增支部第 2 集（Sujato 英译）第 2 阅读页 · AN2.11-20 · The Chapter on Disciplinary Issues · 1/2

Numbered Discourses 2.11–20Numbered Discourses 2.11–20The Chapter on Disciplinary IssuesThe Chapter on Disciplinary Issues1111

“There are, mendicants, these two powers.“There are, mendicants, these two powers.What two?What two?The power of reflection and the power of development.The power of reflection and the power of development.

And what, mendicants, is the power of reflection?And what, mendicants, is the power of reflection?It’s when someone reflects:It’s when someone reflects:‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’

Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.This is called the power of reflection.This is called the power of reflection.And what, mendicants, is the power of development?And what, mendicants, is the power of development?

In this context, the power of development is the power of the trainees.In this context, the power of development is the power of the trainees.For when you rely on the power of a trainee, you give up greed, hate, and delusion.For when you rely on the power of a trainee, you give up greed, hate, and delusion.Then you don’t do anything unskillful, or practice anything bad.Then you don’t do anything unskillful, or practice anything bad.

This is called the power of development.This is called the power of development.These are the two powers.”These are the two powers.”

1212

“There are, mendicants, these two powers.“There are, mendicants, these two powers.What two?What two?The power of reflection and the power of development.The power of reflection and the power of development.

And what, mendicants, is the power of reflection?And what, mendicants, is the power of reflection?It’s when someone reflects:It’s when someone reflects:‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’

Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.This is called the power of reflection.This is called the power of reflection.And what, mendicants, is the power of development?And what, mendicants, is the power of development?

It’s when a mendicant develops the awakening factors of mindfulness,It’s when a mendicant develops the awakening factors of mindfulness,investigation of principles,investigation of principles,energy,energy,

rapture,rapture,tranquility,tranquility,immersion,immersion,

and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.This is called the power of development.This is called the power of development.These are the two powers.”These are the two powers.”

1313

“There are, mendicants, these two powers.“There are, mendicants, these two powers.What two?What two?The power of reflection and the power of development.The power of reflection and the power of development.

And what, mendicants, is the power of reflection?And what, mendicants, is the power of reflection?It’s when someone reflects:It’s when someone reflects:‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’

Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.This is called the power of reflection.This is called the power of reflection.And what, mendicants, is the power of development?And what, mendicants, is the power of development?

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.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.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.

And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

This is called the power of development.This is called the power of development.These are the two powers.”These are the two powers.”

1414

“Mendicants, the Realized One has two ways of teaching the Dhamma.“Mendicants, the Realized One has two ways of teaching the Dhamma.What two?What two?In brief and in detail.In brief and in detail.

These are the Realized One’s two ways of teaching the Dhamma.”These are the Realized One’s two ways of teaching the Dhamma.”

1515

“Mendicants, in a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue“Mendicants, in a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issuewill lead to lasting acrimony and enmity, and the mendicants won’t live comfortably.will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably.But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully check themselves, you can expect that issueBut in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully check themselves, you can expect that issue

won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.And how, mendicants, does an offending mendicant carefully check themselves?And how, mendicants, does an offending mendicant carefully check themselves?An offending mendicant reflects:An offending mendicant reflects:

‘I have committed a certain unskillful offense with the body.‘I have committed a certain unskillful offense with the body.That mendicant saw me do this.That mendicant saw me do this.If I hadn’t committed that offense, they wouldn’t have seen me.If I hadn’t committed that offense, they wouldn’t have seen me.

But since I did commit that offense, they did see me.But since I did commit that offense, they did see me.When they saw me, they were upset,When they saw me, they were upset,and they voiced their unhappiness to me.and they voiced their unhappiness to me.

Then I also got upset,Then I also got upset,so I told others.so I told others.So the mistake is mine alone, like someone who owes customs duty on their goods.’So the mistake is mine alone, like someone who owes customs duty on their goods.’

That’s how, mendicants, an offending mendicant carefully checks themselves.That’s how, mendicants, an offending mendicant carefully checks themselves.And how, mendicants, does an accusing mendicant carefully check themselves?And how, mendicants, does an accusing mendicant carefully check themselves?An accusing mendicant reflects:An accusing mendicant reflects:

‘This mendicant has committed a certain unskillful offense with the body.‘This mendicant has committed a certain unskillful offense with the body.I saw them do that.I saw them do that.If they hadn’t committed that offense, I wouldn’t have seen them.If they hadn’t committed that offense, I wouldn’t have seen them.

But since they did commit that offense, I did see them.But since they did commit that offense, I did see them.When I saw them, I was upset,When I saw them, I was upset,and I voiced my unhappiness to them.and I voiced my unhappiness to them.

Then they also got upset,Then they also got upset,so they told others.so they told others.So the mistake is mine alone, like someone who owes customs duty on their goods.’So the mistake is mine alone, like someone who owes customs duty on their goods.’

That’s how, mendicants, an accusing mendicant carefully checks themselves.That’s how, mendicants, an accusing mendicant carefully checks themselves.In a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably.In a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably.But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully checks themselves, you can expect that issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.”But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully checks themselves, you can expect that issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.”

1616

Then a certain brahmin went up to the Buddha and exchanged greetings with him.Then a certain brahmin went up 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:“What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”“What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”

“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”“What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”“What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”“Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”“Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“Excellent, worthy Gotama! Excellent!“Excellent, worthy Gotama! Excellent!As if he was 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 was 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.”

1717

Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him.Then the brahmin Jānussoṇi went up 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:“What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”“What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”

“What they’ve done and what they’ve not done.“What they’ve done and what they’ve not done.That’s why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”That’s why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”“But what is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”“But what is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”

“What they’ve done and what they’ve not done.“What they’ve done and what they’ve not done.That’s why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”That’s why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”“I don’t understand the meaning of what the worthy Gotama has said in brief, without explaining the details.“I don’t understand the meaning of what the worthy Gotama has said in brief, without explaining the details.

Worthy Gotama, please teach me this matter in detail so I can understand the meaning.”Worthy Gotama, please teach me this matter in detail so I can understand the meaning.”“Well then, brahmin, listen and apply your mind well, I will speak.”“Well then, brahmin, listen and apply your mind well, I will speak.”“Yes, worthy sir,” Jānussoṇi replied.“Yes, worthy sir,” Jānussoṇi replied.

The Buddha said this:The Buddha said this:“Firstly, brahmin, someone has done bad things and not done good things by way of body, speech, and mind.“Firstly, brahmin, someone has done bad things and not done good things by way of body, speech, and mind.So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

Furthermore, brahmin, someone has done good things and not done bad things by way of body, speech, and mind.Furthermore, brahmin, someone has done good things and not done bad things by way of body, speech, and mind.So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”“Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”“Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

1818

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,