中部第 76 经（Sujato 英译）第 2 阅读页 · With Sandaka · 2/2

This spiritual life is unreliable.’This spiritual life is unreliable.’Realizing this, they leave disappointed.Realizing this, they leave disappointed.This is the first kind of unreliable spiritual life.This is the first kind of unreliable spiritual life.

Furthermore, take another teacher who is an oral transmitter, who takes oral transmission to be the truth.Furthermore, take another teacher who is an oral transmitter, who takes oral transmission to be the truth.They teach by oral transmission, by the lineage of testament, by canonical authority.They teach by oral transmission, by the lineage of testament, by canonical authority.But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise.But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise.

A sensible person reflects on this matter in this way:A sensible person reflects on this matter in this way:‘This teacher takes oral transmission to be the truth. He teaches by oral transmission, by the lineage of testament, by canonical authority.‘This teacher takes oral transmission to be the truth. He teaches by oral transmission, by the lineage of testament, by canonical authority.But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise.But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise.

This spiritual life is unreliable.’This spiritual life is unreliable.’Realizing this, they leave disappointed.Realizing this, they leave disappointed.This is the second kind of unreliable spiritual life.This is the second kind of unreliable spiritual life.

Furthermore, take another teacher who relies on logic and inquiry.Furthermore, take another teacher who relies on logic and inquiry.They teach what they have worked out by logic, following a line of inquiry, expressing their own perspective.They teach what they have worked out by logic, following a line of inquiry, expressing their own perspective.But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise.But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise.

A sensible person reflects on this matter in this way:A sensible person reflects on this matter in this way:‘This teacher relies on logic and inquiry.‘This teacher relies on logic and inquiry.They teach what they have worked out by logic, following a line of inquiry, expressing their own perspective.They teach what they have worked out by logic, following a line of inquiry, expressing their own perspective.

But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise.But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise.This spiritual life is unreliable.’This spiritual life is unreliable.’Realizing this, they leave disappointed.Realizing this, they leave disappointed.

This is the third kind of unreliable spiritual life.This is the third kind of unreliable spiritual life.Furthermore, take another teacher who is dull and stupid.Furthermore, take another teacher who is dull and stupid.Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:

‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’A sensible person reflects on this matter in this way:A sensible person reflects on this matter in this way:‘This teacher is dull and stupid.‘This teacher is dull and stupid.

Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:“I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.”“I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.”This spiritual life is unreliable.’This spiritual life is unreliable.’

Realizing this, they leave disappointed.Realizing this, they leave disappointed.This is the fourth kind of unreliable spiritual life.This is the fourth kind of unreliable spiritual life.These are the four kinds of unreliable spiritual life that have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t complete the system of the skillful teaching.”These are the four kinds of unreliable spiritual life that have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t complete the system of the skillful teaching.”

“It’s incredible, worthy Ānanda, it’s amazing,“It’s incredible, worthy Ānanda, it’s amazing,how these four kinds of unreliable spiritual life have been explained by the Buddha.how these four kinds of unreliable spiritual life have been explained by the Buddha.But, worthy Ānanda, what would a teacher say and explain so that a sensible person would, to the best of their ability, practice such a spiritual path, and once practicing it, they would complete the system of the skillful teaching?”But, worthy Ānanda, what would a teacher say and explain so that a sensible person would, to the best of their ability, practice such a spiritual path, and once practicing it, they would complete the system of the skillful teaching?”

“Sandaka, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. …“Sandaka, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. …He gives up these five hindrances, corruptions of the heart that weaken wisdom.He gives up these five hindrances, corruptions of the heart that weaken wisdom.Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

A sensible person would, to the best of their ability, lead the spiritual life with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.A sensible person would, to the best of their ability, lead the spiritual life with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant … enters and remains in the second absorption …Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant … enters and remains in the second absorption …

third absorption …third absorption …fourth absorption.fourth absorption.A sensible person would, to the best of their ability, lead the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.A sensible person would, to the best of their ability, lead the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details.They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details.

A sensible person would, to the best of their ability, lead the spiritual life with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.A sensible person would, to the best of their ability, lead the spiritual life with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.

With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings pass on according to their deeds.With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings pass on according to their deeds.A sensible person would, to the best of their ability, lead the spiritual life with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.A sensible person would, to the best of their ability, lead the spiritual life with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.They truly 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 truly 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 truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.When they’re freed, they know they’re freed.When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’A sensible person would, to the best of their ability, lead the spiritual life with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.”A sensible person would, to the best of their ability, lead the spiritual life with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.”

“But worthy Ānanda, when a mendicant is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—could they still enjoy sensual pleasures?”“But worthy Ānanda, when a mendicant is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—could they still enjoy sensual pleasures?”“Sandaka, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in five respects.“Sandaka, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in five respects.

A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a layperson.A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a layperson.A mendicant who is perfected can’t transgress in these five respects.”A mendicant who is perfected can’t transgress in these five respects.”“But worthy Ānanda, when a mendicant is perfected, would the knowledge and vision that their defilements are ended be constantly and continually present to them, while walking, standing, sleeping, and waking?”“But worthy Ānanda, when a mendicant is perfected, would the knowledge and vision that their defilements are ended be constantly and continually present to them, while walking, standing, sleeping, and waking?”

“Well then, Sandaka, I shall give you a simile.“Well then, Sandaka, 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 a person whose hands and feet had been amputated.Suppose there was a person whose hands and feet had been amputated.

Would they be aware that their hands and feet had been amputated constantly and continually, while walking, standing, sleeping, and waking?Would they be aware that their hands and feet had been amputated constantly and continually, while walking, standing, sleeping, and waking?Or would they be aware of it only when they checked it?”Or would they be aware of it only when they checked it?”“They wouldn’t be aware of it constantly,“They wouldn’t be aware of it constantly,

only when they checked it.”only when they checked it.”“In the same way, when a mendicant is perfected, the knowledge and vision that their defilements are ended is not constantly and continually present to them, while walking, standing, sleeping, and waking.“In the same way, when a mendicant is perfected, the knowledge and vision that their defilements are ended is not constantly and continually present to them, while walking, standing, sleeping, and waking.Rather, they are aware of it only when they checked it.”Rather, they are aware of it only when they checked it.”

“But Reverend Ānanda, in this teaching and training, how many are emancipated?”“But Reverend Ānanda, in this teaching and training, how many are emancipated?”“There are not just one hundred who are emancipated, Sandaka, or two or three or four or five hundred, but many more than that in this teaching and training.”“There are not just one hundred who are emancipated, Sandaka, or two or three or four or five hundred, but many more than that in this teaching and training.”“It’s incredible, worthy Ānanda, it’s amazing!“It’s incredible, worthy Ānanda, it’s amazing!

Namely, that there’s no glorifying one’s own teaching and putting down the teaching of others. The Dhamma is taught in its own field, and so many emancipated are recognized.Namely, that there’s no glorifying one’s own teaching and putting down the teaching of others. The Dhamma is taught in its own field, and so many emancipated are recognized.But these Ājīvakas, sons of she whose sons are dead, glorify themselves and put others down. And they only recognize three who have been emancipated:But these Ājīvakas, sons of she whose sons are dead, glorify themselves and put others down. And they only recognize three who have been emancipated:Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.”Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.”

Then the wanderer Sandaka addressed his own assembly,Then the wanderer Sandaka addressed his own assembly,“Go, good fellows. The spiritual life is lived under the ascetic Gotama.“Go, good fellows. The spiritual life is lived under the ascetic Gotama.It’s not easy for me to forsake possessions, honor, or popularity now.”It’s not easy for me to forsake possessions, honor, or popularity now.”

And that’s how the wanderer Sandaka sent his own assembly to lead the spiritual life under the Buddha.And that’s how the wanderer Sandaka sent his own assembly to lead the spiritual life under the Buddha.