长部第 1 经（Sujato 英译）第 5 阅读页 · The Divine Net · 5/6

‘That self of which you speak does exist, I don’t deny it.‘That self of which you speak does exist, I don’t deny it.But that’s not how this self becomes rightly annihilated.But that’s not how this self becomes rightly annihilated.There is another self that is heavenly, formed, sensual, consuming edible food.There is another self that is heavenly, formed, sensual, consuming edible food.

You don’t know or see that.You don’t know or see that.But I know it and see it.But I know it and see it.Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’Since this self is 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:‘That self of which you speak does exist, I don’t deny it.‘That self of which you speak does exist, I don’t deny it.

But that’s not how this self becomes rightly annihilated.But that’s not how this self becomes rightly annihilated.There is another self that is heavenly, formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.There is another self that is heavenly, formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.You don’t know or see that.You don’t know or see that.

But I know it and see it.But I know it and see it.Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’Since this self is 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:‘That self of which you speak does exist, I don’t deny it.‘That self of which you speak does exist, I don’t deny it.But that’s not how this self becomes rightly annihilated.But that’s not how this self becomes rightly annihilated.

There is another self which has gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space.There is another self which has gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space.You don’t know or see that.You don’t know or see that.But I know it and see it.But I know it and see it.

Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’Since this self is 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:

‘That self of which you speak does exist, I don’t deny it.‘That self of which you speak does exist, I don’t deny it.But that’s not how this self becomes rightly annihilated.But that’s not how this self becomes rightly annihilated.There is another self which has gone totally beyond the dimension of infinite space. Aware that “consciousness is infinite”, it’s reborn in the dimension of infinite consciousness.There is another self which has gone totally beyond the dimension of infinite space. Aware that “consciousness is infinite”, it’s reborn in the dimension of infinite consciousness.

You don’t know or see that.You don’t know or see that.But I know it and see it.But I know it and see it.Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’Since this self is 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:‘That self of which you speak does exist, I don’t deny it.‘That self of which you speak does exist, I don’t deny it.

But that’s not how this self becomes rightly annihilated.But that’s not how this self becomes rightly annihilated.There is another self that has gone totally beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been reborn in the dimension of nothingness.There is another self that has gone totally beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been reborn in the dimension of nothingness.You don’t know or see that.You don’t know or see that.

But I know it and see it.But I know it and see it.Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’Since this self is 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:‘That self of which you speak does exist, I don’t deny it.‘That self of which you speak does exist, I don’t deny it.But that’s not how this self becomes rightly annihilated.But that’s not how this self becomes rightly annihilated.

There is another self that has gone totally beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it passes on to the dimension of neither perception nor non-perception.There is another self that has gone totally beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it passes on to the dimension of neither perception nor non-perception.You don’t know or see that.You don’t know or see that.But I know it and see it.But I know it and see it.

Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’Since this self is 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.These are the seven grounds on which those ascetics and brahmins assert the annihilation, eradication, and nonexistence of an existing being.These are the seven grounds on which those ascetics and brahmins assert the annihilation, eradication, and nonexistence of an existing being.

Any ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being do so on one or other of these seven grounds. Outside of this there is none.Any ascetics and brahmins who assert the annihilation, eradication, and nonexistence of an existing being do so on one or other of these seven 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.

3.2.5. Extinguishment of Suffering in This Life3.2.5. Extinguishment of Suffering in This Life

There are some ascetics and brahmins who speak of extinguishment in this life. They assert ultimate extinguishment for an existing being in this life on five grounds.There are some ascetics and brahmins who speak of extinguishment in this life. They assert ultimate extinguishment for an existing being in this life on five grounds.And what are the five grounds on which they rely?And what are the five 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:

‘When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this self attains ultimate extinguishment in this life.’‘When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this self attains ultimate extinguishment in this life.’That is how some assert ultimate extinguishment for an existing being in this life.That is how some assert ultimate extinguishment for an existing being in this life.But someone else says to them:But someone else says to them:

‘That self of which you speak does exist, I don’t deny it.‘That self of which you speak does exist, I don’t deny it.But that’s not how this self attains ultimate extinguishment in this life.But that’s not how this self attains ultimate extinguishment in this life.Why is that?Why is that?

Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress.Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress.Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in this life.’Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in this life.’

That is how some assert ultimate extinguishment for an existing being in this life.That is how some assert ultimate extinguishment for an existing being in this life.But someone else says to them:But someone else says to them:‘That self of which you speak does exist, I don’t deny it.‘That self of which you speak does exist, I don’t deny it.

But that’s not how this self attains ultimate extinguishment in this life.But that’s not how this self attains ultimate extinguishment in this life.Why is that?Why is that?Because the placing of the mind and the keeping it connected there are coarse.Because the placing of the mind and the keeping it connected there are coarse.

But when the placing of the mind and keeping it connected are stilled, this self enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in this life.’But when the placing of the mind and keeping it connected are stilled, this self enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in this life.’That is how some assert ultimate extinguishment for an existing being in this life.That is how some assert ultimate extinguishment for an existing being in this life.

But someone else says to them:But someone else says to them:‘That self of which you speak does exist, I don’t deny it.‘That self of which you speak does exist, I don’t deny it.But that’s not how this self attains ultimate extinguishment in this life.But that’s not how this self attains ultimate extinguishment in this life.

Why is that?Why is that?Because the rapture and emotional elation there are coarse.Because the rapture and emotional elation there are coarse.But with the fading away of rapture, this self enters and remains in the third absorption, where it meditates with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s how this self attains ultimate extinguishment in this life.’But with the fading away of rapture, this self enters and remains in the third absorption, where it meditates with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s how this self attains ultimate extinguishment in this life.’

That is how some assert ultimate extinguishment for an existing being in this life.That is how some assert ultimate extinguishment for an existing being in this life.But someone else says to them:But someone else says to them:‘That self of which you speak does exist, I don’t deny it.‘That self of which you speak does exist, I don’t deny it.

But that’s not how this self attains ultimate extinguishment in this life.But that’s not how this self attains ultimate extinguishment in this life.Why is that?Why is that?Because mentally partaking in that as ‘blissful’ is said to be coarse.Because mentally partaking in that as ‘blissful’ is said to be coarse.

But with the giving up of pleasure and pain and the disappearance of former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate extinguishment in this life.’But with the giving up of pleasure and pain and the disappearance of former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate extinguishment in this life.’That is how some assert ultimate extinguishment for an existing being in this life.That is how some assert ultimate extinguishment for an existing being in this life.

These are the five grounds on which those ascetics and brahmins assert ultimate extinguishment for an existing being in this life.These are the five grounds on which those ascetics and brahmins assert ultimate extinguishment for an existing being in this life.Any ascetics and brahmins who assert ultimate extinguishment for an existing being in this life do so on one or other of these five grounds. Outside of this there is none.Any ascetics and brahmins who assert ultimate extinguishment for an existing being in this life do so on one or other of these five 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 forty-four grounds on which those ascetics and brahmins who speculate and theorize about the final end propose various hypotheses concerning the final end.These are the forty-four grounds on which those ascetics and brahmins who speculate and theorize about the final end propose various hypotheses concerning the final end.Any ascetics and brahmins who speculate and theorize about the final end do so on one or other of these forty-four grounds. Outside of this there is none.Any ascetics and brahmins who speculate and theorize about the final end do so on one or other of these forty-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.These are the sixty-two grounds on which those ascetics and brahmins who speculate and theorize about the first beginning and the final end propose various hypotheses concerning the first beginning and the final end.These are the sixty-two grounds on which those ascetics and brahmins who speculate and theorize about the first beginning and the final end propose various hypotheses concerning the first beginning and the final end.

Any ascetics and brahmins who speculate and theorize about the first beginning or the final end do so on one or other of these sixty-two grounds. Outside of this there is none.Any ascetics and brahmins who speculate and theorize about the first beginning or the final end do so on one or other of these sixty-two 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.

4. The Grounds For Assertions About the Self and the Cosmos4. The Grounds For Assertions About the Self and the Cosmos4.1. Anxiety and Evasiveness4.1. Anxiety and Evasiveness

Now, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …Now, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …partially eternal on four grounds …partially eternal on four grounds …finite or infinite on four grounds …finite or infinite on four grounds …

or they resort to flip-flops on four grounds …or they resort to flip-flops on four grounds …or they assert that the self and the cosmos arose anomalously on two grounds …or they assert that the self and the cosmos arose anomalously on two grounds …they speculate and theorize about the first beginning on these eighteen grounds …they speculate and theorize about the first beginning on these eighteen grounds …

or they assert that the self lives on after death in a percipient form on sixteen grounds …or they assert that the self lives on after death in a percipient form on sixteen grounds …or that the self lives on after death in a non-percipient form on eight grounds …or that the self lives on after death in a non-percipient form on eight grounds …or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …

or they assert the annihilation of an existing being on seven grounds …or they assert the annihilation of an existing being on seven grounds …or they assert ultimate extinguishment for an existing being in this life on five grounds …or they assert ultimate extinguishment for an existing being in this life on five grounds …they speculate and theorize about the final end on these forty-four grounds …they speculate and theorize about the final end on these forty-four grounds …

When those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving.When those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, these things are only the feeling of those who do not know or see, the anxiety and evasiveness of those under the sway of craving.

4.2. Dependent On contact4.2. Dependent On contact

Now, these things are dependent on contact. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …Now, these things are dependent on contact. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …partially eternal on four grounds …partially eternal on four grounds …finite or infinite on four grounds …finite or infinite on four grounds …

or they resort to flip-flops on four grounds …or they resort to flip-flops on four grounds …