中部第 60 经（Sujato 英译）第 3 阅读页 · A Sure Bet · 3/3

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 butcher of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.It’s when an individual is a butcher of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other 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. 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. …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. …

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, committed to the practice of not mortifying themselves or others,And what individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others,

living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine?living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine?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 …A householder hears that teaching, or a householder’s child, or someone reborn in some good family. …A householder hears that teaching, or a householder’s child, or someone reborn in some good family. …

They give up these five hindrances, corruptions of the heart that weaken wisdom.They give up these five hindrances, corruptions of the heart that weaken wisdom.Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption …Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption …second absorption …second absorption …

third absorption …third absorption …fourth absorption.fourth absorption.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. …When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. …

They recollect their many kinds of past lives, with features and details.They recollect their many kinds of past lives, with features and details.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings pass on according to their deeds.With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings pass on according to their deeds.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.When they’re freed, they know they’re freed.When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’This is called an individual who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.This is called an individual who neither mortifies themselves or others, being 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.”

When he had spoken, the brahmins and householders of Sālā said to the Buddha,When he had spoken, the brahmins and householders of Sālā said to the Buddha,“Excellent, worthy Gotama! Excellent!“Excellent, worthy Gotama! Excellent!As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.

We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”