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

‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities.‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities.And it’s strung with a thread of blue, yellow, red, white, or golden brown.’And it’s strung with a thread of blue, yellow, red, white, or golden brown.’In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.

This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

4.3.3.2. Mind-Made Body4.3.3.2. Mind-Made Body

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.Suppose a person was to draw a reed out from its sheath.Suppose a person was to draw a reed out from its sheath.

They’d think:They’d think:‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’Or suppose a person was to draw a sword out from its scabbard.Or suppose a person was to draw a sword out from its scabbard.

They’d think:They’d think:‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’Or suppose a person was to draw a snake out from its slough.Or suppose a person was to draw a snake out from its slough.

They’d think:They’d think:‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.

From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

4.3.3.3. Psychic Powers4.3.3.3. Psychic Powers

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.They wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.They wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.

Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

4.3.3.4. Clairaudience4.3.3.4. Clairaudience

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience.With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience.In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience.With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

4.3.3.5. Encompassing the Minds of Others4.3.3.5. Encompassing the Minds of Others

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others.They understand the minds of other beings and individuals, having encompassed them with their own mind.They understand the minds of other beings and individuals, having encompassed them with their own mind.They understand mind with greed as ‘mind with greed’,They understand mind with greed as ‘mind with greed’,

and mind without greed as ‘mind without greed’.and mind without greed as ‘mind without greed’.They understand mind with hate …They understand mind with hate …mind without hate …mind without hate …

mind with delusion …mind with delusion …mind without delusion …mind without delusion …constricted mind …constricted mind …

scattered mind …scattered mind …expansive mind …expansive mind …unexpansive mind …unexpansive mind …

mind that is not supreme …mind that is not supreme …mind that is supreme …mind that is supreme …immersed mind …immersed mind …

unimmersed mind …unimmersed mind …freed mind …freed mind …They understand unfreed mind as ‘unfreed mind’.They understand unfreed mind as ‘unfreed mind’.

Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others.In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others.

They understand the minds of other beings and individuals, having encompassed them with their own mind.They understand the minds of other beings and individuals, having encompassed them with their own mind.This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

4.3.3.6. Recollection of Past Lives4.3.3.6. Recollection of Past Lives

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

4.3.3.7. Clairvoyance4.3.3.7. Clairvoyance

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings.With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.

Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see humans entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see humans entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings.In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings.

This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

4.3.3.8. Ending of Defilements4.3.3.8. Ending of Defilements

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.When they’re freed, they know they’re freed.When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still.’Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still.’

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

And, Great King, there is no other fruit of the ascetic life apparent in the present life which is better and finer than this.”And, Great King, there is no other fruit of the ascetic life apparent in the present life which is better and finer than this.”

5. Ajātasattu Declares Himself a Lay Follower5. Ajātasattu Declares Himself a Lay Follower

When the Buddha had spoken, King Ajātasattu said to him,When the Buddha had spoken, King Ajātasattu said to him,“Excellent, sir! Excellent!“Excellent, sir! 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, the Buddha 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, the Buddha has made the teaching clear in many ways.

I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.I made a mistake, sir. It was foolish, stupid, and unskillful of me to take the life of my father, a just and principled king, for the sake of authority.I made a mistake, sir. It was foolish, stupid, and unskillful of me to take the life of my father, a just and principled king, for the sake of authority.

Please, sir, accept my mistake for what it is, so I will restrain myself in future.”Please, sir, accept my mistake for what it is, so I will restrain myself in future.”“Indeed, Great King, you made a mistake. It was foolish, stupid, and unskillful of you to take the life of your father, a just and principled king, for the sake of sovereignty.“Indeed, Great King, you made a mistake. It was foolish, stupid, and unskillful of you to take the life of your father, a just and principled king, for the sake of sovereignty.But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.

For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”When the Buddha had spoken, King Ajātasattu said to him,When the Buddha had spoken, King Ajātasattu said to him,“Well, now, sir, I must go. I have many duties, and much to do.”“Well, now, sir, I must go. I have many duties, and much to do.”

“Please, Great King, go at your convenience.”“Please, Great King, go at your convenience.”Then the king, having approved and agreed with what the Buddha said, rose from his seat, bowed, and respectfully circled him, keeping him on his right, before leaving.Then the king, having approved and agreed with what the Buddha said, rose from his seat, bowed, and respectfully circled him, keeping him on his right, before leaving.Soon after the king had left, the Buddha addressed the mendicants:Soon after the king had left, the Buddha addressed the mendicants:

“The king is broken, mendicants,“The king is broken, mendicants,he is ruined.he is ruined.If he had not taken the life of his father, a just and principled king, the stainless, immaculate vision of the Dhamma would have arisen in him in that very seat.”If he had not taken the life of his father, a just and principled king, the stainless, immaculate vision of the Dhamma would have arisen in him in that very seat.”

That is what the Buddha said.That is what the Buddha said.Satisfied, the mendicants approved what the Buddha said.Satisfied, the mendicants approved what the Buddha said.