长部第 9 经（Sujato 英译）第 1 阅读页 · With Poṭṭhapāda · 1/4

Long Discourses 9Long Discourses 9With PoṭṭhapādaWith Poṭṭhapāda1. On the Wanderer Poṭṭhapāda1. On the Wanderer Poṭṭhapāda

So I have heard.So I have heard.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.Now at that time the wanderer Poṭṭhapāda was residing together with three hundred wanderers in Mallikā’s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees.Now at that time the wanderer Poṭṭhapāda was residing together with three hundred wanderers in Mallikā’s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.Then it occurred to him,Then it occurred to him,“It’s too early to wander for alms in Sāvatthī.“It’s too early to wander for alms in Sāvatthī.

Why don’t I go to Mallikā’s monastery to visit the wanderer Poṭṭhapāda?”Why don’t I go to Mallikā’s monastery to visit the wanderer Poṭṭhapāda?”So that’s what he did.So that’s what he did.Now at that time, Poṭṭhapāda was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such asNow at that time, Poṭṭhapāda was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as

talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

Poṭṭhapāda saw the Buddha coming off in the distance,Poṭṭhapāda saw the Buddha coming off in the distance,and hushed his own assembly,and hushed his own assembly,“Be quiet, good fellows, don’t make a sound.“Be quiet, good fellows, don’t make a sound.

Here comes the ascetic Gotama.Here comes the ascetic Gotama.The venerable likes quiet and praises quiet.The venerable likes quiet and praises quiet.Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”

Then those wanderers fell silent.Then those wanderers fell silent.Then the Buddha approached Poṭṭhapāda,Then the Buddha approached Poṭṭhapāda,who said to him,who said to him,

“Let the Blessed One come, sir!“Let the Blessed One come, sir!Welcome to the Blessed One, sir!Welcome to the Blessed One, sir!It’s been a long time since you took the opportunity to come here.It’s been a long time since you took the opportunity to come here.

Please, sir, sit down, here, a seat is ready.”Please, sir, sit down, here, a seat is ready.”The Buddha sat down on the seat spread out,The Buddha sat down on the seat spread out,while Poṭṭhapāda took a low seat and sat to one side.while Poṭṭhapāda took a low seat and sat to one side.

The Buddha said to him,The Buddha said to him,“Poṭṭhapāda, what were you sitting talking about just now? What conversation was left unfinished?”“Poṭṭhapāda, what were you sitting talking about just now? What conversation was left unfinished?”

1.1. On the Cessation of Perception1.1. On the Cessation of Perception

When he said this, the wanderer Poṭṭhapāda said to the Buddha,When he said this, the wanderer Poṭṭhapāda said to the Buddha,“Sir, leave aside what we were sitting talking about just now.“Sir, leave aside what we were sitting talking about just now.It won’t be hard for you to hear about that later.It won’t be hard for you to hear about that later.

Sir, a few days ago several ascetics and brahmins who follow various other religions were sitting together at the debating hall, and a discussion about the cessation of perception came up among them:Sir, a few days ago several ascetics and brahmins who follow various other religions were sitting together at the debating hall, and a discussion about the cessation of perception came up among them:‘How does the cessation of perception happen?’‘How does the cessation of perception happen?’Some of them said:Some of them said:

‘A person’s perceptions arise and cease without cause or reason.‘A person’s perceptions arise and cease without cause or reason.When they arise, you become percipient.When they arise, you become percipient.When they cease, you become non-percipient.’When they cease, you become non-percipient.’

That’s how some describe the cessation of perception.That’s how some describe the cessation of perception.But someone else says:But someone else says:‘That’s not how it is, good fellows!‘That’s not how it is, good fellows!

Perception is a person’s self,Perception is a person’s self,which enters and departs.which enters and departs.When it enters, you become percipient.When it enters, you become percipient.

When it departs, you become non-percipient.’When it departs, you become non-percipient.’That’s how some describe the cessation of perception.That’s how some describe the cessation of perception.But someone else says:But someone else says:

‘That’s not how it is, good fellows!‘That’s not how it is, good fellows!There are ascetics and brahmins of great power and might.There are ascetics and brahmins of great power and might.They insert and extract a person’s perception.They insert and extract a person’s perception.

When they insert it, you become percipient.When they insert it, you become percipient.When they extract it, you become non-percipient.’When they extract it, you become non-percipient.’That’s how some describe the cessation of perception.That’s how some describe the cessation of perception.

But someone else says:But someone else says:‘That’s not how it is, good fellows!‘That’s not how it is, good fellows!There are deities of great power and might.There are deities of great power and might.

They insert and extract a person’s perception.They insert and extract a person’s perception.When they insert it, you become percipient.When they insert it, you become percipient.When they extract it, you become non-percipient.’When they extract it, you become non-percipient.’

That’s how some describe the cessation of perception.That’s how some describe the cessation of perception.That reminded me of the Buddha:That reminded me of the Buddha:‘Surely it must be the Blessed One, the Holy One who is so very skilled in such matters.’‘Surely it must be the Blessed One, the Holy One who is so very skilled in such matters.’

The Buddha is skilled and well-versed concerning the cessation of perception.The Buddha is skilled and well-versed concerning the cessation of perception.How does the cessation of perception happen?”How does the cessation of perception happen?”

1.2. Perception Arises With a Cause1.2. Perception Arises With a Cause

“Regarding this, Poṭṭhapāda, those ascetics and brahmins who say that“Regarding this, Poṭṭhapāda, those ascetics and brahmins who say thata person’s perceptions arise and cease without cause or reason are wrong from the start.a person’s perceptions arise and cease without cause or reason are wrong from the start.Why is that?Why is that?

Because a person’s perceptions arise and cease with cause and reason.Because a person’s perceptions arise and cease with cause and reason.With training, certain perceptions arise and certain perceptions cease.With training, certain perceptions arise and certain perceptions cease.And what is that training?” said the Buddha.And what is that training?” said the Buddha.

“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.

Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.The sensual perception that they had previously ceases.The sensual perception that they had previously ceases.At that time they have a subtle and true perception of the rapture and bliss born of seclusion.At that time they have a subtle and true perception of the rapture and bliss born of seclusion.

That’s how, with training, certain perceptions arise and certain perceptions cease.That’s how, with training, certain perceptions arise and certain perceptions cease.And this is that training,” said the Buddha.And this is that training,” said the Buddha.“Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.“Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases.The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases.At that time they have a subtle and true perception of the rapture and bliss born of immersion.At that time they have a subtle and true perception of the rapture and bliss born of immersion.That’s how, with training, certain perceptions arise and certain perceptions cease.That’s how, with training, certain perceptions arise and certain perceptions cease.

And this is that training,” said the Buddha.And this is that training,” said the Buddha.“Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’“Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’The subtle and true perception of the rapture and bliss born of immersion that they had previously ceases.The subtle and true perception of the rapture and bliss born of immersion that they had previously ceases.

At that time they have a subtle and true perception of bliss with equanimity.At that time they have a subtle and true perception of bliss with equanimity.That’s how, with training, certain perceptions arise and certain perceptions cease.That’s how, with training, certain perceptions arise and certain perceptions cease.And this is that training,” said the Buddha.And this is that training,” said the Buddha.

“Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.“Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.The subtle and true perception of bliss with equanimity that they had previously ceases.The subtle and true perception of bliss with equanimity that they had previously ceases.At that time they have a subtle and true perception of neutral feeling.At that time they have a subtle and true perception of neutral feeling.

That’s how, with training, certain perceptions arise and certain perceptions cease.That’s how, with training, certain perceptions arise and certain perceptions cease.And this is that training,” said the Buddha.And this is that training,” said the Buddha.“Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.“Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.

The perception of luminous form that they had previously ceases.The perception of luminous form that they had previously ceases.At that time they have a subtle and true perception of the dimension of infinite space.At that time they have a subtle and true perception of the dimension of infinite space.That’s how, with training, certain perceptions arise and certain perceptions cease.That’s how, with training, certain perceptions arise and certain perceptions cease.

And this is that training,” said the Buddha.And this is that training,” said the Buddha.“Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.“Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.The subtle and true perception of the dimension of infinite space that they had previously ceases.The subtle and true perception of the dimension of infinite space that they had previously ceases.

At that time they have a subtle and true perception of the dimension of infinite consciousness.At that time they have a subtle and true perception of the dimension of infinite consciousness.That’s how, with training, certain perceptions arise and certain perceptions cease.That’s how, with training, certain perceptions arise and certain perceptions cease.And this is that training,” said the Buddha.And this is that training,” said the Buddha.

“Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.“Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.The subtle and true perception of the dimension of infinite consciousness that they had previously ceases.The subtle and true perception of the dimension of infinite consciousness that they had previously ceases.At that time they have a subtle and true perception of the dimension of nothingness.At that time they have a subtle and true perception of the dimension of nothingness.

That’s how, with training, certain perceptions arise and certain perceptions cease.That’s how, with training, certain perceptions arise and certain perceptions cease.And this is that training,” said the Buddha.And this is that training,” said the Buddha.“Poṭṭhapāda, from the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception.“Poṭṭhapāda, from the time a mendicant here takes charge of their own perception, they proceed from one stage to the next, progressively reaching the peak of perception.

Standing on the peak of perception they think,Standing on the peak of perception they think,‘Intentionality is bad for me, it’s better to be free of it.‘Intentionality is bad for me, it’s better to be free of it.For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.

Why don’t I neither make a choice nor form an intention?’Why don’t I neither make a choice nor form an intention?’They neither make a choice nor form an intention.They neither make a choice nor form an intention.Those perceptions cease in them, and other coarser perceptions don’t arise.Those perceptions cease in them, and other coarser perceptions don’t arise.

They touch cessation.They touch cessation.And that, Poṭṭhapāda, is how the progressive cessation of perception is attained with awareness.And that, Poṭṭhapāda, is how the progressive cessation of perception is attained with awareness.