长部第 28 经（Sujato 英译）第 2 阅读页 · Inspiring Confidence · 2/3

This is unsurpassable when it comes to behavior in speech.This is unsurpassable when it comes to behavior in speech.And moreover, sir, how the Buddha teaches a person’s ethical behavior is unsurpassable.And moreover, sir, how the Buddha teaches a person’s ethical behavior is unsurpassable.It’s when someone is honest and faithful. They don’t use deceit, flattery, hinting, or belittling, and they don’t use material things to chase after other material things. They guard the sense doors and eat in moderation. They’re fair, dedicated to wakefulness, tireless, energetic, and meditative. They have good memory, eloquence, range, retention, and thoughtfulness. They’re not greedy for sensual pleasures. They are mindful and alert.It’s when someone is honest and faithful. They don’t use deceit, flattery, hinting, or belittling, and they don’t use material things to chase after other material things. They guard the sense doors and eat in moderation. They’re fair, dedicated to wakefulness, tireless, energetic, and meditative. They have good memory, eloquence, range, retention, and thoughtfulness. They’re not greedy for sensual pleasures. They are mindful and alert.

This is unsurpassable when it comes to a person’s ethical behavior.This is unsurpassable when it comes to a person’s ethical behavior.

1.10. Responsiveness to Instruction1.10. Responsiveness to Instruction

And moreover, sir, how the Buddha teaches the different degrees of responsiveness to instruction is unsurpassable.And moreover, sir, how the Buddha teaches the different degrees of responsiveness to instruction is unsurpassable.There are these four degrees of responsiveness to instruction.There are these four degrees of responsiveness to instruction.The Buddha knows by investigating inside another individual:The Buddha knows by investigating inside another individual:

‘By practicing as instructed this individual will, with the ending of three fetters, become a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.’‘By practicing as instructed this individual will, with the ending of three fetters, become a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.’The Buddha knows by investigating inside another individual:The Buddha knows by investigating inside another individual:‘By practicing as instructed this individual will, with the ending of three fetters, and the weakening of greed, hate, and delusion, become a once-returner. They will come back to this world once only, then make an end of suffering.’‘By practicing as instructed this individual will, with the ending of three fetters, and the weakening of greed, hate, and delusion, become a once-returner. They will come back to this world once only, then make an end of suffering.’

The Buddha knows by investigating inside to another individual:The Buddha knows by investigating inside to another individual:‘By practicing as instructed this individual will, with the ending of the five lower fetters, be reborn spontaneously. They will be extinguished there, and are not liable to return from that world.’‘By practicing as instructed this individual will, with the ending of the five lower fetters, be reborn spontaneously. They will be extinguished there, and are not liable to return from that world.’The Buddha knows by investigating inside another individual:The Buddha knows by investigating inside another individual:

‘By practicing as instructed this individual will realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.’‘By practicing as instructed this individual will realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.’This is unsurpassable when it comes to the different degrees of responsiveness to instruction.This is unsurpassable when it comes to the different degrees of responsiveness to instruction.

1.11. The Knowledge and Freedom of Others1.11. The Knowledge and Freedom of Others

And moreover, sir, how the Buddha teaches the knowledge and freedom of other individuals is unsurpassable.And moreover, sir, how the Buddha teaches the knowledge and freedom of other individuals is unsurpassable.The Buddha knows by investigating inside another individual:The Buddha knows by investigating inside another individual:‘With the ending of three fetters this individual will become a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.’‘With the ending of three fetters this individual will become a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.’

The Buddha knows by investigating inside another individual:The Buddha knows by investigating inside another individual:‘With the ending of three fetters, and the weakening of greed, hate, and delusion, this individual will become a once-returner. They will come back to this world once only, then make an end of suffering.’‘With the ending of three fetters, and the weakening of greed, hate, and delusion, this individual will become a once-returner. They will come back to this world once only, then make an end of suffering.’The Buddha knows by investigating inside another individual:The Buddha knows by investigating inside another individual:

‘With the ending of the five lower fetters, this individual will be reborn spontaneously. They will be extinguished there, and are not liable to return from that world.’‘With the ending of the five lower fetters, this individual will be reborn spontaneously. They will be extinguished there, and are not liable to return from that world.’The Buddha knows by investigating inside another individual:The Buddha knows by investigating inside another individual:‘This individual will realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.’‘This individual will realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.’

This is unsurpassable when it comes to the knowledge and freedom of other individuals.This is unsurpassable when it comes to the knowledge and freedom of other individuals.

1.12. Eternalism1.12. Eternalism

And moreover, sir, how the Buddha teaches eternalist doctrines is unsurpassable.And moreover, sir, how the Buddha teaches eternalist doctrines is unsurpassable.There are these three eternalist doctrines.There are these three eternalist doctrines.Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect many hundreds of thousands of past lives,Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect many hundreds of thousands of past lives,

with features and details.with features and details.They say,They say,‘I know that in the past the cosmos expanded or contracted.‘I know that in the past the cosmos expanded or contracted.

I don’t know whether in the future the cosmos will expand or contract.I don’t know whether in the future the cosmos will expand or contract.The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’This is the first eternalist doctrine.This is the first eternalist doctrine.

Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their past lives for as many as ten eons of the expansion and contraction of the cosmos,Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their past lives for as many as ten eons of the expansion and contraction of the cosmos,with features and details.with features and details.They say,They say,

‘I know that in the past the cosmos expanded or contracted.‘I know that in the past the cosmos expanded or contracted.I don’t know whether in the future the cosmos will expand or contract.I don’t know whether in the future the cosmos will expand or contract.The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.

They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’This is the second eternalist doctrine.This is the second eternalist doctrine.Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their past lives for as many as forty eons of the expansion and contraction of the cosmos,Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their past lives for as many as forty eons of the expansion and contraction of the cosmos,

with features and details.with features and details.They say,They say,‘I know that in the past the cosmos expanded or contracted.‘I know that in the past the cosmos expanded or contracted.

I don’t know whether in the future the cosmos will expand or contract.I don’t know whether in the future the cosmos will expand or contract.The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’

This is the third eternalist doctrine.This is the third eternalist doctrine.This is unsurpassable when it comes to eternalist doctrines.This is unsurpassable when it comes to eternalist doctrines.

1.13. Recollecting Past Lives1.13. Recollecting Past Lives

And moreover, sir, how the Buddha teaches the knowledge of recollecting past lives is unsurpassable.And moreover, sir, how the Buddha teaches the knowledge of recollecting past lives is unsurpassable.It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their 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: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.‘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.

Sir, there are gods whose lifespan cannot be reckoned or calculated.Sir, there are gods whose lifespan cannot be reckoned or calculated.Still, no matter what incarnation they have previously been reborn in—whether formed or formless or percipient or non-percipient or neither percipient nor non-percipient—Still, no matter what incarnation they have previously been reborn in—whether formed or formless or percipient or non-percipient or neither percipient nor non-percipient—they recollect their many kinds of past lives, with features and details.they recollect their many kinds of past lives, with features and details.

This is unsurpassable when it comes to the knowledge of recollecting past lives.This is unsurpassable when it comes to the knowledge of recollecting past lives.

1.14. Death and Rebirth1.14. Death and Rebirth

And moreover, sir, how the Buddha teaches the knowledge of the death and rebirth of sentient beings is unsurpassable.And moreover, sir, how the Buddha teaches the knowledge of the death and rebirth of sentient beings is unsurpassable.It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that 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.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.

This is unsurpassable when it comes to the knowledge of death and rebirth.This is unsurpassable when it comes to the knowledge of death and rebirth.

1.15. Psychic Powers1.15. Psychic Powers

And moreover, sir, how the Buddha teaches psychic power is unsurpassable.And moreover, sir, how the Buddha teaches psychic power is unsurpassable.There are these two kinds of psychic power.There are these two kinds of psychic power.There are psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.There are psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.

And there are psychic powers that are free of defilements and attachments, and are said to be noble.And there are psychic powers that are free of defilements and attachments, and are said to be noble.What are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble?What are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble?It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they wield the many kinds of psychic power:It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that 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.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.

These are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.These are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.But what are the psychic powers that are free of defilements and attachments, and are said to be noble?But what are the psychic powers that are free of defilements and attachments, and are said to be noble?It’s when, if a mendicant wishes: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do.It’s when, if a mendicant wishes: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do.

If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do.If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do.If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do.If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do.If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do.If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do.

If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do.If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do.These are the psychic powers that are free of defilements and attachments, and are said to be noble.These are the psychic powers that are free of defilements and attachments, and are said to be noble.This is unsurpassable when it comes to psychic powers.This is unsurpassable when it comes to psychic powers.

The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to psychic powers.The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to psychic powers.

1.16. The Four Absorptions1.16. The Four Absorptions

The Buddha has achieved what should be achieved by a faithful gentleman by being energetic and strong, by human strength, energy, vigor, and exertion.The Buddha has achieved what should be achieved by a faithful gentleman by being energetic and strong, by human strength, energy, vigor, and exertion.The Buddha doesn’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And he doesn’t indulge in self-mortification, which is painful, ignoble, and pointless.The Buddha doesn’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And he doesn’t indulge in self-mortification, which is painful, ignoble, and pointless.He gets the four absorptions—blissful meditations in this life that belong to the higher mind—when he wants, without trouble or difficulty.He gets the four absorptions—blissful meditations in this life that belong to the higher mind—when he wants, without trouble or difficulty.

1.17. On Being Questioned1.17. On Being Questioned

Sir, if they were to ask me,Sir, if they were to ask me,‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening?’ I would tell them ‘No.’‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening?’ I would tell them ‘No.’But if they were to ask me,But if they were to ask me,

‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past or future—whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘Yes.’‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past or future—whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘Yes.’But if they were to ask: ‘Reverend Sāriputta, is there any other ascetic or brahmin at present whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘No.’But if they were to ask: ‘Reverend Sāriputta, is there any other ascetic or brahmin at present whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘No.’

But if they were to ask me,But if they were to ask me,‘But why does Venerable Sāriputta grant this in respect of some but not others?’ I would answer them like this,‘But why does Venerable Sāriputta grant this in respect of some but not others?’ I would answer them like this,‘Reverends, I have heard and learned this in the presence of the Buddha:‘Reverends, I have heard and learned this in the presence of the Buddha:

“The perfected ones, fully awakened Buddhas of the past were equal in awakening to myself.”“The perfected ones, fully awakened Buddhas of the past were equal in awakening to myself.”And I have heard and learned this in the presence of the Buddha:And I have heard and learned this in the presence of the Buddha:“The perfected ones, fully awakened Buddhas of the future will be equal in awakening to myself.”“The perfected ones, fully awakened Buddhas of the future will be equal in awakening to myself.”

And I have also heard and learned this in the presence of the Buddha:And I have also heard and learned this in the presence of the Buddha:“It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.”’“It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.”’Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”

“Indeed, Sāriputta, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism.”“Indeed, Sāriputta, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism.”

2. Incredible and Amazing2. Incredible and Amazing

When he had spoken, Venerable Udāyī said to the Buddha,When he had spoken, Venerable Udāyī said to the Buddha,“It’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-effacement!“It’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-effacement!For even though the Realized One has such power and might, he will not make a display of himself.For even though the Realized One has such power and might, he will not make a display of himself.

If the wanderers following other religions were to see even a single one of these qualities in themselves they’d carry around a banner to that effect.If the wanderers following other religions were to see even a single one of these qualities in themselves they’d carry around a banner to that effect.It’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-effacement!It’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-effacement!For even though the Realized One has such power and might, he will not make a display of himself.”For even though the Realized One has such power and might, he will not make a display of himself.”

“See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement.“See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement.For even though the Realized One has such power and might, he will not make a display of himself.For even though the Realized One has such power and might, he will not make a display of himself.If the wanderers following other religions were to see even a single one of these qualities in themselves they’d carry around a banner to that effect.If the wanderers following other religions were to see even a single one of these qualities in themselves they’d carry around a banner to that effect.

See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement.See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement.For even though the Realized One has such power and might, he will not make a display of himself.”For even though the Realized One has such power and might, he will not make a display of himself.”Then the Buddha said to Venerable Sāriputta,Then the Buddha said to Venerable Sāriputta,

“So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen.“So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen.