中部第 66 经（Sujato 英译）第 1 阅读页 · The Simile of the Quail · 1/2

Middle Discourses 66Middle Discourses 66The Simile of the QuailThe Simile of the Quail

So I have heard.So I have heard.At one time the Buddha was staying in the land of the Aṅguttarāpans, near the town of theirs named Āpaṇa.At one time the Buddha was staying in the land of the Aṅguttarāpans, near the town of theirs named Āpaṇa.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.

He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation.He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation.Having plunged deep into it, he sat at the root of a certain tree to meditate.Having plunged deep into it, he sat at the root of a certain tree to meditate.Venerable Udāyī also robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.Venerable Udāyī also robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.

He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to that forest grove for the day’s meditation.He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to that forest grove for the day’s meditation.Having plunged deep into it, he sat at the root of a certain tree to meditate.Having plunged deep into it, he sat at the root of a certain tree to meditate.Then as Venerable Udāyī was in private retreat this thought came to his mind:Then as Venerable Udāyī was in private retreat this thought came to his mind:

“The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness!“The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness!He has rid us of so many unskillful things and gifted us so many skillful things!”He has rid us of so many unskillful things and gifted us so many skillful things!”Then in the late afternoon, Udāyī came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him:Then in the late afternoon, Udāyī came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him:

“Just now, sir, as I was in private retreat this thought came to mind:“Just now, sir, as I was in private retreat this thought came to mind:‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness!‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness!He has rid us of so many unskillful things and gifted us so many skillful things!’He has rid us of so many unskillful things and gifted us so many skillful things!’

For we used to eat at dusk, at daybreak, and at the wrong time of day.For we used to eat at dusk, at daybreak, and at the wrong time of day.But then there came a time when the Buddha addressed the mendicants, saying,But then there came a time when the Buddha addressed the mendicants, saying,‘Please, mendicants, give up that meal at the wrong time of day.’‘Please, mendicants, give up that meal at the wrong time of day.’

At that, sir, we became sad and upset,At that, sir, we became sad and upset,‘But these faithful householders give us delicious fresh and cooked foods at the wrong time of day. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’‘But these faithful householders give us delicious fresh and cooked foods at the wrong time of day. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’But when we considered our fondness and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of day.But when we considered our fondness and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of day.

Then we ate at dusk and daybreak.Then we ate at dusk and daybreak.But then there came a time when the Buddha addressed the mendicants, saying,But then there came a time when the Buddha addressed the mendicants, saying,‘Please, mendicants, give up that meal at the wrong time of night.’‘Please, mendicants, give up that meal at the wrong time of night.’

At that, sir, we became sad and upset,At that, sir, we became sad and upset,‘But that’s considered the more delicious of the two meals. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’‘But that’s considered the more delicious of the two meals. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’Once it so happened that a certain person got some soup during the day. He said,Once it so happened that a certain person got some soup during the day. He said,

‘Come, let’s set this aside; we’ll enjoy it together this evening.’‘Come, let’s set this aside; we’ll enjoy it together this evening.’Nearly all meals are prepared at night, only a few in the day.Nearly all meals are prepared at night, only a few in the day.But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of night.But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of night.

In the past, mendicants went wandering for alms in the dark of the night. They walked into a swamp, or fell into a sewer, or collided with a thorn bush, or collided with a sleeping cow, or encountered youths escaping a crime or on their way to commit one, or were invited by a lady to commit a lewd act.In the past, mendicants went wandering for alms in the dark of the night. They walked into a swamp, or fell into a sewer, or collided with a thorn bush, or collided with a sleeping cow, or encountered youths escaping a crime or on their way to commit one, or were invited by a lady to commit a lewd act.Once it so happened that I was wandering for alms in the dark of the night.Once it so happened that I was wandering for alms in the dark of the night.

A woman washing a pot saw me by a flash of lightning.A woman washing a pot saw me by a flash of lightning.Startled, she cried out,Startled, she cried out,‘Woe is me! It’s a damn goblin!’‘Woe is me! It’s a damn goblin!’

When she said this, I said to her,When she said this, I said to her,‘Sister, I am no goblin.‘Sister, I am no goblin.I’m a mendicant waiting for alms.’I’m a mendicant waiting for alms.’

‘Die, mendicant’s father! Die, mendicant’s mother!‘Die, mendicant’s father! Die, mendicant’s mother!Better to have your belly sliced open with a sharp meat cleaver than to wander for alms in the dark of night for the sake of your belly!’Better to have your belly sliced open with a sharp meat cleaver than to wander for alms in the dark of night for the sake of your belly!’Recollecting that, I thought,Recollecting that, I thought,

‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness!‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness!He has rid us of so many unskillful things and gifted us so many skillful things!’”He has rid us of so many unskillful things and gifted us so many skillful things!’”“This is exactly what happens when some futile people are told by me to give something up. They say,“This is exactly what happens when some futile people are told by me to give something up. They say,

‘What, such a trivial, trifling thing as this? This ascetic is much too strict!’‘What, such a trivial, trifling thing as this? This ascetic is much too strict!’They don’t give it up, and they nurse bitterness toward me;They don’t give it up, and they nurse bitterness toward me;and for the mendicants who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.and for the mendicants who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

Suppose a quail was tied with a vine, and was waiting there to be injured, caged, or killed.Suppose a quail was tied with a vine, and was waiting there to be injured, caged, or killed.Would it be right to say that,Would it be right to say that,for that quail, that vine is weak, feeble, rotten, and insubstantial?”for that quail, that vine is weak, feeble, rotten, and insubstantial?”

“No, sir.“No, sir.For that quail, that vine is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”For that quail, that vine is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”“In the same way, when some futile people are told by me to give something up, they say,“In the same way, when some futile people are told by me to give something up, they say,

‘What, such a trivial, trifling thing as this? This ascetic is much too strict!’‘What, such a trivial, trifling thing as this? This ascetic is much too strict!’They don’t give it up, and they nurse bitterness toward me;They don’t give it up, and they nurse bitterness toward me;and for the mendicants who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.and for the mendicants who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

But when some gentlemen are told by me to give something up, they say,But when some gentlemen are told by me to give something up, they say,‘What, we just have to give up such a trivial, trifling thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’‘What, we just have to give up such a trivial, trifling thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’They give it up, and they don’t nurse bitterness toward me;They give it up, and they don’t nurse bitterness toward me;

and when the mendicants who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.and when the mendicants who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.For them, that bond is weak, feeble, rotten, and insubstantial.For them, that bond is weak, feeble, rotten, and insubstantial.Suppose there was a royal bull elephant with tusks like draft-poles, able to draw a heavy load, pedigree and battle-hardened. And it was bound with a strong harness. But just by twisting its body a little, it would break apart its bonds and go wherever it wants.Suppose there was a royal bull elephant with tusks like draft-poles, able to draw a heavy load, pedigree and battle-hardened. And it was bound with a strong harness. But just by twisting its body a little, it would break apart its bonds and go wherever it wants.

Would it be right to say that,Would it be right to say that,for that bull elephant, that strong harness is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”for that bull elephant, that strong harness is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”“No, sir.“No, sir.

For that bull elephant, that strong harness is weak, feeble, rotten, and insubstantial.”For that bull elephant, that strong harness is weak, feeble, rotten, and insubstantial.”“In the same way, when some gentlemen are told by me to give something up, they say,“In the same way, when some gentlemen are told by me to give something up, they say,‘What, we just have to give up such a trivial, trifling thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’‘What, we just have to give up such a trivial, trifling thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’

They give it up, and they don’t nurse bitterness toward me;They give it up, and they don’t nurse bitterness toward me;and when the mendicants who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.and when the mendicants who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.For them, that bond is weak, feeble, rotten, and insubstantial.For them, that bond is weak, feeble, rotten, and insubstantial.

Suppose there was a poor man, with few possessions and little wealth.Suppose there was a poor man, with few possessions and little wealth.He had a single broken-down hovel open to the crows, not the best sort; a single broken-down couch, not the best sort; a single pot for storing grain, not the best sort; and a single wifey, not the best sort.He had a single broken-down hovel open to the crows, not the best sort; a single broken-down couch, not the best sort; a single pot for storing grain, not the best sort; and a single wifey, not the best sort.He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a satisfying meal.He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a satisfying meal.

He’d think,He’d think,‘The ascetic life is so very pleasant! The ascetic life is so very healthy!‘The ascetic life is so very pleasant! The ascetic life is so very healthy!If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’

But he’s not able to give up his broken-down hovel, his broken-down couch, his pot for storing grain, or his wifey—none of which are the best sort—in order to go forth.But he’s not able to give up his broken-down hovel, his broken-down couch, his pot for storing grain, or his wifey—none of which are the best sort—in order to go forth.Would it be right to say that,Would it be right to say that,for that man,for that man,

those bonds are weak, feeble, rotten, and insubstantial?”those bonds are weak, feeble, rotten, and insubstantial?”“No, sir.“No, sir.For that man,For that man,

they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”“In the same way, when some futile people are told by me to give something up, they say,“In the same way, when some futile people are told by me to give something up, they say,‘What, such a trivial, trifling thing as this? This ascetic is much too strict!’‘What, such a trivial, trifling thing as this? This ascetic is much too strict!’

They don’t give it up, and they nurse bitterness toward me;They don’t give it up, and they nurse bitterness toward me;and for the mendicants who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.and for the mendicants who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.Suppose there was a rich householder or householder’s child, affluent, and wealthy. He had a vast amount of gold ingots, grain, fields, lands, wives, and male and female bondservants.Suppose there was a rich householder or householder’s child, affluent, and wealthy. He had a vast amount of gold ingots, grain, fields, lands, wives, and male and female bondservants.

He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a satisfying meal.He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a satisfying meal.He’d think,He’d think,‘The ascetic life is so very pleasant! The ascetic life is so very healthy!‘The ascetic life is so very pleasant! The ascetic life is so very healthy!

If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’And he is able to give up his vast amount of gold ingots, grain, fields, lands, wives, and male and female bondservants in order to go forth.And he is able to give up his vast amount of gold ingots, grain, fields, lands, wives, and male and female bondservants in order to go forth.Would it be right to say that,Would it be right to say that,

for that householder, they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”for that householder, they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”“No, sir.“No, sir.For that householder,For that householder,

those bonds are weak, feeble, rotten, and insubstantial.”those bonds are weak, feeble, rotten, and insubstantial.”“In the same way, when some gentlemen are told by me to give something up, they say,“In the same way, when some gentlemen are told by me to give something up, they say,‘What, we just have to give up such a trivial, trifling thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’‘What, we just have to give up such a trivial, trifling thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’

They give it up, and they don’t nurse bitterness toward me;They give it up, and they don’t nurse bitterness toward me;and when the mendicants who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.and when the mendicants who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.For them, that bond is weak, feeble, rotten, and insubstantial.For them, that bond is weak, feeble, rotten, and insubstantial.

Udāyī, these four individuals are found in the world.Udāyī, these four individuals are found in the world.What four?What four?Take a certain individual practicing to give up and let go of attachments.Take a certain individual practicing to give up and let go of attachments.

As they do so, memories and thoughts connected with attachments beset them.As they do so, memories and thoughts connected with attachments beset them.They tolerate them and don’t give them up, dispel them, eliminate them, and obliterate them.They tolerate them and don’t give them up, dispel them, eliminate them, and obliterate them.I call this individual ‘fettered’, not ‘detached’.I call this individual ‘fettered’, not ‘detached’.

Why is that?Why is that?Because I understand the disparity of faculties as it applies to this individual.Because I understand the disparity of faculties as it applies to this individual.Take another individual practicing to give up and let go of attachments.Take another individual practicing to give up and let go of attachments.

As they do so, memories and thoughts connected with attachments beset them.As they do so, memories and thoughts connected with attachments beset them.They don’t tolerate them, but give them up, dispel them, eliminate them, and obliterate them.They don’t tolerate them, but give them up, dispel them, eliminate them, and obliterate them.I also call this individual ‘fettered’, not ‘detached’.I also call this individual ‘fettered’, not ‘detached’.

Why is that?Why is that?Because I understand the disparity of faculties as it applies to this individual.Because I understand the disparity of faculties as it applies to this individual.