中部第 51 经（Sujato 英译）第 1 阅读页 · With Kandaraka · 1/2

Middle Discourses 51Middle Discourses 51With KandarakaWith Kandaraka

So I have heard.So I have heard.At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of mendicants.At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of mendicants.Then Pessa the elephant marshal’s son and Kandaraka the wanderer went to the Buddha. When they had approached, Pessa bowed and sat down to one side.Then Pessa the elephant marshal’s son and Kandaraka the wanderer went to the Buddha. When they had approached, Pessa bowed and sat down to one side.

But the wanderer Kandaraka exchanged greetings with the Buddha and stood to one side.But the wanderer Kandaraka exchanged greetings with the Buddha and stood to one side.He looked around the mendicant Saṅgha, who were so very silent, and said to the Buddha:He looked around the mendicant Saṅgha, who were so very silent, and said to the Buddha:“It’s incredible, worthy Gotama, it’s amazing!“It’s incredible, worthy Gotama, it’s amazing!

How the mendicant Saṅgha has been led to practice properly by the worthy Gotama!How the mendicant Saṅgha has been led to practice properly by the worthy Gotama!The perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly at best do soThe perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly at best do solike the worthy Gotama does in the present.”like the worthy Gotama does in the present.”

“That’s so true, Kandaraka! That’s so true!“That’s so true, Kandaraka! That’s so true!The perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly at best do soThe perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly at best do solike I do in the present.like I do in the present.

For in this mendicant Saṅgha there are perfected mendicants, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment.For in this mendicant Saṅgha there are perfected mendicants, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment.And in this mendicant Saṅgha there are trainee mendicants who are consistently ethical, living consistently, alert, living alertly.And in this mendicant Saṅgha there are trainee mendicants who are consistently ethical, living consistently, alert, living alertly.

They meditate with their minds firmly established in the four kinds of mindfulness meditation.They meditate with their minds firmly established in the four kinds of mindfulness meditation.What four?What four?It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.”They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.”

When he had spoken, Pessa said to the Buddha:When he had spoken, Pessa said to the Buddha:“It’s incredible, sir, it’s amazing!“It’s incredible, sir, it’s amazing!How well described by the Buddha are the four kinds of mindfulness meditation! They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.How well described by the Buddha are the four kinds of mindfulness meditation! They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.

For we white-clothed laypeople also from time to time meditate with our minds well established in the four kinds of mindfulness meditation.For we white-clothed laypeople also from time to time meditate with our minds well established in the four kinds of mindfulness meditation.We meditate observing an aspect of the body …We meditate observing an aspect of the body …feelings …feelings …

mind …mind …principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.It’s incredible, sir, it’s amazing!It’s incredible, sir, it’s amazing!

How the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky.How the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky.For human beings are shady, sir,For human beings are shady, sir,while beasts are obvious.while beasts are obvious.

For I can drive an elephant in training,For I can drive an elephant in training,and while going back and forth in Campā it’ll try all the tricks, bluffs, ruses, and feints that it can.and while going back and forth in Campā it’ll try all the tricks, bluffs, ruses, and feints that it can.But my bondservants, servants, and workers behave one way by body, another by speech, and their minds another.But my bondservants, servants, and workers behave one way by body, another by speech, and their minds another.

It’s incredible, sir, it’s amazing!It’s incredible, sir, it’s amazing!How the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky.How the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky.For human beings are shady, sir,For human beings are shady, sir,

while beasts are obvious.”while beasts are obvious.”“That’s so true, Pessa! That’s so true!“That’s so true, Pessa! That’s so true!For human beings are shady,For human beings are shady,

while beasts are obvious.while beasts are obvious.Pessa, these four individuals are found in the world.Pessa, these four individuals are found in the world.What four?What four?

One individual mortifies themselves, committed to the practice of mortifying themselves.One individual mortifies themselves, committed to the practice of mortifying themselves.One individual mortifies others, committed to the practice of mortifying others.One individual mortifies others, committed to the practice of mortifying others.One individual mortifies themselves and others, committed to the practice of mortifying themselves and others.One individual mortifies themselves and others, committed to the practice of mortifying themselves and others.

One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.Which one of these four individuals do you like the sound of?”Which one of these four individuals do you like the sound of?”

“Sir, I don’t like the sound of the first three individuals.“Sir, I don’t like the sound of the first three individuals.I only like the sound of the last individual, who doesn’t mortify either themselves or others.”I only like the sound of the last individual, who doesn’t mortify either themselves or others.”“But why don’t you like the sound of those three individuals?”“But why don’t you like the sound of those three individuals?”

“Sir, the individual who mortifies themselves does so even though they want to be happy and recoil from pain.“Sir, the individual who mortifies themselves does so even though they want to be happy and recoil from pain.That’s why I don’t like the sound of that individual.That’s why I don’t like the sound of that individual.The individual who mortifies others does so even though others want to be happy and recoil from pain.The individual who mortifies others does so even though others want to be happy and recoil from pain.

That’s why I don’t like the sound of that individual.That’s why I don’t like the sound of that individual.The individual who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain.The individual who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain.That’s why I don’t like the sound of that individual.That’s why I don’t like the sound of that individual.

The individual who doesn’t mortify either themselves or others—living without wishes, quenched, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain.The individual who doesn’t mortify either themselves or others—living without wishes, quenched, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain.That’s why I like the sound of that individual.That’s why I like the sound of that individual.Well, now, sir, I must go.Well, now, sir, I must go.

I have many duties, and much to do.”I have many duties, and much to do.”“Please, Pessa, go at your convenience.”“Please, Pessa, go at your convenience.”And then Pessa the elephant marshal’s son approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.And then Pessa the elephant marshal’s son approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.

Then, not long after he had left, the Buddha addressed the mendicants:Then, not long after he had left, the Buddha addressed the mendicants:“Mendicants, Pessa the elephant marshal’s son is astute.“Mendicants, Pessa the elephant marshal’s son is astute.He has great wisdom.He has great wisdom.

If he had sat here an hour so that I could have analyzed these four individuals in detail, he would have greatly benefited.If he had sat here an hour so that I could have analyzed these four individuals in detail, he would have greatly benefited.Still, even with this much he has already greatly benefited.”Still, even with this much he has already greatly benefited.”“Now is the time, Blessed One! Now is the time, Holy One!“Now is the time, Blessed One! Now is the time, Holy One!

May the Buddha analyze these four individuals in detail. The mendicants will listen and remember it.”May the Buddha analyze these four individuals in detail. The mendicants will listen and remember it.”“Well then, mendicants, listen and apply your mind well, I will speak.”“Well then, mendicants, listen and apply your mind well, I will speak.”“Yes, sir,” they replied.“Yes, sir,” they replied.

The Buddha said this:The Buddha said this:“And what individual mortifies themselves, committed to the practice of mortifying themselves? It’s when an individual goes 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 for them, or an invitation for a meal.“And what individual mortifies themselves, committed to the practice of mortifying themselves? It’s when an individual goes 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 for them, 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.

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.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 their hair and beard, committed to this practice.They tear out their 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’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.And so they live committed to practicing these various ways of mortifying and tormenting the body.And so they live committed to practicing these various ways of mortifying and tormenting the body.

This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves.This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves.And what individual mortifies others, committed to the practice of mortifying others?And what individual mortifies others, committed to the practice of mortifying others?It’s when an individual is a slaughterer of sheep, pigs, or poultry, a hunter or trapper, a fisher, a bandit, an executioner, a butcher, a jailer, or someone with some other kind of cruel livelihood.It’s when an individual is a slaughterer of sheep, pigs, or poultry, a hunter or trapper, a fisher, a bandit, an executioner, a butcher, a jailer, or someone with some other kind of cruel livelihood.

This is called an individual who mortifies others, being committed to the practice of mortifying others.This is called an individual who mortifies others, being committed to the practice of mortifying others.And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others?And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others?It’s when an individual is an anointed aristocratic king or a well-to-do brahmin.It’s when an individual is an anointed aristocratic king or a well-to-do brahmin.

He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest.He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest.There he lies on the bare ground strewn with grass.There he lies on the bare ground strewn with grass.The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the leftovers.The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the leftovers.

He says:He says:‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.

This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others.This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others.And what individual doesn’t mortify either themselves or others, but lives without wishes, quenched, cooled, experiencing bliss, with self become divine?And what individual doesn’t mortify either themselves or others, but lives without wishes, quenched, cooled, experiencing bliss, with self become divine?It’s when 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.It’s when 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 OneThey gain faith in the Realized Oneand 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.