长部第 8 经（Sujato 英译）第 1 阅读页 · The Lion’s Roar to the Naked Ascetic Kassapa · 1/2

Long Discourses 8Long Discourses 8The Lion’s Roar to the Naked Ascetic KassapaThe Lion’s Roar to the Naked Ascetic Kassapa

So I have heard.So I have heard.At one time the Buddha was staying near Ujuññā in the deer park at Kaṇṇakatthala.At one time the Buddha was staying near Ujuññā in the deer park at Kaṇṇakatthala.Then the naked ascetic Kassapa went up to the Buddha and exchanged greetings with him.Then the naked ascetic Kassapa went up to the Buddha and exchanged greetings with him.

When the greetings and polite conversation were over, he stood to one side and said to the Buddha:When the greetings and polite conversation were over, he stood to one side and said to the Buddha:“Worthy Gotama, I have heard the following:“Worthy Gotama, I have heard the following:‘The ascetic Gotama criticizes all fervent mortification. He categorically condemns and denounces all fervent mortifiers who live rough.’‘The ascetic Gotama criticizes all fervent mortification. He categorically condemns and denounces all fervent mortifiers who live rough.’

I trust those who say this repeat what the worthy Gotama has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?I trust those who say this repeat what the worthy Gotama has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?For we don’t want to misrepresent the worthy Gotama.”For we don’t want to misrepresent the worthy Gotama.”“Kassapa, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue.“Kassapa, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue.

With clairvoyance that is purified and superhuman, I see some fervent mortifier who lives rough reborn in a place of loss, a bad place, the underworld, hell.With clairvoyance that is purified and superhuman, I see some fervent mortifier who lives rough reborn in a place of loss, a bad place, the underworld, hell.But I see another fervent mortifier who lives rough reborn in a good place, a heavenly realm.But I see another fervent mortifier who lives rough reborn in a good place, a heavenly realm.I see some fervent mortifier who takes it easy reborn in a place of loss.I see some fervent mortifier who takes it easy reborn in a place of loss.

But I see another fervent mortifier who takes it easy reborn in a good place, a heavenly realm.But I see another fervent mortifier who takes it easy reborn in a good place, a heavenly realm.Since I truly understand the coming and going, passing away and rebirth of these fervent mortifiers in this way, how could I criticize all forms of mortification, or categorically condemn and denounce those fervent mortifiers who live rough?Since I truly understand the coming and going, passing away and rebirth of these fervent mortifiers in this way, how could I criticize all forms of mortification, or categorically condemn and denounce those fervent mortifiers who live rough?There are some astute ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.There are some astute ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.

They agree with me in some matters and disagree in others.They agree with me in some matters and disagree in others.Some of the things that they applaud, I also applaud.Some of the things that they applaud, I also applaud.Some of the things that they don’t applaud, I also don’t applaud.Some of the things that they don’t applaud, I also don’t applaud.

But some of the things that they applaud, I don’t applaud.But some of the things that they applaud, I don’t applaud.And some of the things that they don’t applaud, I do applaud.And some of the things that they don’t applaud, I do applaud.Some of the things that I applaud, others also applaud.Some of the things that I applaud, others also applaud.

Some of the things that I don’t applaud, they also don’t applaud.Some of the things that I don’t applaud, they also don’t applaud.But some of the things that I don’t applaud, others do applaud.But some of the things that I don’t applaud, others do applaud.And some of the things that I do applaud, others don’t applaud.And some of the things that I do applaud, others don’t applaud.

1. Examination1. Examination

I go up to them and say:I go up to them and say:‘Let us leave aside those matters on which we disagree.‘Let us leave aside those matters on which we disagree.But there are some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:But there are some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:

“There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such.“There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such.Who proceeds having totally given these things up: the ascetic Gotama, or the tutors of other communities?”’Who proceeds having totally given these things up: the ascetic Gotama, or the tutors of other communities?”’It’s possible that they might say:It’s possible that they might say:

‘The ascetic Gotama proceeds having totally given those unskillful things up, compared with the tutors of other communities.’‘The ascetic Gotama proceeds having totally given those unskillful things up, compared with the tutors of other communities.’And that’s how, when sensible people pursue the matter, they will mostly praise us.And that’s how, when sensible people pursue the matter, they will mostly praise us.In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:

‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such.‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such.Who proceeds having totally undertaken these things: the ascetic Gotama, or the tutors of other communities?’Who proceeds having totally undertaken these things: the ascetic Gotama, or the tutors of other communities?’It’s possible that they might say:It’s possible that they might say:

‘The ascetic Gotama proceeds having totally undertaken these things, compared with the tutors of other communities.’‘The ascetic Gotama proceeds having totally undertaken these things, compared with the tutors of other communities.’And that’s how, when sensible people pursue the matter, they will mostly praise us.And that’s how, when sensible people pursue the matter, they will mostly praise us.In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:

‘There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such.‘There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such.Who proceeds having totally given these things up: the ascetic Gotama’s disciples, or the disciples of other tutors?’Who proceeds having totally given these things up: the ascetic Gotama’s disciples, or the disciples of other tutors?’It’s possible that they might say:It’s possible that they might say:

‘The ascetic Gotama’s disciples proceed having totally given those unskillful things up, compared with the disciples of other tutors.’‘The ascetic Gotama’s disciples proceed having totally given those unskillful things up, compared with the disciples of other tutors.’And that’s how, when sensible people pursue the matter, they will mostly praise us.And that’s how, when sensible people pursue the matter, they will mostly praise us.In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:

‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such.‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such.Who proceeds having totally undertaken these things: the ascetic Gotama’s disciples, or the disciples of other tutors?’Who proceeds having totally undertaken these things: the ascetic Gotama’s disciples, or the disciples of other tutors?’It’s possible that they might say:It’s possible that they might say:

‘The ascetic Gotama’s disciples proceed having totally undertaken those skillful things, compared with the disciples of other tutors.’‘The ascetic Gotama’s disciples proceed having totally undertaken those skillful things, compared with the disciples of other tutors.’And that’s how, when sensible people pursue the matter, they will mostly praise us.And that’s how, when sensible people pursue the matter, they will mostly praise us.

2. The Noble Eightfold Path2. The Noble Eightfold Path

There is, Kassapa, a path, there is a practice, practicing in accordance with which you will know and see for yourself:There is, Kassapa, a path, there is a practice, practicing in accordance with which you will know and see for yourself:‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’And what is that path?And what is that path?

It is simply this noble eightfold path, that is:It is simply this noble eightfold path, that is:right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.This is the path, this is the practice, practicing in accordance with which you will know and see for yourself: ‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’”This is the path, this is the practice, practicing in accordance with which you will know and see for yourself: ‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’”

3. The Courses of Fervent Mortification3. The Courses of Fervent Mortification

When he had spoken, Kassapa said to the Buddha:When he had spoken, Kassapa said to the Buddha:“Reverend Gotama, those ascetics and brahmins consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin.“Reverend Gotama, those ascetics and brahmins consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin.They go naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.They go naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.

They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.

They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.They feed on one saucer a day, two saucers a day, up to seven saucers a day.They feed on one saucer a day, two saucers a day, up to seven saucers a day.They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.

Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin.Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin.They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin.Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin.

They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.They tear out hair and beard, committed to this practice.They tear out hair and beard, committed to this practice.They constantly stand, turning down seats.They constantly stand, turning down seats.

They squat, committed to the endeavor of squatting.They squat, committed to the endeavor of squatting.They lie on a mat of thorns, making a mat of thorns their bed.They lie on a mat of thorns, making a mat of thorns their bed.They make their bed on a plank, or the bare ground.They make their bed on a plank, or the bare ground.

They lie only on one side.They lie only on one side.They wear dust and dirt.They wear dust and dirt.They stay in the open air.They stay in the open air.

They sleep wherever they lay their mat.They sleep wherever they lay their mat.They eat unnatural things, committed to the practice of eating unnatural foods.They eat unnatural things, committed to the practice of eating unnatural foods.They don’t drink, committed to the practice of not drinking liquids.They don’t drink, committed to the practice of not drinking liquids.

They’re devoted to ritual bathing three times a day, including at dusk.”They’re devoted to ritual bathing three times a day, including at dusk.”

4. The Uselessness of Fervent Mortification4. The Uselessness of Fervent Mortification

“Kassapa, someone may practice all those forms of mortification,“Kassapa, someone may practice all those forms of mortification,but if they haven’t developed and realized any accomplishment in ethics, mind, and wisdom, they are far from being a true ascetic or brahmin.but if they haven’t developed and realized any accomplishment in ethics, mind, and wisdom, they are far from being a true ascetic or brahmin.But take a mendicant who develops a heart of love, free of enmity and ill will. And they 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.But take a mendicant who develops a heart of love, free of enmity and ill will. And they 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.

When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …”When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …”When he had spoken, Kassapa said to the Buddha,When he had spoken, Kassapa said to the Buddha,“It’s hard, worthy Gotama, to be a true ascetic or a true brahmin.”“It’s hard, worthy Gotama, to be a true ascetic or a true brahmin.”

“It’s typical, Kassapa, in this world to think that it’s hard to be a true ascetic or brahmin.“It’s typical, Kassapa, in this world to think that it’s hard to be a true ascetic or brahmin.But someone might practice all those forms of mortification.But someone might practice all those forms of mortification.And if it was only because of just that much, only because of that course of fervent mortification that it was so very hard to be a true ascetic or brahmin, it wouldn’t be appropriate to say thatAnd if it was only because of just that much, only because of that course of fervent mortification that it was so very hard to be a true ascetic or brahmin, it wouldn’t be appropriate to say that

it’s hard to be a true ascetic or brahmin.it’s hard to be a true ascetic or brahmin.For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar—For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar—to practice all those forms of mortification.to practice all those forms of mortification.

It’s because there’s something other than just that much, something other than that course of fervent mortification that it’s so very hard to be a true ascetic or brahmin. And that’s why it is appropriate to say thatIt’s because there’s something other than just that much, something other than that course of fervent mortification that it’s so very hard to be a true ascetic or brahmin. And that’s why it is appropriate to say thatit’s hard to be a true ascetic or brahmin.it’s hard to be a true ascetic or brahmin.Take a mendicant who develops a heart of love, free of enmity and ill will. And they 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.Take a mendicant who develops a heart of love, free of enmity and ill will. And they 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.

When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …”When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …”When he had spoken, Kassapa said to the Buddha,When he had spoken, Kassapa said to the Buddha,“It’s hard, worthy Gotama, to know a true ascetic or a true brahmin.”“It’s hard, worthy Gotama, to know a true ascetic or a true brahmin.”

“It’s typical in this world to think that it’s hard to know a true ascetic or brahmin.“It’s typical in this world to think that it’s hard to know a true ascetic or brahmin.But someone might practice all those forms of mortification.But someone might practice all those forms of mortification.And if it was only by just that much, only by that course of fervent mortification that it was so very hard to know a true ascetic or brahmin, it wouldn’t be appropriate to say thatAnd if it was only by just that much, only by that course of fervent mortification that it was so very hard to know a true ascetic or brahmin, it wouldn’t be appropriate to say that

it’s hard to know a true ascetic or brahmin.it’s hard to know a true ascetic or brahmin.For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar—For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar—to know that someone is practicing all those forms of mortification.to know that someone is practicing all those forms of mortification.

It’s because there’s something other than just that much, something other than that course of fervent mortification that it’s so very hard to know a true ascetic or brahmin. And that’s why it is appropriate to say thatIt’s because there’s something other than just that much, something other than that course of fervent mortification that it’s so very hard to know a true ascetic or brahmin. And that’s why it is appropriate to say thatit’s hard to know a true ascetic or brahmin.it’s hard to know a true ascetic or brahmin.Take a mendicant who develops a heart of love, free of enmity and ill will. And they 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.Take a mendicant who develops a heart of love, free of enmity and ill will. And they 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.

When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’.”When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’.”

5. The Accomplishment of Ethics, Mind, and Wisdom5. The Accomplishment of Ethics, Mind, and Wisdom

When he had spoken, Kassapa said to the Buddha,When he had spoken, Kassapa said to the Buddha,“But worthy Gotama, what is that accomplishment in ethics, in mind, and in wisdom?”“But worthy Gotama, what is that accomplishment in ethics, in mind, and in wisdom?”“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …

Seeing danger in the slightest fault, a mendicant keeps the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.Seeing danger in the slightest fault, a mendicant keeps the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.And how is a mendicant accomplished in ethics?And how is a mendicant accomplished in ethics?It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.