounds on which they rely?And what are the sixteen grounds on which they rely?They assert: ‘The self is healthy and percipient after death, and it is formed …They assert: ‘The self is healthy and percipient after death, and it is formed …

formless …formless …both formed and formless …both formed and formless …neither formed nor formless …neither formed nor formless …

finite …finite …infinite …infinite …both finite and infinite …both finite and infinite …

neither finite nor infinite …neither finite nor infinite …of unified perception …of unified perception …of diverse perception …of diverse perception …

of limited perception …of limited perception …of limitless perception …of limitless perception …experiences nothing but happiness …experiences nothing but happiness …

experiences absolute suffering …experiences absolute suffering …experiences both happiness and suffering …experiences both happiness and suffering …experiences neither happiness nor suffering.’experiences neither happiness nor suffering.’

These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form.These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form.Any ascetics and brahmins who assert that the self lives on after death in a percipient form do so on one or other of these sixteen grounds. Outside of this there is none.Any ascetics and brahmins who assert that the self lives on after death in a percipient form do so on one or other of these sixteen grounds. Outside of this there is none.The Realized One understands this …The Realized One understands this …

And those who genuinely praise the Realized One would rightly speak of these things.And those who genuinely praise the Realized One would rightly speak of these things.

3.2.2. Non-Percipient Life After Death3.2.2. Non-Percipient Life After Death

There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a non-percipient form on eight grounds.There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a non-percipient form on eight grounds.And what are the eight grounds on which they rely?And what are the eight grounds on which they rely?They assert: ‘The self is healthy and non-percipient after death, and it is formed …They assert: ‘The self is healthy and non-percipient after death, and it is formed …

formless …formless …both formed and formless …both formed and formless …neither formed nor formless …neither formed nor formless …

finite …finite …infinite …infinite …both finite and infinite …both finite and infinite …

neither finite nor infinite.’neither finite nor infinite.’These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form.These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form.Any ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none.Any ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none.

The Realized One understands this …The Realized One understands this …And those who genuinely praise the Realized One would rightly speak of these things.And those who genuinely praise the Realized One would rightly speak of these things.

3.2.3. Neither Percipient Nor Non-Percipient Life After Death3.2.3. Neither Percipient Nor Non-Percipient Life After Death

There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a neither percipient nor non-percipient form on eight grounds.There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a neither percipient nor non-percipient form on eight grounds.And what are the eight grounds on which they rely?And what are the eight grounds on which they rely?They assert: ‘The self is healthy and neither percipient nor non-percipient after death, and it is formed …They assert: ‘The self is healthy and neither percipient nor non-percipient after death, and it is formed …

formless …formless …both formed and formless …both formed and formless …neither formed nor formless …neither formed nor formless …

finite …finite …infinite …infinite …both finite and infinite …both finite and infinite …

neither finite nor infinite.’neither finite nor infinite.’These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a neither percipient nor non-percipient form.These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a neither percipient nor non-percipient form.Any ascetics and brahmins who assert that the self lives on after death in a neither percipient nor non-percipient form do so on one or other of these eight grounds. Outside of this there is none.Any ascetics and brahmins who assert that the self lives on after death in a neither percipient nor non-percipient form do so on one or other of these eight grounds. Outside of this there is none.

The Realized One understands this …The Realized One understands this …And those who genuinely praise the Realized One would rightly speak of these things.And those who genuinely praise the Realized One would rightly speak of these things.

3.2.4. Annihilationism3.2.4. Annihilationism

There are some ascetics and brahmins who are annihilationists. They assert the annihilation, eradication, and nonexistence of an existing being on seven grounds.There are some ascetics and brahmins who are annihilationists. They assert the annihilation, eradication, and nonexistence of an existing being on seven grounds.And what are the seven grounds on which they rely?And what are the seven grounds on which they rely?There are some ascetics and brahmins who have this doctrine and view:There are some ascetics and brahmins who have this doctrine and view:

‘This self is formed, made up of the four principal states, and produced by mother and father. Since it’s annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’‘This self is formed, made up of the four principal states, and produced by mother and father. Since it’s annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’That is how some assert the annihilation of an existing being.That is how some assert the annihilation of an existing being.But someone else says to them:But someone else says to them: