中部第 101 经（Sujato 英译）第 2 阅读页 · At Devadaha · 2/3

If sentient beings experience pleasure and pain because of circumstance and nature,If sentient beings experience pleasure and pain because of circumstance and nature,clearly the Jains arise from bad circumstances, since they now experience such intense pain.clearly the Jains arise from bad circumstances, since they now experience such intense pain.If sentient beings experience pleasure and pain because of the class of rebirth,If sentient beings experience pleasure and pain because of the class of rebirth,

clearly the Jains have been reborn in a bad class, since they now experience such intense pain.clearly the Jains have been reborn in a bad class, since they now experience such intense pain.If sentient beings experience pleasure and pain because of exertion in this life,If sentient beings experience pleasure and pain because of exertion in this life,clearly the Jains exert themselves badly in this life, since they now experience such intense pain.clearly the Jains exert themselves badly in this life, since they now experience such intense pain.

The Jains deserve criticism whether or not sentient beings experience pleasure and pain because of past deeds,The Jains deserve criticism whether or not sentient beings experience pleasure and pain because of past deeds,or God Almighty’s creation,or God Almighty’s creation,or circumstance and nature,or circumstance and nature,

or class of rebirth,or class of rebirth,or exertion in this life.or exertion in this life.Such is the doctrine of the Jain ascetics.Such is the doctrine of the Jain ascetics.

The Jain ascetics who say this deserve rebuttal and criticism on these ten legitimate grounds.The Jain ascetics who say this deserve rebuttal and criticism on these ten legitimate grounds.That’s how exertion and striving is fruitless.That’s how exertion and striving is fruitless.And how is exertion and striving fruitful?And how is exertion and striving fruitful?

It’s when a mendicant does not bring suffering upon themselves; and they don’t forsake legitimate pleasure, but they’re not besotted with that pleasure.It’s when a mendicant does not bring suffering upon themselves; and they don’t forsake legitimate pleasure, but they’re not besotted with that pleasure.They understand:They understand:‘When I actively strive I become dispassionate toward this source of suffering. But when I develop equanimity I become dispassionate toward this other source of suffering.’‘When I actively strive I become dispassionate toward this source of suffering. But when I develop equanimity I become dispassionate toward this other source of suffering.’

So they either actively strive or develop equanimity as appropriate.So they either actively strive or develop equanimity as appropriate.Through active striving they become dispassionate toward that specific source of suffering,Through active striving they become dispassionate toward that specific source of suffering,and so that suffering is worn away.and so that suffering is worn away.

Through developing equanimity they become dispassionate toward that other source of suffering,Through developing equanimity they become dispassionate toward that other source of suffering,and so that suffering is worn away.and so that suffering is worn away.Suppose a man is in love with a woman, full of intense desire and lust.Suppose a man is in love with a woman, full of intense desire and lust.

Then he sees her standing together with another man, chatting, giggling, and laughing.Then he sees her standing together with another man, chatting, giggling, and laughing.What do you think, mendicants?What do you think, mendicants?Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”

“Yes, sir.“Yes, sir.Why is that?Why is that?Because that man is in love with that woman, full of intense desire and lust.”Because that man is in love with that woman, full of intense desire and lust.”

“Then that man might think:“Then that man might think:‘I’m in love with that woman, full of intense desire and lust.‘I’m in love with that woman, full of intense desire and lust.When I saw her standing together with another man, chatting, giggling, and laughing, it gave rise to sorrow, lamentation, pain, sadness, and distress for me.When I saw her standing together with another man, chatting, giggling, and laughing, it gave rise to sorrow, lamentation, pain, sadness, and distress for me.

Why don’t I give up that desire and lust for that woman?’Why don’t I give up that desire and lust for that woman?’So that’s what he did.So that’s what he did.Some time later he sees her again standing together with another man, chatting, giggling, and laughing.Some time later he sees her again standing together with another man, chatting, giggling, and laughing.

What do you think, mendicants?What do you think, mendicants?Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”“No, sir.“No, sir.

Why is that?Why is that?Because he no longer desires that woman.”Because he no longer desires that woman.”“In the same way, a mendicant does not bring suffering upon themselves; and they don’t forsake legitimate pleasure, but they’re not besotted with that pleasure.“In the same way, a mendicant does not bring suffering upon themselves; and they don’t forsake legitimate pleasure, but they’re not besotted with that pleasure.

They understand:They understand:‘When I actively strive I become dispassionate toward this source of suffering. But when I develop equanimity I become dispassionate toward this other source of suffering.’‘When I actively strive I become dispassionate toward this source of suffering. But when I develop equanimity I become dispassionate toward this other source of suffering.’So they either actively strive or develop equanimity as appropriate.So they either actively strive or develop equanimity as appropriate.

Through active striving they become dispassionate toward that specific source of suffering,Through active striving they become dispassionate toward that specific source of suffering,and so that suffering is worn away.and so that suffering is worn away.Through developing equanimity they become dispassionate toward that other source of suffering,Through developing equanimity they become dispassionate toward that other source of suffering,

and so that suffering is worn away.and so that suffering is worn away.That’s how exertion and striving is fruitful.That’s how exertion and striving is fruitful.Furthermore, a mendicant reflects:Furthermore, a mendicant reflects:

‘When I live as I please, unskillful qualities grow and skillful qualities decline.‘When I live as I please, unskillful qualities grow and skillful qualities decline.But when I strive painfully, unskillful qualities decline and skillful qualities grow.But when I strive painfully, unskillful qualities decline and skillful qualities grow.Why don’t I strive painfully?’Why don’t I strive painfully?’

So that’s what they do,So that’s what they do,and as they do so unskillful qualities decline and skillful qualities grow.and as they do so unskillful qualities decline and skillful qualities grow.After some time, they no longer strive painfully.After some time, they no longer strive painfully.

Why is that?Why is that?Because they have accomplished the goal for which they strived painfully.Because they have accomplished the goal for which they strived painfully.Suppose a fletcher was heating an arrow shaft between two firebrands, making it straight and fit for use.Suppose a fletcher was heating an arrow shaft between two firebrands, making it straight and fit for use.

After it’s been made straight and fit for use, they’d no longer heat it to make it straight and fit for use.After it’s been made straight and fit for use, they’d no longer heat it to make it straight and fit for use.Why is that?Why is that?Because they have accomplished the goal for which they heated it.Because they have accomplished the goal for which they heated it.

In the same way, a mendicant reflects:In the same way, a mendicant reflects:‘When I live as I please, unskillful qualities grow and skillful qualities decline.‘When I live as I please, unskillful qualities grow and skillful qualities decline.But when I strive painfully, unskillful qualities decline and skillful qualities grow.But when I strive painfully, unskillful qualities decline and skillful qualities grow.

Why don’t I strive painfully?’ …Why don’t I strive painfully?’ …After some time, they no longer strive painfully.After some time, they no longer strive painfully.That too is how exertion and striving is fruitful.That too is how exertion and striving is fruitful.

Furthermore, a Realized One arises in the world, 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.Furthermore, a Realized One arises in the world, 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.He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.A householder hears that teaching, or a householder’s child, or someone reborn in a good family.A householder hears that teaching, or a householder’s child, or someone reborn in a good family.They gain faith in the Realized One,They gain faith in the Realized One,

and reflect:and reflect:‘Life at home is cramped and dirty, life gone forth is wide open.‘Life at home is cramped and dirty, life gone forth is wide open.It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.

They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.They refrain from injuring plants and seeds.They refrain from injuring plants and seeds.They eat in one part of the day, abstaining from eating at night and food at the wrong time.They eat in one part of the day, abstaining from eating at night and food at the wrong time.

They refrain from seeing shows of dancing, singing, and music.They refrain from seeing shows of dancing, singing, and music.They refrain from attiring and adorning themselves with garlands, fragrance, and makeup.They refrain from attiring and adorning themselves with garlands, fragrance, and makeup.They refrain from high and luxurious beds.They refrain from high and luxurious beds.

They refrain from receiving gold and currency,They refrain from receiving gold and currency,raw grains,raw grains,raw meat,raw meat,

women and girls,women and girls,male and female bondservants,male and female bondservants,goats and sheep,goats and sheep,

chickens and pigs,chickens and pigs,elephants, cows, horses, and mares,elephants, cows, horses, and mares,and fields and land.and fields and land.

They refrain from running errands and messages;They refrain from running errands and messages;buying and selling;buying and selling;falsifying weights, metals, or measures;falsifying weights, metals, or measures;

bribery, fraud, cheating, and duplicity;bribery, fraud, cheating, and duplicity;mutilation, murder, abduction, banditry, plunder, and violence.mutilation, murder, abduction, banditry, plunder, and violence.They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.

They’re like a bird: wherever it flies, wings are its only burden.They’re like a bird: wherever it flies, wings are its only burden.In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

When they see a sight with their eyes, they don’t get caught up in the features and details.When they see a sight with their eyes, they don’t get caught up in the features and details.If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.When they hear a sound with their ears …When they hear a sound with their ears …

When they smell an odor with their nose …When they smell an odor with their nose …When they taste a flavor with their tongue …When they taste a flavor with their tongue …When they feel a touch with their body …When they feel a touch with their body …

When they know an idea with their mind, they don’t get caught up in the features and details.When they know an idea with their mind, they don’t get caught up in the features and details.If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.When they have this noble sense restraint, they experience an unsullied bliss inside themselves.When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,