长部第 16 经（Sujato 英译）第 3 阅读页 · The Great Discourse on the Buddha’s Extinguishment · 3/14

Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him.Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him.When the greetings and polite conversation were over, they stood to one side and said,When the greetings and polite conversation were over, they stood to one side and said,“Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?”“Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?”

The Buddha consented with silence.The Buddha consented with silence.Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying,Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying,“It’s time, worthy Gotama, the meal is ready.”“It’s time, worthy Gotama, the meal is ready.”

Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Saṅgha, where he sat down on the seat spread out.Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Saṅgha, where he sat down on the seat spread out.Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods.Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods.When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.

The Buddha expressed his appreciation with these verses:The Buddha expressed his appreciation with these verses:“In the place he makes his dwelling,“In the place he makes his dwelling,having fed the astutehaving fed the astute

and the virtuous here,and the virtuous here,the restrained spiritual practitioners,the restrained spiritual practitioners,he should dedicate an offeringhe should dedicate an offering

to the deities there.to the deities there.Venerated, they venerate him;Venerated, they venerate him;honored, they honor him.honored, they honor him.

After that they have sympathy for him,After that they have sympathy for him,like a mother the child at her breast.like a mother the child at her breast.A man beloved of the deitiesA man beloved of the deities

always sees nice things.”always sees nice things.”When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he rose from his seat and left.When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he rose from his seat and left.Sunidha and Vassakāra followed behind the Buddha, thinking,Sunidha and Vassakāra followed behind the Buddha, thinking,

“The gate through which the ascetic Gotama exits today shall be named the Gotama Gate.“The gate through which the ascetic Gotama exits today shall be named the Gotama Gate.The ford at which he crosses the Ganges River shall be named the Gotama Ford.”The ford at which he crosses the Ganges River shall be named the Gotama Ford.”Then the gate through which the Buddha exited was named the Gotama Gate.Then the gate through which the Buddha exited was named the Gotama Gate.

Then the Buddha came to the Ganges River.Then the Buddha came to the Ganges River.Now at that time the Ganges was full to the brim so a crow could drink from it.Now at that time the Ganges was full to the brim so a crow could drink from it.Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft.Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft.

But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore.But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore.He saw all those humans wanting to cross over.He saw all those humans wanting to cross over.Knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:Knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

“Those who cross a deluge or stream“Those who cross a deluge or streamhave built a bridge and left the marshes behind.have built a bridge and left the marshes behind.While some people are still tying a raft,While some people are still tying a raft,

intelligent people have crossed over.”intelligent people have crossed over.”The first recitation section.The first recitation section.

8. Talk on the Noble Truths8. Talk on the Noble Truths

Then the Buddha said to Venerable Ānanda,Then the Buddha said to Venerable Ānanda,“Come, Ānanda, let’s go to the village of Koṭi.”“Come, Ānanda, let’s go to the village of Koṭi.”“Yes, sir,” Ānanda replied.“Yes, sir,” Ānanda replied.

Then the Buddha together with a large Saṅgha of mendicants arrived at the village of Koṭi,Then the Buddha together with a large Saṅgha of mendicants arrived at the village of Koṭi,and stayed there.and stayed there.There he addressed the mendicants:There he addressed the mendicants:

“Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time.“Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time.What four?What four?The noble truths of suffering,The noble truths of suffering,

the origin of suffering,the origin of suffering,the cessation of suffering,the cessation of suffering,and the practice that leads to the cessation of suffering.and the practice that leads to the cessation of suffering.

These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.”These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.”That is what the Buddha said.That is what the Buddha said.Then the Holy One, the Teacher, went on to say:Then the Holy One, the Teacher, went on to say:

“Because of not truly seeing“Because of not truly seeingthe four noble truths,the four noble truths,we have transmigrated for a long timewe have transmigrated for a long time

from one rebirth to the next.from one rebirth to the next.But now that these truths have been seen,But now that these truths have been seen,the leash to existence is eradicated.the leash to existence is eradicated.

The root of suffering is cut off,The root of suffering is cut off,now there’ll be no more future lives.”now there’ll be no more future lives.”And while staying at the village of Koṭi, too, the Buddha often gave this Dhamma talk to the mendicants:And while staying at the village of Koṭi, too, the Buddha often gave this Dhamma talk to the mendicants:

“Such is ethics, such is immersion, such is wisdom.“Such is ethics, such is immersion, such is wisdom.When immersion is imbued with ethics it’s very fruitful and beneficial.When immersion is imbued with ethics it’s very fruitful and beneficial.When wisdom is imbued with immersion it’s very fruitful and beneficial.When wisdom is imbued with immersion it’s very fruitful and beneficial.

When the mind is imbued with wisdom it is rightly freed from the defilements, namely,When the mind is imbued with wisdom it is rightly freed from the defilements, namely,the defilements of sensuality, desire to be reborn, and ignorance.”the defilements of sensuality, desire to be reborn, and ignorance.”

9. The Deaths in Ñātika9. The Deaths in Ñātika

When the Buddha had stayed in the village of Koṭi as long as he pleased, he said to Ānanda,When the Buddha had stayed in the village of Koṭi as long as he pleased, he said to Ānanda,“Come, Ānanda, let’s go to the land of the Ñātikas.”“Come, Ānanda, let’s go to the land of the Ñātikas.”“Yes, sir,” Ānanda replied.“Yes, sir,” Ānanda replied.

Then the Buddha together with a large Saṅgha of mendicants arrived in the land of the Ñātikas,Then the Buddha together with a large Saṅgha of mendicants arrived in the land of the Ñātikas,where he stayed in the brick house at Ñātika.where he stayed in the brick house at Ñātika.Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,

“Sir, the monk named Sāḷha has passed away in Ñātika. Where has he been reborn in his next life?“Sir, the monk named Sāḷha has passed away in Ñātika. Where has he been reborn in his next life?The nun named Nandā,The nun named Nandā,the layman named Sudatta,the layman named Sudatta,

and the laywoman named Sujātā have passed away in Ñātika. Where have they been reborn in the next life?and the laywoman named Sujātā have passed away in Ñātika. Where have they been reborn in the next life?The laymen named Kakkaṭa,The laymen named Kakkaṭa,Kaḷibha,Kaḷibha,

Nikata,Nikata,Kaṭissaha,Kaṭissaha,Tuṭṭha,Tuṭṭha,

Santuṭṭha,Santuṭṭha,Bhadda, andBhadda, andSubhadda have passed away in Ñātika. Where have they been reborn in the next life?”Subhadda have passed away in Ñātika. Where have they been reborn in the next life?”

“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom, having realized it with his own insight in this very life due to the ending of defilements.“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom, having realized it with his own insight in this very life due to the ending of defilements.The nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be extinguished there, not liable to return from that world.The nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be extinguished there, not liable to return from that world.The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.

The laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.The laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.The laymen Kakkaṭa,The laymen Kakkaṭa,Kaḷibha,Kaḷibha,

Nikata,Nikata,Kaṭissaha,Kaṭissaha,Tuṭṭha,Tuṭṭha,

Santuṭṭha,Santuṭṭha,Bhadda,Bhadda,and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.

Over fifty laymen in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.Over fifty laymen in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.

More than five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.More than five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.

10. The Mirror of the Teaching10. The Mirror of the Teaching

It’s no wonder that a human being should pass away.It’s no wonder that a human being should pass away.But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.So Ānanda, I will teach you the explanation of the Dhamma named ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves:So Ānanda, I will teach you the explanation of the Dhamma named ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves:

‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’And what is that mirror of the teaching?And what is that mirror of the teaching?It’s when a noble disciple has experiential confidence in the Buddha:It’s when a noble disciple has experiential confidence in the Buddha:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’They have experiential confidence in the teaching:They have experiential confidence in the teaching:‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

They have experiential confidence in the Saṅgha:They have experiential confidence in the Saṅgha:‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’

And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.This is that mirror of the teaching.”This is that mirror of the teaching.”And while staying there in Ñātika the Buddha often gave this Dhamma talk to the mendicants:And while staying there in Ñātika the Buddha often gave this Dhamma talk to the mendicants:

“Such is ethics, such is immersion, such is wisdom.“Such is ethics, such is immersion, such is wisdom.When immersion is imbued with ethics it’s very fruitful and beneficial.When immersion is imbued with ethics it’s very fruitful and beneficial.When wisdom is imbued with immersion it’s very fruitful and beneficial.When wisdom is imbued with immersion it’s very fruitful and beneficial.