中部第 35 经（Sujato 英译）第 2 阅读页 · The Shorter Discourse With Saccaka · 2/2

What you said before and what you said after don’t match up.What you said before and what you said after don’t match up.What do you think, Aggivessana?What do you think, Aggivessana?When you say,When you say,

‘Consciousness is my self,’ do you have power over that consciousness to say:‘Consciousness is my self,’ do you have power over that consciousness to say:‘May my consciousness be like this! May it not be like that’?”‘May my consciousness be like this! May it not be like that’?”“No, worthy Gotama.”“No, worthy Gotama.”

“Think about it, Aggivessana!“Think about it, Aggivessana!You should think before answering.You should think before answering.What you said before and what you said after don’t match up.What you said before and what you said after don’t match up.

What do you think, Aggivessana?What do you think, Aggivessana?Is form permanent or impermanent?”Is form permanent or impermanent?”“Impermanent.”“Impermanent.”

“But if it’s impermanent, is it suffering or happiness?”“But if it’s impermanent, is it suffering or happiness?”“Suffering.”“Suffering.”“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:

‘This is mine, I am this, this is my self’?”‘This is mine, I am this, this is my self’?”“No, worthy Gotama.”“No, worthy Gotama.”“What do you think, Aggivessana?“What do you think, Aggivessana?

Is feeling …Is feeling …perception …perception …choices …choices …

consciousness permanent or impermanent?”consciousness permanent or impermanent?”“Impermanent.”“Impermanent.”“But if it’s impermanent, is it suffering or happiness?”“But if it’s impermanent, is it suffering or happiness?”

“Suffering.”“Suffering.”“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:‘This is mine, I am this, this is my self’?”‘This is mine, I am this, this is my self’?”

“No, worthy Gotama.”“No, worthy Gotama.”“What do you think, Aggivessana?“What do you think, Aggivessana?Consider someone who resorts, draws near, and clings to suffering, regarding it thus: ‘This is mine, I am this, this is my self.’ Would they be able to completely understand suffering themselves, or live having wiped out suffering?”Consider someone who resorts, draws near, and clings to suffering, regarding it thus: ‘This is mine, I am this, this is my self.’ Would they be able to completely understand suffering themselves, or live having wiped out suffering?”

“How could they?“How could they?No, worthy Gotama.”No, worthy Gotama.”“What do you think, Aggivessana?“What do you think, Aggivessana?

This being so, aren’t you someone who resorts, draws near, and clings to suffering, regarding it thus: ‘This is mine, I am this, this is my self’?”This being so, aren’t you someone who resorts, draws near, and clings to suffering, regarding it thus: ‘This is mine, I am this, this is my self’?”“How could I not?“How could I not?Yes, worthy Gotama.”Yes, worthy Gotama.”

“Suppose, Aggivessana, there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest.“Suppose, Aggivessana, there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest.There they’d see a big banana trunk, straight and young and grown unskewed.There they’d see a big banana trunk, straight and young and grown unskewed.They’d cut it down at the base, cut off the top, and unroll the coiled sheaths.They’d cut it down at the base, cut off the top, and unroll the coiled sheaths.

But they wouldn’t even find sapwood, much less heartwood.But they wouldn’t even find sapwood, much less heartwood.In the same way, when pursued, pressed, and grilled by me on your own doctrine, you turn out to be vacuous, hollow, and mistaken.In the same way, when pursued, pressed, and grilled by me on your own doctrine, you turn out to be vacuous, hollow, and mistaken.But it was you who stated before the assembly of Vesālī:But it was you who stated before the assembly of Vesālī:

‘I don’t see any ascetic or brahmin who would not shake and rock and tremble, sweating from the armpits, were I to take them on in debate—not a leader of an order or a community, or the tutor of a community, and not even one who claims to be a perfected one, a fully awakened Buddha.‘I don’t see any ascetic or brahmin who would not shake and rock and tremble, sweating from the armpits, were I to take them on in debate—not a leader of an order or a community, or the tutor of a community, and not even one who claims to be a perfected one, a fully awakened Buddha.Even an insentient post would shake and rock and tremble were I to take it on in debate.Even an insentient post would shake and rock and tremble were I to take it on in debate.

How much more then a human being!’How much more then a human being!’But sweat is pouring from your forehead; it’s soaked through your robe and drips on the ground.But sweat is pouring from your forehead; it’s soaked through your robe and drips on the ground.While I now have no sweat on my body.”While I now have no sweat on my body.”

So the Buddha revealed his golden body to the assembly.So the Buddha revealed his golden body to the assembly.When this was said, Saccaka sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.When this was said, Saccaka sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.Knowing this, the Licchavi Dummukha said to the Buddha,Knowing this, the Licchavi Dummukha said to the Buddha,

“A simile strikes me, Blessed One.”“A simile strikes me, Blessed One.”“Then speak as you feel inspired,” said the Buddha.“Then speak as you feel inspired,” said the Buddha.“Sir, suppose there was a lotus pond not far from a town or village,“Sir, suppose there was a lotus pond not far from a town or village,

and a crab lived there.and a crab lived there.Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on solid ground.Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on solid ground.Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone.Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone.

And when that crab’s claws had all been snapped, cracked, and broken off it wouldn’t be able to return down into that lotus pond.And when that crab’s claws had all been snapped, cracked, and broken off it wouldn’t be able to return down into that lotus pond.In the same way, sir, the Buddha has snapped, cracked, and broken off all Saccaka’s twists, ducks, and dodges.In the same way, sir, the Buddha has snapped, cracked, and broken off all Saccaka’s twists, ducks, and dodges.Now he can’t get near the Buddha again looking for a debate.”Now he can’t get near the Buddha again looking for a debate.”

But Saccaka said to him,But Saccaka said to him,“Hold on, Dummukha, hold on! I wasn’t talking with you, I was talking with the worthy Gotama.“Hold on, Dummukha, hold on! I wasn’t talking with you, I was talking with the worthy Gotama.Worthy Gotama, leave aside that statement I made—as did various other ascetics and brahmins—Worthy Gotama, leave aside that statement I made—as did various other ascetics and brahmins—

it was, like, just a bit of nonsense.it was, like, just a bit of nonsense.How do you define a disciple of the worthy Gotama who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions?”How do you define a disciple of the worthy Gotama who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions?”“It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’“It’s when one of my disciples truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’

They truly see any kind of feeling …They truly see any kind of feeling …perception …perception …choices …choices …

consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’That’s how to define one of my disciples who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions.”That’s how to define one of my disciples who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions.”

“But how do you define a mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment?”“But how do you define a mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment?”“It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping.“It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping.

They truly see any kind of feeling …They truly see any kind of feeling …perception …perception …choices …choices …

consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping.consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping.That’s how to define a mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.That’s how to define a mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.

A mendicant whose mind is freed like this has three unsurpassable qualities:A mendicant whose mind is freed like this has three unsurpassable qualities:unsurpassable seeing, practice, and freedom.unsurpassable seeing, practice, and freedom.They honor, respect, esteem, and venerate only the Realized One:They honor, respect, esteem, and venerate only the Realized One:

‘The Blessed One is awakened, tamed, serene, crossed over, and quenched. And he teaches Dhamma for awakening, self-control, serenity, crossing over, and extinguishment.’”‘The Blessed One is awakened, tamed, serene, crossed over, and quenched. And he teaches Dhamma for awakening, self-control, serenity, crossing over, and extinguishment.’”When he had spoken, Saccaka said to him,When he had spoken, Saccaka said to him,“Worthy Gotama, it was rude and impudent of me to imagine I could attack you in debate.“Worthy Gotama, it was rude and impudent of me to imagine I could attack you in debate.

For a person might find safety after attacking a rutting elephant, but not after attacking the worthy Gotama.For a person might find safety after attacking a rutting elephant, but not after attacking the worthy Gotama.A person might find safety after attacking a blazing mass of fire, but not after attacking the worthy Gotama.A person might find safety after attacking a blazing mass of fire, but not after attacking the worthy Gotama.They might find safety after attacking a poisonous viper, but not after attacking the worthy Gotama.They might find safety after attacking a poisonous viper, but not after attacking the worthy Gotama.

It was rude and impudent of me to imagine I could attack you in debate.It was rude and impudent of me to imagine I could attack you in debate.Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?”The Buddha consented with silence.The Buddha consented with silence.

Then, knowing that the Buddha had consented, Saccaka addressed those Licchavis,Then, knowing that the Buddha had consented, Saccaka addressed those Licchavis,“Listen, gentlemen. I have invited the ascetic Gotama together with the Saṅgha of mendicants for tomorrow’s meal.“Listen, gentlemen. I have invited the ascetic Gotama together with the Saṅgha of mendicants for tomorrow’s meal.You may all bring me what you think is suitable.”You may all bring me what you think is suitable.”

Then, when the night had passed, those Licchavis presented Saccaka with an offering of five hundred servings of food.Then, when the night had passed, those Licchavis presented Saccaka with an offering of five hundred servings of food.And Saccaka had delicious fresh and cooked foods prepared in his own park. Then he had the Buddha informed of the time, saying,And Saccaka had delicious fresh and cooked foods prepared in his own park. Then he had the Buddha informed of the time, saying,“It’s time, worthy Gotama, the meal is ready.”“It’s time, worthy Gotama, the meal is ready.”

Then the Buddha robed up in the morning and, taking his bowl and robe, went to Saccaka’s park, where he sat down on the seat spread out together with the Saṅgha of mendicants.Then the Buddha robed up in the morning and, taking his bowl and robe, went to Saccaka’s park, where he sat down on the seat spread out together with the Saṅgha of mendicants.Then Saccaka served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.Then Saccaka served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.When the Buddha had eaten and washed his hand and bowl, Saccaka took a low seat and sat to one side.When the Buddha had eaten and washed his hand and bowl, Saccaka took a low seat and sat to one side.

Then Saccaka said to the Buddha,Then Saccaka said to the Buddha,“Worthy Gotama, may the merit and the growth of merit in this gift be for the happiness of the donors.”“Worthy Gotama, may the merit and the growth of merit in this gift be for the happiness of the donors.”“Aggivessana, whatever comes from giving to a recipient of a religious donation such as yourself—who is not free of greed, hate, and delusion—will accrue to the donors.“Aggivessana, whatever comes from giving to a recipient of a religious donation such as yourself—who is not free of greed, hate, and delusion—will accrue to the donors.

Whatever comes from giving to a recipient of a religious donation such as myself—who is free of greed, hate, and delusion—will accrue to you.”Whatever comes from giving to a recipient of a religious donation such as myself—who is free of greed, hate, and delusion—will accrue to you.”