长部第 33 经（Sujato 英译）第 1 阅读页 · Reciting in Concert · 1/10

Long Discourses 33Long Discourses 33Reciting in ConcertReciting in Concert

So I have heard.So I have heard.At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred mendicants when he arrived at a Mallian town named Pāvā.At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred mendicants when he arrived at a Mallian town named Pāvā.There he stayed in Cunda the smith’s mango grove.There he stayed in Cunda the smith’s mango grove.

Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any human at all.Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any human at all.The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove.The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove.Then they went up to the Buddha, bowed, sat down to one side, and said to him,Then they went up to the Buddha, bowed, sat down to one side, and said to him,

“Sir, a new town hall named Ubbhaṭaka has recently been constructed for the Mallas of Pāvā. It has not yet been occupied by an ascetic or brahmin or any human at all.“Sir, a new town hall named Ubbhaṭaka has recently been constructed for the Mallas of Pāvā. It has not yet been occupied by an ascetic or brahmin or any human at all.May the Buddha be the first to use it, and only then will the Mallas of Pāvā use it.May the Buddha be the first to use it, and only then will the Mallas of Pāvā use it.That would be for the lasting welfare and happiness of the Mallas of Pāvā.”That would be for the lasting welfare and happiness of the Mallas of Pāvā.”

The Buddha consented in silence.The Buddha consented in silence.Then, knowing that the Buddha had consented, the Mallas got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha,Then, knowing that the Buddha had consented, the Mallas got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha,bowed, stood to one side,bowed, stood to one side,

and told him of their preparations, saying,and told him of their preparations, saying,“Please, sir, come at your convenience.”“Please, sir, come at your convenience.”Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet, he entered the town hall and sat against the central column facing east.Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet, he entered the town hall and sat against the central column facing east.

The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.The Mallas of Pāvā also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.The Mallas of Pāvā also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he sent them off,The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he sent them off,

“The night is getting late, Vāseṭṭhas.“The night is getting late, Vāseṭṭhas.Please go at your convenience.”Please go at your convenience.”“Yes, sir,” replied the Mallas. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving.“Yes, sir,” replied the Mallas. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving.

Soon after they left, the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta,Soon after they left, the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta,“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness.“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness.Give them some Dhamma talk as you feel inspired.Give them some Dhamma talk as you feel inspired.

My back is sore,My back is sore,I’ll stretch it.”I’ll stretch it.”“Yes, sir,” Sāriputta replied.“Yes, sir,” Sāriputta replied.

And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā.Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā.With his passing the Jain ascetics split, dividing into two factions, fighting, quarreling, and disputing, continually wounding each other with barbed words:With his passing the Jain ascetics split, dividing into two factions, fighting, quarreling, and disputing, continually wounding each other with barbed words:

“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”

You’d think there was nothing but slaughter going on among the Jain ascetics.You’d think there was nothing but slaughter going on among the Jain ascetics.And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.

Then Sāriputta told the mendicants about these things. He went on to say,Then Sāriputta told the mendicants about these things. He went on to say,“That’s what happens, reverends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.“That’s what happens, reverends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.

You should all recite this in concert, without disputing, 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.You should all recite this in concert, without disputing, 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 is that teaching?And what is that teaching?

1. Ones1. Ones

There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.You should all recite these in concert, without disputing, 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.You should all recite these in concert, without disputing, 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.

What are the teachings grouped by one?What are the teachings grouped by one?All sentient beings are sustained by food.All sentient beings are sustained by food.All sentient beings are sustained by conditions.All sentient beings are sustained by conditions.

These are the teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.These are the teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.You should all recite these in concert, without disputing, 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.You should all recite these in concert, without disputing, 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.

2. Twos2. Twos

There are teachings grouped by two that have been rightly explained by the Buddha.There are teachings grouped by two that have been rightly explained by the Buddha.You should all recite these in concert.You should all recite these in concert.What are the teachings grouped by two?What are the teachings grouped by two?

Name and form.Name and form.Ignorance and craving for continued existence.Ignorance and craving for continued existence.Views favoring existence and views favoring nonexistence.Views favoring existence and views favoring nonexistence.

Lack of conscience and prudence.Lack of conscience and prudence.Conscience and prudence.Conscience and prudence.Being hard to admonish and having bad friends.Being hard to admonish and having bad friends.

Being easy to admonish and having good friends.Being easy to admonish and having good friends.Skill in offenses and skill in resolving offenses.Skill in offenses and skill in resolving offenses.Skill in meditative attainments and skill in emerging from those attainments.Skill in meditative attainments and skill in emerging from those attainments.

Skill in the elements and skill in application of mind.Skill in the elements and skill in application of mind.Skill in the sense fields and skill in dependent origination.Skill in the sense fields and skill in dependent origination.Skill in what is possible and skill in what is impossible.Skill in what is possible and skill in what is impossible.

Integrity and scrupulousness.Integrity and scrupulousness.Patience and gentleness.Patience and gentleness.Camaraderie and hospitality.Camaraderie and hospitality.

Harmlessness and purity.Harmlessness and purity.Lack of mindfulness and lack of situational awareness.Lack of mindfulness and lack of situational awareness.Mindfulness and situational awareness.Mindfulness and situational awareness.

Not guarding the sense doors and eating too much.Not guarding the sense doors and eating too much.Guarding the sense doors and moderation in eating.Guarding the sense doors and moderation in eating.The power of reflection and the power of development.The power of reflection and the power of development.

The power of mindfulness and the power of immersion.The power of mindfulness and the power of immersion.Serenity and discernment.Serenity and discernment.The basis of serenity and the basis of exertion.The basis of serenity and the basis of exertion.

Exertion, and not being scattered.Exertion, and not being scattered.Failure in ethics and failure in view.Failure in ethics and failure in view.Accomplishment in ethics and accomplishment in view.Accomplishment in ethics and accomplishment in view.

Purification of ethics and purification of view.Purification of ethics and purification of view.Purification of view and making an effort in line with that view.Purification of view and making an effort in line with that view.Inspiration, and making a suitable effort when inspired by inspiring places.Inspiration, and making a suitable effort when inspired by inspiring places.

To never be content with skillful qualities, and to never stop trying.To never be content with skillful qualities, and to never stop trying.Knowledge and freedom.Knowledge and freedom.Knowledge of ending and knowledge of non-arising.Knowledge of ending and knowledge of non-arising.

These are the teachings grouped by two that have been rightly explained by the Buddha.These are the teachings grouped by two that have been rightly explained by the Buddha.You should all recite these in concert.You should all recite these in concert.

3. Threes3. Threes

There are teachings grouped by three that have been rightly explained by the Buddha.There are teachings grouped by three that have been rightly explained by the Buddha.You should all recite these in concert.You should all recite these in concert.What are the teachings grouped by three?What are the teachings grouped by three?

Three unskillful roots:Three unskillful roots:greed, hate, and delusion.greed, hate, and delusion.Three skillful roots:Three skillful roots:

contentment, love, and understanding.contentment, love, and understanding.Three ways of performing bad conduct:Three ways of performing bad conduct:by body, speech, and mind.by body, speech, and mind.

Three ways of performing good conduct:Three ways of performing good conduct:by body, speech, and mind.by body, speech, and mind.Three unskillful thoughts:Three unskillful thoughts:

sensuality, malice, and cruelty.sensuality, malice, and cruelty.Three skillful thoughts:Three skillful thoughts:renunciation, good will, and harmlessness.renunciation, good will, and harmlessness.

Three unskillful intentions:Three unskillful intentions:sensuality, malice, and cruelty.sensuality, malice, and cruelty.Three skillful intentions:Three skillful intentions:

renunciation, good will, and harmlessness.renunciation, good will, and harmlessness.Three unskillful perceptions:Three unskillful perceptions:sensuality, malice, and cruelty.sensuality, malice, and cruelty.

Three skillful perceptions:Three skillful perceptions:renunciation, good will, and harmlessness.renunciation, good will, and harmlessness.Three unskillful elements:Three unskillful elements:

sensuality, malice, and cruelty.sensuality, malice, and cruelty.Three skillful elements:Three skillful elements:renunciation, good will, and harmlessness.renunciation, good will, and harmlessness.

Another three elements:Another three elements:the sensual realm, the realm of luminous form, and the formless realm.the sensual realm, the realm of luminous form, and the formless realm.Another three elements:Another three elements:

the realm of luminous form, the formless realm, and cessation.the realm of luminous form, the formless realm, and cessation.Another three elements:Another three elements: