长部第 14 经（Sujato 英译）第 4 阅读页 · The Great Discourse on Traces Left Behind · 4/6

A large crowd of 84,000 people in the capital of Bandhumatī heardA large crowd of 84,000 people in the capital of Bandhumatī heardthat Vipassī had gone forth.that Vipassī had gone forth.It occurred to them,It occurred to them,

‘This must be no ordinary teaching and training, no ordinary going forth in which Prince Vipassī has gone forth.‘This must be no ordinary teaching and training, no ordinary going forth in which Prince Vipassī has gone forth.If even the prince goes forth, why don’t we do the same?’If even the prince goes forth, why don’t we do the same?’Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassī, by going forth from the lay life to homelessness.Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassī, by going forth from the lay life to homelessness.

Escorted by that assembly, Vipassī wandered on tour among the villages, towns, and capital cities.Escorted by that assembly, Vipassī wandered on tour among the villages, towns, and capital cities.Then as he was in private retreat this thought came to his mind,Then as he was in private retreat this thought came to his mind,‘It’s not appropriate for me to live in a crowd. Why don’t I live alone, withdrawn from the group?’‘It’s not appropriate for me to live in a crowd. Why don’t I live alone, withdrawn from the group?’

After some time he withdrew from the group to live alone. The 84,000 went one way, but Vipassī went another.After some time he withdrew from the group to live alone. The 84,000 went one way, but Vipassī went another.

11. Vipassī’s Reflections11. Vipassī’s Reflections

Then as Vipassī, the one intent on awakening, was in private retreat in his dwelling, this thought came to his mind,Then as Vipassī, the one intent on awakening, was in private retreat in his dwelling, this thought came to his mind,‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death.‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death.Oh, when will an escape be found from this suffering, from old age and death?’Oh, when will an escape be found from this suffering, from old age and death?’

Then Vipassī thought,Then Vipassī thought,‘When what exists is there old age and death? What is a requirement for old age and death?’‘When what exists is there old age and death? What is a requirement for old age and death?’Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,

‘When rebirth exists there’s old age and death. Rebirth is a requirement for old age and death.’‘When rebirth exists there’s old age and death. Rebirth is a requirement for old age and death.’Then Vipassī thought,Then Vipassī thought,‘When what exists is there rebirth? What is a requirement for rebirth?’‘When what exists is there rebirth? What is a requirement for rebirth?’

Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,‘When continued existence exists there’s rebirth. Continued existence is a requirement for rebirth.’‘When continued existence exists there’s rebirth. Continued existence is a requirement for rebirth.’Then Vipassī thought,Then Vipassī thought,

‘When what exists is there continued existence? What is a requirement for continued existence?’‘When what exists is there continued existence? What is a requirement for continued existence?’Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,‘When grasping exists there’s continued existence. Grasping is a requirement for continued existence.’‘When grasping exists there’s continued existence. Grasping is a requirement for continued existence.’

Then Vipassī thought,Then Vipassī thought,‘When what exists is there grasping? What is a requirement for grasping?’‘When what exists is there grasping? What is a requirement for grasping?’Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,

‘When craving exists there’s grasping. Craving is a requirement for grasping.’‘When craving exists there’s grasping. Craving is a requirement for grasping.’Then Vipassī thought,Then Vipassī thought,‘When what exists is there craving? What is a requirement for craving?’‘When what exists is there craving? What is a requirement for craving?’

Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,‘When feeling exists there’s craving. Feeling is a requirement for craving.’‘When feeling exists there’s craving. Feeling is a requirement for craving.’Then Vipassī thought,Then Vipassī thought,

‘When what exists is there feeling? What is a requirement for feeling?’‘When what exists is there feeling? What is a requirement for feeling?’Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,‘When contact exists there’s feeling. Contact is a requirement for feeling.’‘When contact exists there’s feeling. Contact is a requirement for feeling.’

Then Vipassī thought,Then Vipassī thought,‘When what exists is there contact? What is a requirement for contact?’‘When what exists is there contact? What is a requirement for contact?’Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,

‘When the six sense fields exist there’s contact. The six sense fields are requirements for contact.’‘When the six sense fields exist there’s contact. The six sense fields are requirements for contact.’Then Vipassī thought,Then Vipassī thought,‘When what exists are there the six sense fields? What is a requirement for the six sense fields?’‘When what exists are there the six sense fields? What is a requirement for the six sense fields?’

Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,‘When name and form exist there are the six sense fields. Name and form are requirements for the six sense fields.’‘When name and form exist there are the six sense fields. Name and form are requirements for the six sense fields.’Then Vipassī thought,Then Vipassī thought,

‘When what exists are there name and form? What is a requirement for name and form?’‘When what exists are there name and form? What is a requirement for name and form?’Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,‘When consciousness exists there are name and form. Consciousness is a requirement for name and form.’‘When consciousness exists there are name and form. Consciousness is a requirement for name and form.’

Then Vipassī thought,Then Vipassī thought,‘When what exists is there consciousness? What is a requirement for consciousness?’‘When what exists is there consciousness? What is a requirement for consciousness?’Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,

‘When name and form exist there’s consciousness. Name and form are requirements for consciousness.’‘When name and form exist there’s consciousness. Name and form are requirements for consciousness.’Then Vipassī thought,Then Vipassī thought,‘This consciousness turns back from name and form, and doesn’t go beyond that.’‘This consciousness turns back from name and form, and doesn’t go beyond that.’

This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is:This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is:Name and form are requirements for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.Name and form are requirements for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

That is how this entire mass of suffering originates.’That is how this entire mass of suffering originates.’‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.Then Vipassī thought,Then Vipassī thought,

‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’

Then Vipassī thought,Then Vipassī thought,‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,

‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’Then Vipassī thought,Then Vipassī thought,‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’

Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’Then Vipassī thought,Then Vipassī thought,

‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’

Then Vipassī thought,Then Vipassī thought,‘When what doesn’t exist is there no craving? When what ceases does craving cease?’‘When what doesn’t exist is there no craving? When what ceases does craving cease?’Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,

‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’Then Vipassī thought,Then Vipassī thought,‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’

Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’Then Vipassī thought,Then Vipassī thought,

‘When what doesn’t exist is there no contact? When what ceases does contact cease?’‘When what doesn’t exist is there no contact? When what ceases does contact cease?’Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’

Then Vipassī thought,Then Vipassī thought,‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,

‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’Then Vipassī thought,Then Vipassī thought,‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’

Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’Then Vipassī thought,Then Vipassī thought,

‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’Then, through rational application of mind, Vipassī penetrated with wisdom,Then, through rational application of mind, Vipassī penetrated with wisdom,‘When name and form don’t exist there’s no consciousness. When name and form cease, consciousness ceases.’‘When name and form don’t exist there’s no consciousness. When name and form cease, consciousness ceases.’

Then Vipassī thought,Then Vipassī thought,‘I have discovered the path to awakening. That is:‘I have discovered the path to awakening. That is:When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

That is how this entire mass of suffering ceases.’That is how this entire mass of suffering ceases.’‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.After some time he meditated observing rise and fall in the five grasping aggregates.After some time he meditated observing rise and fall in the five grasping aggregates.

‘Such is form, such is the origin of form, such is the disappearance of form.‘Such is form, such is the origin of form, such is the disappearance of form.Such is feeling, such is the origin of feeling, such is the disappearance of feeling.Such is feeling, such is the origin of feeling, such is the disappearance of feeling.Such is perception, such is the origin of perception, such is the disappearance of perception.Such is perception, such is the origin of perception, such is the disappearance of perception.

Such are choices, such is the origin of choices, such is the disappearance of choices.Such are choices, such is the origin of choices, such is the disappearance of choices.Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’Meditating like this his mind was soon freed from defilements by not grasping.Meditating like this his mind was soon freed from defilements by not grasping.

The second recitation section.The second recitation section.

12. The Appeal of the Divinity12. The Appeal of the Divinity

Then it occurred to the Blessed One Vipassī, the perfected one, the fully awakened Buddha,Then it occurred to the Blessed One Vipassī, the perfected one, the fully awakened Buddha,‘Why don’t I teach the Dhamma?’‘Why don’t I teach the Dhamma?’Then he thought,Then he thought,

‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.But people like clinging, they love it and enjoy it.But people like clinging, they love it and enjoy it.It’s hard for them to see this topic; that is, specific conditionality, dependent origination.It’s hard for them to see this topic; that is, specific conditionality, dependent origination.