长部第 33 经（Sujato 英译）第 5 阅读页 · Reciting in Concert · 5/10

Five losses:Five losses:loss of relatives, wealth, health, ethics, and view.loss of relatives, wealth, health, ethics, and view.It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.Five endowments:Five endowments:endowment with relatives, wealth, health, ethics, and view.endowment with relatives, wealth, health, ethics, and view.

It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.Five drawbacks for an unethical person because of their failure in ethics:Five drawbacks for an unethical person because of their failure in ethics:

Firstly, an unethical person loses great wealth on account of negligence.Firstly, an unethical person loses great wealth on account of negligence.This is the first drawback.This is the first drawback.Furthermore, an unethical person gets a bad reputation.Furthermore, an unethical person gets a bad reputation.

This is the second drawback.This is the second drawback.Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.This is the third drawback.This is the third drawback.

Furthermore, an unethical person feels lost when they die.Furthermore, an unethical person feels lost when they die.This is the fourth drawback.This is the fourth drawback.Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.

This is the fifth drawback.This is the fifth drawback.Five benefits for an ethical person because of their accomplishment in ethics:Five benefits for an ethical person because of their accomplishment in ethics:Firstly, an ethical person gains great wealth on account of diligence.Firstly, an ethical person gains great wealth on account of diligence.

This is the first benefit.This is the first benefit.Furthermore, an ethical person gets a good reputation.Furthermore, an ethical person gets a good reputation.This is the second benefit.This is the second benefit.

Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.This is the third benefit.This is the third benefit.Furthermore, an ethical person dies not feeling lost.Furthermore, an ethical person dies not feeling lost.

This is the fourth benefit.This is the fourth benefit.Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.This is the fifth benefit.This is the fifth benefit.

A mendicant who wants to accuse another should first establish five things in themselves:A mendicant who wants to accuse another should first establish five things in themselves:I will speak at the right time, not at the wrong time.I will speak at the right time, not at the wrong time.I will speak truthfully, not falsely.I will speak truthfully, not falsely.

I will speak gently, not harshly.I will speak gently, not harshly.I will speak beneficially, not harmfully.I will speak beneficially, not harmfully.I will speak lovingly, not from secret hate.I will speak lovingly, not from secret hate.

A mendicant who wants to accuse another should first establish these five things in themselves.A mendicant who wants to accuse another should first establish these five things in themselves.Five factors that support meditation:Five factors that support meditation:A mendicant has faith in the Realized One’s awakening:A mendicant has faith in the Realized One’s awakening:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.

They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.Five pure abodes:Five pure abodes:

Aviha, Atappa, the gods fair to see, the fair seeing gods, and Akaniṭṭha.Aviha, Atappa, the gods fair to see, the fair seeing gods, and Akaniṭṭha.Five non-returners:Five non-returners:one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.

Five kinds of hard-heartedness:Five kinds of hard-heartedness:Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness.

Furthermore, a mendicant has doubts about the teaching …Furthermore, a mendicant has doubts about the teaching …the Saṅgha …the Saṅgha …the training …the training …

A mendicant is angry and upset with their spiritual companions, resentful and closed off.A mendicant is angry and upset with their spiritual companions, resentful and closed off.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness.Five shackles of the heart:Five shackles of the heart:

Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.This is the first shackle of the heart.This is the first shackle of the heart.

Furthermore, a mendicant isn’t free of greed for the body …Furthermore, a mendicant isn’t free of greed for the body …They’re not free of greed for form …They’re not free of greed for form …They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing …They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing …

They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.This is the fifth shackle of the heart.This is the fifth shackle of the heart.

Five faculties:Five faculties:eye, ear, nose, tongue, and body.eye, ear, nose, tongue, and body.Another five faculties:Another five faculties:

pleasure, pain, happiness, sadness, and equanimity.pleasure, pain, happiness, sadness, and equanimity.Another five faculties:Another five faculties:faith, energy, mindfulness, immersion, and wisdom.faith, energy, mindfulness, immersion, and wisdom.

Five elements of escape:Five elements of escape:Take a case where a mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided.Take a case where a mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided.But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided.But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided.

Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.This is how the escape from sensual pleasures is explained.This is how the escape from sensual pleasures is explained.

Take another case where a mendicant focuses on ill will, but their mind does not leap forth …Take another case where a mendicant focuses on ill will, but their mind does not leap forth …But when they focus on good will, their mind leaps forth …But when they focus on good will, their mind leaps forth …Their mind is in a good state … well detached from ill will.Their mind is in a good state … well detached from ill will.

They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.This is how the escape from ill will is explained.This is how the escape from ill will is explained.Take another case where a mendicant focuses on harming, but their mind does not leap forth …Take another case where a mendicant focuses on harming, but their mind does not leap forth …

But when they focus on compassion, their mind leaps forth …But when they focus on compassion, their mind leaps forth …Their mind is in a good state … well detached from harming.Their mind is in a good state … well detached from harming.They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.

This is how the escape from harming is explained.This is how the escape from harming is explained.Take another case where a mendicant focuses on form, but their mind does not leap forth …Take another case where a mendicant focuses on form, but their mind does not leap forth …But when they focus on the formless, their mind leaps forth …But when they focus on the formless, their mind leaps forth …

Their mind is in a good state … well detached from forms.Their mind is in a good state … well detached from forms.They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.This is how the escape from forms is explained.This is how the escape from forms is explained.

Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided.Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided.But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided.But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided.Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality.

They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.This is how the escape from substantial reality is explained.This is how the escape from substantial reality is explained.Five opportunities for freedom:Five opportunities for freedom:

Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.

This is the first opportunity for freedom.This is the first opportunity for freedom.Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. …Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. …Or the mendicant rehearses the teaching in detail as they learned and memorized it. …Or the mendicant rehearses the teaching in detail as they learned and memorized it. …

Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. …Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. …Or a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.Or a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom.

Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed.This is the fifth opportunity for freedom.This is the fifth opportunity for freedom.Five perceptions that ripen in freedom:Five perceptions that ripen in freedom:

the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.These are the teachings grouped by five that have been rightly explained by the Buddha.These are the teachings grouped by five that have been rightly explained by the Buddha.You should all recite these in concert.You should all recite these in concert.

6. Sixes6. Sixes

There are teachings grouped by six that have been rightly explained by the Buddha.There are teachings grouped by six 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 six?What are the teachings grouped by six?

Six interior sense fields:Six interior sense fields:eye, ear, nose, tongue, body, and mind.eye, ear, nose, tongue, body, and mind.