中部第 65 经（Sujato 英译）第 2 阅读页 · With Bhaddāli · 2/2

‘Reverends, this monk is a frequent offender, with many offenses.‘Reverends, this monk is a frequent offender, with many offenses.When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: “I’ll do what pleases the Saṅgha.”When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: “I’ll do what pleases the Saṅgha.”It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’

And that’s what they do.And that’s what they do.Take some other monk who is a frequent offender with many offenses.Take some other monk who is a frequent offender with many offenses.When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’

In such a case, the monks say:In such a case, the monks say:‘Reverends, this monk is a frequent offender, with many offenses.‘Reverends, this monk is a frequent offender, with many offenses.When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: “I’ll do what pleases the Saṅgha.”When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: “I’ll do what pleases the Saṅgha.”

It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’And that’s what they do.And that’s what they do.Take some other monk who is an occasional offender without many offenses.Take some other monk who is an occasional offender without many offenses.

When admonished by the monks, he dodges the issue …When admonished by the monks, he dodges the issue …In such a case, the monks say:In such a case, the monks say:‘Reverends, this monk is an occasional offender without many offenses.‘Reverends, this monk is an occasional offender without many offenses.

When admonished by the monks, he dodges the issue …When admonished by the monks, he dodges the issue …It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’And that’s what they do.And that’s what they do.

Take some other monk who is an occasional offender without many offenses.Take some other monk who is an occasional offender without many offenses.When admonished by the monks, he doesn’t dodge the issue …When admonished by the monks, he doesn’t dodge the issue …In such a case, the monks say:In such a case, the monks say:

‘Reverends, this monk is an occasional offender without many offenses.‘Reverends, this monk is an occasional offender without many offenses.When admonished by the monks, he doesn’t dodge the issue …When admonished by the monks, he doesn’t dodge the issue …It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’

And that’s what they do.And that’s what they do.Take some other monk who gets by with mere faith and fondness.Take some other monk who gets by with mere faith and fondness.In such a case, the monks say:In such a case, the monks say:

‘Reverends, this monk gets by with mere faith and fondness.‘Reverends, this monk gets by with mere faith and fondness.Suppose we punish him, repeatedly pressuring him—Suppose we punish him, repeatedly pressuring him—no, let him not lose what little faith and fondness he has!’no, let him not lose what little faith and fondness he has!’

Suppose there was a person with one eye. Their friends and colleagues, relatives and kin would protect that one eye:Suppose there was a person with one eye. Their friends and colleagues, relatives and kin would protect that one eye:‘Let them not lose the one eye that they have!’‘Let them not lose the one eye that they have!’In the same way, some monk gets by with mere faith and fondness.In the same way, some monk gets by with mere faith and fondness.

In such a case, the monks say:In such a case, the monks say:‘Reverends, this monk gets by with mere faith and fondness.‘Reverends, this monk gets by with mere faith and fondness.Suppose we punish him, repeatedly pressuring him—Suppose we punish him, repeatedly pressuring him—

no, let him not lose what little faith and love he has!’no, let him not lose what little faith and love he has!’This is the cause, this is the reason why they punish some monk, repeatedly pressuring him.This is the cause, this is the reason why they punish some monk, repeatedly pressuring him.And this is the cause, this is the reason why they don’t similarly punish another monk, repeatedly pressuring him.”And this is the cause, this is the reason why they don’t similarly punish another monk, repeatedly pressuring him.”

“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants?“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants?And what is the cause, what is the reason why these days there are more training rules and fewer enlightened mendicants?”And what is the cause, what is the reason why these days there are more training rules and fewer enlightened mendicants?”“That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants.“That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants.

The Teacher does not lay down training rules for disciples as long as certain defiling influences have not appeared in the Saṅgha.The Teacher does not lay down training rules for disciples as long as certain defiling influences have not appeared in the Saṅgha.But when such defiling influences appear in the Saṅgha, the Teacher lays down training rules for disciples to protect against them.But when such defiling influences appear in the Saṅgha, the Teacher lays down training rules for disciples to protect against them.And they don’t appear until the Saṅgha has attained a great size,And they don’t appear until the Saṅgha has attained a great size,

an abundance of material support and fame, learning, and seniority.an abundance of material support and fame, learning, and seniority.But when the Saṅgha has attained these things, then such defiling influences appear in the Saṅgha, and the Teacher lays down training rules for disciples to protect against them.But when the Saṅgha has attained these things, then such defiling influences appear in the Saṅgha, and the Teacher lays down training rules for disciples to protect against them.There were only a few of you there at the time when I taught the exposition on the simile of the thoroughbred colt.There were only a few of you there at the time when I taught the exposition on the simile of the thoroughbred colt.

Do you remember that, Bhaddāli?”Do you remember that, Bhaddāli?”“No, sir.”“No, sir.”“What do you believe the reason for that is?”“What do you believe the reason for that is?”

“Sir, it’s surely because for a long time now I haven’t fulfilled the training according to the Teacher’s instructions.”“Sir, it’s surely because for a long time now I haven’t fulfilled the training according to the Teacher’s instructions.”“That’s not the only reason, Bhaddāli.“That’s not the only reason, Bhaddāli.Rather, for a long time I have encompassed your mind and known:Rather, for a long time I have encompassed your mind and known:

‘While I’m teaching, this futile man doesn’t pay attention, apply the mind, concentrate wholeheartedly, or actively listen to the teaching.’‘While I’m teaching, this futile man doesn’t pay attention, apply the mind, concentrate wholeheartedly, or actively listen to the teaching.’Still, Bhaddāli, I shall teach the exposition on the simile of the thoroughbred colt.Still, Bhaddāli, I shall teach the exposition on the simile of the thoroughbred colt.Listen and apply your mind well, I will speak.”Listen and apply your mind well, I will speak.”

“Yes, sir,” Bhaddāli replied.“Yes, sir,” Bhaddāli replied.The Buddha said this:The Buddha said this:“Suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit.“Suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit.

Because it has not done this before, it still resorts to some twists, ducks, and dodges.Because it has not done this before, it still resorts to some twists, ducks, and dodges.But with regular and gradual practice its bad behavior is extinguished.But with regular and gradual practice its bad behavior is extinguished.When it has done this, the horse trainer next makes it get used to wearing the harness.When it has done this, the horse trainer next makes it get used to wearing the harness.

Because it has not done this before, it still resorts to some twists, ducks, and dodges.Because it has not done this before, it still resorts to some twists, ducks, and dodges.But with regular and gradual practice its bad behavior is extinguished.But with regular and gradual practice its bad behavior is extinguished.When it has done this, the horse trainer next makes it get used to walking in procession, circling, prancing, galloping, charging, the protocols and customs of court, and in the very best speed, fleetness, and camaraderie.When it has done this, the horse trainer next makes it get used to walking in procession, circling, prancing, galloping, charging, the protocols and customs of court, and in the very best speed, fleetness, and camaraderie.

Because it has not done this before, it still resorts to some twists, ducks, and dodges.Because it has not done this before, it still resorts to some twists, ducks, and dodges.But with regular and gradual practice its bad behavior is extinguished.But with regular and gradual practice its bad behavior is extinguished.When it has done this, the horse trainer next rewards it with a grooming and a rub down.When it has done this, the horse trainer next rewards it with a grooming and a rub down.

A fine royal thoroughbred with these ten factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship.A fine royal thoroughbred with these ten factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship.In the same way, a mendicant with ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.In the same way, a mendicant with ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

What ten?What ten?It’s when a mendicant has an adept’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.It’s when a mendicant has an adept’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.A mendicant with these ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”A mendicant with these ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

That is what the Buddha said.That is what the Buddha said.Satisfied, Venerable Bhaddāli approved what the Buddha said.Satisfied, Venerable Bhaddāli approved what the Buddha said.