中部第 36 经（Sujato 英译）第 1 阅读页 · The Longer Discourse With Saccaka · 1/3

Middle Discourses 36Middle Discourses 36The Longer Discourse With SaccakaThe Longer Discourse With Saccaka

So I have heard.So I have heard.At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.Now at that time in the morning the Buddha, being properly dressed, took his bowl and robe, wishing to enter Vesālī for alms.Now at that time in the morning the Buddha, being properly dressed, took his bowl and robe, wishing to enter Vesālī for alms.

Then as Saccaka, the son of Jain parents, was going for a walk he approached the hall with the peaked roof in the Great Wood.Then as Saccaka, the son of Jain parents, was going for a walk he approached the hall with the peaked roof in the Great Wood.Venerable Ānanda saw him coming off in the distance,Venerable Ānanda saw him coming off in the distance,and said to the Buddha,and said to the Buddha,

“Sir, Saccaka, the son of Jain parents, is coming. He’s a controversialist who pretends to be astute and is deemed holy by many people.“Sir, Saccaka, the son of Jain parents, is coming. He’s a controversialist who pretends to be astute and is deemed holy by many people.He wants to discredit the Buddha, the teaching, and the Saṅgha.He wants to discredit the Buddha, the teaching, and the Saṅgha.Please, sir, sit for an hour out of sympathy.”Please, sir, sit for an hour out of sympathy.”

The Buddha sat down on the seat spread out.The Buddha sat down on the seat spread out.Then Saccaka went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,Then Saccaka went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,“Worthy Gotama, there are some ascetics and brahmins who live committed to the practice of developing physical endurance, without developing the mind.“Worthy Gotama, there are some ascetics and brahmins who live committed to the practice of developing physical endurance, without developing the mind.

They suffer painful physical feelings.They suffer painful physical feelings.This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind.This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind.Their mind was subject to the body, and the body had power over it.Their mind was subject to the body, and the body had power over it.

Why is that?Why is that?Because their mind was not developed.Because their mind was not developed.There are some ascetics and brahmins who live committed to the practice of developing the mind, without developing physical endurance.There are some ascetics and brahmins who live committed to the practice of developing the mind, without developing physical endurance.

They suffer painful mental feelings.They suffer painful mental feelings.This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind.This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind.Their body was subject to the mind, and the mind had power over it.Their body was subject to the mind, and the mind had power over it.

Why is that?Why is that?Because their physical endurance was not developed.Because their physical endurance was not developed.It occurs to me thatIt occurs to me that

The worthy Gotama’s disciples must live committed to the practice of developing the mind, without developing physical endurance.”The worthy Gotama’s disciples must live committed to the practice of developing the mind, without developing physical endurance.”“But Aggivessana, what have you heard about the development of physical endurance?”“But Aggivessana, what have you heard about the development of physical endurance?”“Take, for example,“Take, for example,

Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.They go naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.They go naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.

They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.They feed on one saucer a day, two saucers a day, up to seven saucers a day.They feed on one saucer a day, two saucers a day, up to seven saucers a day.They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.”They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.”

“But Aggivessana, do they get by on so little?”“But Aggivessana, do they get by on so little?”“No, worthy Gotama.“No, worthy Gotama.Sometimes they eat luxury fresh and cooked foods and drink a variety of luxury beverages.Sometimes they eat luxury fresh and cooked foods and drink a variety of luxury beverages.

They gather their body’s strength, build it up, and get fat.”They gather their body’s strength, build it up, and get fat.”“What they earlier gave up, they later got back. That is how there is the increase and decrease of this body.“What they earlier gave up, they later got back. That is how there is the increase and decrease of this body.But Aggivessana, what have you heard about development of the mind?”But Aggivessana, what have you heard about development of the mind?”

When Saccaka was questioned by the Buddha about development of the mind, he was stumped.When Saccaka was questioned by the Buddha about development of the mind, he was stumped.So the Buddha said to Saccaka,So the Buddha said to Saccaka,“The development of physical endurance that you have described is not the legitimate development of physical endurance in the Noble One’s training.“The development of physical endurance that you have described is not the legitimate development of physical endurance in the Noble One’s training.

And since you don’t even understand the development of physical endurance, how can you possibly understand the development of the mind?And since you don’t even understand the development of physical endurance, how can you possibly understand the development of the mind?Still, as to how someone is undeveloped in physical endurance and mind, and how someone is developed in physical endurance and mind,Still, as to how someone is undeveloped in physical endurance and mind, and how someone is developed in physical endurance and mind,listen and apply your mind well, I will speak.”listen and apply your mind well, I will speak.”

“Yes, worthy sir,” replied Saccaka.“Yes, worthy sir,” replied Saccaka.The Buddha said this:The Buddha said this:“And how is someone undeveloped in physical endurance and mind?“And how is someone undeveloped in physical endurance and mind?

Take an unlearned ordinary person who has a pleasant feeling.Take an unlearned ordinary person who has a pleasant feeling.When they experience a pleasant feeling they become full of lust for it.When they experience a pleasant feeling they become full of lust for it.Then that pleasant feeling ceases.Then that pleasant feeling ceases.

And when it ceases, a painful feeling arises.And when it ceases, a painful feeling arises.When they suffer painful feeling, they sorrow and wail and lament, beating their breast and falling into confusion.When they suffer painful feeling, they sorrow and wail and lament, beating their breast and falling into confusion.Because their physical endurance is undeveloped, pleasant feelings occupy the mind. And because their mind is undeveloped, painful feelings occupy the mind.Because their physical endurance is undeveloped, pleasant feelings occupy the mind. And because their mind is undeveloped, painful feelings occupy the mind.

Anyone whose mind is occupied by both pleasant and painful feelings like this is undeveloped both in physical endurance and in mind.Anyone whose mind is occupied by both pleasant and painful feelings like this is undeveloped both in physical endurance and in mind.And how is someone developed in physical endurance and mind?And how is someone developed in physical endurance and mind?Take a learned noble disciple who has a pleasant feeling.Take a learned noble disciple who has a pleasant feeling.

When they experience a pleasant feeling they don’t become full of lust for it.When they experience a pleasant feeling they don’t become full of lust for it.Then that pleasant feeling ceases.Then that pleasant feeling ceases.And when it ceases, painful feeling arises.And when it ceases, painful feeling arises.

When they suffer painful feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion.When they suffer painful feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion.Because their physical endurance is developed, pleasant feelings don’t occupy the mind. And because their mind is developed, painful feelings don’t occupy the mind.Because their physical endurance is developed, pleasant feelings don’t occupy the mind. And because their mind is developed, painful feelings don’t occupy the mind.Anyone whose mind is not occupied by both pleasant and painful feelings like this is developed both in physical endurance and in mind.”Anyone whose mind is not occupied by both pleasant and painful feelings like this is developed both in physical endurance and in mind.”

“I am quite confident that the worthy Gotama“I am quite confident that the worthy Gotamais developed in physical endurance and in mind.”is developed in physical endurance and in mind.”“Your words are clearly invasive and intrusive, Aggivessana.“Your words are clearly invasive and intrusive, Aggivessana.

Nevertheless, I will answer you.Nevertheless, I will answer you.Ever since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, it has not been possible for any pleasant or painful feeling to occupy my mind.”Ever since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, it has not been possible for any pleasant or painful feeling to occupy my mind.”“Worthy Gotama mustn’t have experienced the kind of pleasant or painful feelings that would occupy the mind.”“Worthy Gotama mustn’t have experienced the kind of pleasant or painful feelings that would occupy the mind.”

“How could I not, Aggivessana?“How could I not, Aggivessana?Before my awakening—when I was still unawakened but intent on awakening—I thought:Before my awakening—when I was still unawakened but intent on awakening—I thought:‘Life at home is cramped and dirty, life gone forth is wide open.‘Life at home is cramped and dirty, life gone forth is wide open.

It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’Some time later, while still with pristine black hair, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.Some time later, while still with pristine black hair, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him,Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him,‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’Āḷāra Kālāma replied,Āḷāra Kālāma replied,

‘Stay, venerable.‘Stay, venerable.This teaching is such that a sensible person can soon realize their own denomination with their own insight and live having achieved it.’This teaching is such that a sensible person can soon realize their own denomination with their own insight and live having achieved it.’I quickly memorized that teaching.I quickly memorized that teaching.

As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.Then it occurred to me,Then it occurred to me,‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”

Surely he meditates knowing and seeing this teaching.’Surely he meditates knowing and seeing this teaching.’So I approached Āḷāra Kālāma and said to him,So I approached Āḷāra Kālāma and said to him,‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’

When I said this, he declared the dimension of nothingness.When I said this, he declared the dimension of nothingness.Then it occurred to me,Then it occurred to me,‘It’s not just Āḷāra Kālāma who has faith,‘It’s not just Āḷāra Kālāma who has faith,

energy,energy,mindfulness,mindfulness,immersion,immersion,

and wisdom; I too have these things.and wisdom; I too have these things.Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’I quickly realized that teaching with my own insight, and lived having achieved it.I quickly realized that teaching with my own insight, and lived having achieved it.

So I approached Āḷāra Kālāma and said to him,So I approached Āḷāra Kālāma and said to him,‘Reverend Kālāma, is it up to this point that you realized this teaching with your own insight, and declare having achieved it?’‘Reverend Kālāma, is it up to this point that you realized this teaching with your own insight, and declare having achieved it?’‘I have, reverend.’‘I have, reverend.’

‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’‘We are fortunate, reverend, so very fortunate‘We are fortunate, reverend, so very fortunateto see a venerable such as yourself as one of our spiritual companions!to see a venerable such as yourself as one of our spiritual companions!

So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and dwell having achieved it.So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and dwell having achieved it.The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it.The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it.So the teaching that I know, you know, and the teaching you know, I know.So the teaching that I know, you know, and the teaching you know, I know.

I am like you and you are like me.I am like you and you are like me.Come now, reverend! We should both lead this community together.’Come now, reverend! We should both lead this community together.’And that is how my tutor Āḷāra Kālāma placed me, his pupil, on the same position as him, and honored me with high praise.And that is how my tutor Āḷāra Kālāma placed me, his pupil, on the same position as him, and honored me with high praise.

Then it occurred to me,Then it occurred to me,‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’Realizing that this teaching was inadequate, I left disappointed.Realizing that this teaching was inadequate, I left disappointed.

I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him,I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him,‘Reverend, I wish to lead the spiritual life in this teaching and training.’‘Reverend, I wish to lead the spiritual life in this teaching and training.’Uddaka replied,Uddaka replied,

‘Stay, venerable.‘Stay, venerable.This teaching is such that a sensible person can soon realize their own denomination with their own insight and live having achieved it.’This teaching is such that a sensible person can soon realize their own denomination with their own insight and live having achieved it.’I quickly memorized that teaching.I quickly memorized that teaching.

As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.