长部第 33 经（Sujato 英译）第 6 阅读页 · Reciting in Concert · 6/10

Six exterior sense fields:Six exterior sense fields:sights, sounds, smells, tastes, touches, and ideas.sights, sounds, smells, tastes, touches, and ideas.Six classes of consciousness:Six classes of consciousness:

eye, ear, nose, tongue, body, and mind consciousness.eye, ear, nose, tongue, body, and mind consciousness.Six classes of contact:Six classes of contact:contact through the eye, ear, nose, tongue, body, and mind.contact through the eye, ear, nose, tongue, body, and mind.

Six classes of feeling:Six classes of feeling:feeling born of contact through the eye, ear, nose, tongue, body, and mind.feeling born of contact through the eye, ear, nose, tongue, body, and mind.Six classes of perception:Six classes of perception:

perceptions of sights, sounds, smells, tastes, touches, and ideas.perceptions of sights, sounds, smells, tastes, touches, and ideas.Six bodies of intention:Six bodies of intention:intention regarding sights, sounds, smells, tastes, touches, and ideas.intention regarding sights, sounds, smells, tastes, touches, and ideas.

Six classes of craving:Six classes of craving:craving for sights, sounds, smells, tastes, touches, and ideas.craving for sights, sounds, smells, tastes, touches, and ideas.Six kinds of disrespect:Six kinds of disrespect:

A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.Six kinds of respect:Six kinds of respect:A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.

Six preoccupations with happiness:Six preoccupations with happiness:Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness.Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness.Hearing a sound with their ears …Hearing a sound with their ears …

Smelling an odor with their nose …Smelling an odor with their nose …Tasting a flavor with their tongue …Tasting a flavor with their tongue …Encountering a touch with their body …Encountering a touch with their body …

Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for happiness.Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for happiness.Six preoccupations with sadness:Six preoccupations with sadness:Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for sadness. …Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for sadness. …

Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for sadness.Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for sadness.Six preoccupations with equanimity:Six preoccupations with equanimity:Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for equanimity. …Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for equanimity. …

Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for equanimity.Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for equanimity.Six warm-hearted qualities:Six warm-hearted qualities:Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.

This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private.Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private.This too is a warm-hearted quality.This too is a warm-hearted quality.

Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private.Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private.This too is a warm-hearted quality.This too is a warm-hearted quality.Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.

This too is a warm-hearted quality.This too is a warm-hearted quality.Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.This too is a warm-hearted quality.This too is a warm-hearted quality.

They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering.They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering.This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.Six roots of dispute:Six roots of dispute:

Firstly, a mendicant is irritable and acrimonious.Firstly, a mendicant is irritable and acrimonious.Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, for the harm, detriment, and suffering of gods and humans.They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, for the harm, detriment, and suffering of gods and humans.

If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.If you don’t see it, you should practice so that it doesn’t come up in the future.If you don’t see it, you should practice so that it doesn’t come up in the future.That’s how to give up this bad root of dispute, so it doesn’t come up in the future.That’s how to give up this bad root of dispute, so it doesn’t come up in the future.

Furthermore, a mendicant is offensive and contemptuous …Furthermore, a mendicant is offensive and contemptuous …They’re jealous and stingy …They’re jealous and stingy …They’re devious and deceitful …They’re devious and deceitful …

They have corrupt wishes and wrong view …They have corrupt wishes and wrong view …They’re attached to their own views, holding them tight, and refusing to let go.They’re attached to their own views, holding them tight, and refusing to let go.If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.

If you don’t see it, you should practice so that it doesn’t come up in the future.If you don’t see it, you should practice so that it doesn’t come up in the future.That’s how to give up this bad root of dispute, so it doesn’t come up in the future.That’s how to give up this bad root of dispute, so it doesn’t come up in the future.Six elements:Six elements:

earth, water, fire, air, space, and consciousness.earth, water, fire, air, space, and consciousness.Six elements of escape:Six elements of escape:Take a mendicant who says:Take a mendicant who says:

‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.Yet somehow ill will still occupies my mind.’Yet somehow ill will still occupies my mind.’They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.

It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,yet somehow ill will still occupies the mind.yet somehow ill will still occupies the mind.For it is the heart’s release by love that is the escape from ill will.’For it is the heart’s release by love that is the escape from ill will.’

Take another mendicant who says:Take another mendicant who says:‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.Yet somehow the thought of harming still occupies my mind.’Yet somehow the thought of harming still occupies my mind.’

They should be told, ‘Not so, venerable! …They should be told, ‘Not so, venerable! …For it is the heart’s release by compassion that is the escape from thoughts of harming.’For it is the heart’s release by compassion that is the escape from thoughts of harming.’Take another mendicant who says:Take another mendicant who says:

‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.Yet somehow discontent still occupies my mind.’Yet somehow discontent still occupies my mind.’They should be told, ‘Not so, venerable! …They should be told, ‘Not so, venerable! …

For it is the heart’s release by rejoicing that is the escape from discontent.’For it is the heart’s release by rejoicing that is the escape from discontent.’Take another mendicant who says:Take another mendicant who says:‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.

Yet somehow desire still occupies my mind.’Yet somehow desire still occupies my mind.’They should be told, ‘Not so, venerable! …They should be told, ‘Not so, venerable! …For it is the heart’s release by equanimity that is the escape from desire.’For it is the heart’s release by equanimity that is the escape from desire.’

Take another mendicant who says:Take another mendicant who says:‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.Yet somehow my consciousness still follows after signs.’Yet somehow my consciousness still follows after signs.’

They should be told, ‘Not so, venerable! …They should be told, ‘Not so, venerable! …For it is the signless release of the heart that is the escape from all signs.’For it is the signless release of the heart that is the escape from all signs.’Take another mendicant who says:Take another mendicant who says:

‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.Yet somehow the dart of doubt and indecision still occupies my mind.’Yet somehow the dart of doubt and indecision still occupies my mind.’They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.

It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,yet somehow the dart of doubt and indecision still occupy the mind.yet somehow the dart of doubt and indecision still occupy the mind.For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’

Six unsurpassable things:Six unsurpassable things:the unsurpassable seeing, listening, acquisition, training, service, and recollection.the unsurpassable seeing, listening, acquisition, training, service, and recollection.Six topics for recollection:Six topics for recollection:

the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.Six consistent responses:Six consistent responses:A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.

Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body …Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body …Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.Six classes of rebirth:Six classes of rebirth:

Someone born into a dark class gives rise to a dark result.Someone born into a dark class gives rise to a dark result.Someone born into a dark class gives rise to a bright result.Someone born into a dark class gives rise to a bright result.Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright.Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright.

Someone born into a bright class gives rise to a bright result.Someone born into a bright class gives rise to a bright result.Someone born into a bright class gives rise to a dark result.Someone born into a bright class gives rise to a dark result.Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.

Six perceptions that help penetration:Six perceptions that help penetration:the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.These are the teachings grouped by six that have been rightly explained by the Buddha.These are the teachings grouped by six that have been rightly explained by the Buddha.

You should all recite these in concert.You should all recite these in concert.

7. Sevens7. Sevens

There are teachings grouped by seven that have been rightly explained by the Buddha.There are teachings grouped by seven that have been rightly explained by the Buddha.You should all recite these in concert.You should all recite these in concert.What are the teachings grouped by seven?What are the teachings grouped by seven?

Seven riches of the noble ones:Seven riches of the noble ones: