增支部第 2 集（Sujato 英译）第 5 阅读页 · AN2.32-41 · The Chapter on the Peaceful Mind · 1/2

Numbered Discourses 2.32–41Numbered Discourses 2.32–41The Chapter on the Peaceful MindThe Chapter on the Peaceful Mind3232

“Mendicants, I will teach you the level of the untrue person and the level of the true person.“Mendicants, I will teach you the level of the untrue person and the level of the true person.Listen and apply your mind well, I will speak.”Listen and apply your mind well, I will speak.”“Yes, sir,” they replied.“Yes, sir,” they replied.

The Buddha said this:The Buddha said this:“What is the level of the untrue person?“What is the level of the untrue person?The untrue person is ungrateful and thankless,The untrue person is ungrateful and thankless,

for the wicked only know how to be ungrateful and thankless.for the wicked only know how to be ungrateful and thankless.It is totally the level of an untrue person to be ungrateful and thankless.It is totally the level of an untrue person to be ungrateful and thankless.The true person is grateful and thankful,The true person is grateful and thankful,

for the virtuous only know how to be grateful and thankful.for the virtuous only know how to be grateful and thankful.It is totally the level of a true person to be grateful and thankful.”It is totally the level of a true person to be grateful and thankful.”

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“Mendicants, I say that these two individuals cannot easily be repaid.“Mendicants, I say that these two individuals cannot easily be repaid.What two?What two?Mother and father.Mother and father.

You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them;You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them;and even if they were to defecate and urinate right there.and even if they were to defecate and urinate right there.Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them.Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them.

Why is that?Why is that?Parents are very helpful to their children: they raise them, nurture them, and show them the world.Parents are very helpful to their children: they raise them, nurture them, and show them the world.But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.”But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.”

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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,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,“What does the worthy Gotama teach? What does he explain?”“What does the worthy Gotama teach? What does he explain?”“Brahmin, I teach action and inaction.”“Brahmin, I teach action and inaction.”

“But in what way does the worthy Gotama teach action and inaction?”“But in what way does the worthy Gotama teach action and inaction?”“I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.“I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things.I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things.

This is the kind of action and inaction that I teach.”This is the kind of action and inaction that I teach.”“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.”

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Then the householder Anāthapiṇḍika went up to the Buddha, bowed, sat down to one side, and said to him,Then the householder Anāthapiṇḍika went up to the Buddha, bowed, sat down to one side, and said to him,“How many in the world are worthy of a religious donation? And where should a gift be given?”“How many in the world are worthy of a religious donation? And where should a gift be given?”“Householder, there are two in the world who are worthy of a religious donation:“Householder, there are two in the world who are worthy of a religious donation:

the trainee and the adept.the trainee and the adept.These two in the world are worthy of a religious donation, and that’s where you should give a gift.”These two in the world are worthy of a religious donation, and that’s where you should give a gift.”That is what the Buddha said.That is what the Buddha said.

Then the Holy One, the Teacher, went on to say:Then the Holy One, the Teacher, went on to say:“In this world, the trainee and the adept,“In this world, the trainee and the adept,are worthy of offerings dedicated to the gods.are worthy of offerings dedicated to the gods.

They are sincere in body,They are sincere in body,speech, and mind.speech, and mind.This is the field for sponsors of sacrifice—This is the field for sponsors of sacrifice—

what’s given here is very fruitful.”what’s given here is very fruitful.”

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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 Venerable Sāriputta was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.Now at that time Venerable Sāriputta was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

There Sāriputta addressed the mendicants:There Sāriputta addressed the mendicants:“Reverends, mendicants!”“Reverends, mendicants!”“Reverend,” they replied.“Reverend,” they replied.

Sāriputta said this:Sāriputta said this:“I will teach you about an individual fettered internally and one fettered externally.“I will teach you about an individual fettered internally and one fettered externally.Listen and apply your mind well, I will speak.”Listen and apply your mind well, I will speak.”

“Yes, reverend,” they replied.“Yes, reverend,” they replied.Sāriputta said this:Sāriputta said this:“Who is an individual fettered internally?“Who is an individual fettered internally?

It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.When their body breaks up, after death, they’re reborn in one of the orders of gods.When their body breaks up, after death, they’re reborn in one of the orders of gods.When they pass away from there, they’re a returner, who comes back to this place.When they pass away from there, they’re a returner, who comes back to this place.

This is called an individual who is fettered internally, a returner, who comes back to this place.This is called an individual who is fettered internally, a returner, who comes back to this place.Who is an individual fettered externally?Who is an individual fettered externally?It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They enter and remain in a certain peaceful state of freed mind.They enter and remain in a certain peaceful state of freed mind.When their body breaks up, after death, they’re reborn in one of the orders of gods.When their body breaks up, after death, they’re reborn in one of the orders of gods.When they pass away from there, they’re a non-returner, not coming back to this place.When they pass away from there, they’re a non-returner, not coming back to this place.

This is called an individual who is fettered externally, a non-returner, who does not come back to this place.This is called an individual who is fettered externally, a non-returner, who does not come back to this place.Furthermore, a mendicant is ethical … they keep the rules they’ve undertaken.Furthermore, a mendicant is ethical … they keep the rules they’ve undertaken.They simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures.They simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures.

They simply practice for disillusionment, dispassion, and cessation regarding future lives.They simply practice for disillusionment, dispassion, and cessation regarding future lives.They practice for the ending of craving.They practice for the ending of craving.They practice for the ending of greed.They practice for the ending of greed.

When their body breaks up, after death, they are reborn in one of the orders of gods.When their body breaks up, after death, they are reborn in one of the orders of gods.When they pass away from there, they are non-returners, not coming back to this place.When they pass away from there, they are non-returners, not coming back to this place.This is called an individual who is fettered externally, a non-returner, who does not come back to this place.”This is called an individual who is fettered externally, a non-returner, who does not come back to this place.”

Then several peaceful-minded deities went up to the Buddha, bowed, stood to one side, and said to the Buddha,Then several peaceful-minded deities went up to the Buddha, bowed, stood to one side, and said to the Buddha,“Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters.“Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters.The assembly is overjoyed!The assembly is overjoyed!

Sir, please go to Venerable Sāriputta out of sympathy.”Sir, please go to Venerable Sāriputta out of sympathy.”The Buddha consented with silence.The Buddha consented with silence.Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the stilt longhouse of Migāra’s mother in the Eastern Monastery, in front of Sāriputta.Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the stilt longhouse of Migāra’s mother in the Eastern Monastery, in front of Sāriputta.

He sat down on the seat spread out.He sat down on the seat spread out.Sāriputta bowed to the Buddha and sat down to one side.Sāriputta bowed to the Buddha and sat down to one side.The Buddha said to him:The Buddha said to him:

“Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me:“Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me:‘Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters.‘Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters.The assembly is overjoyed!The assembly is overjoyed!

Sir, please go to Venerable Sāriputta out of sympathy.’Sir, please go to Venerable Sāriputta out of sympathy.’Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other.Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other.Sāriputta, you might think:Sāriputta, you might think:

‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’But you should not see it like this.But you should not see it like this.It was right here that those deities developed their minds.It was right here that those deities developed their minds.

So you should train like this:So you should train like this:‘We shall have peaceful faculties and peaceful minds.’‘We shall have peaceful faculties and peaceful minds.’That’s how you should train.That’s how you should train.

When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking:When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking:‘We shall present the gift of peace to our spiritual companions.’‘We shall present the gift of peace to our spiritual companions.’That’s how you should train.That’s how you should train.

Those wanderers of other religions, Sāriputta, who have not heard this exposition of the teaching are lost.”Those wanderers of other religions, Sāriputta, who have not heard this exposition of the teaching are lost.”

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So I have heard.So I have heard.At one time Venerable Mahākaccāna was staying at Varaṇā, on the bank of the Kaddama Lake.At one time Venerable Mahākaccāna was staying at Varaṇā, on the bank of the Kaddama Lake.Then the brahmin Ārāmadaṇḍa went up to Mahākaccāna, and exchanged greetings with him.Then the brahmin Ārāmadaṇḍa went up to Mahākaccāna, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to Mahākaccāna:When the greetings and polite conversation were over, he sat down to one side and said to Mahākaccāna:“What is the cause, worthy Kaccāna, what is the reason why aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders?”“What is the cause, worthy Kaccāna, what is the reason why aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders?”“It is because of their insistence on sensual desire, their shackles, avarice, and attachment, that aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders.”“It is because of their insistence on sensual desire, their shackles, avarice, and attachment, that aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders.”

“What is the cause, worthy Kaccāna, what is the reason why ascetics fight with ascetics?”“What is the cause, worthy Kaccāna, what is the reason why ascetics fight with ascetics?”“It is because of their insistence on views, their shackles, avarice, and attachment, that ascetics fight with ascetics.”“It is because of their insistence on views, their shackles, avarice, and attachment, that ascetics fight with ascetics.”“Worthy Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?”“Worthy Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?”

“There is, brahmin.”“There is, brahmin.”“Who in the world has gone beyond the insistence on sensual desire and the insistence on views?”“Who in the world has gone beyond the insistence on sensual desire and the insistence on views?”“In the eastern lands there is a city named Sāvatthī.“In the eastern lands there is a city named Sāvatthī.

There the Blessed One is now staying, the perfected one, the fully awakened Buddha.There the Blessed One is now staying, the perfected one, the fully awakened Buddha.He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.”He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.”When this was said, the brahmin Ārāmadaṇḍa rose from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times:When this was said, the brahmin Ārāmadaṇḍa rose from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times:

“Homage to him, the blessed one, the perfected one, the fully awakened Buddha!“Homage to him, the blessed one, the perfected one, the fully awakened Buddha!