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

Then it occurred to me,Then it occurred to me,‘Why don’t I practice completely cutting off food?’‘Why don’t I practice completely cutting off food?’But deities came to me and said,But deities came to me and said,

‘Good fellow, don’t practice totally cutting off food.‘Good fellow, don’t practice totally cutting off food.If you do, we’ll infuse heavenly nectar into your pores and you will live on that.’If you do, we’ll infuse heavenly nectar into your pores and you will live on that.’Then it occurred to me,Then it occurred to me,

‘If I claim to be completely fasting while these deities are infusing heavenly nectar in my pores, that would be a lie on my part.’‘If I claim to be completely fasting while these deities are infusing heavenly nectar in my pores, that would be a lie on my part.’So I refused those deities, saying, ‘There’s no need.’So I refused those deities, saying, ‘There’s no need.’Then it occurred to me,Then it occurred to me,

‘Why don’t I just take a little bit of food each time, a handful of broth made from mung beans, horse gram, chickpeas, or green gram?’‘Why don’t I just take a little bit of food each time, a handful of broth made from mung beans, horse gram, chickpeas, or green gram?’So that’s what I did,So that’s what I did,until my body became severely emaciated.until my body became severely emaciated.

Due to eating so little, my major and minor limbs became like the joints of an eighty-year-old or a dying man,Due to eating so little, my major and minor limbs became like the joints of an eighty-year-old or a dying man,my bottom became like a camel’s hoof,my bottom became like a camel’s hoof,my vertebrae stuck out like beads on a string,my vertebrae stuck out like beads on a string,

and my ribs were as gaunt as the broken-down rafters on an old barn.and my ribs were as gaunt as the broken-down rafters on an old barn.Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well.Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well.Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.

Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.Due to eating so little, when I tried to urinate or defecate I fell face down right there.Due to eating so little, when I tried to urinate or defecate I fell face down right there.Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.

Then some people saw me and said: ‘The ascetic Gotama is black.’Then some people saw me and said: ‘The ascetic Gotama is black.’Some said: ‘He’s not black, he’s brown.’Some said: ‘He’s not black, he’s brown.’Some said: ‘He’s neither black nor brown. The ascetic Gotama has dingy skin.’Some said: ‘He’s neither black nor brown. The ascetic Gotama has dingy skin.’

That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.Then it occurred to me,Then it occurred to me,‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to exertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to exertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.

But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work.But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work.Could there be another path to awakening?’Could there be another path to awakening?’Then it occurred to me,Then it occurred to me,

‘I recall sitting in the cool shade of a black plum tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.‘I recall sitting in the cool shade of a black plum tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.Could that be the path to awakening?’Could that be the path to awakening?’

Stemming from that memory came the understanding:Stemming from that memory came the understanding:‘That is the path to awakening!’‘That is the path to awakening!’Then it occurred to me,Then it occurred to me,

‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’Then it occurred to me,Then it occurred to me,‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’

Then it occurred to me,Then it occurred to me,‘I can’t achieve that pleasure with a body so severely emaciated. Why don’t I eat some solid food, some rice and porridge?’‘I can’t achieve that pleasure with a body so severely emaciated. Why don’t I eat some solid food, some rice and porridge?’So I ate some solid food.So I ate some solid food.

Now at that time the group of five mendicants were attending on me, thinking,Now at that time the group of five mendicants were attending on me, thinking,‘The ascetic Gotama will tell us of any truth that he realizes.’‘The ascetic Gotama will tell us of any truth that he realizes.’But when I ate some solid food, they left disappointed in me, saying,But when I ate some solid food, they left disappointed in me, saying,

‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

But even such pleasant feeling did not occupy my mind.But even such pleasant feeling did not occupy my mind.As the placing of the mind and keeping it connected were stilled, I entered and remained 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 were stilled, I entered and remained 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.But even such pleasant feeling did not occupy my mind.But even such pleasant feeling did not occupy my mind.

And with the fading away of rapture, I entered and remained in the third absorption, where I meditated 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, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’But even such pleasant feeling did not occupy my mind.But even such pleasant feeling did not occupy my mind.With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I entered and remained 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, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

But even such pleasant feeling did not occupy my mind.But even such pleasant feeling did not occupy my mind.When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.I recollected my many kinds of past lives, with features and details.I recollected my many kinds of past lives, with features and details.

This was the first knowledge, which I achieved in the first watch of the night.This was the first knowledge, which I achieved in the first watch of the night.Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.But even such pleasant feeling did not occupy my mind.But even such pleasant feeling did not occupy my mind.

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds.With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds.

This was the second knowledge, which I achieved in the middle watch of the night.This was the second knowledge, which I achieved in the middle watch of the night.Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.But even such pleasant feeling did not occupy my mind.But even such pleasant feeling did not occupy my mind.

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.I truly understood: ‘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.’I truly understood: ‘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.’

I truly understood: ‘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.’I truly understood: ‘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, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.When it was freed, I knew it was freed.When it was freed, I knew it was freed.

I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’I understood: ‘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 was the third knowledge, which I achieved in the last watch of the night.This was the third knowledge, which I achieved in the last watch of the night.Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

But even such pleasant feeling did not occupy my mind.But even such pleasant feeling did not occupy my mind.Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds,Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds,and each person thoughtand each person thought

that I was teaching the Dhamma especially for them.that I was teaching the Dhamma especially for them.But it should not be seen like this.But it should not be seen like this.The Realized One teaches others only so that they can understand.The Realized One teaches others only so that they can understand.

When that talk was finished, I stilled, settled, unified, and immersed my mind in samādhi internally in the same meditation subject as a basis of immersion as before, in which I regularly meditate.”When that talk was finished, I stilled, settled, unified, and immersed my mind in samādhi internally in the same meditation subject as a basis of immersion as before, in which I regularly meditate.”“I’d believe that of the worthy Gotama, just like a perfected one, a fully awakened Buddha.“I’d believe that of the worthy Gotama, just like a perfected one, a fully awakened Buddha.But do you ever recall sleeping during the day?”But do you ever recall sleeping during the day?”

“I do recall that in the last month of the summer, I have spread out my outer robe folded in four and lain down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.”“I do recall that in the last month of the summer, I have spread out my outer robe folded in four and lain down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.”“Some ascetics and brahmins call that a deluded abiding.”“Some ascetics and brahmins call that a deluded abiding.”“That’s not how to define whether someone is deluded or not.“That’s not how to define whether someone is deluded or not.

But as to how to define whether someone is deluded or not,But as to how to define whether someone is deluded or not,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:“Anyone who has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death is deluded, I say.“Anyone who has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death is deluded, I say.For it’s not giving up the defilements that makes you deluded.For it’s not giving up the defilements that makes you deluded.

Anyone who has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—is not deluded, I say.Anyone who has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—is not deluded, I say.For it’s giving up the defilements that makes you not deluded.For it’s giving up the defilements that makes you not deluded.The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.

Just as a palm tree with its crown cut off is incapable of further growth,Just as a palm tree with its crown cut off is incapable of further growth,in the same way, the Realized One has given up the defilements so they are unable to arise in the future.”in the same way, the Realized One has given up the defilements so they are unable to arise in the future.”When he had spoken, Saccaka said to him,When he had spoken, Saccaka said to him,

“It’s incredible, worthy Gotama, it’s amazing!“It’s incredible, worthy Gotama, it’s amazing!How when the worthy Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha!How when the worthy Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha!I recall taking on Pūraṇa Kassapa in debate.I recall taking on Pūraṇa Kassapa in debate.

He dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness.He dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness.But when the worthy Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha.But when the worthy Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha.I recall taking on the bamboo-staffed ascetic Gosāla,I recall taking on the bamboo-staffed ascetic Gosāla,

Ajita of the hair blanket,Ajita of the hair blanket,Pakudha Kaccāyana,Pakudha Kaccāyana,Sañjaya Belaṭṭhiputta,Sañjaya Belaṭṭhiputta,

and the Jain ascetic of the Ñātika clan in debate.and the Jain ascetic of the Ñātika clan in debate.They all dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness.They all dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness.But when the worthy Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha.But when the worthy Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha.

Well, now, worthy Gotama, I must go.Well, now, worthy Gotama, I must go.I have many duties, and much to do.”I have many duties, and much to do.”“Please, Aggivessana, go at your convenience.”“Please, Aggivessana, go at your convenience.”

Then Saccaka, the son of Jain parents, having approved and agreed with what the Buddha said, rose from his seat and left.Then Saccaka, the son of Jain parents, having approved and agreed with what the Buddha said, rose from his seat and left.