中部第 99 经（Sujato 英译）第 2 阅读页 · With Subha · 2/3

“It disagrees, worthy Gotama.”“It disagrees, worthy Gotama.”“Is it thoughtful or thoughtless?”“Is it thoughtful or thoughtless?”“Thoughtless.”“Thoughtless.”

“Is it reflective or unreflective?”“Is it reflective or unreflective?”“Unreflective.”“Unreflective.”“Is it beneficial or worthless?”“Is it beneficial or worthless?”

“Worthless.”“Worthless.”“Student, there are these five hindrances.“Student, there are these five hindrances.What five?What five?

The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.These are the five hindrances.These are the five hindrances.Pokkharasāti is obstructed, hindered, engulfed, and enveloped by these five hindrances.Pokkharasāti is obstructed, hindered, engulfed, and enveloped by these five hindrances.

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.There are these five kinds of sensual stimulation.There are these five kinds of sensual stimulation.What five?What five?

There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.There are sounds known by the ear …There are 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.

Pokkharasāti enjoys these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.Pokkharasāti enjoys these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.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?

Which would have better flames, color, and radiance: a fire that depends on grass and logs as fuel, or one that does not?”Which would have better flames, color, and radiance: a fire that depends on grass and logs as fuel, or one that does not?”“If it were possible for a fire to burn without depending on grass and logs as fuel, that would have better flames, color, and radiance.”“If it were possible for a fire to burn without depending on grass and logs as fuel, that would have better flames, color, and radiance.”“But it isn’t possible, except by psychic power.“But it isn’t possible, except by psychic power.

Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel.Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel.Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel.Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel.And what is rapture that’s apart from sensual pleasures and unskillful qualities?And what is rapture that’s apart from sensual pleasures and unskillful qualities?

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.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 rapture that’s apart from sensual pleasures and unskillful qualities.This is rapture that’s apart from sensual pleasures and unskillful qualities.Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

This too is rapture that’s apart from sensual pleasures and unskillful qualities.This too is rapture that’s apart from sensual pleasures and unskillful qualities.Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, which do they say is the most fruitful?”Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, which do they say is the most fruitful?”“Generosity.”“Generosity.”

“What do you think, student?“What do you think, student?Suppose a brahmin was setting up a grand sacrifice.Suppose a brahmin was setting up a grand sacrifice.Then two brahmins came along, thinking,Then two brahmins came along, thinking,

‘We shall participate in the grand sacrifice of the brahmin named so-and-so.’‘We shall participate in the grand sacrifice of the brahmin named so-and-so.’Then one of those brahmins thought:Then one of those brahmins thought:‘Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other brahmin.’‘Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other brahmin.’

But it’s possible that some other brahmin gets the best seat, the best drink, and the best almsfood in the refectory.But it’s possible that some other brahmin gets the best seat, the best drink, and the best almsfood in the refectory.Thinking, ‘Some other brahmin has got the best seat, the best drink, the best almsfood,’Thinking, ‘Some other brahmin has got the best seat, the best drink, the best almsfood,’they get angry and upset.they get angry and upset.

What do the brahmins say is the result of this?”What do the brahmins say is the result of this?”“Worthy Gotama, brahmins don’t give gifts so that“Worthy Gotama, brahmins don’t give gifts so thatothers will get angry and upset.others will get angry and upset.

Rather, they only give gifts that are born from sympathy.”Rather, they only give gifts that are born from sympathy.”“In that case, isn’t this a sixth ground for making merit,“In that case, isn’t this a sixth ground for making merit,namely, being born from sympathy?”namely, being born from sympathy?”

“In that case, this is a sixth ground for making merit,“In that case, this is a sixth ground for making merit,namely, being born from sympathy.”namely, being born from sympathy.”“Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, where do you usually find them:“Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, where do you usually find them:

among laypeople or renunciates?”among laypeople or renunciates?”“Mostly among renunciates, and less so among lay people.“Mostly among renunciates, and less so among lay people.For a layperson has many obligations, duties, issues, and undertakings, and they can’t always tell the truth,For a layperson has many obligations, duties, issues, and undertakings, and they can’t always tell the truth,

be fervent,be fervent,be chaste,be chaste,rehearse a lot,rehearse a lot,

or be very generous.or be very generous.But a renunciate has few obligations, duties, issues, and undertakings, and they can always tell the truth, be fervent,But a renunciate has few obligations, duties, issues, and undertakings, and they can always tell the truth, be fervent,be chaste,be chaste,

rehearse a lot,rehearse a lot,and be very generous.and be very generous.Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, I usually find them among renunciates, and less so among laypeople.”Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, I usually find them among renunciates, and less so among laypeople.”

“I say that the five things prescribed by the brahmins for making merit are prerequisites of the mind for“I say that the five things prescribed by the brahmins for making merit are prerequisites of the mind fordeveloping a mind free of enmity and ill will.developing a mind free of enmity and ill will.Take a mendicant who speaks the truth.Take a mendicant who speaks the truth.

Thinking, ‘I’m truthful,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching.Thinking, ‘I’m truthful,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching.And I say that joy connected with the skillful is a prerequisite of the mind forAnd I say that joy connected with the skillful is a prerequisite of the mind fordeveloping a mind free of enmity and ill will.developing a mind free of enmity and ill will.

Take a mendicant who is fervent …Take a mendicant who is fervent …is chaste …is chaste …rehearses a lot …rehearses a lot …

and is very generous.and is very generous.Thinking, ‘I’m very generous,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching.Thinking, ‘I’m very generous,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching.And I say that joy connected with the skillful is a prerequisite of the mind forAnd I say that joy connected with the skillful is a prerequisite of the mind for

developing a mind free of enmity and ill will.developing a mind free of enmity and ill will.I say that these five things prescribed by the brahmins for making merit are prerequisites of the mind forI say that these five things prescribed by the brahmins for making merit are prerequisites of the mind fordeveloping a mind free of enmity and ill will.”developing a mind free of enmity and ill will.”

When he had spoken, Subha said to him,When he had spoken, Subha said to him,“Worthy Gotama, I have heard that“Worthy Gotama, I have heard thatthe ascetic Gotama knows a path to company with divinity.”the ascetic Gotama knows a path to company with divinity.”

“What do you think, student?“What do you think, student?Is the village of Naḷakāra nearby?”Is the village of Naḷakāra nearby?”“Yes it is, sir.”“Yes it is, sir.”

“What do you think, student? Suppose a person was born and raised in Naḷakāra.“What do you think, student? Suppose a person was born and raised in Naḷakāra.And as soon as they left the town some people asked them for the road to Naḷakāra.And as soon as they left the town some people asked them for the road to Naḷakāra.Would they be slow or hesitant to answer?”Would they be slow or hesitant to answer?”

“No, worthy Gotama.“No, worthy Gotama.Why is that?Why is that?Because they were born and raised in Naḷakāra. They’re well acquainted with all the roads to the village.”Because they were born and raised in Naḷakāra. They’re well acquainted with all the roads to the village.”

“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the realm of divinity or the practice that leads to the realm of divinity.“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the realm of divinity or the practice that leads to the realm of divinity.I understand the Divinity, the realm of divinity, and the practice that leads to the realm of divinity, practicing in accordance with which one is reborn in the realm of divinity.”I understand the Divinity, the realm of divinity, and the practice that leads to the realm of divinity, practicing in accordance with which one is reborn in the realm of divinity.”

“Worthy Gotama, I have heard that“Worthy Gotama, I have heard thatthe ascetic Gotama teaches a path to company with divinity.the ascetic Gotama teaches a path to company with divinity.Please teach me that path.”Please teach me that path.”

“Well then, student, listen and apply your mind well, I will speak.”“Well then, student, listen and apply your mind well, I will speak.”“Yes, worthy sir,” replied Subha.“Yes, worthy sir,” replied Subha.The Buddha said this:The Buddha said this:

“And what is a path to company with divinity?“And what is a path to company with divinity?Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.When the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.When the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.

Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.In the same way, when the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.In the same way, when the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.This is a path to company with divinity.This is a path to company with divinity.

Furthermore, a mendicant meditates spreading a heart full of compassion …Furthermore, a mendicant meditates spreading a heart full of compassion …They meditate spreading a heart full of rejoicing …They meditate spreading a heart full of rejoicing …They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

When the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.When the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters.In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.

This too is a path to company with divinity.”This too is a path to company with divinity.”When he had spoken, Subha said to him,When he had spoken, Subha said to him,“Excellent, worthy Gotama! Excellent!“Excellent, worthy Gotama! Excellent!

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.

Well, now, worthy Gotama, I must go.Well, now, worthy Gotama, I must go.