长部第 13 经（Sujato 英译）第 2 阅读页 · Experts in the Three Vedas · 2/3

What do you think, Vāseṭṭha?What do you think, Vāseṭṭha?Would the far shore of the Aciravatī River come over to the near shore because of that man’s call, request, desire, or expectation?”Would the far shore of the Aciravatī River come over to the near shore because of that man’s call, request, desire, or expectation?”“No, worthy Gotama.”“No, worthy Gotama.”

“In the same way, Vāseṭṭha, the brahmins proficient in the three Vedas proceed having given up those things that make one a true brahmin, and having undertaken those things that make one not a true brahmin. Yet they say:“In the same way, Vāseṭṭha, the brahmins proficient in the three Vedas proceed having given up those things that make one a true brahmin, and having undertaken those things that make one not a true brahmin. Yet they say:‘We call upon Indra! We call upon Soma! We call upon Varuṇa! We call upon Īsāna! We call upon the Progenitor! We call upon the Divinity! We call upon Mahiddhi! We call upon Yama!’‘We call upon Indra! We call upon Soma! We call upon Varuṇa! We call upon Īsāna! We call upon the Progenitor! We call upon the Divinity! We call upon Mahiddhi! We call upon Yama!’

So long as they proceed in this way it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity.So long as they proceed in this way it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity.Suppose the Aciravatī River was full to the brim so a crow could drink from it.Suppose the Aciravatī River was full to the brim so a crow could drink from it.Then along comes a person who wants to cross over to the far shore.Then along comes a person who wants to cross over to the far shore.

But while still on the near shore, their arms are tied tightly behind their back with a strong chain.But while still on the near shore, their arms are tied tightly behind their back with a strong chain.What do you think, Vāseṭṭha?What do you think, Vāseṭṭha?Could that person cross over to the far shore?”Could that person cross over to the far shore?”

“No, worthy Gotama.”“No, worthy Gotama.”“In the same way, the five kinds of sensual stimulation are called ‘chains’ and ‘fetters’ in the training of the Noble One.“In the same way, the five kinds of sensual stimulation are called ‘chains’ and ‘fetters’ in the training of the Noble One.What five?What five?

Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.Sounds known by the ear …Sounds known by the ear …Smells known by the nose …Smells known by the nose …

Tastes known by the tongue …Tastes known by the tongue …Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.These are the five kinds of sensual stimulation that are called ‘chains’ and ‘fetters’ in the training of the Noble One.These are the five kinds of sensual stimulation that are called ‘chains’ and ‘fetters’ in the training of the Noble One.

The brahmins proficient in the three Vedas enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.The brahmins proficient in the three Vedas enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.So long as they enjoy them it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity.So long as they enjoy them it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity.Suppose the Aciravatī River was full to the brim so a crow could drink from it.Suppose the Aciravatī River was full to the brim so a crow could drink from it.

Then along comes a person who wants to cross over to the far shore.Then along comes a person who wants to cross over to the far shore.But they’d lie down wrapped in cloth from head to foot.But they’d lie down wrapped in cloth from head to foot.What do you think, Vāseṭṭha?What do you think, Vāseṭṭha?

Could that person cross over to the far shore?”Could that person cross over to the far shore?”“No, worthy Gotama.”“No, worthy Gotama.”“In the same way, the five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One.“In the same way, the five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One.

What five?What five?The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.These five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One.These five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One.

The brahmins proficient in the three Vedas are obstructed, hindered, swathed, and enveloped by these five hindrances.The brahmins proficient in the three Vedas are obstructed, hindered, swathed, and enveloped by these five hindrances.So long as they are so obstructed it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity.So long as they are so obstructed it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Divinity.

3. Converging3. Converging

What do you think, Vāseṭṭha?What do you think, Vāseṭṭha?Have you heard that the brahmins who are elderly and senior, the tutors of tutors, say whether the Divinity is encumbered with possessions or not?”Have you heard that the brahmins who are elderly and senior, the tutors of tutors, say whether the Divinity is encumbered with possessions or not?”“That he is not, worthy Gotama.”“That he is not, worthy Gotama.”

“Is his heart full of enmity or not?”“Is his heart full of enmity or not?”“It is not.”“It is not.”“Is his heart full of ill will or not?”“Is his heart full of ill will or not?”

“It is not.”“It is not.”“Is his heart corrupted or not?”“Is his heart corrupted or not?”“It is not.”“It is not.”

“Does he wield power or not?”“Does he wield power or not?”“He does.”“He does.”“What do you think, Vāseṭṭha?“What do you think, Vāseṭṭha?

Are the brahmins proficient in the three Vedas encumbered with possessions or not?”Are the brahmins proficient in the three Vedas encumbered with possessions or not?”“They are.”“They are.”“Are their hearts full of enmity or not?”“Are their hearts full of enmity or not?”

“They are.”“They are.”“Are their hearts full of ill will or not?”“Are their hearts full of ill will or not?”“They are.”“They are.”

“Are their hearts corrupted or not?”“Are their hearts corrupted or not?”“They are.”“They are.”“Do they wield power or not?”“Do they wield power or not?”

“They do not.”“They do not.”“So it seems that the brahmins proficient in the three Vedas are encumbered with possessions, but the Divinity is not.“So it seems that the brahmins proficient in the three Vedas are encumbered with possessions, but the Divinity is not.But would brahmins who are encumbered with possessions join together and converge with the Divinity, who isn’t encumbered with possessions?”But would brahmins who are encumbered with possessions join together and converge with the Divinity, who isn’t encumbered with possessions?”

“No, worthy Gotama.”“No, worthy Gotama.”“Good, Vāseṭṭha! It’s impossible that the brahmins who are encumbered with possessions will, when the body breaks up, after death, be reborn in the company of Divinity, who isn’t encumbered with possessions.“Good, Vāseṭṭha! It’s impossible that the brahmins who are encumbered with possessions will, when the body breaks up, after death, be reborn in the company of Divinity, who isn’t encumbered with possessions.And it seems that the brahmins have enmity,And it seems that the brahmins have enmity,

ill will,ill will,corruption,corruption,and do not wield power, while the Divinity has no enmity, ill will, or corruption, and who does wield power. But would brahmins who are opposite to the Divinity in all these things join together and converge with him?”and do not wield power, while the Divinity has no enmity, ill will, or corruption, and who does wield power. But would brahmins who are opposite to the Divinity in all these things join together and converge with him?”

“No, worthy Gotama.”“No, worthy Gotama.”“Good, Vāseṭṭha! It’s impossible that brahmins who are opposite to the Divinity in all these things will, when the body breaks up, after death, be reborn in the company of Divinity.“Good, Vāseṭṭha! It’s impossible that brahmins who are opposite to the Divinity in all these things will, when the body breaks up, after death, be reborn in the company of Divinity.Now in this regard, Vāseṭṭha, those brahmins proficient in the three Vedas, having dived in, sink down. Having sunk down, they undergo drowning, imagining they are crossing to the dry shore.Now in this regard, Vāseṭṭha, those brahmins proficient in the three Vedas, having dived in, sink down. Having sunk down, they undergo drowning, imagining they are crossing to the dry shore.

That’s why the three Vedas of the brahmins are called a ‘salted land’ and a ‘barren land’ and a ‘disaster’.”That’s why the three Vedas of the brahmins are called a ‘salted land’ and a ‘barren land’ and a ‘disaster’.”When he said this, Vāseṭṭha said to the Buddha,When he said this, Vāseṭṭha said to the Buddha,“I have heard, worthy Gotama, that you know the path to company with Divinity.”“I have heard, worthy Gotama, that you know the path to company with Divinity.”

“What do you think, Vāseṭṭha?“What do you think, Vāseṭṭha?Is the village of Manasākaṭa nearby?”Is the village of Manasākaṭa nearby?”“Yes it is.”“Yes it is.”

“What do you think, Vāseṭṭha?“What do you think, Vāseṭṭha?Suppose a person was born and raised in Manasākaṭa.Suppose a person was born and raised in Manasākaṭa.And as soon as they left the town some people asked them for the road to Manasākaṭa.And as soon as they left the town some people asked them for the road to Manasākaṭa.

Would they be slow or hesitant to answer?”Would they be slow or hesitant to answer?”“No, worthy Gotama.“No, worthy Gotama.Why is that?Why is that?

Because they were born and raised in Manasākaṭa. They’re well acquainted with all the roads to the village.”Because they were born and raised in Manasākaṭa. They’re well acquainted with all the roads to the village.”“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the realm of divinity or the practice that leads to the realm of divinity.“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the realm of divinity or the practice that leads to the realm of divinity.I understand the Divinity, the realm of divinity, and the practice that leads to the realm of divinity, practicing in accordance with which one is reborn in the realm of divinity.”I understand the Divinity, the realm of divinity, and the practice that leads to the realm of divinity, practicing in accordance with which one is reborn in the realm of divinity.”

When he said this, Vāseṭṭha said to the Buddha,When he said this, Vāseṭṭha said to the Buddha,“I have heard, worthy Gotama, that you teach the path to company with Divinity.“I have heard, worthy Gotama, that you teach the path to company with Divinity.Please teach us that path and elevate this generation of brahmins.”Please teach us that path and elevate this generation of brahmins.”

“Well then, Vāseṭṭha, listen and apply your mind well, I will speak.”“Well then, Vāseṭṭha, listen and apply your mind well, I will speak.”“Yes, worthy sir,” replied Vāseṭṭha.“Yes, worthy sir,” replied Vāseṭṭha.

4. Teaching the Path to the Divinity4. Teaching the Path to the Divinity

The Buddha said this:The Buddha said this:“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …That’s how a mendicant is accomplished in ethics. …That’s how a mendicant is accomplished in ethics. …

Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.In the same way, when the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.In the same way, when the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.This is a path to company with Divinity.This is a path to company with Divinity.

Furthermore, a mendicant meditates spreading a heart full of compassion …Furthermore, a mendicant meditates spreading a heart full of compassion …They meditate spreading a heart full of rejoicing …They meditate spreading a heart full of rejoicing …They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.This too is a path to company with Divinity.This too is a path to company with Divinity.

What do you think, Vāseṭṭha?What do you think, Vāseṭṭha?When a mendicant meditates like this, are they encumbered with possessions or not?”When a mendicant meditates like this, are they encumbered with possessions or not?”“They are not.”“They are not.”

“Is their heart full of enmity or not?”“Is their heart full of enmity or not?”“It is not.”“It is not.”“Is their heart full of ill will or not?”“Is their heart full of ill will or not?”

“It is not.”“It is not.”“Is their heart corrupted or not?”“Is their heart corrupted or not?”“It is not.”“It is not.”

“Do they wield power or not?”“Do they wield power or not?”“They do.”“They do.”“So it seems that that mendicant is not encumbered with possessions, and neither is the Divinity.“So it seems that that mendicant is not encumbered with possessions, and neither is the Divinity.

Would a mendicant who is not encumbered with possessions join together and converge with the Divinity, who isn’t encumbered with possessions?”Would a mendicant who is not encumbered with possessions join together and converge with the Divinity, who isn’t encumbered with possessions?”“Yes, worthy Gotama.”“Yes, worthy Gotama.”“Good, Vāseṭṭha! It’s quite possible that a mendicant who is not encumbered with possessions will, when the body breaks up, after death, be reborn in the company of Divinity, who isn’t encumbered with possessions.“Good, Vāseṭṭha! It’s quite possible that a mendicant who is not encumbered with possessions will, when the body breaks up, after death, be reborn in the company of Divinity, who isn’t encumbered with possessions.

And it seems that that mendicant has no enmity,And it seems that that mendicant has no enmity,ill will,ill will,