长部第 9 经（Sujato 英译）第 2 阅读页 · With Poṭṭhapāda · 2/4

What do you think, Poṭṭhapāda?What do you think, Poṭṭhapāda?Have you ever heard of this before?”Have you ever heard of this before?”“No, sir.“No, sir.

This is how I understand what the Buddha said:This is how I understand what the Buddha said:‘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.‘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?”

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 is how the progressive cessation of perception is attained with awareness.’”And that is how the progressive cessation of perception is attained with awareness.’”

“That’s right, Poṭṭhapāda.”“That’s right, Poṭṭhapāda.”“Does the Buddha describe just one peak of perception, or many?”“Does the Buddha describe just one peak of perception, or many?”“I describe the peak of perception as both one and many.”“I describe the peak of perception as both one and many.”

“But sir, how do you describe it as one peak and as many?”“But sir, how do you describe it as one peak and as many?”“I describe the peak of perception according to the specific manner in which one touches cessation.“I describe the peak of perception according to the specific manner in which one touches cessation.That’s how I describe the peak of perception as both one and many.”That’s how I describe the peak of perception as both one and many.”

“But sir, does perception arise first and knowledge afterwards? Or does knowledge arise first and perception afterwards? Or do they both arise at the same time?”“But sir, does perception arise first and knowledge afterwards? Or does knowledge arise first and perception afterwards? Or do they both arise at the same time?”“Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge.“Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge.They understand,They understand,

‘My knowledge arose from a specific condition.’‘My knowledge arose from a specific condition.’That is a way to understand howThat is a way to understand howperception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge.”perception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge.”

1.3. Perception and the Self1.3. Perception and the Self

“Sir, is perception a person’s self, or are perception and self different things?”“Sir, is perception a person’s self, or are perception and self different things?”“But Poṭṭhapāda, do you believe in a self?”“But Poṭṭhapāda, do you believe in a self?”“I believe in a solid self, sir, which is formed, made up of the four principal states, and consumes edible food.”“I believe in a solid self, sir, which is formed, made up of the four principal states, and consumes edible food.”

“Suppose there was such a solid self, Poṭṭhapāda. In that case, perception would be one thing, the self another.“Suppose there was such a solid self, Poṭṭhapāda. In that case, perception would be one thing, the self another.Here is another way to understand how perception and self are different things.Here is another way to understand how perception and self are different things.So long as that solid self remains, still some perceptions arise in a person and others cease.So long as that solid self remains, still some perceptions arise in a person and others cease.

That is a way to understand how perception and self are different things.”That is a way to understand how perception and self are different things.”“Sir, I believe in a mind-made self which is whole in its major and minor limbs, not deficient in any faculty.”“Sir, I believe in a mind-made self which is whole in its major and minor limbs, not deficient in any faculty.”“Suppose there was such a mind-made self, Poṭṭhapāda. In that case, perception would be one thing, the self another.“Suppose there was such a mind-made self, Poṭṭhapāda. In that case, perception would be one thing, the self another.

Here is another way to understand how perception and self are different things.Here is another way to understand how perception and self are different things.So long as that mind-made self remains, still some perceptions arise in a person and others cease.So long as that mind-made self remains, still some perceptions arise in a person and others cease.That too is a way to understand how perception and self are different things.”That too is a way to understand how perception and self are different things.”

“Sir, I believe in a formless self which is made of perception.”“Sir, I believe in a formless self which is made of perception.”“Suppose there was such a formless self, Poṭṭhapāda. In that case, perception would be one thing, the self another.“Suppose there was such a formless self, Poṭṭhapāda. In that case, perception would be one thing, the self another.Here is another way to understand how perception and self are different things.Here is another way to understand how perception and self are different things.

So long as that formless self remains, still some perceptions arise in a person and others cease.So long as that formless self remains, still some perceptions arise in a person and others cease.That too is a way to understand how perception and self are different things.”That too is a way to understand how perception and self are different things.”“But, sir, am I able to know whether“But, sir, am I able to know whether

perception is a person’s self, or whether perception and self are different things?”perception is a person’s self, or whether perception and self are different things?”“It’s hard for you to understand this, since you have a different view, creed, and belief, and another discipline and denomination.”“It’s hard for you to understand this, since you have a different view, creed, and belief, and another discipline and denomination.”“Well, if that’s the case, sir,“Well, if that’s the case, sir,

then what do you make of this: ‘The cosmos is eternal. This is the only truth, anything else is futile’?”then what do you make of this: ‘The cosmos is eternal. This is the only truth, anything else is futile’?”“This has not been declared by me, Poṭṭhapāda.”“This has not been declared by me, Poṭṭhapāda.”“Then what do you make of this: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?”“Then what do you make of this: ‘The cosmos is not eternal. This is the only truth, anything else is futile’?”

“This too has not been declared by me.”“This too has not been declared by me.”“Then what do you make of this: ‘The cosmos is finite …’ …“Then what do you make of this: ‘The cosmos is finite …’ …‘The cosmos is infinite …’ …‘The cosmos is infinite …’ …

‘The soul and the body are one and the same …’ …‘The soul and the body are one and the same …’ …‘The soul is one thing, the body another …’ …‘The soul is one thing, the body another …’ …‘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. This is the only truth, anything else is futile’?”‘A realized one neither still exists nor no longer exists after death. This is the only truth, anything else is futile’?”

“This too has not been declared by me.”“This too has not been declared by me.”“Why haven’t these things been declared by the Buddha?”“Why haven’t these things been declared by the Buddha?”“Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.“Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

That’s why I haven’t declared them.”That’s why I haven’t declared them.”“Then what has been declared by the Buddha?”“Then what has been declared by the Buddha?”“I have declared this: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”“I have declared this: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”

“Why have these things been declared by the Buddha?”“Why have these things been declared by the Buddha?”“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.That’s why I have declared them.”That’s why I have declared them.”

“That’s so true, Blessed One! That’s so true, Holy One!“That’s so true, Blessed One! That’s so true, Holy One!Please, sir, go at your convenience.”Please, sir, go at your convenience.”Then the Buddha rose from his seat and left.Then the Buddha rose from his seat and left.

Soon after the Buddha left, those wanderers beset Poṭṭhapāda on all sides with sneering and jeering.Soon after the Buddha left, those wanderers beset Poṭṭhapāda on all sides with sneering and jeering.“No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him:“No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him:‘That’s so true, Blessed One! That’s so true, Holy One!’‘That’s so true, Blessed One! That’s so true, Holy One!’

We understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.”We understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.”When they said this, Poṭṭhapāda said to them,When they said this, Poṭṭhapāda said to them,“I too understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.“I too understand that the ascetic Gotama didn’t give any categorical teaching at all regarding whether the cosmos is eternal and so on.

Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the surety of natural principles.Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the surety of natural principles.So how on earth could a sensible person such as I not agree that what was well spoken by the ascetic Gotama was in fact well spoken?”So how on earth could a sensible person such as I not agree that what was well spoken by the ascetic Gotama was in fact well spoken?”

2. On Citta Hatthisāriputta2. On Citta Hatthisāriputta

Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to the Buddha. Citta Hatthisāriputta bowed and sat down to one side.Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to the Buddha. Citta Hatthisāriputta bowed and sat down to one side.But the wanderer Poṭṭhapāda exchanged greetings with the Buddha, and when the greetings and polite conversation were over, he sat down to one side.But the wanderer Poṭṭhapāda exchanged greetings with the Buddha, and when the greetings and polite conversation were over, he sat down to one side.Poṭṭhapāda told the Buddha what had happened after he left. The Buddha said:Poṭṭhapāda told the Buddha what had happened after he left. The Buddha said:

“All those wanderers, Poṭṭhapāda, are blind and sightless.“All those wanderers, Poṭṭhapāda, are blind and sightless.You are the only one whose eyes are clear.You are the only one whose eyes are clear.For I have taught and pointed out teachings that are categoricalFor I have taught and pointed out teachings that are categorical

and also teachings that are not categorical.and also teachings that are not categorical.And what teachings have I taught and pointed out as not categorical?And what teachings have I taught and pointed out as not categorical?‘The cosmos is eternal’ …‘The cosmos is eternal’ …

‘The cosmos is not eternal’ …‘The cosmos is not eternal’ …‘The cosmos is finite’ …‘The cosmos is finite’ …‘The cosmos is infinite’ …‘The cosmos is infinite’ …

‘The soul is the same thing as the body’ …‘The soul is the same thing as the body’ …‘The soul is one thing, the body another’ …‘The soul is one thing, the body another’ …‘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.’

And why have I taught and pointed out such teachings as not categorical?And why have I taught and pointed out such teachings as not categorical?Because those things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.Because those things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.That’s why I have taught and pointed out such teachings as not categorical.That’s why I have taught and pointed out such teachings as not categorical.

2.1. Teachings That Are Categorical2.1. Teachings That Are Categorical

And what teachings have I taught and pointed out as categorical?And what teachings have I taught and pointed out as categorical?‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.And why have I taught and pointed out such teachings as categorical?And why have I taught and pointed out such teachings as categorical?

Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.That’s why I have taught and pointed out such teachings as categorical.That’s why I have taught and pointed out such teachings as categorical.There are some ascetics and brahmins who have this doctrine and view:There are some ascetics and brahmins who have this doctrine and view:

‘The self is absolutely happy and free of disease after death.’‘The self is absolutely happy and free of disease after death.’I go up to them and say,I go up to them and say,‘Is it really true that this is the venerables’ view?’‘Is it really true that this is the venerables’ view?’

And they answer, ‘Yes’.And they answer, ‘Yes’.I say to them,I say to them,‘But do you meditate knowing and seeing an absolutely happy world?’‘But do you meditate knowing and seeing an absolutely happy world?’

Asked this, they say, ‘No.’Asked this, they say, ‘No.’I say to them,I say to them,‘But have you perceived an absolutely happy self for a single day or night, or even half a day or night?’‘But have you perceived an absolutely happy self for a single day or night, or even half a day or night?’

Asked this, they say, ‘No.’Asked this, they say, ‘No.’I say to them,I say to them,‘But do you know‘But do you know

a path and a practice to realize an absolutely happy world?’a path and a practice to realize an absolutely happy world?’