中部第 43 经（Sujato 英译）第 1 阅读页 · The Great Elaboration · 1/2

Middle Discourses 43Middle Discourses 43The Great ElaborationThe Great Elaboration

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.Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:“Reverend, they speak of ‘a witless person’.“Reverend, they speak of ‘a witless person’.How is a witless person defined?”How is a witless person defined?”

“Reverend, they’re called witless because they don’t understand.“Reverend, they’re called witless because they don’t understand.And what don’t they understand?And what don’t they understand?They don’t understand: ‘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.’They don’t understand: ‘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.’

They’re called witless because they don’t understand.”They’re called witless because they don’t understand.”Saying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question:Saying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question:“They speak of ‘a wise person’.“They speak of ‘a wise person’.

How is a wise person defined?”How is a wise person defined?”“They’re called wise because they understand.“They’re called wise because they understand.And what do they understand?And what do they understand?

They understand: ‘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.’They understand: ‘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.’They’re called wise because they understand.”They’re called wise because they understand.”“They speak of ‘consciousness’.“They speak of ‘consciousness’.

How is consciousness defined?”How is consciousness defined?”“It’s called consciousness because it cognizes.“It’s called consciousness because it cognizes.And what does it cognize?And what does it cognize?

It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’.It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’.It’s called consciousness because it cognizes.”It’s called consciousness because it cognizes.”“Wisdom and consciousness—“Wisdom and consciousness—

are these things mixed or separate?are these things mixed or separate?And can we completely disentangle them so as to describe the difference between them?”And can we completely disentangle them so as to describe the difference between them?”“Wisdom and consciousness—“Wisdom and consciousness—

these things are mixed, not separate.these things are mixed, not separate.And you can never completely disentangle them so as to describe the difference between them.And you can never completely disentangle them so as to describe the difference between them.For you understand what you cognize, and you cognize what you understand.For you understand what you cognize, and you cognize what you understand.

That’s why these things are mixed, not separate.That’s why these things are mixed, not separate.And you can never completely disentangle them so as to describe the difference between them.”And you can never completely disentangle them so as to describe the difference between them.”“Wisdom and consciousness—“Wisdom and consciousness—

what is the difference between these things that are mixed, not separate?”what is the difference between these things that are mixed, not separate?”“The difference between these things is that wisdom should be developed, while consciousness should be completely understood.”“The difference between these things is that wisdom should be developed, while consciousness should be completely understood.”“They speak of this thing called ‘feeling’.“They speak of this thing called ‘feeling’.

How is feeling defined?”How is feeling defined?”“It’s called feeling because it feels.“It’s called feeling because it feels.And what does it feel?And what does it feel?

It feels pleasure, pain, and neutral.It feels pleasure, pain, and neutral.It’s called feeling because it feels.”It’s called feeling because it feels.”“They speak of this thing called ‘perception’.“They speak of this thing called ‘perception’.

How is perception defined?”How is perception defined?”“It’s called perception because it perceives.“It’s called perception because it perceives.And what does it perceive?And what does it perceive?

It perceives blue, yellow, red, and white.It perceives blue, yellow, red, and white.It’s called perception because it perceives.”It’s called perception because it perceives.”“Feeling, perception, and consciousness—“Feeling, perception, and consciousness—

are these things mixed or separate?are these things mixed or separate?And can we completely disentangle them so as to describe the difference between them?”And can we completely disentangle them so as to describe the difference between them?”“Feeling, perception, and consciousness—“Feeling, perception, and consciousness—

these things are mixed, not separate.these things are mixed, not separate.And you can never completely disentangle them so as to describe the difference between them.And you can never completely disentangle them so as to describe the difference between them.For you perceive what you feel, and you cognize what you perceive.For you perceive what you feel, and you cognize what you perceive.

That’s why these things are mixed, not separate.That’s why these things are mixed, not separate.And you can never completely disentangle them so as to describe the difference between them.”And you can never completely disentangle them so as to describe the difference between them.”“What can be known by purified mind consciousness released from the five senses?”“What can be known by purified mind consciousness released from the five senses?”

“Aware that ‘space is infinite’ it can know the dimension of infinite space. Aware that ‘consciousness is infinite’ it can know the dimension of infinite consciousness. Aware that ‘there is nothing at all’ it can know the dimension of nothingness.”“Aware that ‘space is infinite’ it can know the dimension of infinite space. Aware that ‘consciousness is infinite’ it can know the dimension of infinite consciousness. Aware that ‘there is nothing at all’ it can know the dimension of nothingness.”“How do you understand something that can be known?”“How do you understand something that can be known?”“You understand something that can be known with the eye of wisdom.”“You understand something that can be known with the eye of wisdom.”

“What is the goal of wisdom?”“What is the goal of wisdom?”“The goal of wisdom is direct knowledge, complete understanding, and giving up.”“The goal of wisdom is direct knowledge, complete understanding, and giving up.”“How many conditions are there for the arising of right view?”“How many conditions are there for the arising of right view?”

“There are two conditions for the arising of right view:“There are two conditions for the arising of right view:the voice of another and rational application of mind.the voice of another and rational application of mind.These are the two conditions for the arising of right view.”These are the two conditions for the arising of right view.”

“When right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?”“When right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?”“When right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.“When right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.It’s when right view is supported by ethics, learning, discussion, serenity, and discernment.It’s when right view is supported by ethics, learning, discussion, serenity, and discernment.

When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”“How many states of existence are there?”“How many states of existence are there?”“Reverend, there are these three states of existence.“Reverend, there are these three states of existence.

Existence in the sensual realm, the realm of luminous form, and the formless realm.”Existence in the sensual realm, the realm of luminous form, and the formless realm.”“But how is there regeneration into a new state of existence in the future?”“But how is there regeneration into a new state of existence in the future?”“It’s because of sentient beings—shrouded by ignorance and fettered by craving—taking pleasure wherever they land.“It’s because of sentient beings—shrouded by ignorance and fettered by craving—taking pleasure wherever they land.

That’s how there is regeneration into a new state of existence in the future.”That’s how there is regeneration into a new state of existence in the future.”“But how is there no regeneration into a new state of existence in the future?”“But how is there no regeneration into a new state of existence in the future?”“It’s when ignorance fades away, knowledge arises, and craving ceases.“It’s when ignorance fades away, knowledge arises, and craving ceases.

That’s how there is no regeneration into a new state of existence in the future.”That’s how there is no regeneration into a new state of existence in the future.”“But what, reverend, is the first absorption?”“But what, reverend, is the first absorption?”“Reverend, 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.“Reverend, 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 the first absorption.”This is called the first absorption.”“But how many factors does the first absorption have?”“But how many factors does the first absorption have?”“The first absorption has five factors.“The first absorption has five factors.

When a mendicant has entered the first absorption, placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.When a mendicant has entered the first absorption, placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.That’s how the first absorption has five factors.”That’s how the first absorption has five factors.”“But how many factors has the first absorption given up and how many does it possess?”“But how many factors has the first absorption given up and how many does it possess?”

“The first absorption has given up five factors and possesses five factors.“The first absorption has given up five factors and possesses five factors.When a mendicant has entered the first absorption, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up.When a mendicant has entered the first absorption, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up.Placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.Placing the mind, keeping it connected, rapture, bliss, and unification of mind are present.

That’s how the first absorption has given up five factors and possesses five factors.”That’s how the first absorption has given up five factors and possesses five factors.”“Reverend, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range. That is,“Reverend, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range. That is,the faculties of the eye, ear, nose, tongue, and body.the faculties of the eye, ear, nose, tongue, and body.

What do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?”What do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?”“These five faculties, with their different domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges.”“These five faculties, with their different domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges.”“These five faculties depend on what to continue?”“These five faculties depend on what to continue?”

“These five faculties depend on vitality to continue.”“These five faculties depend on vitality to continue.”“But what does vitality depend on to continue?”“But what does vitality depend on to continue?”“Vitality depends on warmth to continue.”“Vitality depends on warmth to continue.”

“But what does warmth depend on to continue?”“But what does warmth depend on to continue?”“Warmth depends on vitality to continue.”“Warmth depends on vitality to continue.”“Just now I understood you to say:“Just now I understood you to say:

‘Vitality depends on warmth to continue.’‘Vitality depends on warmth to continue.’But I also understood you to say:But I also understood you to say:‘Warmth depends on vitality to continue.’‘Warmth depends on vitality to continue.’

How then should we see the meaning of this statement?”How then should we see the meaning of this statement?”“Well then, reverend, I shall give you a simile.“Well then, reverend, I shall give you a simile.For by means of a simile some sensible people understand the meaning of what is said.For by means of a simile some sensible people understand the meaning of what is said.

Suppose there was an oil lamp burning. The luminosity appears dependent on the flame, and the flame appears dependent on the luminosity.Suppose there was an oil lamp burning. The luminosity appears dependent on the flame, and the flame appears dependent on the luminosity.In the same way, vitality depends on warmth to continue, and warmth depends on vitality to continue.”In the same way, vitality depends on warmth to continue, and warmth depends on vitality to continue.”“Are the vital forces and the phenomena that are felt one and the same? Or are the vital forces one thing, and the phenomena that are felt another?”“Are the vital forces and the phenomena that are felt one and the same? Or are the vital forces one thing, and the phenomena that are felt another?”

“The vital forces are not the same things as the phenomena that are felt.“The vital forces are not the same things as the phenomena that are felt.For if the vital forces and the phenomena that are felt were the same things, a mendicant who had attained the cessation of perception and feeling would not emerge from it.For if the vital forces and the phenomena that are felt were the same things, a mendicant who had attained the cessation of perception and feeling would not emerge from it.But because the vital forces and the phenomena that are felt are different things, a mendicant who has attained the cessation of perception and feeling can emerge from it.”But because the vital forces and the phenomena that are felt are different things, a mendicant who has attained the cessation of perception and feeling can emerge from it.”

“How many things must this body lose before it lies abandoned, tossed aside like an insentient log?”“How many things must this body lose before it lies abandoned, tossed aside like an insentient log?”“This body must lose three things before it lies abandoned, tossed aside like an insentient log: vitality, warmth, and consciousness.”“This body must lose three things before it lies abandoned, tossed aside like an insentient log: vitality, warmth, and consciousness.”“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?”“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?”

“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated.“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated.