长部第 15 经（Sujato 英译）第 2 阅读页 · The Great Discourse on Causation · 2/3

If consciousness were not established in name and form, would the coming to be of the origin of suffering—of rebirth, old age, and death in the future—be found?”If consciousness were not established in name and form, would the coming to be of the origin of suffering—of rebirth, old age, and death in the future—be found?”“No, sir.”“No, sir.”“That’s why this is the cause, source, origin, and reason of consciousness, namely name and form.“That’s why this is the cause, source, origin, and reason of consciousness, namely name and form.

This is the extent to which one may be reborn, grow old, die, pass away, or reappear.This is the extent to which one may be reborn, grow old, die, pass away, or reappear.This is how far the scope of labeling, definition, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths spins so that this state of being may be found; namely, name and form together with consciousness.This is how far the scope of labeling, definition, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths spins so that this state of being may be found; namely, name and form together with consciousness.

2. Describing the Self2. Describing the Self

How do those who describe the self describe it?How do those who describe the self describe it?They describe it as formed and limited:They describe it as formed and limited:‘My self is formed and limited.’‘My self is formed and limited.’

Or they describe it as formed and infinite:Or they describe it as formed and infinite:‘My self is formed and infinite.’‘My self is formed and infinite.’Or they describe it as formless and limited:Or they describe it as formless and limited:

‘My self is formless and limited.’‘My self is formless and limited.’Or they describe it as formless and infinite:Or they describe it as formless and infinite:‘My self is formless and infinite.’‘My self is formless and infinite.’

Now, take those who describe the self as formed and limited.Now, take those who describe the self as formed and limited.They describe the self in the present as formed and limited; or they describe it as sure to be in some other place formed and limited; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’They describe the self in the present as formed and limited; or they describe it as sure to be in some other place formed and limited; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’This being so, it’s appropriate to say that a theory of self as formed and limited underlies them.This being so, it’s appropriate to say that a theory of self as formed and limited underlies them.

Now, take those who describe the self as formed and infinite …Now, take those who describe the self as formed and infinite …formless and limited …formless and limited …formless and infinite.formless and infinite.

They describe the self as formless and infinite in the present; or as sure to become formless and infinite in some other place; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’They describe the self as formless and infinite in the present; or as sure to become formless and infinite in some other place; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’This being so, it’s appropriate to say that a theory of self as formless and infinite underlies them.This being so, it’s appropriate to say that a theory of self as formless and infinite underlies them.That’s how those who describe the self describe it.That’s how those who describe the self describe it.

3. Not Describing the Self3. Not Describing the Self

How do those who don’t describe the self not describe it?How do those who don’t describe the self not describe it?They don’t describe it as formed and limited …They don’t describe it as formed and limited …formed and infinite …formed and infinite …

formless and limited …formless and limited …formless and infinite:formless and infinite:‘My self is formless and infinite.’‘My self is formless and infinite.’

Now, take those who don’t describe the self as formed and limited …Now, take those who don’t describe the self as formed and limited …formed and infinite …formed and infinite …formless and limited …formless and limited …

formless and infinite.formless and infinite.They don’t describe the self in the present as formless and infinite; or as sure to become in some other place formless and infinite; and they don’t think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’They don’t describe the self in the present as formless and infinite; or as sure to become in some other place formless and infinite; and they don’t think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’This being so, it’s appropriate to say that a theory of self as formless and infinite doesn’t underlie them.This being so, it’s appropriate to say that a theory of self as formless and infinite doesn’t underlie them.

That’s how those who don’t describe the self don’t describe it.That’s how those who don’t describe the self don’t describe it.

4. Regarding a Self4. Regarding a Self

How do those who regard the self regard it?How do those who regard the self regard it?They regard feeling as self:They regard feeling as self:‘Feeling is my self.’‘Feeling is my self.’

Or they regard it like this: ‘Feeling is definitely not my self. My self does not experience feeling.’Or they regard it like this: ‘Feeling is definitely not my self. My self does not experience feeling.’Or they regard it like this: ‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’Or they regard it like this: ‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’Now, as to those who say:Now, as to those who say:

‘Feeling is my self.’‘Feeling is my self.’You should say this to them:You should say this to them:‘Reverend, there are three feelings:‘Reverend, there are three feelings:

pleasant, painful, and neutral.pleasant, painful, and neutral.Which one of these do you regard as self?’Which one of these do you regard as self?’Ānanda, at a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling;Ānanda, at a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling;

you only feel a pleasant feeling.you only feel a pleasant feeling.At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling;At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling;you only feel a painful feeling.you only feel a painful feeling.

At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling;At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling;you only feel a neutral feeling.you only feel a neutral feeling.Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.

When feeling a pleasant feeling they think: ‘This is my self.’When feeling a pleasant feeling they think: ‘This is my self.’When their pleasant feeling ceases they think: ‘My self has expired.’When their pleasant feeling ceases they think: ‘My self has expired.’When feeling a painful feeling they think: ‘This is my self.’When feeling a painful feeling they think: ‘This is my self.’

When their painful feeling ceases they think: ‘My self has expired.’When their painful feeling ceases they think: ‘My self has expired.’When feeling a neutral feeling they think: ‘This is my self.’When feeling a neutral feeling they think: ‘This is my self.’When their neutral feeling ceases they think: ‘My self has expired.’When their neutral feeling ceases they think: ‘My self has expired.’

So those who say ‘feeling is my self’ regard as self that which is evidently impermanent, mixed with pleasure and pain, and liable to rise and fall.So those who say ‘feeling is my self’ regard as self that which is evidently impermanent, mixed with pleasure and pain, and liable to rise and fall.That’s why it’s not acceptable to regard feeling as my self.That’s why it’s not acceptable to regard feeling as my self.Now, as to those who say:Now, as to those who say:

‘Feeling is definitely not my self. My self does not experience feeling.’ You should say this to them,‘Feeling is definitely not my self. My self does not experience feeling.’ You should say this to them,‘But reverend, where there is nothing felt at all, would the thought “I am” occur there?’”‘But reverend, where there is nothing felt at all, would the thought “I am” occur there?’”“No, sir.”“No, sir.”

“That’s why it’s not acceptable to regard self as that which does not experience feeling.“That’s why it’s not acceptable to regard self as that which does not experience feeling.Now, as to those who say:Now, as to those who say:‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’

You should say this to them,You should say this to them,‘Suppose feelings were to totally and utterly cease without remainder.‘Suppose feelings were to totally and utterly cease without remainder.When there’s no feeling at all, with the cessation of feeling, would the thought “I am this” occur there?’”When there’s no feeling at all, with the cessation of feeling, would the thought “I am this” occur there?’”

“No, sir.”“No, sir.”“That’s why it’s not acceptable to regard self as that which is liable to feel.“That’s why it’s not acceptable to regard self as that which is liable to feel.When a mendicant does not regard feeling as self; does not regard self as not experiencing feeling; and does not regard it thus: ‘my self feels, for my self is liable to feel’—When a mendicant does not regard feeling as self; does not regard self as not experiencing feeling; and does not regard it thus: ‘my self feels, for my self is liable to feel’—

not regarding in this way, they don’t grasp at anything in the world.not regarding in this way, they don’t grasp at anything in the world.Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

It wouldn’t be appropriate to say that a mendicant whose mind is freed like this holds the following views:It wouldn’t be appropriate to say that a mendicant whose mind is freed like this holds the following views:‘A realized one still exists after death’;‘A realized one still exists after death’;‘A realized one no longer exists after death’;‘A realized one no longer exists after death’;

‘A realized one both still exists and no longer exists after death’;‘A realized one both still exists and no longer exists after death’;‘A realized one neither still exists nor no longer exists after death’.‘A realized one neither still exists nor no longer exists after death’.Why is that?Why is that?

A mendicant is freed by directly knowing this: how far labeling and the scope of labeling extend; how far definition and the scope of definition extend; how far description and the scope of description extend; how far wisdom and the sphere of wisdom extend; how far the cycle of rebirths and its continuation extend. It wouldn’t be appropriate to say that a mendicant freed by directly knowing this holds the view: ‘There is no such thing as knowing and seeing.’A mendicant is freed by directly knowing this: how far labeling and the scope of labeling extend; how far definition and the scope of definition extend; how far description and the scope of description extend; how far wisdom and the sphere of wisdom extend; how far the cycle of rebirths and its continuation extend. It wouldn’t be appropriate to say that a mendicant freed by directly knowing this holds the view: ‘There is no such thing as knowing and seeing.’

5. Planes of Consciousness5. Planes of Consciousness

Ānanda, there are seven planes of consciousness and two dimensions.Ānanda, there are seven planes of consciousness and two dimensions.What seven?What seven?There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.

This is the first plane of consciousness.This is the first plane of consciousness.There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.This is the second plane of consciousness.This is the second plane of consciousness.

There are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity.There are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity.This is the third plane of consciousness.This is the third plane of consciousness.There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.

This is the fourth plane of consciousness.This is the fourth plane of consciousness.There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.This is the fifth plane of consciousness.This is the fifth plane of consciousness.

There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.This is the sixth plane of consciousness.This is the sixth plane of consciousness.There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.

This is the seventh plane of consciousness.This is the seventh plane of consciousness.Then there is the dimension of non-percipient beings, and secondly, the dimension of neither perception nor non-perception.Then there is the dimension of non-percipient beings, and secondly, the dimension of neither perception nor non-perception.Now, regarding these seven planes of consciousness and two dimensions,Now, regarding these seven planes of consciousness and two dimensions,

is it appropriate for someone who understands them—and their origin, disappearance, gratification, drawback, and escape—to take pleasure in them?”is it appropriate for someone who understands them—and their origin, disappearance, gratification, drawback, and escape—to take pleasure in them?”“No, sir.”“No, sir.”“When a mendicant, having truly understood the origin, disappearance, gratification, drawback, and escape regarding these seven planes of consciousness and these two dimensions, is freed by not grasping, they’re called a mendicant who is freed by wisdom.“When a mendicant, having truly understood the origin, disappearance, gratification, drawback, and escape regarding these seven planes of consciousness and these two dimensions, is freed by not grasping, they’re called a mendicant who is freed by wisdom.

6. The Eight Liberations6. The Eight Liberations

Ānanda, there are these eight liberations.Ānanda, there are these eight liberations.What eight?What eight?Having physical form, they see forms.Having physical form, they see forms.

This is the first liberation.This is the first liberation.Not perceiving form internally, they see forms externally.Not perceiving form internally, they see forms externally.This is the second liberation.This is the second liberation.

They’re focused only on beauty.They’re focused only on beauty.This is the third liberation.This is the third liberation.Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.