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

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, that too is dependent on contact.When those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, that too is dependent on contact.

4.3. Not Possible4.3. Not Possible

Now, when those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, it is not possible that they should experience these things without contact.Now, when those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, it is not possible that they should experience these things without contact.

4.4. Dependent Origination4.4. Dependent Origination

Now, when those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.Now, when those ascetics and brahmins speculate and theorize about the first beginning and the final end on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

5. The End of the Round5. The End of the Round

When a mendicant truly understands the six fields of contact’s origin, disappearance, gratification, drawback, and escape, they understand what lies beyond all these things.When a mendicant truly understands the six fields of contact’s origin, disappearance, gratification, drawback, and escape, they understand what lies beyond all these things.All of these ascetics and brahmins who speculate and theorize about the first beginning or the final end are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.All of these ascetics and brahmins who speculate and theorize about the first beginning or the final end are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.

Suppose a deft fisherman or his apprentice were to cast a fine-meshed net over a small pond. They’d think: ‘Any sizable creatures in this pond will be trapped in the net. Wherever they emerge they are caught and trapped in this very net.’Suppose a deft fisherman or his apprentice were to cast a fine-meshed net over a small pond. They’d think: ‘Any sizable creatures in this pond will be trapped in the net. Wherever they emerge they are caught and trapped in this very net.’In the same way, all of these ascetics and brahmins who speculate and theorize about the first beginning or the final end are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.In the same way, all of these ascetics and brahmins who speculate and theorize about the first beginning or the final end are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.

The Realized One’s body remains, but his leash to existence has been cut off.The Realized One’s body remains, but his leash to existence has been cut off.As long as his body remains he will be seen by gods and humans.As long as his body remains he will be seen by gods and humans.But when his body breaks up, after life has ended, gods and humans will see him no more.But when his body breaks up, after life has ended, gods and humans will see him no more.

When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.In the same way, the Realized One’s body remains, but his leash to existence has been cut off.In the same way, the Realized One’s body remains, but his leash to existence has been cut off.As long as his body remains he will be seen by gods and humans.As long as his body remains he will be seen by gods and humans.

But when his body breaks up, after life has ended, gods and humans will see him no more.”But when his body breaks up, after life has ended, gods and humans will see him no more.”When he had spoken, Venerable Ānanda said to the Buddha,When he had spoken, Venerable Ānanda said to the Buddha,“It’s incredible, sir, it’s amazing! What is the name of this exposition of the teaching?”“It’s incredible, sir, it’s amazing! What is the name of this exposition of the teaching?”

“Well then, Ānanda, you may remember this exposition of the teaching as ‘The Net of Meaning’, or else ‘The Net of the Teaching’, or else ‘The Divine Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.”“Well then, Ānanda, you may remember this exposition of the teaching as ‘The Net of Meaning’, or else ‘The Net of the Teaching’, or else ‘The Divine Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.”That is what the Buddha said.That is what the Buddha said.Satisfied, the mendicants approved what the Buddha said.Satisfied, the mendicants approved what the Buddha said.

And while this discourse was being spoken, the ten-thousandfold galaxy shook.And while this discourse was being spoken, the ten-thousandfold galaxy shook.