中部第 25 经（Sujato 英译）第 1 阅读页 · Sowing · 1/2

Middle Discourses 25Middle Discourses 25SowingSowing

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.There the Buddha addressed the mendicants,There the Buddha addressed the mendicants,

“Mendicants!”“Mendicants!”“Venerable sir,” they replied.“Venerable sir,” they replied.The Buddha said this:The Buddha said this:

“Mendicants, a sower does not sow seed for deer thinking,“Mendicants, a sower does not sow seed for deer thinking,‘May the deer, enjoying this seed, be long-lived and beautiful. May they live long and prosper!’‘May the deer, enjoying this seed, be long-lived and beautiful. May they live long and prosper!’A sower sows seed for deer thinking,A sower sows seed for deer thinking,

‘When these deer encroach on where I sow the seed, they’ll recklessly enjoy eating it. They’ll become indulgent, then they’ll become negligent, and then I’ll be able to do what I want with them on account of this seed.’‘When these deer encroach on where I sow the seed, they’ll recklessly enjoy eating it. They’ll become indulgent, then they’ll become negligent, and then I’ll be able to do what I want with them on account of this seed.’And indeed, the first herd of deer encroached on where the sower sowed the seed and recklessly enjoyed eating it. They became indulgent, then they became negligent, and then the sower was able to do what he wanted with them on account of that seed.And indeed, the first herd of deer encroached on where the sower sowed the seed and recklessly enjoyed eating it. They became indulgent, then they became negligent, and then the sower was able to do what he wanted with them on account of that seed.

And that’s how the first herd of deer failed to get free from the sower’s power.And that’s how the first herd of deer failed to get free from the sower’s power.So then a second herd of deer thought up a plan,So then a second herd of deer thought up a plan,‘The first herd of deer became indulgent …‘The first herd of deer became indulgent …

and failed to get free of the sower’s power.and failed to get free of the sower’s power.Why don’t we refrain from eating the seed altogether? Refraining from dangerous food, we can venture deep into a wilderness region and live there.’Why don’t we refrain from eating the seed altogether? Refraining from dangerous food, we can venture deep into a wilderness region and live there.’And that’s just what they did.And that’s just what they did.

But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin,But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin,and they lost their strength and energy.and they lost their strength and energy.So they returned to where the sower had sown the seed.So they returned to where the sower had sown the seed.

Encroaching, they recklessly enjoyed eating it …Encroaching, they recklessly enjoyed eating it …And that’s how the second herd of deer failed to get free from the sower’s power.And that’s how the second herd of deer failed to get free from the sower’s power.So then a third herd of deer thought up a plan,So then a third herd of deer thought up a plan,

‘The first …‘The first …and second herds of deer …and second herds of deer …failed to get free of the sower’s power.failed to get free of the sower’s power.

Why don’t we set up our lair close by where the sower has sown the seed?Why don’t we set up our lair close by where the sower has sown the seed?Then we can encroach and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then the sower won’t be able to do what he wants with us on account of that seed.’Then we can encroach and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then the sower won’t be able to do what he wants with us on account of that seed.’And that’s just what they did.And that’s just what they did.

So the sower and his helpers thought,So the sower and his helpers thought,‘Wow, this third herd of deer is so sneaky and devious, they must be some kind of strange spirits with magical abilities!‘Wow, this third herd of deer is so sneaky and devious, they must be some kind of strange spirits with magical abilities!For they eat the seed we’ve sown without us knowing how they come and go.For they eat the seed we’ve sown without us knowing how they come and go.

Why don’t we surround the seed on all sides by staking out high nets? Hopefully we might get to see the lair where they go to hide out.’Why don’t we surround the seed on all sides by staking out high nets? Hopefully we might get to see the lair where they go to hide out.’And that’s just what they did.And that’s just what they did.And they saw the lair where the third herd of deer went to hide out.And they saw the lair where the third herd of deer went to hide out.

And that’s how the third herd failed to get free from the sower’s power.And that’s how the third herd failed to get free from the sower’s power.So then a fourth herd of deer thought up a plan,So then a fourth herd of deer thought up a plan,‘The first …‘The first …

second …second …and third herds of deer …and third herds of deer …failed to get free of the sower’s power.failed to get free of the sower’s power.

Why don’t we set up our lair somewhere the sower and his helpers can’t go? Then we can intrude on where the sower has sown the seed and enjoy eating it without being reckless. We won’t become indulgent, then we won’t become negligent, and then the sower won’t be able to do with us what he wants on account of that seed.’Why don’t we set up our lair somewhere the sower and his helpers can’t go? Then we can intrude on where the sower has sown the seed and enjoy eating it without being reckless. We won’t become indulgent, then we won’t become negligent, and then the sower won’t be able to do with us what he wants on account of that seed.’And that’s just what they did.And that’s just what they did.So the sower and his helpers thought,So the sower and his helpers thought,

‘Wow, this fourth herd of deer is so sneaky and devious, they must be some kind of strange spirits with magical abilities!‘Wow, this fourth herd of deer is so sneaky and devious, they must be some kind of strange spirits with magical abilities!For they eat the seed we’ve sown without us knowing how they come and go.For they eat the seed we’ve sown without us knowing how they come and go.Why don’t we surround the seed on all sides by staking out high nets? Hopefully we might get to see the lair where they go to hide out.’Why don’t we surround the seed on all sides by staking out high nets? Hopefully we might get to see the lair where they go to hide out.’

And that’s just what they did.And that’s just what they did.But they couldn’t see the lair where the fourth herd of deer went to hide out.But they couldn’t see the lair where the fourth herd of deer went to hide out.So the sower and his helpers thought,So the sower and his helpers thought,

‘If we disturb this fourth herd of deer, they’ll disturb others, who in turn will disturb even more.‘If we disturb this fourth herd of deer, they’ll disturb others, who in turn will disturb even more.Then all of the deer will escape this seed we’ve sown.Then all of the deer will escape this seed we’ve sown.Why don’t we just keep an eye on that fourth herd?’Why don’t we just keep an eye on that fourth herd?’

And that’s just what they did.And that’s just what they did.And that’s how the fourth herd of deer escaped the sower’s power.And that’s how the fourth herd of deer escaped the sower’s power.I’ve made up this simile to make a point.I’ve made up this simile to make a point.

And this is what it means.And this is what it means.‘Seed’ is a term for the five kinds of sensual stimulation.‘Seed’ is a term for the five kinds of sensual stimulation.‘Sower’ is a term for Māra the Wicked.‘Sower’ is a term for Māra the Wicked.

‘Sower’s helpers’ is a term for Māra’s assembly.‘Sower’s helpers’ is a term for Māra’s assembly.‘Deer’ is a term for ascetics and brahmins.‘Deer’ is a term for ascetics and brahmins.Now, the first group of ascetics and brahmins encroached on where the seed and the worldly pleasures of the flesh were sown by Māra and recklessly enjoyed eating it.Now, the first group of ascetics and brahmins encroached on where the seed and the worldly pleasures of the flesh were sown by Māra and recklessly enjoyed eating it.

They became indulgent, then they became negligent, and then Māra was able to do what he wanted with them on account of that seed and the worldly pleasures of the flesh.They became indulgent, then they became negligent, and then Māra was able to do what he wanted with them on account of that seed and the worldly pleasures of the flesh.And that’s how the first group of ascetics and brahmins failed to get free from Māra’s power.And that’s how the first group of ascetics and brahmins failed to get free from Māra’s power.This first group of ascetics and brahmins is just like the first herd of deer, I say.This first group of ascetics and brahmins is just like the first herd of deer, I say.

So then a second group of ascetics and brahmins thought up a plan,So then a second group of ascetics and brahmins thought up a plan,‘The first group of ascetics and brahmins became indulgent …‘The first group of ascetics and brahmins became indulgent …and failed to get free of Māra’s power.and failed to get free of Māra’s power.

Why don’t we refrain from eating the seed and the worldly pleasures of the flesh altogether? Refraining from dangerous food, we can venture deep into a wilderness region and live there.’Why don’t we refrain from eating the seed and the worldly pleasures of the flesh altogether? Refraining from dangerous food, we can venture deep into a wilderness region and live there.’And that’s just what they did.And that’s just what they did.They ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survived on forest roots and fruits, or eating fallen fruit.They ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survived on forest roots and fruits, or eating fallen fruit.

But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin,But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin,and they lost their strength and energy.and they lost their strength and energy.Because of this, they lost their heart’s release,Because of this, they lost their heart’s release,

so they went back to where Māra had sown the seed and the worldly pleasures of the flesh.so they went back to where Māra had sown the seed and the worldly pleasures of the flesh.Intruding on that place, they recklessly enjoyed eating them …Intruding on that place, they recklessly enjoyed eating them …And that’s how the second group of ascetics and brahmins failed to get free from Māra’s power.And that’s how the second group of ascetics and brahmins failed to get free from Māra’s power.

This second group of ascetics and brahmins is just like the second herd of deer, I say.This second group of ascetics and brahmins is just like the second herd of deer, I say.So then a third group of ascetics and brahmins thought up a plan,So then a third group of ascetics and brahmins thought up a plan,‘The first …‘The first …

and second groups of ascetics and brahmins …and second groups of ascetics and brahmins …failed to get free of Māra’s power.failed to get free of Māra’s power.Why don’t we set up our lair close by where Māra has sown the seed and those worldly pleasures of the flesh? Then we can encroach on it and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’Why don’t we set up our lair close by where Māra has sown the seed and those worldly pleasures of the flesh? Then we can encroach on it and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’

And that’s just what they did.And that’s just what they did.Still, they had such views as these:Still, they had such views as these:‘The cosmos is eternal’ or ‘The cosmos is not eternal’;‘The cosmos is eternal’ or ‘The cosmos is not eternal’;

‘The cosmos is finite’ or ‘The cosmos is infinite’;‘The cosmos is finite’ or ‘The cosmos is infinite’;‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’;‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’;or that after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.or that after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.

And that’s how the third group of ascetics and brahmins failed to get free from Māra’s power.And that’s how the third group of ascetics and brahmins failed to get free from Māra’s power.This third group of ascetics and brahmins is just like the third herd of deer, I say.This third group of ascetics and brahmins is just like the third herd of deer, I say.So then a fourth group of ascetics and brahmins thought up a plan,So then a fourth group of ascetics and brahmins thought up a plan,

‘The first …‘The first …second …second …and third groups of ascetics and brahmins …and third groups of ascetics and brahmins …

failed to get free of Māra’s power.failed to get free of Māra’s power.Why don’t we set up our lair where Māra and his assembly can’t go?Why don’t we set up our lair where Māra and his assembly can’t go?Then we can encroach on where Māra has sown the seed and those worldly pleasures of the flesh, and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’Then we can encroach on where Māra has sown the seed and those worldly pleasures of the flesh, and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’

And that’s just what they did.And that’s just what they did.And that’s how the fourth group of ascetics and brahmins got free from Māra’s power.And that’s how the fourth group of ascetics and brahmins got free from Māra’s power.This fourth group of ascetics and brahmins is just like the fourth herd of deer, I say.This fourth group of ascetics and brahmins is just like the fourth herd of deer, I say.

And where is it that Māra and his assembly can’t go?And where is it that Māra and his assembly can’t go?It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.

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.This is called a mendicant who has blinded Māra …This is called a mendicant who has blinded Māra …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.’

This is called a mendicant who has blinded Māra …This is called a mendicant who has blinded Māra …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.This is called a mendicant who has blinded Māra …This is called a mendicant who has blinded Māra …

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.This is called a mendicant who has blinded Māra …This is called a mendicant who has blinded Māra …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.

This is called a mendicant who has blinded Māra …This is called a mendicant who has blinded Māra …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.This is called a mendicant who has blinded Māra …This is called a mendicant who has blinded Māra …

Furthermore, a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.Furthermore, a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.This is called a mendicant who has blinded Māra …This is called a mendicant who has blinded Māra …