中部第 99 经（Sujato 英译）第 1 阅读页 · With Subha · 1/3

Middle Discourses 99Middle Discourses 99With SubhaWith Subha

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 the student Subha, Todeyya’s son, was residing in Sāvatthī at a certain householder’s home on some business.Now at that time the student Subha, Todeyya’s son, was residing in Sāvatthī at a certain householder’s home on some business.

Then Subha said to that householder,Then Subha said to that householder,“Householder, I have heard that“Householder, I have heard thatSāvatthī does not lack for perfected ones.Sāvatthī does not lack for perfected ones.

What ascetic or brahmin might we pay homage to today?”What ascetic or brahmin might we pay homage to today?”“Sir, the Buddha is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.“Sir, the Buddha is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.You can pay homage to him.”You can pay homage to him.”

Acknowledging that householder, Subha went to the Buddha and exchanged greetings with him.Acknowledging that householder, Subha went to the Buddha and exchanged greetings with him.When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:“Worthy Gotama, the brahmins say:“Worthy Gotama, the brahmins say:

‘Laypeople succeed in the system of the skillful teaching, not renunciates.’‘Laypeople succeed in the system of the skillful teaching, not renunciates.’What do you say about this?”What do you say about this?”“On this point, student, I speak after analyzing the question,“On this point, student, I speak after analyzing the question,

not one-sidedly.not one-sidedly.I don’t praise wrong practice for either laypeople or renunciates.I don’t praise wrong practice for either laypeople or renunciates.Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching.Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching.

I praise right practice for both laypeople and renunciates.I praise right practice for both laypeople and renunciates.Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching.”Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching.”“Worthy Gotama, the brahmins say:“Worthy Gotama, the brahmins say:

‘Since the work of the lay life has many obligations, duties, issues, and undertakings it is very fruitful.‘Since the work of the lay life has many obligations, duties, issues, and undertakings it is very fruitful.But since the work of the renunciate has few obligations, duties, issues, and undertakings it is not very fruitful.’But since the work of the renunciate has few obligations, duties, issues, and undertakings it is not very fruitful.’What do you say about this?”What do you say about this?”

“On this point, too, I speak after analyzing the question,“On this point, too, I speak after analyzing the question,not one-sidedly.not one-sidedly.Some work has many obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful.Some work has many obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful.

Some work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful.Some work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful.Some work has few obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful.Some work has few obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful.Some work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful.Some work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful.

And what work has many obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful?And what work has many obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful?Farming.Farming.And what work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful?And what work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful?

Again, it is farming.Again, it is farming.And what work has few obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful?And what work has few obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful?Trade.Trade.

And what work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful?And what work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful?Again, it’s trade.Again, it’s trade.The lay life is like farming in that it’s work with many obligations and when it fails it’s not very fruitful;The lay life is like farming in that it’s work with many obligations and when it fails it’s not very fruitful;

but when it succeeds it is very fruitful.but when it succeeds it is very fruitful.The renunciate life is like trade in that it’s work with few obligations and when it fails it’s not very fruitful;The renunciate life is like trade in that it’s work with few obligations and when it fails it’s not very fruitful;but when it succeeds it is very fruitful.”but when it succeeds it is very fruitful.”

“Worthy Gotama, the brahmins prescribe five things for making merit and succeeding in the skillful.”“Worthy Gotama, the brahmins prescribe five things for making merit and succeeding in the skillful.”“If you don’t mind,“If you don’t mind,please explain these in this assembly.”please explain these in this assembly.”

“It’s no trouble when good fellows such as yourself are sitting here.”“It’s no trouble when good fellows such as yourself are sitting here.”“Well, speak then, student.”“Well, speak then, student.”“Worthy Gotama, truth is the first thing.“Worthy Gotama, truth is the first thing.

Fervor is the second thing.Fervor is the second thing.Chastity is the third thing.Chastity is the third thing.Recitation is the fourth thing.Recitation is the fourth thing.

Generosity is the fifth thing.Generosity is the fifth thing.These are the five things that the brahmins prescribe for making merit and succeeding in the skillful.These are the five things that the brahmins prescribe for making merit and succeeding in the skillful.What do you say about this?”What do you say about this?”

“Well, student, is there even a single one of the brahmins who says this:“Well, student, is there even a single one of the brahmins who says this:‘I declare the result of these five things after realizing it with my own insight’?”‘I declare the result of these five things after realizing it with my own insight’?”“No, worthy Gotama.”“No, worthy Gotama.”

“Well, is there even a single tutor of the brahmins, or a tutor’s tutor, or anyone back to the seventh generation of tutors, who says this:“Well, is there even a single tutor of the brahmins, or a tutor’s tutor, or anyone back to the seventh generation of tutors, who says this:‘I declare the result of these five things after realizing it with my own insight’?”‘I declare the result of these five things after realizing it with my own insight’?”“No, worthy Gotama.”“No, worthy Gotama.”

“Well, what of the ancient seers of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught.“Well, what of the ancient seers of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught.

Did even they say:Did even they say:‘We declare the result of these five things after realizing it with our own insight’?”‘We declare the result of these five things after realizing it with our own insight’?”“No, worthy Gotama.”“No, worthy Gotama.”

“So, student, it seems that there is not a single one of the brahmins,“So, student, it seems that there is not a single one of the brahmins,not even anyone back to the seventh generation of tutors,not even anyone back to the seventh generation of tutors,nor even the ancient seers of the brahminsnor even the ancient seers of the brahmins

who says:who says:‘We declare the result of these five things after realizing it with our own insight.’‘We declare the result of these five things after realizing it with our own insight.’Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see.Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see.

In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.”In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.”When he said this, Subha became angry and upset with the Buddha because of the simile of the queue of blind men. He even attacked and badmouthed the Buddha himself, saying,When he said this, Subha became angry and upset with the Buddha because of the simile of the queue of blind men. He even attacked and badmouthed the Buddha himself, saying,

“The ascetic Gotama will be worsted!” He said to the Buddha:“The ascetic Gotama will be worsted!” He said to the Buddha:“Worthy Gotama, the brahmin Pokkharasāti Upamañña of the Subhaga Forest says:“Worthy Gotama, the brahmin Pokkharasāti Upamañña of the Subhaga Forest says:‘This is exactly what happens with some ascetics and brahmins. They claim to have a superhuman distinction in knowledge and vision worthy of the noble ones.‘This is exactly what happens with some ascetics and brahmins. They claim to have a superhuman distinction in knowledge and vision worthy of the noble ones.

But their statement turns out to be a joke—mere words, vacuous and hollow.But their statement turns out to be a joke—mere words, vacuous and hollow.For how on earth can a human being know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones?For how on earth can a human being know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones?That is not possible.’”That is not possible.’”

“But student, does Pokkharasāti understand the minds of all these ascetics and brahmins, having encompassed them with his mind?”“But student, does Pokkharasāti understand the minds of all these ascetics and brahmins, having encompassed them with his mind?”“Worthy Gotama, Pokkharasāti doesn’t even understand the mind of his own bonded maid Puṇṇikā, so how could he know all those ascetics and brahmins?”“Worthy Gotama, Pokkharasāti doesn’t even understand the mind of his own bonded maid Puṇṇikā, so how could he know all those ascetics and brahmins?”“Suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun.“Suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun.

They’d say:They’d say:‘There’s no such thing as dark and bright sights, and no one who sees them.‘There’s no such thing as dark and bright sights, and no one who sees them.There’s no such thing as blue,There’s no such thing as blue,

yellow,yellow,red,red,magenta,magenta,

even and uneven ground,even and uneven ground,stars,stars,moon and sun, and no one who sees these things.moon and sun, and no one who sees these things.

I don’t know it or see it,I don’t know it or see it,therefore it doesn’t exist.’therefore it doesn’t exist.’Would they be speaking rightly?”Would they be speaking rightly?”

“No, worthy Gotama.“No, worthy Gotama.There are such things as dark and bright sights, and one who sees them.There are such things as dark and bright sights, and one who sees them.There is blue,There is blue,

yellow,yellow,red,red,magenta,magenta,

even and uneven ground,even and uneven ground,stars,stars,moon and sun, and one who sees these things.moon and sun, and one who sees these things.

So it’s not right to say this: ‘I don’t know it or see it,So it’s not right to say this: ‘I don’t know it or see it,therefore it doesn’t exist.’”therefore it doesn’t exist.’”“In the same way, Pokkharasāti is blind and sightless.“In the same way, Pokkharasāti is blind and sightless.

It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.What do you think, student?What do you think, student?There are well-to-do brahmins of Kosala such asThere are well-to-do brahmins of Kosala such as

the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, and your father Todeyya. What’s better for them: that their speech agrees or disagrees with the consensus of opinion?”the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, and your father Todeyya. What’s better for them: that their speech agrees or disagrees with the consensus of opinion?”“That it agrees, worthy Gotama.”“That it agrees, worthy Gotama.”“What’s better for them: that their speech is thoughtful or thoughtless?”“What’s better for them: that their speech is thoughtful or thoughtless?”

“That it is thoughtful.”“That it is thoughtful.”“What’s better for them: that their speech follows reflection or is unreflective?”“What’s better for them: that their speech follows reflection or is unreflective?”“That it follows reflection.”“That it follows reflection.”

“What’s better for them: that their speech is beneficial or worthless?”“What’s better for them: that their speech is beneficial or worthless?”“That it’s beneficial.”“That it’s beneficial.”“What do you think, student?“What do you think, student?

If this is so, does Pokkharasāti’s speech agree or disagree with the consensus of opinion?”If this is so, does Pokkharasāti’s speech agree or disagree with the consensus of opinion?”