中部第 79 经（Sujato 英译）第 1 阅读页 · The Shorter Discourse With Sakuludāyī · 1/2

Middle Discourses 79Middle Discourses 79The Shorter Discourse With SakuludāyīThe Shorter Discourse With Sakuludāyī

So I have heard.So I have heard.At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.Now at that time the wanderer Sakuludāyī was residing together with a large assembly of wanderers in their monastery in the peacocks’ feeding ground.Now at that time the wanderer Sakuludāyī was residing together with a large assembly of wanderers in their monastery in the peacocks’ feeding ground.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.Then it occurred to him,Then it occurred to him,“It’s too early to wander for alms in Rājagaha.“It’s too early to wander for alms in Rājagaha.

Why don’t I visit the wanderer Sakuludāyī at the monastery for the wanderers in the peacocks’ feeding ground?”Why don’t I visit the wanderer Sakuludāyī at the monastery for the wanderers in the peacocks’ feeding ground?”Then the Buddha went to the monastery for the wanderers.Then the Buddha went to the monastery for the wanderers.Now at that time, Sakuludāyī was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such asNow at that time, Sakuludāyī was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as

talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

Sakuludāyī saw the Buddha coming off in the distance,Sakuludāyī saw the Buddha coming off in the distance,and hushed his own assembly,and hushed his own assembly,“Be quiet, good fellows, don’t make a sound.“Be quiet, good fellows, don’t make a sound.

Here comes the ascetic Gotama.Here comes the ascetic Gotama.The venerable likes quiet and praises quiet.The venerable likes quiet and praises quiet.Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”

Then those wanderers fell silent.Then those wanderers fell silent.Then the Buddha approached Sakuludāyī,Then the Buddha approached Sakuludāyī,who said to him,who said to him,

“Let the Blessed One come, sir!“Let the Blessed One come, sir!Welcome to the Blessed One, sir!Welcome to the Blessed One, sir!It’s been a long time since you took the opportunity to come here.It’s been a long time since you took the opportunity to come here.

Please, sir, sit down, this seat is ready.”Please, sir, sit down, this seat is ready.”The Buddha sat down on the seat spread out,The Buddha sat down on the seat spread out,while Sakuludāyī took a low seat and sat to one side.while Sakuludāyī took a low seat and sat to one side.

The Buddha said to him,The Buddha said to him,“Udāyī, what were you sitting talking about just now? What conversation was left unfinished?”“Udāyī, what were you sitting talking about just now? What conversation was left unfinished?”“Sir, leave aside what we were sitting talking about just now.“Sir, leave aside what we were sitting talking about just now.

It won’t be hard for you to hear about that later.It won’t be hard for you to hear about that later.When I don’t come to the assembly, they sit and engage in all kinds of low talk.When I don’t come to the assembly, they sit and engage in all kinds of low talk.But when I have come to the assembly, they sit gazing up at my face alone, thinking,But when I have come to the assembly, they sit gazing up at my face alone, thinking,

‘Whatever the ascetic Udāyī teaches, we shall listen to it.’‘Whatever the ascetic Udāyī teaches, we shall listen to it.’But when the Buddha has come to the assembly, both myself and the assembly sit gazing up at your face, thinking,But when the Buddha has come to the assembly, both myself and the assembly sit gazing up at your face, thinking,‘Whatever the Buddha teaches, we shall listen to it.’”‘Whatever the Buddha teaches, we shall listen to it.’”

“Well then, Udāyī, suggest something for me to talk about.”“Well then, Udāyī, suggest something for me to talk about.”“Sir, a few days ago someone was claiming to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’“Sir, a few days ago someone was claiming to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’When I asked them a question about the first beginning, they dodged the issue, distracted the discussion with irrelevant points, and displayed annoyance, hate, and bitterness.When I asked them a question about the first beginning, they dodged the issue, distracted the discussion with irrelevant points, and displayed annoyance, hate, and bitterness.

That reminded me of the Buddha:That reminded me of the Buddha:‘Surely it must be the Blessed One, the Holy One who is so skilled in such matters.’”‘Surely it must be the Blessed One, the Holy One who is so skilled in such matters.’”“But Udāyī, who was it that made such a claim and behaved in such a way?”“But Udāyī, who was it that made such a claim and behaved in such a way?”

“It was the Jain ascetic of the Ñātika clan, sir.”“It was the Jain ascetic of the Ñātika clan, sir.”“Udāyī, someone who can recollect their many kinds of past lives, with features and details, might ask me a question about the first beginning, or I might ask them a question about the first beginning.“Udāyī, someone who can recollect their many kinds of past lives, with features and details, might ask me a question about the first beginning, or I might ask them a question about the first beginning.And they might satisfy me with their answer, or I might satisfy them with my answer.And they might satisfy me with their answer, or I might satisfy them with my answer.

Someone who, with clairvoyance that is purified and superhuman, understands how sentient beings pass on according to their deeds might ask me a question about the final end, or I might ask them a question about the final end.Someone who, with clairvoyance that is purified and superhuman, understands how sentient beings pass on according to their deeds might ask me a question about the final end, or I might ask them a question about the final end.And they might satisfy me with their answer, or I might satisfy them with my answer.And they might satisfy me with their answer, or I might satisfy them with my answer.Nevertheless, Udāyī, leave aside the first beginning and the final end.Nevertheless, Udāyī, leave aside the first beginning and the final end.

I shall teach you the Dhamma:I shall teach you the Dhamma:‘When this exists, this comes to be; due to the arising of this, this arises.‘When this exists, this comes to be; due to the arising of this, this arises.When this doesn’t exist, that is not; due to the cessation of this, that ceases.’”When this doesn’t exist, that is not; due to the cessation of this, that ceases.’”

“Well sir, I can’t even recall with features and details what I’ve undergone in this incarnation.“Well sir, I can’t even recall with features and details what I’ve undergone in this incarnation.How should I possibly recollect my many kinds of past lives with features and details, like the Buddha?How should I possibly recollect my many kinds of past lives with features and details, like the Buddha?For I can’t even see a mud-goblin right now.For I can’t even see a mud-goblin right now.

How should I possibly, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn, like the Buddha?How should I possibly, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn, like the Buddha?But then the Buddha told me,But then the Buddha told me,‘Nevertheless, Udāyī, leave aside the first beginning and the final end.‘Nevertheless, Udāyī, leave aside the first beginning and the final end.

I shall teach you the Dhamma:I shall teach you the Dhamma:“When this exists, this comes to be; due to the arising of this, this arises.“When this exists, this comes to be; due to the arising of this, this arises.When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases.”’ But that is even more unclear to me.When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases.”’ But that is even more unclear to me.

Perhaps I might satisfy the Buddha by answering a question about my own denomination.”Perhaps I might satisfy the Buddha by answering a question about my own denomination.”“But Udāyī, what is your own denomination?”“But Udāyī, what is your own denomination?”“Sir, it’s this:“Sir, it’s this:

‘This is the ultimate splendor, this is the ultimate splendor.’”‘This is the ultimate splendor, this is the ultimate splendor.’”“But what is that ultimate splendor?”“But what is that ultimate splendor?”“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”

“But what is that ultimate splendor compared to which no other splendor is finer?”“But what is that ultimate splendor compared to which no other splendor is finer?”“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”“Udāyī, you could draw this out for a long time.“Udāyī, you could draw this out for a long time.

You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.Suppose a man was to say,Suppose a man was to say,‘Whoever the finest lady in the land is, it is her that I want, her I desire!’‘Whoever the finest lady in the land is, it is her that I want, her I desire!’

They’d say to him,They’d say to him,‘My man, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’‘My man, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’Asked this, he’d say, ‘No.’Asked this, he’d say, ‘No.’

They’d say to him,They’d say to him,‘My friend, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or dingy? Whether she comes from such-and-such village, town, or city?’‘My friend, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or dingy? Whether she comes from such-and-such village, town, or city?’Asked this, he’d say, ‘No.’Asked this, he’d say, ‘No.’

They’d say to him,They’d say to him,‘My man, do you desire someone who you’ve never even known or seen?’‘My man, do you desire someone who you’ve never even known or seen?’Asked this, he’d say, ‘Yes.’Asked this, he’d say, ‘Yes.’

What do you think, Udāyī?What do you think, Udāyī?This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”“Clearly that’s the case, sir.”“Clearly that’s the case, sir.”

“In the same way, you say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.”“In the same way, you say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.”“Worthy sir, suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and dazzle. Such is the splendor of the self that is free of disease after death.”“Worthy sir, suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and dazzle. Such is the splendor of the self that is free of disease after death.”

“What do you think, Udāyī?“What do you think, Udāyī?Which of these two has a finer splendor: such a beryl gem, or a firefly in the dark of night?”Which of these two has a finer splendor: such a beryl gem, or a firefly in the dark of night?”“A firefly in the dark of night, sir.”“A firefly in the dark of night, sir.”

“What do you think, Udāyī?“What do you think, Udāyī?Which of these two has a finer splendor: a firefly in the dark of night, or an oil lamp in the dark of night?”Which of these two has a finer splendor: a firefly in the dark of night, or an oil lamp in the dark of night?”“An oil lamp in the dark of night, sir.”“An oil lamp in the dark of night, sir.”

“What do you think, Udāyī?“What do you think, Udāyī?Which of these two has a finer splendor: an oil lamp in the dark of night, or a great mass of fire in the dark of night?”Which of these two has a finer splendor: an oil lamp in the dark of night, or a great mass of fire in the dark of night?”“A great mass of fire in the dark of night, sir.”“A great mass of fire in the dark of night, sir.”

“What do you think, Udāyī?“What do you think, Udāyī?Which of these two has a finer splendor: a great mass of fire in the dark of night, or the morning star in the clear and cloudless heavens at the crack of dawn?”Which of these two has a finer splendor: a great mass of fire in the dark of night, or the morning star in the clear and cloudless heavens at the crack of dawn?”“The morning star in the clear and cloudless heavens at the crack of dawn, sir.”“The morning star in the clear and cloudless heavens at the crack of dawn, sir.”

“What do you think, Udāyī?“What do you think, Udāyī?Which of these two has a finer splendor: the morning star in the clear and cloudless heavens at the crack of dawn, or the full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath?”Which of these two has a finer splendor: the morning star in the clear and cloudless heavens at the crack of dawn, or the full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath?”“The full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath, sir.”“The full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath, sir.”

“What do you think, Udāyī?“What do you think, Udāyī?Which of these two has a finer splendor: the full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath, or the sun at midday in the clear and cloudless heavens in the last month of the rainy season, in autumn?”Which of these two has a finer splendor: the full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath, or the sun at midday in the clear and cloudless heavens in the last month of the rainy season, in autumn?”“The sun at midday in the clear and cloudless heavens in the last month of the rainy season, in autumn, sir.”“The sun at midday in the clear and cloudless heavens in the last month of the rainy season, in autumn, sir.”

“Beyond this, Udāyī, I know very many gods on whom the luminosity of the sun and moon makes no impression.“Beyond this, Udāyī, I know very many gods on whom the luminosity of the sun and moon makes no impression.Nevertheless, I do not say:Nevertheless, I do not say:‘The splendor compared to which no other splendor is finer.’‘The splendor compared to which no other splendor is finer.’

But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.”But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.”“The Blessed One has cut short the discussion! The Holy One has cut short the discussion!”“The Blessed One has cut short the discussion! The Holy One has cut short the discussion!”“But Udāyī, why do you say this?”“But Udāyī, why do you say this?”

“Sir, it says this in our own denomination:“Sir, it says this in our own denomination:‘This is the ultimate splendor, this is the ultimate splendor.’‘This is the ultimate splendor, this is the ultimate splendor.’But when pursued, pressed, and grilled on our own denomination, we turned out to be vacuous, hollow, and mistaken.”But when pursued, pressed, and grilled on our own denomination, we turned out to be vacuous, hollow, and mistaken.”

“But Udāyī, is there a world of absolute happiness? And is there a grounded practice for realizing a world of absolute happiness?”“But Udāyī, is there a world of absolute happiness? And is there a grounded practice for realizing a world of absolute happiness?”“Sir, it says this in our own denomination:“Sir, it says this in our own denomination:‘There is a world of absolute happiness. And there is a grounded practice for realizing a world of absolute happiness.’”‘There is a world of absolute happiness. And there is a grounded practice for realizing a world of absolute happiness.’”

“Well, what is that grounded practice for realizing a world of absolute happiness?”“Well, what is that grounded practice for realizing a world of absolute happiness?”“Sir, it’s when someone gives up killing living creatures, stealing, sexual misconduct, and lying. And they proceed having undertaken some kind of mortification.“Sir, it’s when someone gives up killing living creatures, stealing, sexual misconduct, and lying. And they proceed having undertaken some kind of mortification.This is the grounded practice for realizing a world of absolute happiness.”This is the grounded practice for realizing a world of absolute happiness.”

“What do you think, Udāyī?“What do you think, Udāyī?