wh238 AN anthology part III.pdf

AguttaraNikāya

DiscoursesoftheBuddha:

AnAnthology

PartIII

SelectedandtranslatedfromthePāli

Lw_l_nmlgi_ Rfcp_

and

@fgiifs @mbfg

BuddhistPublicationSociety

Kandy•SriLanka

TheWheelPublicationNo.241–242

BPSOnlineEdition©(2008)

DigitalTranscriptionSource:BPS.

Firstedition:1976

Secondedition:1990

Forthisedition,therevisedtranslationsbyVenerableBodhiasgivenintheNumericalDiscourses

oftheBuddhahavebeenusedwithhiskindpermission.

Forfreedistribution.Thisworkmayberepublished,reformatted,reprintedandredistributedin

anymedium.However,anysuchrepublicationandredistributionistobemadeavailabletothe

public on a free and unrestricted basis and translations and other derivative works are to be

clearly marked as such and the Buddhist Publication Society is to be acknowledged as the

originalpublisher.

TheChapteroftheNines

1. M EGHIYA

OnoneoccasiontheBlessedOnewasdwellingatCālikā,ontheCālikahill.TheretheVenerable

Meghiya,whowasatthattimetheBlessedOne’sattendant, 1 approachedtheBlessedOne,paid

homagetohim,andsaidtohimwhilestandingatoneside:

“Lord,IwishtogotoJantugāmaforalms.”

“Youmaydoasyouthinkfit,Meghiya.”

Then the Venerable Meghiya, dressing himself in the morning and taking robe and bowl,

enteredJantugāmaforalms.Havingmadethealmsroundandtakenhismeal,hewenttothe

bankoftheKimikālāRiver.

There, while walking around to stretch his legs, he saw a pleasant and beautiful mango

grove.Seeingit,hethought:“Pleasant,indeed,isthismangogrove;itisbeautiful.Truly,itisfit

foraclansmanwhowishestostriveinmeditation.IftheBlessedOneallowsit,Ishallreturnto

thismangogrovetostriveinmeditation.”

ThentheVenerableMeghiyaapproachedtheBlessedOne…andsaidtohim:“Lord,aftermy

almsroundinJantugāma,whenIhadtakenmymeal,IwenttothebankoftheKimikālāRiver.

WhilewalkingthereIsawapleasantandbeautifulmangogrovewhichIthoughttobefitfora

clansmanwhowishestostriveinmeditation.IftheBlessedOnepermitsme,Ishallgothereand

strive.”

“Waitawhile,Meghiya.Wearenowalonehere.Firstletanothermonkcome.”

ButtheVenerableMeghiyarepeatedhisrequest,saying:“Lord,fortheBlessedOnethereis

nothing further to achieve and no need to consolidate what he has achieved. But as for me,

Lord, there is still more to achieve and the need to consolidate what I have achieved. If the

BlessedOnepermitsme,Ishallgotothatmangogroveandstrive.”

AgaintheBlessedOneaskedhimtowaitandagaintheVenerableMeghiyamadehisrequest

forathirdtime.(ThentheBlessedOnesaid:)

“Asyouspeakofstriving,Meghiya,whatcanwesay?Youmaydonowasyouthinkfit.”

TheVenerableMeghiyathenrosefromhisseat,salutedtheBlessedOne,andkeepinghimto

hisright,leftforthemangogrove.Havingarrived,hewentdeeperintothegroveandsatdown

underatreetospendthedaythere.Butwhilestayinginthatmangogrove,threekindsofevil,

unwholesome thoughts constantly assailed him: sensual thoughts, thoughts of ill will and

thoughtsofviolence.

Then he thought: “Truly, it is strange, it is amazing! I have gone forth from home into the

homeless life out of faith, and yet I am harassed by these three kinds of evil, unwholesome

thoughts:sensualthoughts,thoughtsofillwill,andthoughtsofviolence.” 2

ThentheVenerableMeghiyawentbacktotheBlessedOne,andhavingsalutedhim,hetold

himwhathadoccurredandexclaimed:“Trulyitisstrange,itisamazing!Ihavegoneforthfrom

home into the homeless life out of faith, and yet I am harassed by those three kinds of evil,

unwholesomethoughts.”

“If,Meghiya,themindstilllacksmaturityforliberation,therearefiveconditionsconducive

tomakingitmature.Whatfive?

“Thefirstthing,Meghiya,formakingtheimmaturemindmatureforliberationistohavea

noblefriend,anoblecompanion,anobleassociate. 3

“Further,Meghiya,amonkshouldbevirtuous,restrainedbytherestraintofthePātimokkha,

perfect in conduct and resort, seeing danger in the slightest faults. Having undertaken the

trainingrules,heshouldtrainhimselfinthem.Thisisthesecondthingthatmakestheimmature

mindmatureforliberation.

“Further, Meghiya, the talk in which a monk engages should befit an austere life and be

helpfultomentalclarity;thatistosay,itshouldbetalkonfewnessofwishes,oncontentment,

onsolitude,onseclusion,onapplicationofenergy,onvirtue,concentration,wisdom,liberation,

andontheknowledgeandvisionofliberation.Ifamonkfindsopportunitiesforsuchtalkeasily

and without difficulty, this is the third thing that makes the immature mind mature for

liberation.

“Further, Meghiya, a monk lives with his energy set upon the abandoning of everything

unwholesome and the acquiring of everything wholesome; he is steadfast and strong in his

effort,notshirkinghistaskinregardtowholesomequalities.Thisisthefourththingthatmakes

theimmaturemindmatureforliberation.

“Further,Meghiya,amonkpossesseswisdom;heisequippedwiththatwisdomwhichsees

into the rise and fall of phenomena, which is noble and penetrative, leading to the complete

destruction of suffering. This is the fifth thing that makes the immature mind mature for

liberation.

“When, Meghiya, a monk has a noble friend, a noble companion and associate, it can be

expected the he will be virtuous … that he will engage in talk befitting the austere life and

helpful to mental clarity … that his energy will be set upon the abandoning of everything

unwholesomeandtheacquiringofeverythingwholesome…thathewillbeequippedwiththe

wisdomthatleadstothecompletedestructionofsuffering.

“Then,Meghiya,whenthemonkisfirmlygroundedinthesefivethings,heshouldcultivate

four other things: he should cultivate the meditation on the foulness (of the body) for

abandoninglust;heshouldcultivatelovingkindnessforabandoningillwill;heshouldcultivate

mindfulnessofbreathingforcuttingoffdistractingthoughts;heshouldcultivatetheperception

of impermanence for eliminating the conceit ’I am’. In one who perceives impermanence, the

perceptionofnonselfbecomesfirmlyestablished;andonewhoperceivesnonselfachievesthe

eliminationoftheconceit’Iam’andattainsNibbānainthisverylife.” 4

(9:3)

2. F REEDOF F IVEFOLD F EAR

Thereare,Omonks,fourpowers.Whatfour?Thepowerofwisdom,thepowerofenergy,the

powerofanunblemishedlifeandthepowerofbeneficence.

Andwhat,monks,isthepowerofwisdom?Astothosethingswhichareunwholesomeand

areheldtobeunwholesome,thosethingswhicharewholesomeandareheldtobewholesome;

blamelessandblameworthy,andheldtobeso;darkandbright,andheldtobeso;fitorunfitto

bepractised,andheldtobeso;worthyandunworthyofnobleones,andheldtobeso—tosee

allthesethingsclearlyandtoconsiderthemwell,thisiscalledthepowerofwisdom.

And what, monks, is the power of energy? As to those things that are unwholesome,

blameworthy,dark,unfittobepractised,unworthyofnobleones,andwhichareheldtobeso—

togeneratedesire,tomakeaneffortandstirupone’senergyforabandoningallthesethings;

andastothosethingsthatarewholesome,blameless,bright,fittobepractised,worthyofnoble

ones,andwhichareheldtobeso—togeneratedesire,tomakeaneffortandstirupone’senergy

forgainingallthesethings,thisiscalledthepowerofenergy.

And what, monks, is the power of an unblemished life? Here, monks, a noble disciple is

unblemished in his deeds, unblemished in his words, unblemished in his thoughts. This is

calledthepowerofanunblemishedlife.

Andwhat,monks,isthepowerofbeneficence?Therearefourbasesofbeneficence: 5 bygifts,

byfriendlyspeech,byhelpfulactsandbybestowalofequity.Thisisthebestofgifts:thegiftof

Dhamma.Andthisisthebestoffriendlyspeech:toteachtheDhammaagainandagaintothose

whowishforitandwholistenattentively.Andthisisthebestofhelpfulacts:toarouse,instil

andstrengthenfaithintheunbeliever;toarouse,instil,andstrengthenvirtueintheimmoral;to

arouse,instilandstrengthengenerosityinthemiser;toarouse,instil,andstrengthenwisdomin

the ignorant. And this is the best bestowal of equity: if a streamenterer becomes equal to a

streamenterer;aoncereturnerequaltoaoncereturner;anonreturnerequaltoanonreturner;

andanarahatequaltoanarahat.This,monks,iscalledthepowerofbeneficence.

Andthisconcludesthefourpowers.

Now,monks,anoblediscipleendowedwiththesefourpowershasleftbehindfivefears:the

fearforhislivelihood,thefearofdisrepute,thefearofembarrassmentinassemblies,thefearof

deathandthefearofanunhappyfuturedestiny.

Anobledisciplethusendowedwillthink:“NofeardoIhaveformylivelihood.WhyshouldI

have fear about it? Have I not the four powers of wisdom, energy, unblemished life and

beneficence? It is one who is foolish and lazy, of blameworthy conduct in deeds, words, and

thoughts,andwhohasnobeneficence—suchaonemighthavefearforhislivelihood.

“NofeardoIhaveaboutdisreputeoraboutembarrassmentinassemblies;norhaveIfearof

death or of an unhappy future destiny. Why should I have these fears? Have I not the four

powersofwisdom,energy,unblemishedlife,andbeneficence?Itisonewhoisfoolishandlazy,

ofblameworthyconductindeeds,words,andthoughts,andwhohasnobeneficence—sucha

onemighthaveallthesefears.”

Thus it should be understood, monks, that anoble disciple endowedwith the four powers

hasleftbehindfivefears.

(9:5)

3. S ĀRIPUTTA ’ S L ION ’ S R OAR

On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiika’s

monastery. At that time the Venerable Sāriputta approached the Blessed One. Having paid

homagetotheBlessedOne,hesatdowntoonesideandsaidtohim:

“Lord, I have now completed the rains retreat at Sāvatthī and wish to leave for a country

journey.”

“Sāriputta,youmaygowheneveryouareready.”TheVenerableSāriputtarosefromhisseat,

salutedtheBlessedOne,andkeepinghimtohisright,departed.

Soon after the Venerable Sāriputtā had left, one monk said to the Blessed One: “The

VenerableSāriputtahashitmeandhasleftonhisjourneywithoutanapology.” 6

Then the Blessed One called another monk and said: “Go, monk, and call the Venerable

Sāriputta,saying,’TheMastercallsyou,Sāriputta.’“ 7 Themonkdidashewasbidden,andthe

VenerableSāriputtaresponded,saying,“Yes,friend.”

Then the Venerable Mahāmoggallāna and the Venerable Ānanda, taking the keys, went

around the monks’ lodgings and said: “Come, revered sirs, come! For today the Venerable

Sāriputtawillutterhislion’sroarinthepresenceoftheBlessedOne.”

TheVenerableSāriputtaapproachedtheBlessedOne,andaftersalutinghim,satdowntoone

side. When he was seated, the Blessed One said: “One of your fellow monks here has

complainedthatyouhithimandleftonyourjourneywithoutanapology.”

“Lord,oneinwhommindfulnessdirectedtothebody 8 isnotpresentinregardtothebody

maywellhitafellowmonkandleavewithoutanapology.

“Justas,Lord,peoplethrowupontheearththingscleanandunclean,dung,urine,spittle,pus

and blood, yet for all that the earth has no revulsion, loathing or disgust towards it; 9 even so,

Lord, do I dwell with a heart that is like the earth, vast, exalted and measureless, without

hostility, and without ill will. However, one in whom mindfulness directed on the body in

regardtothebodyisnotpresentmaywellhitafellowmonkandleavewithoutanapology.

“Justas,Lord,peopleusewatertowashthingscleanandunclean,thingssoiledwithdung,

urine, spittle, pus and blood, yet for all that the water has no revulsion, loathing or disgust

towards it; even so, Lord, do I dwell with a heart that is like water, vast, exalted and

measureless, without hostility, and without ill will. However, one in whom … and leave

withoutanapology

“Justas,Lord,fireburnsthingscleanandunclean,thingssoiledwithdung,urine,spittle,pus

andblood,yetforallthatthefirehasnorevulsion,loathingordisgusttowardsit;evenso,Lord,

do I dwell with a heart that is like fire, vast, exalted and measureless, without hostility, and

withoutillwill.However,heinwhom…andleavewithoutanapology.

“Justas,Lord,thewindblowsoverthingscleanandunclean,overdung,urine,spittle,pus

and blood, yet for all that thewind has no revulsion, loathing or disgust towards it;even so,

Lord, do I dwell with a heart that is like the wind, vast, exalted and measureless, without

hostility,andwithoutillwill.However,heinwhom…andleavewithoutanapology.

“Lord,justasadusterwipesoverthingscleanandunclean,thingssoiledwithdung,urine,

spittle,pusandblood,yetforallthatthedusterhasnorevulsion,loathingordisgusttowardsit;

even so, Lord, do I dwell with a heart that is like a duster, vast, exalted and measureless,

withouthostility,andwithoutillwill.However,heinwhom…andleavewithoutanapology.

“Lord,justasanoutcastboyorgirl,beggingvesselinhandandcladinrags,entersavillage

ortownwithahumbleheart;evenso,Lord,doIdwellwithaheartlikethatofanoutcastyouth,

aheartthatisvast,exaltedandmeasureless,withouthostility,andwithoutillwill.However,he

inwhom…andleavewithoutanapology.

“Lord,justasabullwithhishornscut,gentle,welltamedandwelltrained,whenroaming

from street to street, from square to square, will not hurt anyone with feet or horns; even so,

Lord,doIdwelllikeabullwithhornscut,withaheartthatisvast,exaltedandmeasureless,

withouthostility,andwithoutillwill.However,heinwhom…andleavewithoutanapology.

“Lord, just as a woman or a man, young, youthful and fond of ornaments, who has just

washedthehead,wouldbefilledwithrevulsion,loathinganddisgustifthecarcassofasnake,a

Plik z chomika:

Inne pliki z tego folderu:

Inne foldery tego chomika: