中部第 26 经（Sujato 英译）第 3 阅读页 · The Noble Quest · 3/4

Why don’t I teach them first of all?’Why don’t I teach them first of all?’Then I thought,Then I thought,‘Where are the group of five mendicants staying these days?’‘Where are the group of five mendicants staying these days?’

With clairvoyance that is purified and superhuman I saw that the group of five mendicants were staying near Varanasi in the deer park at Isipatana.With clairvoyance that is purified and superhuman I saw that the group of five mendicants were staying near Varanasi in the deer park at Isipatana.So, when I had stayed in Uruvelā as long as I pleased, I set out for Varanasi.So, when I had stayed in Uruvelā as long as I pleased, I set out for Varanasi.While I was traveling along the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw meWhile I was traveling along the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw me

and said,and said,‘Reverend, your faculties are so very clear, and your complexion is pure and bright.‘Reverend, your faculties are so very clear, and your complexion is pure and bright.In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’

I replied to Upaka in verse:I replied to Upaka in verse:‘I am the vanquisher of all, the knower of all,‘I am the vanquisher of all, the knower of all,unsullied in the midst of all things.unsullied in the midst of all things.

I’ve given up all, freed through the ending of craving.I’ve given up all, freed through the ending of craving.Since I know for myself, whose follower should I be?Since I know for myself, whose follower should I be?I have no tutor.I have no tutor.

There is no one like me.There is no one like me.In the world with its gods,In the world with its gods,I have no rival.I have no rival.

For in this world, I am the perfected one;For in this world, I am the perfected one;I am the supreme Teacher.I am the supreme Teacher.I alone am fully awakened,I alone am fully awakened,

cooled, quenched.cooled, quenched.I am going to the city of KāsiI am going to the city of Kāsito roll forth the Wheel of Dhamma.to roll forth the Wheel of Dhamma.

In this world that is so blind,In this world that is so blind,I’ll beat the drum of freedom from death!’I’ll beat the drum of freedom from death!’‘According to what you claim, reverend, you ought to be the Infinite Victor.’‘According to what you claim, reverend, you ought to be the Infinite Victor.’

‘The victors are those who, like me,‘The victors are those who, like me,have reached the ending of defilements.have reached the ending of defilements.I have conquered bad qualities, Upaka—I have conquered bad qualities, Upaka—

that’s why I’m a victor.’that’s why I’m a victor.’When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left.When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left.Traveling stage by stage, I arrived at Varanasi, and went to see the group of five mendicants in the deer park at Isipatana.Traveling stage by stage, I arrived at Varanasi, and went to see the group of five mendicants in the deer park at Isipatana.

The group of five mendicants saw me coming off in the distanceThe group of five mendicants saw me coming off in the distanceand stopped each other, saying,and stopped each other, saying,‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle and returned to indulgence.‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle and returned to indulgence.

We shouldn’t bow to him or rise for him or receive his bowl and robe.We shouldn’t bow to him or rise for him or receive his bowl and robe.But we can set out a seat; he can sit if he likes.’But we can set out a seat; he can sit if he likes.’Yet as I drew closer, the group of five mendicants were unable to stop themselves per their own agreement.Yet as I drew closer, the group of five mendicants were unable to stop themselves per their own agreement.

Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet.Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet.But they still addressed me by name and as ‘reverend’.But they still addressed me by name and as ‘reverend’.So I said to them,So I said to them,

‘Mendicants, don’t address me by name and as “reverend”.‘Mendicants, don’t address me by name and as “reverend”.The Realized One is perfected, a fully awakened Buddha.The Realized One is perfected, a fully awakened Buddha.Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma.Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma.

By practicing as instructed you will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’By practicing as instructed you will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’But they said to me,But they said to me,‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’

So I said to them,So I said to them,‘The Realized One has not become indulgent, strayed from the struggle and returned to indulgence.‘The Realized One has not become indulgent, strayed from the struggle and returned to indulgence.The Realized One is perfected, a fully awakened Buddha.The Realized One is perfected, a fully awakened Buddha.

Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma.Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma.By practicing as instructed you will soon realize the supreme culmination of the spiritual path in this very life.’By practicing as instructed you will soon realize the supreme culmination of the spiritual path in this very life.’But for a second time they said to me,But for a second time they said to me,

‘Reverend Gotama … you’ve returned to indulgence.’‘Reverend Gotama … you’ve returned to indulgence.’So for a second time I said to them,So for a second time I said to them,‘The Realized One has not become indulgent …’‘The Realized One has not become indulgent …’

But for a third time they said to me,But for a third time they said to me,‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’So I said to them,So I said to them,

‘Mendicants, have you ever known me to speak like this before?’‘Mendicants, have you ever known me to speak like this before?’‘No sir, we have not.’‘No sir, we have not.’‘The Realized One is perfected, a fully awakened Buddha.‘The Realized One is perfected, a fully awakened Buddha.

Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma.Listen up, mendicants: I have achieved freedom from death! I shall instruct you, I will teach you the Dhamma.By practicing as instructed you will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’By practicing as instructed you will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’I was able to persuade the group of five mendicants.I was able to persuade the group of five mendicants.

Then sometimes I advised two mendicants, while the other three went for alms.Then sometimes I advised two mendicants, while the other three went for alms.Then those three would feed all six of us with what they brought back.Then those three would feed all six of us with what they brought back.Sometimes I advised three mendicants, while the other two went for alms.Sometimes I advised three mendicants, while the other two went for alms.

Then those two would feed all six of us with what they brought back.Then those two would feed all six of us with what they brought back.As the group of five mendicants were being advised and instructed by me like this, being themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, they sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and they found it. Being themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and they found it.As the group of five mendicants were being advised and instructed by me like this, being themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, they sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and they found it. Being themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and they found it.

Knowledge and vision arose in them:Knowledge and vision arose in them:‘Our freedom is unshakable; this is our last rebirth; now there’ll be no more future lives.’‘Our freedom is unshakable; this is our last rebirth; now there’ll be no more future lives.’Mendicants, there are these five kinds of sensual stimulation.Mendicants, there are these five kinds of sensual stimulation.

What five?What five?Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.Sounds known by the ear …Sounds known by the ear …

Smells known by the nose …Smells known by the nose …Tastes known by the tongue …Tastes known by the tongue …Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

These are the five kinds of sensual stimulation.These are the five kinds of sensual stimulation.There are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that theyThere are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that theyhave met with calamity and disaster, and the Wicked One can do with them what he wants.have met with calamity and disaster, and the Wicked One can do with them what he wants.

Suppose a deer in the wilderness was lying caught on a pile of snares.Suppose a deer in the wilderness was lying caught on a pile of snares.You’d know that itYou’d know that ithas met with calamity and disaster, and the hunter can do with them what he wants.has met with calamity and disaster, and the hunter can do with them what he wants.

And when the hunter comes, it cannot flee where it wants.And when the hunter comes, it cannot flee where it wants.In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that theyIn the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that theyhave met with calamity and disaster, and the Wicked One can do with them what he wants.have met with calamity and disaster, and the Wicked One can do with them what he wants.

There are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that theyThere are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that theyhaven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them.haven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them.Suppose a deer in the wilderness was lying on a pile of snares without being caught.Suppose a deer in the wilderness was lying on a pile of snares without being caught.

You’d know that itYou’d know that ithasn’t met with calamity and disaster, and the hunter cannot do what he wants with them.hasn’t met with calamity and disaster, and the hunter cannot do what he wants with them.And when the hunter comes, it can flee where it wants.And when the hunter comes, it can flee where it wants.

In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that theyIn the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that theyhaven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them.haven’t met with calamity and disaster, and the Wicked One cannot do what he wants with them.Suppose there was a wild deer wandering in the forest that walked, stood, sat, and laid down in confidence.Suppose there was a wild deer wandering in the forest that walked, stood, sat, and laid down in confidence.

Why is that?Why is that?Because it’s out of the hunter’s range.Because it’s out of the hunter’s range.In the same way, 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.In the same way, 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 …Furthermore, a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.Furthermore, a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.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.

They’ve crossed over clinging to the world. And they walk, stand, sit, and lie down in confidence.They’ve crossed over clinging to the world. And they walk, stand, sit, and lie down in confidence.Why is that?Why is that?