中部第 66 经（Sujato 英译）第 2 阅读页 · The Simile of the Quail · 2/2

Take another individual practicing to give up and let go of attachments.Take another individual practicing to give up and let go of attachments.As they do so, memories and thoughts connected with attachments beset them every so often, due to the loss of mindfulness.As they do so, memories and thoughts connected with attachments beset them every so often, due to the loss of mindfulness.Slowly mindfulness arises,Slowly mindfulness arises,

then they quickly give up, dispel, eliminate, and obliterate those thoughts.then they quickly give up, dispel, eliminate, and obliterate those thoughts.Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it.Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it.Slowly the drops fall, but then they quickly dry up and evaporate.Slowly the drops fall, but then they quickly dry up and evaporate.

In the same way, take an individual practicing to give up and let go of attachments.In the same way, take an individual practicing to give up and let go of attachments.As they do so, memories and thoughts connected with attachments beset them every so often, due to the loss of mindfulness.As they do so, memories and thoughts connected with attachments beset them every so often, due to the loss of mindfulness.Slowly mindfulness arises,Slowly mindfulness arises,

but then they quickly give up, dispel, eliminate, and obliterate those thoughts.but then they quickly give up, dispel, eliminate, and obliterate those thoughts.I also call this individual ‘fettered’, not ‘detached’.I also call this individual ‘fettered’, not ‘detached’.Why is that?Why is that?

Because I understand the disparity of faculties as it applies to this individual.Because I understand the disparity of faculties as it applies to this individual.Take another individual who, understanding that attachment is the root of suffering,Take another individual who, understanding that attachment is the root of suffering,is freed with the ending of attachments.is freed with the ending of attachments.

I call this individual ‘detached’, not ‘fettered’.I call this individual ‘detached’, not ‘fettered’.Why is that?Why is that?Because I understand the disparity of faculties as it applies to this individual.Because I understand the disparity of faculties as it applies to this individual.

These are the four individuals found in the world.These are the four individuals found in the world.Udāyī, these are the five kinds of sensual stimulation.Udāyī, these are the 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.

The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, ordinary, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say.The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, ordinary, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say.Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

second absorption …second absorption …third absorption …third absorption …fourth absorption.fourth absorption.

This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Such pleasure should be cultivated and developed, and should not be feared, I say.This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Such pleasure should be cultivated and developed, and should not be feared, I say.Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption.Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption.This belongs to the perturbable, I say.This belongs to the perturbable, I say.

And what there belongs to the perturbable?And what there belongs to the perturbable?Whatever placing of the mind and keeping it connected has not ceased there is what belongs to the perturbable.Whatever placing of the mind and keeping it connected has not ceased there is what belongs to the perturbable.Take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption.Take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption.

This belongs to the perturbable, I say.This belongs to the perturbable, I say.And what there belongs to the perturbable?And what there belongs to the perturbable?Whatever rapture and bliss has not ceased there is what belongs to the perturbable.Whatever rapture and bliss has not ceased there is what belongs to the perturbable.

Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption.Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption.This belongs to the perturbable.This belongs to the perturbable.And what there belongs to the perturbable?And what there belongs to the perturbable?

Whatever bliss with equanimity has not ceased there is what belongs to the perturbable.Whatever bliss with equanimity has not ceased there is what belongs to the perturbable.Take a mendicant who, giving up pleasure and pain, enters and remains in the fourth absorption.Take a mendicant who, giving up pleasure and pain, enters and remains in the fourth absorption.This belongs to the imperturbable, I say.This belongs to the imperturbable, I say.

Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption.Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption.But this is not enough, I say: give it up, go beyond it.But this is not enough, I say: give it up, go beyond it.And what goes beyond it?And what goes beyond it?

Take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption. That goes beyond it.Take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption. That goes beyond it.But this too is not enough, I say: give it up, go beyond it.But this too is not enough, I say: give it up, go beyond it.And what goes beyond it?And what goes beyond it?

Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption. That goes beyond it.Take a mendicant who, with the fading away of rapture, enters and remains in the third absorption. That goes beyond it.But this too is not enough, I say: give it up, go beyond it.But this too is not enough, I say: give it up, go beyond it.And what goes beyond it?And what goes beyond it?

Take a mendicant who, giving up pleasure and pain, enters and remains in the fourth absorption. That goes beyond it.Take a mendicant who, giving up pleasure and pain, enters and remains in the fourth absorption. That goes beyond it.But this too is not enough, I say: give it up, go beyond it.But this too is not enough, I say: give it up, go beyond it.And what goes beyond it?And what goes beyond it?

Take a mendicant who, 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. That goes beyond it.Take a mendicant who, 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. That goes beyond it.But this too is not enough, I say: give it up, go beyond it.But this too is not enough, I say: give it up, go beyond it.And what goes beyond it?And what goes beyond it?

Take a mendicant who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. That goes beyond it.Take a mendicant who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. That goes beyond it.But this too is not enough, I say: give it up, go beyond it.But this too is not enough, I say: give it up, go beyond it.And what goes beyond it?And what goes beyond it?

Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. That goes beyond it.Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. That goes beyond it.But this too is not enough, I say: give it up, go beyond it.But this too is not enough, I say: give it up, go beyond it.And what goes beyond it?And what goes beyond it?

Take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. That goes beyond it.Take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. That goes beyond it.But this too is not enough, I say: give it up, go beyond it.But this too is not enough, I say: give it up, go beyond it.And what goes beyond it?And what goes beyond it?

Take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That goes beyond it.Take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That goes beyond it.So, Udāyī, I even recommend giving up the dimension of neither perception nor non-perception.So, Udāyī, I even recommend giving up the dimension of neither perception nor non-perception.Do you see any fetter, large or small, that I don’t recommend giving up?”Do you see any fetter, large or small, that I don’t recommend giving up?”

“No, sir.”“No, sir.”That is what the Buddha said.That is what the Buddha said.Satisfied, Venerable Udāyī approved what the Buddha said.Satisfied, Venerable Udāyī approved what the Buddha said.