长部第 2 经（Sujato 英译）第 2 阅读页 · The Fruits of the Ascetic Life · 2/5

‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’So I neither approved nor rejected that statement of the bamboo-staffed ascetic Gosāla.So I neither approved nor rejected that statement of the bamboo-staffed ascetic Gosāla.I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.

3.3. The Doctrine of Ajita of the Hair Blanket3.3. The Doctrine of Ajita of the Hair Blanket

This one time, sir, I approached Ajita of the hair blanket and exchanged greetings with him.This one time, sir, I approached Ajita of the hair blanket and exchanged greetings with him.When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.He said:He said:

‘Great king, there is no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.‘Great king, there is no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.

This person is made up of the four principal states. When they die, the earth in their body merges and coalesces with the substance of earth. The water in their body merges and coalesces with the substance of water. The fire in their body merges and coalesces with the substance of fire. The air in their body merges and coalesces with the substance of air. The faculties are transferred to space.This person is made up of the four principal states. When they die, the earth in their body merges and coalesces with the substance of earth. The water in their body merges and coalesces with the substance of water. The fire in their body merges and coalesces with the substance of fire. The air in their body merges and coalesces with the substance of air. The faculties are transferred to space.

Four men with a bier carry away the corpse.Four men with a bier carry away the corpse.Their footprints show the way to the cremation ground.Their footprints show the way to the cremation ground.The bones become bleached. Offerings dedicated to the gods end in ashes.The bones become bleached. Offerings dedicated to the gods end in ashes.

Giving is a doctrine of morons.Giving is a doctrine of morons.When anyone affirms a positive teaching it’s just hollow, false nonsense.When anyone affirms a positive teaching it’s just hollow, false nonsense.Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’

And so, when I asked Ajita of the hair blanket about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of annihilationism.And so, when I asked Ajita of the hair blanket about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of annihilationism.It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.I thought:I thought:

‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’So I neither approved nor rejected that statement of Ajita of the hair blanket.So I neither approved nor rejected that statement of Ajita of the hair blanket.I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.

3.4. The Doctrine of Pakudha Kaccāyana3.4. The Doctrine of Pakudha Kaccāyana

This one time, sir, I approached Pakudha Kaccāyana and exchanged greetings with him.This one time, sir, I approached Pakudha Kaccāyana and exchanged greetings with him.When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.He said:He said:

‘Great king, these seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.‘Great king, these seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.What seven?What seven?

The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.

And here there is no one who kills or who makes others kill; no one who learns or who educates others; no one who understands or who helps others understand.And here there is no one who kills or who makes others kill; no one who learns or who educates others; no one who understands or who helps others understand.If you chop off someone’s head with a sharp sword, you don’t take anyone’s life.If you chop off someone’s head with a sharp sword, you don’t take anyone’s life.The sword simply passes through the gap between the seven substances.’The sword simply passes through the gap between the seven substances.’

And so, when I asked Pakudha Kaccāyana about the fruits of the ascetic life apparent in the present life, he answered with something else entirely.And so, when I asked Pakudha Kaccāyana about the fruits of the ascetic life apparent in the present life, he answered with something else entirely.It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.I thought:I thought:

‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’So I neither approved nor rejected that statement of Pakudha Kaccāyana.So I neither approved nor rejected that statement of Pakudha Kaccāyana.I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.

3.5. The Doctrine of the Jain Ascetic of the Ñātika Clan3.5. The Doctrine of the Jain Ascetic of the Ñātika Clan

This one time, sir, I approached the Jain Ñātika and exchanged greetings with him.This one time, sir, I approached the Jain Ñātika and exchanged greetings with him.When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.He said:He said:

‘Great king, consider a Jain ascetic who is restrained in the fourfold constraint.‘Great king, consider a Jain ascetic who is restrained in the fourfold constraint.And how is a Jain ascetic restrained in the fourfold constraint?And how is a Jain ascetic restrained in the fourfold constraint?It’s when a Jain ascetic is restrained in all that is to be restrained, is bridled in all that is to be restrained, has shaken off evil in all that is to be restrained, and is curbed in all that is to be restrained.It’s when a Jain ascetic is restrained in all that is to be restrained, is bridled in all that is to be restrained, has shaken off evil in all that is to be restrained, and is curbed in all that is to be restrained.

That’s how a Jain ascetic is restrained in the fourfold constraint.That’s how a Jain ascetic is restrained in the fourfold constraint.When a Jain ascetic is restrained in the fourfold constraint,When a Jain ascetic is restrained in the fourfold constraint,they’re called a knotless one who is self-realized, self-controlled, and steadfast.’they’re called a knotless one who is self-realized, self-controlled, and steadfast.’

And so, when I asked the Jain Ñātika about the fruits of the ascetic life apparent in the present life, he answered with the fourfold constraint.And so, when I asked the Jain Ñātika about the fruits of the ascetic life apparent in the present life, he answered with the fourfold constraint.It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.I thought:I thought:

‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’So I neither approved nor rejected that statement of the Jain Ñātika.So I neither approved nor rejected that statement of the Jain Ñātika.I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.

3.6. The Doctrine of Sañjaya Belaṭṭhiputta3.6. The Doctrine of Sañjaya Belaṭṭhiputta

This one time, sir, I approached Sañjaya Belaṭṭhiputta and exchanged greetings with him.This one time, sir, I approached Sañjaya Belaṭṭhiputta and exchanged greetings with him.When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.He said:He said:

‘Suppose you were to ask me whether there is another world. If I believed that to be the case, I would say so.‘Suppose you were to ask me whether there is another world. If I believed that to be the case, I would say so.But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.Suppose you were to ask me whether there is no other world …Suppose you were to ask me whether there is no other world …

whether there both is and is not another world …whether there both is and is not another world …whether there neither is nor is not another world …whether there neither is nor is not another world …whether there are beings who are reborn spontaneously …whether there are beings who are reborn spontaneously …

whether there are no beings who are reborn spontaneously …whether there are no beings who are reborn spontaneously …whether there both are and are not beings who are reborn spontaneously …whether there both are and are not beings who are reborn spontaneously …whether there neither are nor are not beings who are reborn spontaneously …whether there neither are nor are not beings who are reborn spontaneously …

whether there is fruit and result of good and bad deeds …whether there is fruit and result of good and bad deeds …whether there is no fruit and result of good and bad deeds …whether there is no fruit and result of good and bad deeds …whether there both is and is not fruit and result of good and bad deeds …whether there both is and is not fruit and result of good and bad deeds …

whether there neither is nor is not fruit and result of good and bad deeds …whether there neither is nor is not fruit and result of good and bad deeds …whether a realized one still exists after death …whether a realized one still exists after death …whether a realized one no longer exists after death …whether a realized one no longer exists after death …

whether a realized one both still exists and no longer exists after death …whether a realized one both still exists and no longer exists after death …whether a realized one neither still exists nor no longer exists after death. If I believed that to be the case, I would say so.whether a realized one neither still exists nor no longer exists after death. If I believed that to be the case, I would say so.But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’

And so, when I asked Sañjaya Belaṭṭhiputta about the fruits of the ascetic life apparent in the present life, he answered with flip-flopping.And so, when I asked Sañjaya Belaṭṭhiputta about the fruits of the ascetic life apparent in the present life, he answered with flip-flopping.It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.I thought:I thought:

‘This is the most foolish and stupid of all these ascetics and brahmins!‘This is the most foolish and stupid of all these ascetics and brahmins!How on earth can he answer with flip-flopping when asked about the fruits of the ascetic life apparent in the present life?’How on earth can he answer with flip-flopping when asked about the fruits of the ascetic life apparent in the present life?’I thought:I thought:

‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’‘How on earth could one such as I presume to rebuke an ascetic or brahmin living in my realm?’So I neither approved nor rejected that statement of Sañjaya Belaṭṭhiputta.So I neither approved nor rejected that statement of Sañjaya Belaṭṭhiputta.I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I rose from my seat and left.

4. The Fruits of the Ascetic Life4. The Fruits of the Ascetic Life4.1. The First Fruit of the Ascetic Life4.1. The First Fruit of the Ascetic Life

And so I ask the Buddha:And so I ask the Buddha:Sir, there are many different professional fields.Sir, there are many different professional fields.These include elephant marshals, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.These include elephant marshals, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.

They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, embroiderers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in this very life.They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, embroiderers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in this very life.With that they make themselves happy and pleased. They make their parents, their children and partners, and their friends and colleagues happy and pleased. And they establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.With that they make themselves happy and pleased. They make their parents, their children and partners, and their friends and colleagues happy and pleased. And they establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.

Sir, can you point out a fruit of the ascetic life that’s likewise apparent in this very life?”Sir, can you point out a fruit of the ascetic life that’s likewise apparent in this very life?”“I can, Great King.“I can, Great King.Well then, I’ll ask you about this in return, and you can answer as you like.Well then, I’ll ask you about this in return, and you can answer as you like.

What do you think, Great King?What do you think, Great King?Suppose you had a person who was a bondservant, a worker. They get up before you and go to bed after you, and are obliging, behaving nicely and speaking politely, and gazing up at your face.Suppose you had a person who was a bondservant, a worker. They get up before you and go to bed after you, and are obliging, behaving nicely and speaking politely, and gazing up at your face.They’d think:They’d think:

‘The outcome and result of good deeds is just so incredible, so amazing!‘The outcome and result of good deeds is just so incredible, so amazing!For this King Ajātasattu is a human being, and so am I.For this King Ajātasattu is a human being, and so am I.Yet he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were a god.Yet he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were a god.

Whereas I’m his bondservant, his worker. I get up before him and go to bed after him, and am obliging, behaving nicely and speaking politely, and gazing up at his face.Whereas I’m his bondservant, his worker. I get up before him and go to bed after him, and am obliging, behaving nicely and speaking politely, and gazing up at his face.I really should do good deeds.I really should do good deeds.Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

After some time, that is what they do.After some time, that is what they do.Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion.Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion.And suppose your men were to report all this to you.And suppose your men were to report all this to you.

Would you say to them:Would you say to them:‘Bring that person to me! Let them once more be my bondservant, my worker’?”‘Bring that person to me! Let them once more be my bondservant, my worker’?”“No, sir.“No, sir.

Rather, I would bow to them, rise in their presence, and offer them a seat. I’d invite them to accept robes, almsfood, lodgings, and medicines and supplies for the sick. And I’d organize their lawful guarding and protection.”Rather, I would bow to them, rise in their presence, and offer them a seat. I’d invite them to accept robes, almsfood, lodgings, and medicines and supplies for the sick. And I’d organize their lawful guarding and protection.”“What do you think, Great King?“What do you think, Great King?If this is so, is there a fruit of the ascetic life apparent in the present life or not?”If this is so, is there a fruit of the ascetic life apparent in the present life or not?”

“Clearly, sir, there is.”“Clearly, sir, there is.”“This is the first fruit of the ascetic life that’s apparent in this very life, which I point out to you.”“This is the first fruit of the ascetic life that’s apparent in this very life, which I point out to you.”

4.2. The Second Fruit of the Ascetic Life4.2. The Second Fruit of the Ascetic Life

“But sir, can you point out another fruit of the ascetic life that’s likewise apparent in this very life?”“But sir, can you point out another fruit of the ascetic life that’s likewise apparent in this very life?”“I can, Great King.“I can, Great King.