中部第 94 经（Sujato 英译）第 2 阅读页 · With Ghoṭamukha · 2/2

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,

they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.

Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.

Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.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, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.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 many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so 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: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, 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: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, 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, Ghoṭamukha said to him,When he had spoken, Ghoṭamukha said to him,“Excellent, worthy Udena! Excellent!“Excellent, worthy Udena! 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, the worthy Udena 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, the worthy Udena has made the teaching clear in many ways.

I go for refuge to the worthy Udena, to the teaching, and to the mendicant Saṅgha.I go for refuge to the worthy Udena, to the teaching, and to the mendicant Saṅgha.From this day forth, may the worthy Udena remember me as a lay follower who has gone for refuge for life.”From this day forth, may the worthy Udena remember me as a lay follower who has gone for refuge for life.”“Brahmin, don’t go for refuge to me.“Brahmin, don’t go for refuge to me.

You should go for refuge to that same Blessed One to whom I have gone for refuge.”You should go for refuge to that same Blessed One to whom I have gone for refuge.”“But worthy Udena, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”“But worthy Udena, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”“Brahmin, the Buddha has already become fully quenched.”“Brahmin, the Buddha has already become fully quenched.”

“Worthy Udena, if I heard that the worthy Gotama was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him.“Worthy Udena, if I heard that the worthy Gotama was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him.But since the worthy Gotama has become fully quenched, I go for refuge to that worthy Gotama, to the teaching, and to the Saṅgha.But since the worthy Gotama has become fully quenched, I go for refuge to that worthy Gotama, to the teaching, and to the Saṅgha.From this day forth, may the worthy Udena remember me as a lay follower who has gone for refuge for life.From this day forth, may the worthy Udena remember me as a lay follower who has gone for refuge for life.

Worthy Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.”Worthy Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.”“But brahmin, what does the king of Aṅga give you as a regular daily allowance?”“But brahmin, what does the king of Aṅga give you as a regular daily allowance?”“Five hundred dollars.”“Five hundred dollars.”

“It’s not proper for us to receive gold and currency.”“It’s not proper for us to receive gold and currency.”“If that’s not proper, I will have a dwelling built for the worthy Udena.”“If that’s not proper, I will have a dwelling built for the worthy Udena.”“If you want to build me a dwelling, then build an assembly hall for the Saṅgha at Pāṭaliputta.”“If you want to build me a dwelling, then build an assembly hall for the Saṅgha at Pāṭaliputta.”

“Now I’m even more delighted and satisfied with the worthy Udena, since he encourages me to give to the Saṅgha.“Now I’m even more delighted and satisfied with the worthy Udena, since he encourages me to give to the Saṅgha.So with this allowance and another one I will have an assembly hall built for the Saṅgha at Pāṭaliputta.”So with this allowance and another one I will have an assembly hall built for the Saṅgha at Pāṭaliputta.”And so he had that hall built.And so he had that hall built.

And these days it’s called the “Ghoṭamukhī”.And these days it’s called the “Ghoṭamukhī”.