Translating Classical Buddhism to Modern English

The Related Discourses

1. The Aggregates

（一一〇） 薩遮 178 (110). Satyaka
如是我聞： 一時，佛住毘舍離、獼猴池側。 1. Thus I have heard:1 One time, the Buddha was staying on the shore of Monkey Pond of Vaiśālī.2
毘舍離國有尼揵子，聰慧明哲。 善解諸論，有聰明慢。 所廣集諸論，妙智入微。 為眾說法超諸論師。 每作是念： 「諸沙門、婆羅門無敵我者。 乃至如來亦能共論！ 諸論師輩聞我名者，頭額津，腋下汗，毛孔流水。 我論議風能偃草，折樹，摧破金石，伏諸龍象。 何況人間諸論師輩能當我者？」 2. There was a Jain disciple3 in Vaiśālī who was intelligent and astute. He had a good understanding of various philosophies and was proud of his erudition. He had a nuanced knowledge about the philosophies that he had broadly collected, having entered their minute details. He taught Dharma for an assembly which went beyond that of other philosophers. He often had the thought, “No ascetic or priest is a match for me. I could even debate the Tathāgata! When the philosophers hear my name, their foreheads drip, their armpits become wet, and sweat flows from their hair pores. The wind of my doctrine blows down grass and knocks down trees, breaks up metal and stone, and subdues nāga elephants. How could any human philosopher face me?”
時，有比丘名阿濕波誓。 晨朝，著衣、持鉢。 威儀詳序，端視平涉，入城乞食。 爾時，薩遮尼揵子，有少緣事，詣諸聚落。 從城門出，遙見比丘阿濕波誓，即詣其所。 問言： 「沙門瞿曇為諸弟子云何說法？ 以何等法教諸弟子，令其修習？」 3. There was then a monk named Aśvajit.4 Early in the morning, he put on his robes and took his bowl. He was dignified and serene as he walked, keeping his gaze straight ahead as he went to solicit alms in the city. At the time, that Jain disciple Satyaka5 was also headed out to a village on some minor business. When he reached the city gate, he saw the monk Aśvajit from a distance as he was approaching the city. Satyaka asked him, “How does the ascetic Gautama teach Dharma for his disciples? What things does he teach his disciples so that they will cultivate it?”
阿濕波誓言： 「火種居士，世尊如是說法教諸弟子，令隨修學。 言： 『諸比丘，於色當觀無我，受、想、行、識當觀無我。 此五受陰勤方便觀如病、如癰、如刺、如殺。 無常、苦、空、非我。』」 4. Aśvajit said, “Agnivaiśyāyana,6 the Bhagavān teaches the Dharma to his disciples in this way so that they may cultivate their training. He says, ‘Monks, you must observe no self in form, observe no self in feeling … conception … volition … awareness. These five acquired aggregates are observed using this diligent method as being like illnesses, abcesses, thorns, and killers. They are impermanent, painful, empty, and not self.’”
薩遮尼揵子聞此語，心不喜。 作是言： 「阿濕波誓，汝必誤聽。 沙門瞿曇終不作是說。 若沙門瞿曇作是說者則是邪見。 我當詣彼難詰令止。」 5. Satyaka wasn’t pleased when he heard him say this. He said, “Aśvajit, surely you heard it wrong. The ascetic Gautama would never say that. If the ascetic Gautama said that, it would be a wrong view. I will go question him and make him stop [holding that view].”
爾時，薩遮尼犍子往詣聚落，諸離車等集會之處。 語諸離車言： 「我今日見沙門瞿曇第一弟子名阿濕波誓，薄共論議。 若如其所說者，我當詣彼沙門瞿曇，與共論議。 進、却、迴轉，必隨我意。 6. That Jain disciple Satyaka then went to a place where some Licchavis7 were holding a meeting in the village. He said to them, “Today, I met [one of] the ascetic Gautama’s first disciples named Aśvajit, and we had a little debate. Given what he told me, I will be going to debate that ascetic Gautama. After going back and forth and all around with him, he will surely follow my thinking.
「譬如士夫刈拔茇草，手執其莖，空中抖擻，除諸亂穢。 我亦如是，與沙門瞿曇論議難詰。 執其要領，進、却、迴轉，隨其所欲，去其邪說。 7. “I’ll be like a man who pulls up weeds and grass, holds them by their stems, and shakes the dirt off of them to remove tangles and filth. I will be likewise when I debate the ascetic Gautama and question him. I’ll grasp his main points and go back and forth and all around with him until he does what I want and leaves behind his wrong teachings.
「如沽酒家執其酒囊，壓取清醇，去其糟滓。 我亦如是，詣沙門瞿曇論議難詰。 進、却、迴轉，取其清真，去諸邪說。 8. “I’ll be like a wine merchant who grabs his wine sack, presses out the pure wine, and leaves behind the dregs. I will be likewise when I debate the ascetic Gautama and question him. I’ll [grasp his main points and] go back and forth and all around with him until he accepts the pure truth and leaves behind his wrong teachings.”
「如織席師，以席盛諸穢物。 欲市賣時，以水洗澤，去諸臭穢。 我亦如是，詣沙門瞿曇所，與共論議。 進却迴轉，執其綱領，去諸穢說。 9. “I’ll be like a carpet weaver who acquires a carpet full of filthy things. When he wants to sell it to a merchant, he washes it with water to remove the foul dirt. I will be likewise when I go to the ascetic Gautama to debate him. I’ll go back and forth and all around while grasping his woven points until he leaves behind his dirty teachings.
「譬如王家調象之師，牽大醉象，入深水中，洗其身體、四支、耳、鼻，周遍沐浴，去諸麁穢。 我亦如是，詣沙門瞿曇所，論議難詰。 進却迴轉，隨意自在，執其要領，去諸穢說。 汝諸離車亦應共往，觀其得失。」 10. “I’ll be like a royal elephant trainer leading a disoriented elephant into deep water to wash its body, legs, ears, and trunk completely and leave behind the dirt and filth. I will be likewise when I go to the ascetic Gautama to debate and question him. I’ll go back and forth and all around with him, having my way while grasping his main points until he leaves behind his dirty teachings.8 You Licchavis should come along with me and watch him lose.”
中有離車作如是言： 「若薩遮尼犍子能與沙門瞿曇共論議者無有是處。」 There was a Licchavi among them who said, “It isn’t possible for this Jain disciple Satyaka debate the ascetic Gautama.”
復有說言： 「薩遮尼犍子聰慧利根。 能共論議。」 Someone else said, “This Jain disciple Satyaka is astute and sharp-witted. He could debate [the ascetic Gautama].”
時，有五百離車與薩遮尼犍子共詣佛所，為論議故。 11. Five hundred of the Licchavis then accompanied Satyaka as he went to visit the Buddha and debate him.
爾時，世尊於大林中坐一樹下，住於天住。 時，有眾多比丘出房外林中經行，遙見薩遮尼犍子來。 漸漸詣諸比丘所，問諸比丘言： 「沙門瞿曇住在何所？」 12. The Bhagavān was at the time sitting under a tree in the Great Forest, living the heavenly life. Then, a group of monks left their residence and went for a walk outside the forest, and they saw Satyaka coming from a distance. He eventually made his way to where they were standing and asked the monks, “Where is the ascetic Gautama staying?”
比丘答言： 「在大林中，依一樹下，住於天住。」 The monks replied, “He is sitting under a tree in the Great Forest, living the heavenly life.”
薩遮尼犍子即詣佛所，恭敬，問訊，於一面坐。 諸離車長者亦詣佛所。 有恭敬者，有合掌問訊者。 問訊已，於一面住。 13. Satyaka then went to the Buddha, saluted him, exchanged greetings with him, and sat to one side. The prominent Licchavis also went to the Buddha. Some saluted him, and some greeted him with their palms together. After exchanging greetings with him, they stood to one side.
時，薩遮尼犍子白佛言： 「我聞瞿曇作如是說法，作如是教授諸弟子。 教諸弟子： 『於色觀察無我，受、想、行、識觀察無我。 此五受陰勤方便觀察如病、如癰、如刺、如殺。 無常、苦、空、非我。』 為是瞿曇有如是教？ 為是傳者毀瞿曇耶？ 如說說耶？不如說說耶？ 如法說耶？ 法次法說耶？ 無有異忍來相難詰，令墮負處耶？」 14. Satyaka said to the Buddha, “I have heard that Gautama teaches the Dharma in this way and instructs his disciples in this way. He teaches his disciples: ‘You must observe no self in form, observe no self in feeling … conception … volition … awareness. These five acquired aggregates are observed using this diligent method as being like illnesses, abcesses, thorns, and killers. They are impermanent, painful, empty, and not self.’ Does Gautama teach in this way? Did the one who conveyed this to me misrepresent Gautama? Do you speak as he said, or do you not? Did he speak according to Dharma? Did he explain it going from one thing to the next? Hasn’t someone who accepts something else come to question you so as to refute this position?”
佛告薩遮尼犍子： 「如汝所聞，彼如說說、如法說、法次法說。 非為謗毀，亦無難問令墮負處。 所以者何？ 我實為諸弟子如是說法，我實常教諸弟子。 令隨順法教，令觀色無我，受⋯想⋯行⋯識無我。 觀此五受陰如病，如癰、如刺、如殺。 無常、苦、空、非我。」 15. The Buddha told Satyaka, “What you have heard was said as I say it, explained according to the Dharma, and explained by going from one thing to the next. They didn’t misrepresent me, nor has anyone questioned me so as to refute this position. Why is that? I really do declare the Dharma in this way for my disciples, and I really do often instruct my disciples. So that they can follow this Dharma teaching, I have them observe no self in form, observe no self in feeling … conception … volition … awareness. These five acquired aggregates are observed using this diligent method as being like illnesses, abcesses, thorns, and killers. They are impermanent, painful, empty, and not self.”
薩遮尼犍子白佛言： 「瞿曇，我今當說譬。」 16. Satyaka said to the Buddha, “Gautama, I’d like to use an analogy now.”
佛告薩遮尼犍子： 「宜知是時。」 The Buddha told Satyaka, “This is a good time for it.”9
「譬如世間一切所作皆依於地，如是色是我人，善惡從生。 受⋯想⋯行⋯識是我人，善惡從生。 又復，譬如人界、神界、藥草、樹木，皆依於地而得生長。 如是色是我人，受⋯想⋯行⋯識是我人。」 17. “Just as everything that’s done in the world is supported by the Earth, form in this way is a person’s self, and good and evil are born from it.10 Feeling … conception … volition … awareness is a person’s self, and good and evil are born from it. Again, just as there is a realm of people, a realm of spirits, and plants and trees that are supported by the Earth where they are born and grow, form is in this way a person’s self. Feeling … conception … volition … awareness is a person’s self.”
佛告火種居士： 「汝言色是我人，受、想、行、識是我人耶？」 18. The Buddha told Agnivaiśyāyana, “You say that form is a person’s self, that feeling … conception … volition … awareness is a person’s self?”
答言： 「如是，瞿曇。 色是我人，受、想、行、識是我人。此等諸眾悉作是說。」 He replied, “Yes, Gautama. Form is a person’s self, feeling … conception … volition … awareness is a person’s self. This is said by everyone in these assemblies.”11
佛告火種居士： 「且立汝論本，用引眾人為？」 19. The Buddha told Agnivaiśyāyana, “Will you be building the basis of your argument by quoting other people?”
薩遮尼犍子白佛言： 「色實是我人。」 Satyaka said to the Buddha, “Form really is a person’s self.”
佛告火種居士： 「我今問汝。 隨意答我。 譬如國王於自國土有罪過者，若殺、若縛、若擯、若鞭、斷絕手足。 若有功者賜其象馬、車乘、城邑、財寶。 悉能爾不？」 20. The Buddha told Agnivaiśyāyana, “Now, I will question you. You tell me what you think. Take the example of a king who punishes criminals in his kingdom by killing, binding, exiling, whipping, or cutting off their hands and feet. Suppose he rewards someone by granting them his elephants, horses, vehicles, cities, or treasures. Wouldn’t all that be possible?”
答言： 「能爾，瞿曇。」 He replied, “He could do that, Gautama.”
佛告火種居士： 「凡是主者悉得自在不？」 21. The Buddha told Agnivaiśyāyana, “Isn’t it customary that rulers can freely do as they like?”
答言：「如是，瞿曇。」 He replied, “Yes, Gautama.”
佛告火種居士： 「汝言色是我，受⋯想⋯行⋯識即是我。 得隨意自在？ 令彼如是，不令如是耶？」 22. The Buddha told Agnivaiśyāyana, “You say that form is self, that feeling … conception … volition … awareness is self. Can they freely do as they like? Can they be made be this way or made not to be that way?”
時，薩遮尼犍子默然而住。 Satyaka then remained silent.
佛告火種居士： 「速說，速說！ 何故默然？」 23. The Buddha told Agnivaiśyāyana, “Answer quickly, answer quickly! Why are you silent?”
如是再三，薩遮尼犍子猶故默然。 He said this three times, but Satyaka was as silent as before.
時，有金剛力鬼神持金剛杵，猛火熾然在虛空中。 臨薩遮尼犍子頭上，作是言： 「世尊再三問！ 汝何故不答？ 我當以金剛杵碎破汝頭，令作七分。」 24. There was then a vajra warrior yakṣa spirit12 wielding a vajra hammer that hovered in the sky while fully engulfed in flames. It was right over Satyaka’s head when it said, “The Bhagavān has questioned you three times. Why haven’t you answered him? I’m going to smash your head into seven pieces with this vajra hammer!”
佛神力故，唯令薩遮尼犍子見金剛神。 餘眾不見。 薩遮尼犍子得大恐怖，白佛言： 「不爾，瞿曇！」 Only Satyaka could see that spirit warrior because of the Buddha’s miraculous power. The rest of the assembly didn’t see it. Satyaka became terrified and said to the Buddha, “It’s not so, Gautama!”
佛告薩遮尼犍子： 「徐徐思惟。 然後解說。 汝先於眾中說色是我，受⋯想⋯行⋯識是我，而今言不？ 前、後相違。 汝先常說言： 『色是我，受⋯想⋯行⋯識是我。』 火種居士，我今問汝，色為常耶？為無常耶？」 25. The Buddha told Satyaka, “Take your time and think about it. Afterward, tell me how you understand it. You had said to this assembly before that form is self, that feeling … conception … volition … awareness is self, but you don’t say that now? Your earlier and later statements contradict each other. You always said before, ‘Form is self, feeling … conception … volition … awareness is self.’ Agnivaiśyāyana, now I ask you, is form permanent, or is it impermanent?”
答言： 「無常，瞿曇。」 He replied, “Impermanent, Gautama.”
復問： 「無常者是苦耶？」 26. Again, he asked, “Is something that’s impermanent painful?”
答言： 「是苦，瞿曇。」 He replied, “It’s painful, Gautama.”
復問： 「無常、苦者是變易法。 多聞聖弟子寧於中見我、異我、相在不？」 27. Again, he asked, “Something that’s impermanent and painful is subject to change. Would a well-versed noble disciple see in that a self, something different than self, or that either is present in the other?”
答曰： 「不也，瞿曇。」 He replied, “No, Gautama.”
受、想、行、識亦如是說。 Feeling, conception, volition, and awareness were discussed in the same way.
佛告火種居士： 「汝好思而後說。」 The Buddha told Agnivaiśyāyana, “You thought it through and spoke afterward.”
復問： 「火種居士，若於色未離貪、未離欲、未離念、未離愛、未離渴，彼色若變、若異。 當生憂、悲、惱、苦不？」 28. Again, he asked, “Agnivaiśyāyana, suppose one has yet to become free of greed for form, yet to become free of desire for it, yet to become free of thoughts about it, yet to become free of craving for it, and yet to become free of thirst for it, and then that form changes and becomes something else. Wouldn’t that bring sorrow, lamentation, trouble, and pain?”13
答曰： 「如是，瞿曇。」 He replied, “Yes, Gautama.”
受、想、行、識亦如是說。 Feeling, conception, volition, and awareness are discussed in the same way.
復問： 「火種居士，於色離貪、離欲、離念、離愛、離渴，彼色若變、若異。 則不生憂、悲、惱、苦耶？」 29. He again asked, “Agnivaiśyāyana, suppose someone is free of greed for form, free of desire for it, free of thoughts about it, free of craving for it, and free of thirst for it, and then that form changes and becomes something else. That wouldn’t produce sorrow, lamentation, trouble, and pain, would it?”
答曰： 「如是，瞿曇。 如實無異。」 He answered, “Yes, Gautama. There truly would be no difference.”
受、想、行、識亦如是說。 Feeling, conception, volition, and awareness are discussed in the same way.
「火種居士，譬如士夫身嬰眾苦，常與苦俱。 彼苦不斷不捨，當得樂不？」 30. “Agnivaiśyāyana, it’s like a man whose infant suffers many pains, and he always shares its pain. If that pain neither stops nor is relinquished, will he be happy?”
答言： 「不也，瞿曇。」 He replied, “No, Gautama.”
「如是，火種居士。 身嬰眾苦，常與苦俱。 彼苦不斷、不捨，不得樂也。 “So it is, Agnivaiśyāyana. His infant has many pains, and he always shares its pain. If that pain neither stops nor is relinquished, he cannot be happy.14
「火種居士，譬如士夫持斧入山，求堅實材。 見芭蕉樹洪大、𦟛直。 即斷其根葉，剽剝其皮，乃至窮盡，都無堅實。 火種居士，汝亦如是，自立論端。 31. “Agnivaiśyāyana, it’s like a man who takes an axe into the mountains looking for solid hardwood. He sees a plantain tree that’s huge and straight. When he cuts into its root leaves and peels away the layers until they’re completely gone, there’s no solid core to it. Agnivaiśyāyana, you’ve likewise established the starting point of your philosophy.
「我今善求真實之義，都無堅實，如芭蕉樹也，而於此眾中敢有所說。 我不見沙門、婆羅門中所知、所見能與如來、應、等正覺所知、所見共論議，不摧伏者。 而便自說： 『我論議風，偃草折樹，能破金石，調伏龍象。 要能令彼額津，腋汗，毛孔水流。』 汝今自論己義而不自立。 先所誇說能伏彼相，今盡自取，而不能動如來一毛。」 32. “Now, I’ve well sought its true meaning, and it’s entirely lacking a solid core like that plantain tree, but there are those in this assembly who venture to say that something does. I don’t see anyone among ascetics or priests who can debate the knowledge and vision of the Tathāgata, the Arhat, and the Completely Awakened One with their own knowledge and vision and not be defeated. Yet, they say of themselves, ‘The wind of my doctrine blows down grass and knocks down trees, breaks up metal and stone, and subdues nāga elephants. Its basics make their foreheads drip, their armpits become wet, and sweat flows from their hair pores.’ Now, your own philosophy and your own doctrine weren’t established by you. You boasted before that you could defeat others, but now everything that you’ve acquired couldn’t budge a single hair on the Tathāgata.”
爾時，世尊於大眾中，被欝多羅僧，現胸而示： 「汝等試看能動如來一毛，以不？」 33. Right there in that great assembly, the Bhagavān took off his upper robe to show them his chest. “All of you can try and see if you can budge a single hair on the Tathāgata. Is there a way?”
爾時，薩遮尼犍子默然低頭，慚愧失色。 爾時，眾中有一離車名突目佉。 從座起，整衣服，合掌白佛言： 「世尊，聽我說譬。」 34. Satyaka then hung his head in silence, so ashamed that he turned pale. Then there was a Licchavi in the audience named Durmukha.15 He rose from his seat, adjusted his robes, and said to the Buddha with his palms together: “Bhagavān, please allow me to tell a parable.”
佛告突目佉： 「宜知是時。」 The Buddha told Durmukha, “This is a good time for it.”
突目佉白佛言： 「世尊，譬如有人執持斗斛於大聚穀中，取二三斛。 今，此薩遮尼犍子亦復如是。 世尊，譬如長者巨富多財忽有罪過。 一切財物悉入王家。 薩遮尼犍子亦復如是。 所有才辯悉為如來之所攝受。 35. Durmukha said to the Buddha, “Bhagavān, it’s like someone who takes a scoop from a large pile of grain or takes two or three scoops.16 Now, this Satyaka is likewise. Bhagavān, it’s like when a prominent man with great riches carelessly commits a crime. All his valuables go to the king’s household. Satyaka is likewise. All of his eloquence has been collected by the Tathāgata.
「譬如城邑聚落邊有大水，男女大小悉入水戲。 取水中蟹，截斷其足，置於陸地。 以無足故，不能還復入於大水。 薩遮尼犍子亦復如是。 諸有才辯悉為如來之所斷截。 終不復敢重詣如來命敵論議。」 36. “It’s like the men, women, boys, and girls in a coastal city or village who wade into the water to entertain themselves. They pick a crab out of the water, chop off its legs, and leave it on the shore. Without its legs, it isn’t able to return to the water. Satyaka the Jain disciple is likewise. All of his arguments have been chopped off by the Tathāgata. He’ll never consider coming to debate the Tathāgata again.
爾時，薩遮尼犍子忿怒熾盛，罵唾突目佉離車言：「汝麁疏物不審諦！ 何為其鳴？ 吾自與沙門瞿曇論！ 何豫汝事？」 37. At that point, Satyaka became infuriated and yelled at Durmukha, “Your sloppy metaphors are untrue! What are you going on about? I’m have a debate with the ascetic Gautama! What business do you have getting involved?”
薩遮尼犍子呵罵突目佉已，復白佛言： 「置彼凡輩鄙賤之說，我今別有所問。」 38. After scolding Durmukha, Satyaka again spoke to the Buddha, “Putting aside the vulgar speech of that commoner, I have a particular question to ask now.”
佛告薩遮尼犍子： 「恣汝所問。 當隨問答。」 The Buddha told Satyaka, “You may ask your question. I will answer what you ask.”
「云何，瞿曇？ 為弟子說法令離疑惑？」 39. “How is it, Gautama? How do you teach your disciples so that they are free of doubts?”
佛告火種居士： 「我為諸弟子說諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切如實觀察非我、非異我、不相在。 受、想、行、識亦復如是。 彼學必見跡，不斷壞。 堪任成就，厭離知見，守甘露門。 雖非一切悉得究竟，且向涅槃。 如是弟子從我教法得離疑惑。」 40. The Buddha told Agnivaiśyāyana, “I teach my disciples that whatever forms there are, whether past, future, or present, internal or external, crude or fine, beautiful or ugly, or distant or near, all those forms are not self, not different than self, and neither is present in the other. Feeling, conception, volition, and awareness are likewise. Those trainees are sure to see the path and not destroy it. They’ll have the capacity to accomplish it, to know and see disillusionment, and to guard the entry to ambrosia. Although not all disciples attain their final end, they’ll still be headed toward nirvāṇa. Disciples become free of doubts when I teach the Dharma in this way.”
復問： 「瞿曇，復云何教諸弟子，於佛法得盡諸漏、無漏，心解脫、慧解脫，現法自知作證：『我生已盡，梵行已立，所作已作，自知不受後有』？」 41. Satyaka also asked, “Again, Gautama, how do you teach your disciples in the Buddha’s Dharma to attain the end of contaminants, become uncontaminated, and be liberated in mind and wisdom such that they realize for themselves in the present life, ‘My births have been ended, the religious life has been established, the task has been accomplished, and I know myself that I wont be subject to a later existence’?”
佛告火種居士： 「正以此法： 諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切如實知非我、非異我、不相在。 受、想、行、識亦復如是。 42. The Buddha told Agnivaiśyāyana, “The correct way is this principle: Whatever forms there are, whether past, future, or present, internal or external, crude or fine, beautiful or ugly, or distant or near, all those forms are not self, not different than self, and neither is present in the other. Feeling, conception, volition, and awareness are likewise.
「彼於爾時成就三種無上： 智無上、解脫無上、解脫知見無上。 成就三種無上已，於大師所恭敬、尊重、供養如佛。 世尊覺一切法，即以此法調伏弟子。 令得安隱、令得無畏、調伏、寂靜、究竟涅槃。 世尊為涅槃故為弟子說法。 43. “At that point, they become unsurpassed in three ways: unsurpassed in knowledge, unsurpassed in the path, and unsurpassed in liberation.17 After becoming unsurpassed in these three ways, they salute, honor, and support their great teacher like the Buddha. The Bhagavān realizes all these principles and then trains his disciples with them. This allows them to become secure, confident, disciplined, peaceful, and finally reach nirvāṇa. The Bhagavān teaches Dharma to his disciples for their nirvāṇa.
「火種居士，我諸弟子於此法中得盡諸漏，得心解脫，得慧解脫。 於現法中自知作證： 『我生已盡，梵行已立，所作已作。 自知不受後有。』」 44. “Agnivaiśyāyana, my disciples in this Dharma reach the end of the contaminants and attain liberation in mind and liberation in wisdom. In the present life, they realize for themselves: ‘My births have been ended, the religious life has been established, and the task has been accomplished. I know myself that I wont be subject to a later existence.’”
薩遮尼犍子白佛言： 「瞿曇，猶如壯夫鋒刃亂下猶可得免，瞿曇論手難可得脫。 如盛毒蛇猶可得避；曠澤猛火猶可得避；兇惡醉象亦可得免；狂餓師子悉可得免。 沙門瞿曇論議手中難可得脫，非我凡品、輕、躁鄙夫論具不備。 以論議故，來詣瞿曇。 45. Satyaka said to the Buddha, “Gautama, just as an energetic man who weilds his sword wildly can still be escaped, one can be freed by the hand of Gautama’s philosophy with difficulty. It’s like a viper in a basket that can still be dodged, a blazing fire can still be avoided, a rampaging elephant that can still be escaped, or a ravenous lion that can still be escaped. One can be freed by the hand of the ascetic Gautama’s arguments with difficulty, but it’s not that I am a common, dismissive, or vulgar man with unprepared arguments. I came to visit Gautama because of his arguments.
「沙門瞿曇，此毘舍離豐樂國土。 有遮波梨支提、漆菴羅樹支提、多子支提、瞿曇在拘樓陀支提、婆羅受持支提、捨重擔支提、力士寶冠支提。 世尊，當安樂於此毘舍離國。 諸天、魔、梵，沙門、婆羅門，及諸世間於世尊所，常得恭敬、奉事、供養。 令此諸天、魔、梵，沙門、婆羅門長夜安樂。 唯願止此明朝與諸大眾，受我薄食。」 46. “Ascetic Gautama, this land of Vaiśālī is abundant and prosperous. It has the Cāpāla Shrine, Saptārmaka Shrine, Bahuputraka Shrine, Gautamanyagrodha Shrine, Sālavrata Shrine, Dhuranikṣepana Shrine, and Mallamakuṭa Shrine.18 Bhagavān, you should be content here in Vaiśālī. Gods like Māra and Brahmā, ascetics and priests, and worldly people who visit the Bhagavān always salute, serve, and support him. This brings contentment for a long night to these gods like Māra and Brahmā and those ascetics and priests. Please stop here tomorrow morning and accept my meager food with this astute and great assembly!”
爾時，世尊默然而許。 時，薩遮尼犍子知佛世尊默然受請已，歡喜隨喜。 從座起去。 The Bhagavān then silently accepted this. When he knew the Buddha, the Bhagavān, had silently accepted his invitation, Satyaka rejoiced and was glad. He rose from his seat and departed.
爾時，薩遮尼犍子於彼道中，語諸離車： 「我已請沙門瞿曇及諸大眾供設飯食。 汝等人各辦一釜食，送至我所。」 47. While they were on the road, Satyaka told the Licchavis, “I’ve offered to provide a meal to the ascetic Gautama and everyone in his great assembly. Each of you, make a pot of food and bring it to my place.”
諸離車各還其家，星夜供辦。 晨朝送至薩遮尼犍子所。 薩遮尼犍子晨朝灑，掃，敷座。 供辦淨水，遣使詣佛，白言： 「時到。」 48. Each of those Licchavis returned to their homes and prepared the offerings by starlight. They brought them to Satyaka’s place early in the morning. Satyaka mopped, swept, and preparing seats. Once he had arranged the offerings and clean water, he dispatched a messenger to tell the Buddha, “The time has arrived.”
爾時，世尊與諸大眾，著衣持鉢，往薩遮尼犍子所，大眾前坐。 薩遮尼犍子自手奉施清淨飲食，充足大眾。 食已，洗鉢竟。 薩遮尼犍子知佛食竟，洗鉢已，取一卑床於佛前坐。 爾時，世尊為薩遮尼犍子說隨喜偈言： 49. The Bhagavān and the great assembly then put on their robes and took their bowls to Satyaka’s place, and the congregation sat in front. Satyaka respectfully provided them pure food with his own hands until the assembly was satisfied. After eating, they finished by washing their bowls. When he knew the Buddha was done eating and had washed his bowl, Satyaka fetched a humble seat and sat in front of the Buddha. The Bhagavān then recited these verses to gladden Satyaka:
  • 「於諸大會中，
    奉火為其最。
    闈陀經典中，
    婆毘諦為最。
    人中，王為最。
    諸河，海為最。
    諸星，月為最。
    諸明，日為最。
    十方天人中，
    等正覺為最。」
  • “Among all the great congregations,
    Those who tend the fire are supreme.
    Among the Vedic scriptures,
    The Sāvitrī is supreme.19
    Among men, the king is supreme.
    Among rivers, the ocean is supreme.
    Among stars, the moon is supreme.
    Among lights, the sun is supreme.
    Among gods and people everywhere,
    The Completely Awakened One is supreme.”
爾時，世尊為薩遮尼犍子種種說法。 示、教、照、喜已，還歸本處。 The Bhagavān then taught Dharma to Satyaka in various ways. After he had shown, taught, illuminated, and gladdened Satyaka, he returned home.
時，諸比丘於彼道中眾共論議： 「五百離車各為薩遮尼犍子供辦飲食，彼諸離車於何得福？ 薩遮尼犍子於何得福？」 50. The monks then debated among themselves while they were on the road: “What merits will each of those five hundred Licchavis gain from preparing the meals for Satyaka? What merits will Satyaka the Jain disciple gain from it?”
爾時，諸比丘還自住處，舉衣鉢，洗足已。 至世尊所，頭面禮足，退坐一面。 白佛言： 「世尊，我等向於路中自共論議： 『五百離車為薩遮尼犍子供辦飲食，供養世尊、諸大眾。 彼諸離車於何得福？ 薩遮尼犍子於何得福？』」 51. When the monks got back to their own residences, they put away their robes and bowls and washed their feet. Then, they went to the Bhagavān, bowed their heads at his feet, and withdrew to sit to one side. They said to the Buddha, “Bhagavān, we were debating among ourselves while we were on the road: ‘Those five hundred Licchavis had prepared the meals for Satyaka the Jain disciple to give as offerings to the Bhagavān and his great assembly. What merits will those Licchavis gain from this? What merits will Satyaka the Jain disciple gain from it?’”
佛告諸比丘： 「彼諸離車供辦飲食為薩遮尼犍子，於薩遮尼犍子所因緣得福。 薩遮尼犍子得福佛功德。 彼諸離車得施有貪、恚、癡因緣果報。 薩遮尼犍子得施無貪、恚、癡因緣果報。」 52. The Buddha told the monks, “Those Licchavis who prepared the meals for Satyaka the Jain disciple gained merits brought about by Satyaka. Satyaka has gained merits from the Buddha’s virtue. Those Licchavis will obtain the rewards of generosity with the conditions of having greed, hatred, and delusion. Satyaka will obtain the rewards of generosity with the conditions of having no greed, hatred, or delusion.”20
Summary Verse
  • 彼多羅十問，
    差摩、焰、仙尼，
    阿㝹羅、長者，
    西、毛端、薩遮。
  • Pāṭala’s ten questions,
    [171] Kṣema, [172] Yamaka, and [173] Sainya,
    [174] Anurādha and [175] the prominent man,
    [176] West, [177] a hair tip, and [178] Satyaka.21

Notes

  1. This is sūtra no. 110 in the Taisho edition and no. 178 in Yinshun (T99.2.35a17-7b27). It’s parallel with MN 35 and EĀ 37.10.
    While this version and MN 35 bear a strong resemblance to each other, EĀ 37.10 represents a somewhat different debate. There, the argument centers around whether form is permanent or impermanent, not whether it is self or not self. The Buddha uses the example of a wheel-turning king being subject to mortality even though he is an absolute sovereign to convince Satyaka of his error. Otherwise, the general events of the stories are the same, indicating perhaps that the debate portion has been heavily redacted by later sectarian authors. [back]
  2. Monkey Pond. C. 獼猴池, P. makkaṭa rahada?, S. markaṭa hrada. The C. is a lit. trans. meaning “monkey pond.” This was a location near Vaiśālī attested in S. sources but apparently not found in P. [back]
  3. a Jain disciple. C. 尼揵子 (EMC. nei-gɪɛn + “son” = Pr. nigan[tha]-putra), G. nigaṭ́haputra, P. nigaṇṭhaputta, S. nirgranthaputra. Nirgranthajñāniputra was the founder of the religion that is today known as Jain. I’ve used this modern name for clarity. The C. lit. means “disciple of Nirgrantha.” In P. sources, MN 35 is apparently the only place this term occurs, and it’s interpreted in commentary to mean the son of Jain disciples. However, the term clearly means a Jain disciple in other passages in SĀ (cf. T99.2.231b1 and 371a27). [back]
  4. Aśvajit. C. 阿濕波誓 (EMC. •a-ʃiəp-pua-ʒɪɛi = P. aśpaji or aśvaji), G. *aśpaji, P. assaji, S. aśvajit. The C. translit. matches the G. and S. pronunciations better than P. I’ve adopted the S. equivalent. [back]
  5. Satyaka. C. 薩遮 (EMC. sat-tʃɪă = Pr. saca), G. sacaga, P. saccaka, S. satyaka. The C. translit. matches the G. and P. pronunciations best. I’ve adopted the S. equivalent. [back]
  6. Agnivaiśyāyana. C. 火種居士, G. *agiveśiya, P. aggivessana, S. agnivaiśyāyana. The C. translates Satyaka’s surname as “fire element householder.” This could be reverse-translated as G. *agiveśiya. In S. sources, veśiya apparently became vaiśyāyana, which would mean something like “coming from the tradesman class” (vaiśya-ayana). The P. equiv. was vessana, but it’s not clear to me what that term’s original meaning might have been. I’ve adopted the S. equivalent. [back]
  7. Licchavis. C. 離車 (EMC. lɪĕ-tʃ‘ɪă), G. lichavi, P. licchavi, S. licchavi. This was the name of the warrior (i.e., S. kṣatriya) tribe that lived in the vicinity of Vaiśālī. This well-known C. translit. matches the G. pronunciation as well as the P. and S. (but drops the final syllable as usu.). I’ve adopted the S. equivalent. [back]
  8. In the P. version, Sacchaka uses four metaphors that are somewhat different: manhandling a sheep, a brewer washing a seive in a lake, a brewer manipulating a strainer, and washing a bull elephant’s ears.
    In EĀ 37.10, he employs three metaphors: manhandling a sheep, a fierce elephant playing in a deep pond, and a pair of strong men grabbing a weak man and putting him on a bed of hot coals. That version ends quite dramatically with Satyaka claiming he’ll beat Gautama so bad he’ll bleed from his face and die (!).
    We can see, though, that at least the example of an elephant must date back to some older version that all three had in common. [back]
  9. This is a good time for it. C. 宜知是時, P. paṭibhātu taṁ. The C. lit. means “know that this is a fitting time.” It likely translates an expression more like S. ayaṃ kālaḥ rather than the P. parallel, which sounds more literary (“A parable occurs to me.” “And what is it that occurs to you?”). Given that these are conversational idioms, I’ve translated the expression with something that would be more natural to an English speaker today. [back]
  10. form in this way is a person’s self that’s born from good and evil. C. 如是色是我人，善惡從生, P. evameva kho, bho gotama, rūpattāyaṁ purisapuggalo rūpe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati. In the P. parallel, rūpa is restated as the subject of pasavati, meaning that it is what creates good and evil. Physical and verbal actions were considered forms, so this might refer to deeds rather than a person’s body, though both are reasonable readings.
    In the C., the subject for 生 is left understood, leaving it open to be read as either form or the person as the creator of good and evil. The natural reading is to carry the subject from the previous clause forward, meaning that 色 is the subject again. [back]
  11. Yes, Gautama. Form is a person’s self. C. 如是，瞿曇。色是我人, P. Ahañhi, bho gotama, evaṁ vadāmi: ‘rūpaṁ me attā. In the P. parallel, there is a rhetorical equation between purisapuggala (“a man’s person”) and the pronoun me (“me, my”) that doesn’t happen here in the C. This is of interest because among Buddhists there was a rejection of the concept of pudgala as a substitute for S. atma.
    In both cases, this argument would appear to be commenting on something other than Jain philosophy, since among Jains pudgala meant matter in general and was a synonym of rūpa among Buddhists. It is not given the specific meaning of a person in extant Jain texts. Jains, like Buddhists, held that the corporeal existence was a problem from which the practitioner needed to be liberated, so it makes little sense that a Jain disciple is depicted as identifying it with the soul or self. [back]
  12. vajra warrior yakṣa. C. 金剛力鬼神, P. vajirapāṇi yakkha. The usu. C. translation is 力士 (“strong man” or “warrior”), and an alt. reading adds 士 here. This character makes similar appearances in other debate sūtras in which an opponent refuses to admit that the Buddha is correct. The threat of having one’s head split in seven pieces became a repeated trope not always associated with this spirit, but the threat is never carried out. It served to overcome a man’s pride when it prevents him from admitting that he is wrong.
    In the Dīrgha Āgama, this spirit is called 密迹力士 (“concealed tracks warrior”), where 密迹 likely translated S. guhyaka or guhyapāda. Guhyaka appear to be a class of yakṣa spirits in the service of the god king Vaiśravaṇa in some Buddhist myths. S. vajrapāṇi in that case is an epithet or dscription of this guardian spirit rather than his name, as it does here. It seems that this epithet became the spirit’s name in P. sources. [back]
  13. At this point, MN 35 appears to equate the five aggregates to suffering directly, whereas here it is desire for them that brings about suffering, which is more consistent with other EBTs. [back]
  14. This metaphor is missing from MN 35, perhaps because it depicts the aggregates (the child) as being one thing and a person (the man) as something else. Again, it’s attachment that creates suffering in this argument. [back]
  15. Durmukha. C. 突目佉 (EMC. duət-mɪuk-k‘ɪo = Pr. *dumukho), P. dummukha, S. durmukha. The C. translit. matches P. best, the G. equiv. is unclear to me; there is no attestation extant. The name meant “ugly face,” perhaps equiv. to English “horse face,” but with connotations for being evil. This character appears only in this story in Pali sources, though there is also a tale about a king by this name who became a pacceka buddha in the Jātakas (cf. Dictionary of Pali Proper Names). I’ve adopted the S. equivalent. [back]
  16. scoop. C. 斗斛. The C. expression can be a vernacular for taking enough for a meal, but the words were also used as larger units of measure for the accounting of grain transactions. 斗 was a peck, or about two liters of grain, while a 斛 was ten pecks. In Buddhist translations, 斛 was used sometimes to translate S. droṇa, which was around ten kilograms of grain. Of course, these units of measure were not well standardized in ancient times and varied from locality to locality and over time. Here, I do not think that was the intent. The terms are used to contrast a small amount vs. a very large one as a metaphor for the relative eloquence of Satyaka vs. the Buddha. [back]
  17. unsurpassed in knowledge, unsurpassed in in the path, and unsurpassed in liberation. C. 智無上、道無上、解脫無上, P. dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena. The Taisho version reads 智無上、解脫無上、解脫知見無上 (“unsurpassed in knowledge, unsurpassed in liberation, and unsurpassed in knowing and seeing liberation”). However, there are two alternate readings that would restore the list to something closer to what we find in MN 35: 智無上、道無上、解脫無上.
    There is a parallel version of this list in the Saṃgītiparyāya by Xuanzang (T1536.26.390c29): 三無上者：一、行無上，二、智無上，三、解脫無上 (“The three ways of being unsurpassed: Unsurpassed in practice, unsurpassed in knowledge, and unsurpassed in liberation”). Another is found in Sthiramati’s Abhidharma-samuccaya-vyākhyā (T1606.31.727a17): 無上有三種：謂智無上、行無上、解脫無上 (“There are three ways of being unsurpassed: Unsurpassed in knowledge, unsurpassed in practice, and unsurpassed in liberation”).
    The difference between this version and the Theravāda version is the substitution of “knowledge” for “seeing” and “path” for “practice.” 道 is is possibly an alt. translation of S. pratipad, and knowledge is a close synonym of seeing in Buddhist language. I’ve adopted the alt. C. reading, but I do wonder what the source was for the Taisho version of the list. [back]
  18. This list of the seven shrines of Vaiśālī has a couple parallels, which usu. number six or four. One group of parallels is found in some accounts of the Buddha going to Cāpāla Shrine and telling Ānanda about the fact that a buddha could live for an eon. In some versions of this story, namely in DN 16, Taisho 7, and Divyāvadāna no. 17, the Buddha first extols Vaiśālī and recites a list of six shrines. This doesn’t happen in other versions of the story, however, such as in DĀ 2 or the Mūlasarvāstivāda Vinaya.
    Two other parallels are found in a passage shared by DN 24 and DĀ 15 that lists four shrines of Vaiśālī. These two lists overlap with the larger lists.
    When I compare this list of seven shrines here in SĀ 1.178 to these parallels, I notice that it agrees best with the one found in the Divyāvadāna, which is helpful in interpreting the C. in a couple cases. Below is an analysis of each C. name found in the present passage:
    Cāpāla Shrine. C. 遮波梨支提 (EMC. tʃɪă-pua-lɪi tʃɪĕ-dei = G. capala cedi[ya]), P. cāpāla cetiya, S. cāpāla caitya. The translit. sounds out capali. Given that all other sources agree on cāpāla, I assume this is a corruption in our text (i.e., 梨 perhaps should read 羅). This shrine figures prominently in all versions of the story of the Buddha encountering Māra and Ānanda missing his hint about living longer.
    Saptārmaka Shrine. 漆菴羅樹支提 (EMC. “seven” + •əm-la + “tree” + tʃɪĕ-dei = G. *sataṃbra cedi[ya]), P. sattambaka cetiya, S. saptāmraka caitya. Both the P. and S. names lit. mean “seven mango trees” (S. sapta-āmraka). C. 漆 lit. means “lacquer,” but it also happens to be an alternate form of 七 (“seven”).
    Bahuputraka Shrine. C. 多子支提 (EMC. “many sons” + tʃɪĕ-dei = G. *bahuputra cedi[ya]), P. bahuputta cetiya, S. bahuputraka caitya. This shrine is the north shrine in DN 24 and the west shrine in DĀ 15.
    Gautamanyagrodha Shrine. C. 瞿曇在(=尼?)拘樓陀支提 (EMC. gɪu-dəm nei-kiu-ləu-da tʃɪĕ-dei = G. *Godama nigrodha(?) cedi[ya]), P. gotamaka, S. gautamanyagrodha. I’ve ammended 在 to 尼 in light of the S. parallels, which pair gautama with nyagrodha. Otherwise, the pronunciation would be EMC. dzəi-kiu-ləu-da = jigrodha. Taisho 7 agrees with the P.: 瞿曇 is EMC. gɪu-dəm = G. godam[a]. This is the south shrine in DN 24, but it doesn’t occur in DĀ 15.
    Sālavrata Shrine. C. 娑羅受持支提 (EMC. sa-la + “keep” + tʃɪĕ-dei = G. salavada? cedi[ya]), P. sārandada?, S. sālavrata (or śālavana). This shrine’s name appears to have suffered from quite a bit of confusion. The two S. versions are quite different, and the P. does not agree with either, but all three begin with a similar pronunciation (remembering that -r- and -l- can alternate between dialects). The C. translates the second part of the word as 受持, which could match S. vrata (“observance”). The Taisho 7 parallel lends us no help in deciphering this, as it is only a translit. of sala or sara. Since the present passage has matched the S. parallels better in the other cases, I’ve opted for S. sālavrata, but it is only tentative.
    Dhuranikṣepana. C. 捨重擔支提 (EMC. “discarded heavy burden” + tʃɪĕ-dei = BHS. dhuranikṣepana cedi[ya]) P. ?, S. dhuranikṣepana caitya. Analayo reconstructs this shrine’s name as P. dhurānikkhepana based on a parallel found in a S. fragment that names a shrine S. dhurānikṣepaṇa. However, P. dhurānikkhepana presumably represents the compound S. dhura-anikkhepana, which would mean “heavy burden not set down.” The Divyāvadāna parallel has instead S. dhuranikṣepana, which makes better sense.
    Mallamakuṭa Shrine. C. 力士寶冠支提 (EMC. “precious crest of warriors” + tʃɪĕ-dei = BHS. mallamakuṭa cedi[ya]), S. mallānāṃ makuṭabandhana caitya. The Divyāvadāna parallel for this shrine’s name makes it clear that 力士 (“strong man”) is a translation of S. malla. 寶冠 would render S. makuṭa well enough. Rotman (Divine Stories, Vol. I, p.337) translates the S. as “Tying a Crest Shrine of the Mallas,” but the C. lacks a verb like S. bandhana, so we can dispense with the awkward “tying.” [back]
  19. Vedic scriptures. C. 闈陀經典. The translit. 闈陀 (EMC. ɦɪuəi-da = Pr. veda) presumably means the Vedas of Brahmanism. The whole expression 闈陀經典 probably corresponds to S. vedavacana.
    Sāvitrī. C. 婆毘諦 (EMC. bua-bii-tei = Pr. bhavite?). A tempting alternate reading is 娑毘諦 (EMC sa-bii-tei), which could yield Pr. saviti, which would likely correspond to S. sāvitrī. This was a hymn taken from the Ṛgveda that’s attested to have been recited frequently by Brahmins. [back]
  20. This is one of the few cases of an Āgama sūtra that lacks the standard intro or outro that signals the beginning and ending of a text. In some cases, it seems to be the result of texts being composed in a later era than the rest of the compilation, being set in a time after the Buddha’s parinirvāṇa. That’s not the case here, but I do wonder if the pattern still applies and this straying from the format of the old oral tradition signals that this is a later composition. [back]
  21. Pāṭala’s ten questions. C. 彼多羅十問. This sūtra is missing from SĀ. The Taisho editors considered it a lost parallel to SN 42.13 and MĀ 20. If so, then pɪĕ-ta-la (彼多羅) would translit. Pr. patala (G. padala?, S. pāṭala?), which would presumably be equiv. to P. pāṭaliya.
    Kṣema. C. 差摩 (EMC. ṭṣ‘ïĕ-mua = G/S. kṣema).
    Yamaka. C. 焔[摩迦] (EMC. yiɛm-mua-kă = G. yamaka). Yamaka’s name has been shortened to the first character (“ya”) of the translit. found in SĀ 1.172, presumably to fit the fixed length of the uddāna verse.
    Sainya. C. 仙尼 (siɛn-ṇɪi = G. seni[ya]). This translit. likely was equiv. to G/P. seniya (S. sainya). The final syllable has been dropped.
    Anurādha. C. 阿㝹羅 (EMC. •a-nu?-la = Pr. anura[dha]), P/S. anurādha. Again, assuming a final syllable was dropped, this translit. fits the P/S. name found in this sūtra’s parallel. [back]

Translator: Charles Patton

Last Revised: 16 April 2024

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