长部第 29 经（Sujato 英译）第 2 阅读页 · An Impressive Discourse · 2/4

The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened.The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened.My disciples have been educated in the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and divulged to them with all its collected sayings, with its demonstrable basis, fully revealed among gods and humans.My disciples have been educated in the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and divulged to them with all its collected sayings, with its demonstrable basis, fully revealed among gods and humans.

I am a teacher today who is senior, long standing, long gone forth, advanced in years, and have reached the final stage of life.I am a teacher today who is senior, long standing, long gone forth, advanced in years, and have reached the final stage of life.I have today disciples who are competent senior monks,I have today disciples who are competent senior monks,middle monks,middle monks,

junior monks,junior monks,senior nuns,senior nuns,middle nuns,middle nuns,

junior nuns,junior nuns,chaste laymen,chaste laymen,laymen enjoying sensual pleasures,laymen enjoying sensual pleasures,

chaste laywomen,chaste laywomen,and laywomen enjoying sensual pleasures.and laywomen enjoying sensual pleasures.Today my spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.Today my spiritual path is successful and prosperous, extensive, popular, widespread, and fully revealed among gods and humans.

Of all the teachers in the world today, Cunda, I don’t see even a single one who has reached the peak of material things and fame like me.Of all the teachers in the world today, Cunda, I don’t see even a single one who has reached the peak of material things and fame like me.Of all the spiritual communities and groups in the world today, Cunda, I don’t see even a single one who has reached the pinnacle of material things and fame like the mendicant Saṅgha.Of all the spiritual communities and groups in the world today, Cunda, I don’t see even a single one who has reached the pinnacle of material things and fame like the mendicant Saṅgha.And if there’s any spiritual path of which it may be rightly said thatAnd if there’s any spiritual path of which it may be rightly said that

it’s endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, complete, and fully revealed,it’s endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, complete, and fully revealed,it’s of this spiritual path that this should be said.it’s of this spiritual path that this should be said.Uddaka son of Rāma used to say:Uddaka son of Rāma used to say:

‘Seeing, one does not see.’‘Seeing, one does not see.’But seeing what does one not see?But seeing what does one not see?You can see the blade of a well-sharpened razor, but not the edge.You can see the blade of a well-sharpened razor, but not the edge.

Thus it is said:Thus it is said:‘Seeing, one does not see.’‘Seeing, one does not see.’But that saying of Uddaka’s is low, crude, ordinary, ignoble, and pointless, as it’s only about a razor.But that saying of Uddaka’s is low, crude, ordinary, ignoble, and pointless, as it’s only about a razor.

If there’s anything of which it may be rightly said:If there’s anything of which it may be rightly said:‘Seeing, one does not see,’ it’s of this that it should be said.‘Seeing, one does not see,’ it’s of this that it should be said.Seeing what does one not see?Seeing what does one not see?

One sees this: a spiritual path endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, complete, and fully revealed.One sees this: a spiritual path endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, complete, and fully revealed.One does not see this: anything that, were it to be removed, would make it purer.One does not see this: anything that, were it to be removed, would make it purer.One does not see this: anything that, were it to be added, would make it more complete.One does not see this: anything that, were it to be added, would make it more complete.

Thus it is rightly said:Thus it is rightly said:‘Seeing, one does not see.’‘Seeing, one does not see.’

6. Teachings Should be Recited in Concert6. Teachings Should be Recited in Concert

So, Cunda, you should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.So, Cunda, you should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.

And what are those things I have taught from my direct knowledge?And what are those things I have taught from my direct knowledge?They are the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.They are the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.These are the things I have taught from my own direct knowledge.These are the things I have taught from my own direct knowledge.

7. Reaching Agreement7. Reaching Agreement

Suppose one of those spiritual companions who is training in harmony and mutual appreciation, without disputing, were to recite the teaching in the Saṅgha.Suppose one of those spiritual companions who is training in harmony and mutual appreciation, without disputing, were to recite the teaching in the Saṅgha.Now, you might think,Now, you might think,‘This venerable misconstrues the meaning and mistakes the phrasing.’‘This venerable misconstrues the meaning and mistakes the phrasing.’

You should neither approve nor reject them, but say,You should neither approve nor reject them, but say,‘Reverend, if this is the meaning, the phrasing may either be this or that: which is more fitting? And if this is the phrasing, the meaning may be either this or that: which is more fitting?’‘Reverend, if this is the meaning, the phrasing may either be this or that: which is more fitting? And if this is the phrasing, the meaning may be either this or that: which is more fitting?’Suppose they reply,Suppose they reply,

‘This phrasing fits the meaning better than that. And this meaning fits the phrasing better than that.’‘This phrasing fits the meaning better than that. And this meaning fits the phrasing better than that.’Without flattering or rebuking them, you should carefully persuade them by examining that meaning and that phrasing.Without flattering or rebuking them, you should carefully persuade them by examining that meaning and that phrasing.Suppose another spiritual companion were to recite the teaching in the Saṅgha.Suppose another spiritual companion were to recite the teaching in the Saṅgha.

Now, you might think,Now, you might think,‘This venerable misconstrues the meaning but gets the phrasing right.’‘This venerable misconstrues the meaning but gets the phrasing right.’You should neither approve nor reject them, but say,You should neither approve nor reject them, but say,

‘Reverend, if this is the phrasing, the meaning may be either this or that: which is more fitting?’‘Reverend, if this is the phrasing, the meaning may be either this or that: which is more fitting?’Suppose they reply,Suppose they reply,‘This meaning fits the phrasing better than that.’‘This meaning fits the phrasing better than that.’

Without flattering or rebuking, you should carefully persuade them by examining that meaning.Without flattering or rebuking, you should carefully persuade them by examining that meaning.Suppose another spiritual companion were to recite the teaching in the Saṅgha.Suppose another spiritual companion were to recite the teaching in the Saṅgha.Now, you might think,Now, you might think,

‘This venerable construes the meaning correctly but mistakes the phrasing.’‘This venerable construes the meaning correctly but mistakes the phrasing.’You should neither approve nor reject them, but say,You should neither approve nor reject them, but say,‘Reverend, if this is the meaning, the phrasing may be either this or that: which is more fitting?’‘Reverend, if this is the meaning, the phrasing may be either this or that: which is more fitting?’

Suppose they reply,Suppose they reply,‘This phrasing fits the meaning better than that.’‘This phrasing fits the meaning better than that.’Without flattering or rebuking, you should carefully persuade them by examining that phrasing.Without flattering or rebuking, you should carefully persuade them by examining that phrasing.

Suppose another spiritual companion were to recite the teaching in the Saṅgha.Suppose another spiritual companion were to recite the teaching in the Saṅgha.Now, you might think,Now, you might think,‘This venerable construes the meaning correctly and gets the phrasing right.’‘This venerable construes the meaning correctly and gets the phrasing right.’

Saying ‘Good!’ you should express approval and appreciation of that mendicant’s statement,Saying ‘Good!’ you should express approval and appreciation of that mendicant’s statement,and then say to them,and then say to them,‘We are fortunate, reverend, so very fortunate‘We are fortunate, reverend, so very fortunate

to see a venerable such as yourself, so well-versed in the meaning and the phrasing, as one of our spiritual companions!’to see a venerable such as yourself, so well-versed in the meaning and the phrasing, as one of our spiritual companions!’

8. The Reasons for Allowing Requisites8. The Reasons for Allowing Requisites

Cunda, I do not teach you solely for restraining defilements that affect this life.Cunda, I do not teach you solely for restraining defilements that affect this life.Nor do I teach solely for protecting against defilements that affect lives to come.Nor do I teach solely for protecting against defilements that affect lives to come.I teach both for restraining defilements that affect this life andI teach both for restraining defilements that affect this life and

protecting against defilements that affect lives to come.protecting against defilements that affect lives to come.And that’s why I have allowed robes for you that sufficeAnd that’s why I have allowed robes for you that sufficeonly for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.

I have allowed almsfood for you that sufficesI have allowed almsfood for you that sufficesonly to sustain this body, avoid harm, and support spiritual practice; so that you will put an end to old discomfort and not give rise to new discomfort, and will keep on living blamelessly and at ease.only to sustain this body, avoid harm, and support spiritual practice; so that you will put an end to old discomfort and not give rise to new discomfort, and will keep on living blamelessly and at ease.I have allowed lodgings for you that sufficeI have allowed lodgings for you that suffice

only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.I have allowed medicines and supplies for the sick for you that sufficeI have allowed medicines and supplies for the sick for you that sufficeonly for the sake of warding off the pains of illness and to promote good health.only for the sake of warding off the pains of illness and to promote good health.

9. Indulgence in Pleasure9. Indulgence in Pleasure

It’s possible that wanderers of other religions might say,It’s possible that wanderers of other religions might say,‘The ascetics who follow the Sakyan live indulging in pleasure.’‘The ascetics who follow the Sakyan live indulging in pleasure.’You should say to them,You should say to them,

‘What is that indulgence in pleasure?‘What is that indulgence in pleasure?For there are many different kinds of indulgence in pleasure.’For there are many different kinds of indulgence in pleasure.’These four kinds of indulgence in pleasure, Cunda, are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.These four kinds of indulgence in pleasure, Cunda, are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

What four?What four?It’s when some fool makes themselves happy and pleased by killing living creatures.It’s when some fool makes themselves happy and pleased by killing living creatures.This is the first kind of indulgence in pleasure.This is the first kind of indulgence in pleasure.

Furthermore, someone makes themselves happy and pleased by theft.Furthermore, someone makes themselves happy and pleased by theft.This is the second kind of indulgence in pleasure.This is the second kind of indulgence in pleasure.Furthermore, someone makes themselves happy and pleased by lying.Furthermore, someone makes themselves happy and pleased by lying.

This is the third kind of indulgence in pleasure.This is the third kind of indulgence in pleasure.Furthermore, someone amuses themselves, supplied and provided with the five kinds of sensual stimulation.Furthermore, someone amuses themselves, supplied and provided with the five kinds of sensual stimulation.This is the fourth kind of indulgence in pleasure.This is the fourth kind of indulgence in pleasure.

These are the four kinds of indulgence in pleasure that are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.These are the four kinds of indulgence in pleasure that are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.It’s possible that wanderers of other religions might say,It’s possible that wanderers of other religions might say,‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’

They should be told, ‘Not so!’They should be told, ‘Not so!’It isn’t right to say that about you; it misrepresents you with an untruth.It isn’t right to say that about you; it misrepresents you with an untruth.Cunda, these four kinds of indulgence in pleasure lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.Cunda, these four kinds of indulgence in pleasure lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

What four?What four?It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.This is the first kind of indulgence in pleasure.This is the first kind of indulgence in pleasure.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.This is the second kind of indulgence in pleasure.This is the second kind of indulgence in pleasure.Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

This is the third kind of indulgence in pleasure.This is the third kind of indulgence in pleasure.Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.This is the fourth kind of indulgence in pleasure.This is the fourth kind of indulgence in pleasure.

These are the four kinds of indulgence in pleasure which lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.These are the four kinds of indulgence in pleasure which lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.It’s possible that wanderers of other religions might say,It’s possible that wanderers of other religions might say,‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’

They should be told, ‘Exactly so!’They should be told, ‘Exactly so!’It’s right to say that about you; it doesn’t misrepresent you with an untruth.It’s right to say that about you; it doesn’t misrepresent you with an untruth.