..續本文上一頁ilde;anamoli Thera”s manuscript translation. To a lesser extent use has been made of phrasings by Soma Thera and I. B. Horner; and for some passages the Editor”s own version has been included.
The Discourse on Effacement (Sallekha Sutta)
1. Thus have I heard. Once the Blessed One was staying at Savatthi, in Jeta”s Grove, Anathapindika”s monastery.
2. Then one evening the venerable Maha-Cunda[1] rose from meditative seclusion and went to the Blessed One. Having paid homage to him, he sat down at one side and spoke thus to the Blessed One:
3. "Venerable sir, there are these various views that arise in the world concerning self-doctrines or world-doctrines.[2] Does the abandoning and discarding of such views come about in a monk who is only at the beginning of his [meditative] reflections
"[3]
"Cunda, as to those several views that arise in the world concerning self-doctrines and world-doctrines, if [the object] in which[4] these views arise, in which they underlie and become active,[5] is seen with right wisdom[6] as it actually is,[7] thus: ”This is not mine,[8] this I am not,[9] this is not my self”[10] — then the abandoning of these views, their discarding,[11] takes place in him [who thus sees].
THE EIGHT ATTAINMENTS
4. "It may be, Cunda, that some monk, detached from sense-objects, detached from unsalutary ideas, enters into the first absorption that is born of detachment, accompanied by thought-conception and discursive thinking, and filled with rapture and joy, and he then might think: ”I am abiding in effacement.” But in the Noble One”s discipline it is not these [attainments] that are called ”effacement”; in the Noble One”s discipline they are called ”abidings in ease here and now.”[12]
5. "It may be that after the stilling of thought conception and discursive thinking, he gains the inner tranquillity and harmony of the second absorption that is free of thought-conception and discursive thinking, born of concentration and filled with rapture and joy; and he then might think: ”I am abiding in effacement.” But in the Noble One”s discipline it is not these [attainments] that are called ”effacement”; in the Noble One”s discipline they are called ”abidings in ease here and now.”
6. "It may be that after the fading away of rapture, the monk dwells in equanimity, mindful and clearly aware, and he experiences a happiness in his body of which the Noble Ones say: ”Happily lives he who dwells in equanimity and is mindful!” — that third absorption he wins; and he then might think: ”I am abiding in effacement.” But in the Noble One”s discipline it is not these [attainments] that are called ”effacement”; in the Noble One”s discipline they are called ”abidings in ease here and now.”
7. "It may be that with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth absorption, which is beyond pleasure and pain and has purity of mindfulness due to equanimity; and he then might think: ”I am abiding in effacement.” But in the Noble One”s discipline it is not these [attainments] that are called ”effacement”; in the Noble One”s discipline they are called ”abidings in ease here and now.”
8. "It may be that, with the entire transcending of perceptions of corporeality,[13] with the disappearance of perceptions of sense-response,”[14] with non-attention to perceptions of variety,[15] thinking: ”Space is infinite,” some monk enters upon and abides in the sphere of infinite space; and he then might think: ”I am abiding in effacement.” But in the Noble One”s discipline it is not these [attainments] that a, re called ”effacement”; in the Noble One”s discipline they are called ”peaceful abidings.”
9. "It may be that by entirely transcending the sphere of infinite space, …
《The Simile of the Cloth & The Discourse on Effacement:Two Discourses of the Buddha》全文未完，請進入下頁繼續閱讀…