中部第 38 经（Sujato 英译）第 1 阅读页 · The Longer Discourse on the Ending of Craving · 1/3

Middle Discourses 38Middle Discourses 38The Longer Discourse on the Ending of CravingThe Longer Discourse on the Ending of Craving

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 a mendicant named Sāti, the fisherman’s son, had the following harmful misconception:Now at that time a mendicant named Sāti, the fisherman’s son, had the following harmful misconception:

“As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”“As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”Several mendicants heard this rumour.Several mendicants heard this rumour.They went up to Sāti and said to him,They went up to Sāti and said to him,

“Is it really true, Reverend Sāti, that you have such a harmful misconception:“Is it really true, Reverend Sāti, that you have such a harmful misconception:‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”“Indeed, reverends. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”“Indeed, reverends. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”

Then, wishing to dissuade Sāti from his view, the mendicants pursued, pressed, and grilled him,Then, wishing to dissuade Sāti from his view, the mendicants pursued, pressed, and grilled him,“Don’t say that, Sāti! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.“Don’t say that, Sāti! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.In many ways the Buddha has said that consciousness is dependently originated, that without a cause, consciousness does not come to be.”In many ways the Buddha has said that consciousness is dependently originated, that without a cause, consciousness does not come to be.”

But even though the mendicants pressed him in this way, Sāti obstinately stuck to his misconception and insisted on it.But even though the mendicants pressed him in this way, Sāti obstinately stuck to his misconception and insisted on it.When they weren’t able to dissuade Sāti from his view, the mendicants went to the Buddha, bowed, sat down to one side, and told him what had happened.When they weren’t able to dissuade Sāti from his view, the mendicants went to the Buddha, bowed, sat down to one side, and told him what had happened.So the Buddha addressed one of the monks,So the Buddha addressed one of the monks,

“Please, monk, in my name tell the mendicant Sāti that“Please, monk, in my name tell the mendicant Sāti thatthe Teacher summons him.”the Teacher summons him.”“Yes, sir,” that monk replied. He went to Sāti and said to him,“Yes, sir,” that monk replied. He went to Sāti and said to him,

“Reverend Sāti, the Teacher summons you.”“Reverend Sāti, the Teacher summons you.”“Yes, reverend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him,“Yes, reverend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him,“Is it really true, Sāti, that you have such a harmful misconception:“Is it really true, Sāti, that you have such a harmful misconception:

‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”‘As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another’?”“Indeed, sir. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”“Indeed, sir. As I understand the Buddha’s teaching, it is this very same consciousness that roams and transmigrates, not another.”“Sāti, what is that consciousness?”“Sāti, what is that consciousness?”

“Sir, he is the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms.”“Sir, he is the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms.”“Futile man, who on earth have you ever known me to teach in that way?“Futile man, who on earth have you ever known me to teach in that way?Haven’t I said in many ways that consciousness is dependently originated, that without a cause, consciousness does not come to be?Haven’t I said in many ways that consciousness is dependently originated, that without a cause, consciousness does not come to be?

But still you misrepresent me by your wrong grasp, harm yourself, and brim with much wickedness.But still you misrepresent me by your wrong grasp, harm yourself, and brim with much wickedness.This will be for your lasting harm and suffering.”This will be for your lasting harm and suffering.”Then the Buddha said to the mendicants,Then the Buddha said to the mendicants,

“What do you think, mendicants?“What do you think, mendicants?Has this mendicant Sāti kindled even a spark of ardor in this teaching and training?”Has this mendicant Sāti kindled even a spark of ardor in this teaching and training?”“How could that be, sir?“How could that be, sir?

No, sir.”No, sir.”When this was said, Sāti sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.When this was said, Sāti sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.Knowing this, the Buddha said,Knowing this, the Buddha said,

“Futile man, you will be known by your own harmful misconception.“Futile man, you will be known by your own harmful misconception.I’ll question the mendicants about this.”I’ll question the mendicants about this.”Then the Buddha said to the mendicants,Then the Buddha said to the mendicants,

“Mendicants, do you understand my teachings as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and brims with much wickedness?”“Mendicants, do you understand my teachings as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and brims with much wickedness?”“No, sir.“No, sir.For in many ways the Buddha has told us that consciousness is dependently originated, that without a cause, consciousness does not come to be.”For in many ways the Buddha has told us that consciousness is dependently originated, that without a cause, consciousness does not come to be.”

“Good, good, mendicants!“Good, good, mendicants!It’s good that you understand my teaching like this.It’s good that you understand my teaching like this.For in many ways I have told you that consciousness is dependently originated, that without a cause, consciousness does not come to be.For in many ways I have told you that consciousness is dependently originated, that without a cause, consciousness does not come to be.

But still this Sāti misrepresents me by his wrong grasp, harms himself, and brims with much wickedness.But still this Sāti misrepresents me by his wrong grasp, harms himself, and brims with much wickedness.This will be for his lasting harm and suffering.This will be for his lasting harm and suffering.Consciousness is reckoned according to the very same condition dependent upon which it arises.Consciousness is reckoned according to the very same condition dependent upon which it arises.

Consciousness that arises dependent on the eye and sights is reckoned as eye consciousness.Consciousness that arises dependent on the eye and sights is reckoned as eye consciousness.Consciousness that arises dependent on the ear and sounds is reckoned as ear consciousness.Consciousness that arises dependent on the ear and sounds is reckoned as ear consciousness.Consciousness that arises dependent on the nose and smells is reckoned as nose consciousness.Consciousness that arises dependent on the nose and smells is reckoned as nose consciousness.

Consciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness.Consciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness.Consciousness that arises dependent on the body and touches is reckoned as body consciousness.Consciousness that arises dependent on the body and touches is reckoned as body consciousness.Consciousness that arises dependent on the mind and ideas is reckoned as mind consciousness.Consciousness that arises dependent on the mind and ideas is reckoned as mind consciousness.

It’s like fire, which is reckoned according to the very same condition dependent upon which it burns.It’s like fire, which is reckoned according to the very same condition dependent upon which it burns.A fire that burns dependent on logs is reckoned as a log fire.A fire that burns dependent on logs is reckoned as a log fire.A fire that burns dependent on twigs is reckoned as a twig fire.A fire that burns dependent on twigs is reckoned as a twig fire.

A fire that burns dependent on grass is reckoned as a grass fire.A fire that burns dependent on grass is reckoned as a grass fire.A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.A fire that burns dependent on husks is reckoned as a husk fire.A fire that burns dependent on husks is reckoned as a husk fire.

A fire that burns dependent on rubbish is reckoned as a rubbish fire.A fire that burns dependent on rubbish is reckoned as a rubbish fire.In the same way, consciousness is reckoned according to the very same condition dependent upon which it arises. …In the same way, consciousness is reckoned according to the very same condition dependent upon which it arises. …Mendicants, do you see that this has come to be?”Mendicants, do you see that this has come to be?”

“Yes, sir.”“Yes, sir.”“Do you see that it came to be with that as fuel?”“Do you see that it came to be with that as fuel?”“Yes, sir.”“Yes, sir.”

“Do you see that when that fuel ceases, what has come to be is liable to cease?”“Do you see that when that fuel ceases, what has come to be is liable to cease?”“Yes, sir.”“Yes, sir.”“Does doubt arise when you’re uncertain whether or not this has come to be?”“Does doubt arise when you’re uncertain whether or not this has come to be?”

“Yes, sir.”“Yes, sir.”“Does doubt arise when you’re uncertain whether or not this has come to be with that as fuel?”“Does doubt arise when you’re uncertain whether or not this has come to be with that as fuel?”“Yes, sir.”“Yes, sir.”

“Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?”“Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?”“Yes, sir.”“Yes, sir.”“Is doubt given up in someone who truly sees with right understanding that this has come to be?”“Is doubt given up in someone who truly sees with right understanding that this has come to be?”

“Yes, sir.”“Yes, sir.”“Is doubt given up in someone who truly sees with right understanding that this has come to be with that as fuel?”“Is doubt given up in someone who truly sees with right understanding that this has come to be with that as fuel?”“Yes, sir.”“Yes, sir.”

“Is doubt given up in someone who truly sees with right understanding that when that fuel ceases, what has come to be is liable to cease?”“Is doubt given up in someone who truly sees with right understanding that when that fuel ceases, what has come to be is liable to cease?”“Yes, sir.”“Yes, sir.”“Are you free of doubt as to whether this has come to be?”“Are you free of doubt as to whether this has come to be?”

“Yes, sir.”“Yes, sir.”“Are you free of doubt as to whether this has come to be with that as fuel?”“Are you free of doubt as to whether this has come to be with that as fuel?”“Yes, sir.”“Yes, sir.”

“Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?”“Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?”“Yes, sir.”“Yes, sir.”“Have you truly seen clearly with right understanding that this has come to be?”“Have you truly seen clearly with right understanding that this has come to be?”

“Yes, sir.”“Yes, sir.”“Have you truly seen clearly with right understanding that this has come to be with that as fuel?”“Have you truly seen clearly with right understanding that this has come to be with that as fuel?”“Yes, sir.”“Yes, sir.”

“Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?”“Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?”“Yes, sir.”“Yes, sir.”“Pure and bright as this view is, mendicants, if you cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?”“Pure and bright as this view is, mendicants, if you cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?”

“No, sir.”“No, sir.”“Pure and bright as this view is, mendicants, if you don’t cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?”“Pure and bright as this view is, mendicants, if you don’t cling to it, dally with it, treasure it, and treat it as your own, would you be understanding my simile of the teaching as a raft: for crossing over, not for holding on?”“Yes, sir.”“Yes, sir.”

“Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born.“Mendicants, these four fuels maintain sentient beings that have been born and help those about to be born.What four?What four?Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.

What is the source, origin, birthplace, and inception of these four fuels?What is the source, origin, birthplace, and inception of these four fuels?Craving.Craving.And what is the source of craving?And what is the source of craving?

Feeling.Feeling.And what is the source of feeling?And what is the source of feeling?Contact.Contact.

And what is the source of contact?And what is the source of contact?The six sense fields.The six sense fields.And what is the source of the six sense fields?And what is the source of the six sense fields?

Name and form.Name and form.And what is the source of name and form?And what is the source of name and form?Consciousness.Consciousness.

And what is the source of consciousness?And what is the source of consciousness?Choices.Choices.And what is the source of choices?And what is the source of choices?

Ignorance.Ignorance.So, ignorance is a requirement for choices.So, ignorance is a requirement for choices.Choices are a requirement for consciousness.Choices are a requirement for consciousness.

Consciousness is a requirement for name and form.Consciousness is a requirement for name and form.