..续本文上一页oble disciple gives up the taking of what is not given and abstains from it. By abstaining from what is not given, the noble disciple gives to immeasurable beings freedom from fear... This is the second of those great gifts and the fifth of the outcomes of merit.

　　"Further, monks, a noble disciple gives up sexual misconduct and abstains from it. By abstaining from sexual misconduct, the noble disciple gives to immeasurable beings freedom from fear... This is the third of those great gifts and the sixth of the outcomes of merit.

　　"Further, monks, a noble disciple gives up wrong speech and abstains from it. By abstaining from wrong speech, the noble disciple gives to immeasurable beings freedom from fear... This is the fourth of those great gifts and the seventh of the outcomes of merit.

　　"Further, monks, a noble disciple gives up intoxicating drink and drugs causing heedlessness, and abstains from them. By abstaining from intoxicating drink and drugs, the noble disciple gives to immeasurable beings freedom from fear, freedom from hostility and freedom from oppression. By giving to immeasurable beings freedom from fear, hostility and oppression, he himself will enjoy immeasurable freedom from fear, freedom from hostility and freedom from oppression. This is the fifth of those great gifts and the eighth of the outcomes of merit.

　　"These, monks, are the eight outcomes of merit and goodness which are the nourishment of happiness and are very precious; they yield happiness, lead heavenwards and bring about what is desirable, pleasing, agreeable and enjoyable."

　　— AN 8.39

　　6. MINDFULNESS OF DEATH (I)

　　Once the Blessed One was staying in the Brick Hall at Naadikaa. There he addressed the monks as follows:

　　"Mindfulness of death, monks, if cultivated and frequently practiced, brings great fruit, great benefit; it merges in the Deathless, ends in the Deathless. Therefore, monks, you should cultivate mindfulness of death."

　　After these words of the Blessed One, a certain monk said:

　　"Lord, I cultivate mindfulness of death." — "And how do you cultivate it

　　"

　　"I am thinking in this way, Lord: ”Oh, were I to live just for one day and a night, I would direct my mind on the Blessed One”s teaching. Much, indeed, could then be done by me!” Thus, Lord, do I cultivate mindfulness of death."

　　(Other monks in that assembly likewise said that they cultivated mindfulness of death and, being asked how they did so, they answered:)

　　"I am thinking in this way, Lord: ”Oh, were I to live but for a single day... half-a-day... just for the time I need to eat one alms meal... half an alms meal... just for the time I need to chew and swallow four or five morsels of food... just for the time I need to chew and swallow one morsel of food... just for the time I breathe in after the out-breath or breathe out after the in-breath, I would direct my mind on the Blessed One”s teaching. Much, indeed, could then be done by me!” Thus, Lord, do I cultivate mindfulness of death."

　　After the monks had thus spoken, the Blessed One said:

　　"The monks who say that they cultivate mindfulness of death with the thought, ”Oh, were I to live just for one day and a night... just for the time needed to chew and swallow four or five morsels of food...” — of these monks it must be said that they live indolently and that, for the aim of destroying the taints,[15] they cultivate mindfulness of death in a slack way.

　　"But, monks, those who cultivate mindfulness of death with the thought, ”Oh, were I to live for the time I need to chew and swallow one morsel of food; or for the time of breathing in after the out-breath or breathing out after the in-breath, I would direct my mind on the Blessed One”s teaching. Much, indeed, could then be done by me!” — of these monks it can be said that they l…

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