中部第 140 经（Sujato 英译）第 2 阅读页 · The Analysis of the Elements · 2/2

the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions; or anything else internal, personal, that’s space, spacious, and appropriated.the ear canals, nostrils, and mouth; and the space for swallowing what is eaten and drunk, the space where it stays, and the space for excreting it from the nether regions; or anything else internal, personal, that’s space, spacious, and appropriated.This is called the interior space element.This is called the interior space element.The interior space element and the exterior space element are just the space element.The interior space element and the exterior space element are just the space element.

This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’When you truly see with right understanding, you grow disillusioned with the space element, detaching the mind from the space element.When you truly see with right understanding, you grow disillusioned with the space element, detaching the mind from the space element.What remains is sheer consciousness, pure and bright.What remains is sheer consciousness, pure and bright.

And what does that consciousness know?And what does that consciousness know?It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’.It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’.Pleasant feeling arises dependent on a contact to be experienced as pleasant.Pleasant feeling arises dependent on a contact to be experienced as pleasant.

When they feel a pleasant feeling, they know: ‘I feel a pleasant feeling.’When they feel a pleasant feeling, they know: ‘I feel a pleasant feeling.’They know: ‘With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.’They know: ‘With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.’Painful feeling arises dependent on a contact to be experienced as painful.Painful feeling arises dependent on a contact to be experienced as painful.

When they feel a painful feeling, they know: ‘I feel a painful feeling.’When they feel a painful feeling, they know: ‘I feel a painful feeling.’They know: ‘With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.’They know: ‘With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.’Neutral feeling arises dependent on a contact to be experienced as neutral.Neutral feeling arises dependent on a contact to be experienced as neutral.

When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.

In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. …In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant. …They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’They know: ‘With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.’There remains only equanimity, pure, bright, pliable, workable, and radiant.There remains only equanimity, pure, bright, pliable, workable, and radiant.

It’s like when a deft goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some native gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. That native gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.It’s like when a deft goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some native gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. That native gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

In the same way, there remains only equanimity, pure, bright, pliable, workable, and radiant.In the same way, there remains only equanimity, pure, bright, pliable, workable, and radiant.They understand:They understand:‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, and develop my mind accordingly,‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, and develop my mind accordingly,

this equanimity of mine, relying on that and grasping it, would remain for a very long time.this equanimity of mine, relying on that and grasping it, would remain for a very long time.If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness, and develop my mind accordingly,If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness, and develop my mind accordingly,this equanimity of mine, relying on that and grasping it, would remain for a very long time.this equanimity of mine, relying on that and grasping it, would remain for a very long time.

If I were to apply this equanimity, so pure and bright, to the dimension of nothingness, and develop my mind accordingly,If I were to apply this equanimity, so pure and bright, to the dimension of nothingness, and develop my mind accordingly,this equanimity of mine, relying on that and grasping it, would remain for a very long time.this equanimity of mine, relying on that and grasping it, would remain for a very long time.If I were to apply this equanimity, so pure and bright, to the dimension of neither perception nor non-perception, and develop my mind accordingly,If I were to apply this equanimity, so pure and bright, to the dimension of neither perception nor non-perception, and develop my mind accordingly,

this equanimity of mine, relying on that and grasping it, would remain for a very long time.’this equanimity of mine, relying on that and grasping it, would remain for a very long time.’They understand:They understand:‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly.‘If I were to apply this equanimity, so pure and bright, to the dimension of infinite space, my mind would develop accordingly.

But that is conditioned.But that is conditioned.If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness …If I were to apply this equanimity, so pure and bright, to the dimension of infinite consciousness …nothingness …nothingness …

neither perception nor non-perception, my mind would develop accordingly.neither perception nor non-perception, my mind would develop accordingly.But that is conditioned.’But that is conditioned.’They neither make a choice nor form an intention for existence or nonexistence.They neither make a choice nor form an intention for existence or nonexistence.

Because of this, they don’t grasp at anything in the world.Because of this, 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.’

If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

If they feel a pleasant feeling, they feel it detached.If they feel a pleasant feeling, they feel it detached.If they feel a painful feeling, they feel it detached.If they feel a painful feeling, they feel it detached.If they feel a neutral feeling, they feel it detached.If they feel a neutral feeling, they feel it detached.

Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’Suppose an oil lamp depended on oil and a wick to burn.Suppose an oil lamp depended on oil and a wick to burn.

As the oil and the wick are used up, it would be extinguished due to not being fed.As the oil and the wick are used up, it would be extinguished due to not being fed.In the same way, feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’In the same way, feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’

Therefore a mendicant thus endowed is endowed with the ultimate foundation of wisdom.Therefore a mendicant thus endowed is endowed with the ultimate foundation of wisdom.For this is the ultimate noble wisdom, namely,For this is the ultimate noble wisdom, namely,the knowledge of the ending of all suffering.the knowledge of the ending of all suffering.

Their freedom, being founded on truth, is unshakable.Their freedom, being founded on truth, is unshakable.For that which is false has a deceptive nature, while that which is true has an undeceptive nature—extinguishment.For that which is false has a deceptive nature, while that which is true has an undeceptive nature—extinguishment.Therefore a mendicant thus endowed is endowed with the ultimate foundation of truth.Therefore a mendicant thus endowed is endowed with the ultimate foundation of truth.

For this is the ultimate noble truth, namely,For this is the ultimate noble truth, namely,that which has an undeceptive nature—extinguishment.that which has an undeceptive nature—extinguishment.In their ignorance, they used to acquire attachments.In their ignorance, they used to acquire attachments.

Those have been cut off at the root, made like a palm stump, obliterated so they are unable to arise in the future.Those have been cut off at the root, made like a palm stump, obliterated so they are unable to arise in the future.Therefore a mendicant thus endowed is endowed with the ultimate foundation of generosity.Therefore a mendicant thus endowed is endowed with the ultimate foundation of generosity.For this is the ultimate noble generosity, namely,For this is the ultimate noble generosity, namely,

letting go of all attachments.letting go of all attachments.In their ignorance, they used to be covetous, full of desire and lust.In their ignorance, they used to be covetous, full of desire and lust.That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.

In their ignorance, they used to be contemptuous, full of ill will and malevolence.In their ignorance, they used to be contemptuous, full of ill will and malevolence.That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.In their ignorance, they used to be ignorant, full of delusion.In their ignorance, they used to be ignorant, full of delusion.

That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future.Therefore a mendicant thus endowed is endowed with the ultimate foundation of peace.Therefore a mendicant thus endowed is endowed with the ultimate foundation of peace.For this is the ultimate noble peace, namely,For this is the ultimate noble peace, namely,

the pacification of greed, hate, and delusion.the pacification of greed, hate, and delusion.‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’That’s what I said, and this is why I said it.That’s what I said, and this is why I said it.

‘Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.’‘Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.’That’s what I said, but why did I say it?That’s what I said, but why did I say it?These are all forms of conceiving: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’These are all forms of conceiving: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’

Conceiving is a disease, a boil, a dart.Conceiving is a disease, a boil, a dart.Having gone beyond all conceiving, one is called a sage at peace.Having gone beyond all conceiving, one is called a sage at peace.The sage at peace is not reborn, does not grow old, and does not die. They are not shaken, and do not yearn.The sage at peace is not reborn, does not grow old, and does not die. They are not shaken, and do not yearn.

For they have nothing which would cause them to be reborn. Not being reborn, how could they grow old? Not growing old, how could they die? Not dying, how could they be shaken? Not shaking, for what could they yearn?For they have nothing which would cause them to be reborn. Not being reborn, how could they grow old? Not growing old, how could they die? Not dying, how could they be shaken? Not shaking, for what could they yearn?‘Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.’‘Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.’That’s what I said, and this is why I said it.That’s what I said, and this is why I said it.

Mendicant, you should remember this brief analysis of the six elements.”Mendicant, you should remember this brief analysis of the six elements.”Then Venerable Pukkusāti thought,Then Venerable Pukkusāti thought,“It seems the Teacher has come to me! The Holy One has come to me! The fully awakened Buddha has come to me!” He got up from his seat, arranged his robe over one shoulder, bowed with his head to the Buddha’s feet, and said,“It seems the Teacher has come to me! The Holy One has come to me! The fully awakened Buddha has come to me!” He got up from his seat, arranged his robe over one shoulder, bowed with his head to the Buddha’s feet, and said,

“I made a mistake, sir. It was foolish, stupid, and unskillful of me to presume to address the Buddha as ‘reverend’.“I made a mistake, sir. It was foolish, stupid, and unskillful of me to presume to address the Buddha as ‘reverend’.Please, sir, accept my mistake for what it is, so I will restrain myself in future.”Please, sir, accept my mistake for what it is, so I will restrain myself in future.”“Indeed, mendicant, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.“Indeed, mendicant, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.

But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”“Sir, may I receive the going forth, the ordination in the Buddha’s presence?”“Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“But mendicant, do you have a full set of bowl and robes?”“But mendicant, do you have a full set of bowl and robes?”“No, sir, I do not.”“No, sir, I do not.”“The Realized Ones do not ordain those without a full set of bowl and robes.”“The Realized Ones do not ordain those without a full set of bowl and robes.”

And then Venerable Pukkusāti approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.And then Venerable Pukkusāti approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.But while he was wandering in search of a bowl and robes, a stray cow took his life.But while he was wandering in search of a bowl and robes, a stray cow took his life.Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him,Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him,

“Sir, the gentleman named Pukkusāti, who was advised in brief by the Buddha, has passed away.“Sir, the gentleman named Pukkusāti, who was advised in brief by the Buddha, has passed away.Where has he been reborn in his next life?”Where has he been reborn in his next life?”“Mendicants, Pukkusāti was astute. He practiced in line with the teaching, and did not trouble me about the teachings.“Mendicants, Pukkusāti was astute. He practiced in line with the teaching, and did not trouble me about the teachings.

With the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.”With the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.”That is what the Buddha said.That is what the Buddha said.Satisfied, the mendicants approved what the Buddha said.Satisfied, the mendicants approved what the Buddha said.