MahasaccakaSuttaTheGreaterDiscoursetoSaccaka(II)中部36經/薩遮迦大經“Ithought:‘SupposeIpracticefurtherthebreathinglessmeditation.’SoIstoppedthein-breathsandout-breathsthroughmymouth， nose， and ears. While I did so， violent winds cut through my head. Just as if a strong man were splitting my head open with a sharp sword， so too， while I stopped the in-breaths and out-breaths through my mouth， nose， and ears， violent winds cut through my head. But although tireless energy was aroused in me and unremitting mindfulness was established， my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.阿基毘舍那！我這麼想：『讓我修無呼吸禪。』阿基毘舍那！我抑止從口、鼻、耳的呼氣與吸氣。阿基毘舍那！當我抑止從口、鼻、耳的呼氣與吸氣時，有激烈的風穿過頭。阿基毘舍那！猶如有力氣的男子以銳利的刀刃劈開頭，同樣的，阿基毘舍那！當我抑止從口、鼻、耳的呼氣與吸氣時，有激烈的風穿過頭。而，我的活力已被激發而不退，念已現前而不忘失，但，我的身體以那努力之苦成為激動的、不安息的、被努力征服的。阿基毘舍那！像這樣，我的已生起的苦受不持續遍取心。“I thought: ‘Suppose I practice further the breathingless meditation.’ So I stopped the in-breaths and out-breaths through my mouth， nose， and ears. While I did so， violent winds cut through my head. Just as if a strong man were splitting my head open with a sharp sword， so too， while I stopped the in-breaths and out-breaths through my mouth， nose， and ears， violent winds cut through my head. But although tireless energy was aroused in me and unremitting mindfulness was established， my body was over wrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain. 阿基毘舍那！我這麼想：『讓我修無呼吸禪。』阿基毘舍那！我抑止從口、鼻、耳的呼氣與吸氣。阿基毘舍那！當我抑止從口、鼻、耳的呼氣與吸氣時，有激烈的風穿過頭。阿基毘舍那！猶如有力氣的男子以銳利的刀刃劈開頭，同樣的，阿基毘舍那！當我抑止從口、鼻、耳的呼氣與吸氣時，有激烈的風穿過頭。而，我的活力已被激發而不退，念已現前而不忘失，但，我的身體以那努力之苦成為激動的、不安息的、被努力征服的。阿基毘舍那！像這樣，我的已生起的苦受不持續遍取心。“I thought: ‘Suppose I practice further the breathingless meditation.’ So I stopped the in-breaths and out-breaths through my mouth， nose， and ears. While I did so， there were violent pains in my head. Just as if a strong man were tightening a tough leather strap around my head as a headband，so too， while I stopped the in-breaths and out-breaths though my mouth，nose， and ears， there were violent pains in my head. But although tireless energy was aroused in me and unremitting mindfulness established， my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.阿基毘舍那！我這麼想：『讓我修無呼吸禪。』阿基毘舍那！我抑止從口、鼻、耳的呼氣與吸氣。阿基毘舍那！當我抑止從口、鼻、耳的呼氣與吸氣時，在頭裡有激烈的頭痛。阿基毘舍那！猶如有力氣的男子以堅固的皮繩綁頭箍，同樣的，阿基毘舍那！當我抑止從口、鼻、耳的呼氣與吸氣時，在頭裡有激烈的頭痛。而，我的活力已被激發而不退，念已現前而不忘失，但，我的身體以那努力之苦成為激動的、不安息的、被努力征服的。阿基毘舍那！像這樣，我的已生起的苦受不持續遍取心。“I thought: ‘Suppose I practice further the breathingless meditation.’ So I stopped the in-breaths and out-breaths through my mouth， nose， and ears. While I did so， violent winds carved up my belly. Just as if a skilled butcher or his apprentice were to carve up an ox’s belly with a sharp butcher’s knife， so too， while I stopped the in-breaths and out-breaths though my mouth， nose， and ears， violent winds carved up my belly. But although tireless energy was aroused in me and unremitting mindfulness was established， my body was overwrought and uncalm because I was exhausted by the painful striving. But such painful feeling that arose in me did not invade my mind and remain.阿基毘舍那！我這麼想：『讓我修無呼吸禪。』阿基毘舍那！我抑止從口、鼻、耳的呼氣與吸氣。阿基毘舍那！當我抑止從口、鼻、耳的呼氣與吸氣時，在頭裡有激烈的頭痛。阿基毘舍那！猶如有力氣的男子以堅固的皮繩綁頭箍，同樣的，阿基毘舍那！當我抑止從口、鼻、耳的呼氣與吸氣時，在頭裡有激烈的頭痛。而，我的活力已被激發而不退，念已現前而不忘失，但，我的身體以那努力之苦成為激動的、不安息的、被努力征服的。阿基毘舍那！像這樣，我的已生起的苦受不持續遍取心。“I thought: ‘Suppose I practice further the breathingless meditation.’ So I stopped the in-breaths and out-breaths through my mouth， nose， and ears. While I did so， there was aviolent burning in my body. Just as if two strong men were to seize a weaker man by both arms and roast him over a pit of hot coals， so too， while I stopped the in-breaths and out-breaths through my mouth， nose， and ears， there was a violent burning in my body. But although tireless energy was aroused in me and unremitting mindfulness was established，my body was overwrought and uncalm because I was exhausted by the painfulstriving. But such painful feeling that arose in me did not invade my mind and remain.阿基毘舍那！我這麼想：『讓我修無呼吸禪。』阿基毘舍那！我抑止從口、鼻、耳的呼氣與吸氣。阿基毘舍那！當我抑止從口、鼻、耳的呼氣與吸氣時，在身體裡有激烈的熱病。阿基毘舍那！猶如兩位有力氣的男子各捉住較弱男子一邊手臂後，在炭火坑上燒、烤，同樣的，阿基毘舍那！當我抑止從口、鼻、耳的呼氣與吸氣時，在身體裡有激烈的熱病。而，我的活力已被激發而不退，念已現前而不忘失，但，我的身體以那努力之苦成為激動的、不安息的、被努力征服的。阿基毘舍那！像這樣，我的已生起的苦受不持續遍取心。“Now when deities saw me，some said: ‘The recluse Gotama is dead.’ Other deities said: ‘The recluse Gotama is not dead， he is dying.’ And other deities said: ‘The recluse Gotamais not dead nor dying; he is an arahant， for such is the way arahants abide.’阿基毘舍那！甚至[一些]天神們看見我後，這麼說：『沙門喬達摩死了。』一些天神們這麼說：『沙門喬達摩沒死，但瀕死中。』一些天神們這麼說：『沙門喬達摩沒死，也非瀕死中，沙門喬達摩是阿羅漢，像這樣就是阿羅漢的住處。』'I thought: ‘Suppose I practice entirely cutting off food.’Then deities came to me and said: ‘Good sir， do not practice entirely cutting off food. If you do so， we shall infuse heavenly food into the pores of your skin and you will live on that.’ I considered: ‘If I claim to be completely fasting while these deities infuse heavenly food into the pores of my skin and I live on that， then I shall be lying.’ So I dismissed those deities， saying:‘There is no need.'阿基毘舍那！我這麼想：『讓我實行所有食物的斷絕。』阿基毘舍那！那時，天神們來見我後，這麼說：『親愛的先生！你不要實行所有食物的斷絕，如果你要實行所有食物的斷絕，我們將從你的毛孔灌入那天的營養汁，以那個，將使你生存。』阿基毘舍那！我這麼想：『如果我自稱全面禁食，這些天神將從我的毛孔灌入那天的營養汁，以那個，將使我生存。』阿基毘舍那！我拒絕那些天神，我說：『夠了！』“I thought: ‘Suppose I take very little food， a handful each time， whether of bean soup or lentil soup or vetch soup or peasoup.’ So I took very little food， a handful each time， whether of bean soup or lentil soup or vetch soup or pea soup. While I did so， my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel’s hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roof lessbarn. Because of eating so little the gleam of my eyes sank far down in their sockets， looking like the gleam of water that has sunk far down in a deep well.Because of eating so little my scalp shrivelled and withered as a green bittergourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I touched my belly skin Ien countered my backbone and if I touched my backbone I encountered my bellyskin. Because of eating so little， if I urinated or defecated， I fell over on my face there. Because of eating so little， if I tried to ease my body by rubbing my limbs with my hands， the hair， rotted at its roots， fell from my body as I rubbed.阿基毘舍那！我這麼想：『讓我僅吃一點食物，每次一點點綠豆汁，或扁豆汁，或大豆汁，或碗豆汁。』阿基毘舍那！我僅吃一點食物，每次一點點綠豆汁，或扁豆汁，或大豆汁，或碗豆汁。阿基毘舍那！當我僅吃一點食物，每次一點點綠豆汁，或扁豆汁，或大豆汁，或碗豆汁時，身體到達極度消瘦，以那樣少的食物我的肢體與小肢體成為猶如八十歲的關節、死時的關節；以那樣少的食物我的臀部成為猶如駱駝的腳；以那樣少的食物我的脊椎骨彎上彎下時成為猶如線球；以那樣少的食物我的散壞肋骨成為猶如老會堂的散壞椽；以那樣少的食物我的眼睛深陷眼窩中被看見猶如水光深陷在深井中被看見；以那樣少的食物我的頭皮枯萎凋謝猶如新鮮切下的苦瓜被風與熱枯萎凋謝。“Now when people saw me，some said: ‘The recluse Gotama is black.’ Other people said: ‘The recluse Gotama is not black， he is brown.’ Other people said: ‘The recluse Gotama is neither black nor brown， he is golden-skinned.’ So much had the clear， bright color of my skin deteriorated through eating so little.阿基毘舍那！『我要摸腹部皮膚。』我就遍取了脊椎骨；『我要摸脊椎骨。』我就遍取了腹部皮膚，阿基毘舍那！以那樣少的食物我的腹部皮膚被黏到脊椎骨；阿基毘舍那！『我要大便或小便。』以那樣少的食物我就在那裡臉向下倒下；阿基毘舍那！我以手順序摩擦肢體想要使那個身體蘇息，阿基毘舍那！以那樣少的食物，當我以手順序摩擦肢體時，身上的毛[都]根部腐敗而掉下來。阿基毘舍那！甚至人們看見我後，這麼說：『沙門喬達摩是黑的。』一些人這麼說：『沙門喬達摩不是黑的，沙門喬達摩是黑褐色的。』一些人這麼說：『沙門喬達摩不是黑的，也非黑褐色的，沙門喬達摩是金色的。』阿基毘舍那！以那樣少的食物我那遍淨的、皎潔的膚色已被破壞。“I thought: ‘Whatever recluses or brahmins in the past have experienced painful， racking， piercing feelings due to exertion， this is the utmost， there is none beyond this. And what ever recluses and brahmins in the future will experience painful， racking，piercing feelings due to exertion， this is the utmost， there is none beyond this. And whatever recluses and brahmins at present experience painful，racking， piercing feelings due to exertion， this is the utmost， there is none beyond this. But by this racking practice of austerities I have not attained any super human states， any distinction in knowledge and vision worthy of thenoble ones. Could there be another path to enlightenment?’阿基毘舍那！我這麼想：『凡任何過去世的沙門或婆羅門感受突然來襲的、苦的、激烈的、猛烈的、辛辣的感受，這就是最高的了，沒有更高於這樣的；凡任何未來世的沙門或婆羅門將感受突然來襲的、苦的、激烈的、猛烈的、辛辣的感受，這就是最高的了，沒有更高於這樣的，凡任何現在的沙門或婆羅門感受突然來襲的、苦的、激烈的、猛烈的、辛辣的感受，這就是最高的了，沒有更高於這樣的，但，以這辛辣的苦行我不證得足以為聖者智見特質的過人法，會有其他覺的道路嗎？』“I considered: ‘I recall that when my father the Sakyan was occupied， while I was sitting in the cool shade of a rose-apple tree，quite secluded from sensual pleasures， secluded from unwholesome states， Ientered upon and abided in the first jhana， which is accompanied by applied and sustained thought， with rapture and pleasure born of seclusion. Could that be the path to enlightenment?’ Then， following on that memory， came the realization: ‘That is the path to enlightenment.’ “I thought: ‘Why am I afraid of that pleasure that has nothing to do with sensual pleasures and unwholesome states?’ Ithought: ‘I am not afraid of that pleasure since it has nothing to do with sensual pleasures and unwholesome states.’阿基毘舍那！我這麼想：『又，我自證在父親釋迦的作業中，當[我]坐在閻浮樹的蔭涼處時，從離欲、離不善法後，進入後住於有尋、有伺，離而生喜、樂的初禪，那會是覺的道路嗎？』阿基毘舍那！跟隨著憶念，我識知：『這就是覺的道路。』阿基毘舍那！我這麼想：『我為何害怕那欲之外、不善法之外的樂呢？』阿基毘舍那！我這麼想：『我不害怕那欲之外、不善法之外的樂。』“I considered: ‘It is not easy to attain that pleasure with a body so excessively emaciated. Suppose I ate some solid food—someboiled rice and bread. And I ate some food—some boiled rice and bread. Now atthat time five bhikkhus were waiting upon me， thinking: ‘If our recluse Gotama achieves some higher state， he will inform us.’ But when I ate the boiled riceand bread， the five bhikkhus were disgusted and left me， thinking: ‘The recluse Gotama now lives luxuriously; he has given up his striving and reverted to luxury.’阿基毘舍那！我這麼想：『以這樣到達極度消瘦的身體不容易證得那種樂，讓我吃飯粥固體食物。』阿基毘舍那！我吃飯粥固體食物。阿基毘舍那！當時，侍奉我的五比丘心想：『凡沙門喬達摩證得法者，他將告知我們。』阿基毘舍那！當我吃了飯粥固體食物，那時，那些五比丘嫌厭後，離開我：『沙門喬達摩成為奢侈者、努力的背離者，已來到奢侈的。』“Now when I had eaten solid food and regained my strength， then quite secluded from sensual pleasures，secluded from unwholesome states， Ientered upon and abided in the first jhana， which is accompanied by appliedand sustained thought， with rapture and pleasure born of seclusion. But suchpleasant feeling that arose in me did not invade my mind and remain.阿基毘舍那！我吃飯粥固體食物後，恢復力氣，從離欲、離不善法後，我進入後住於有尋、有伺，離而生喜、樂的初禪，阿基毘舍那！像這樣，我的已生起的樂受不持續遍取心；以尋與伺的平息，自信，一心，我進入後住於無尋、無伺，定而生喜、樂的第二禪，阿基毘舍那！像這樣，我的已生起的樂受不持續遍取心；以喜的褪去與住於平靜、正念、正知，以身體感受樂，我進入後住於這聖弟子宣說：『他是平靜、專注、住於樂者』的第三禪，阿基毘舍那！像這樣，我的已生起的樂受不持續遍取心；以樂的捨斷與苦的捨斷，及以之前喜悅與憂的滅沒，我進入後住於不苦不樂，由平靜而正念遍淨的第四禪，阿基毘舍那！像這樣，我的已生起的樂受不持續遍取心。“With the stilling of applied and sustained thought， I entered upon and abided in the second jhana...With the fading away as well of rapture... I entered upon and abided in the third jhana... With the abandoning of pleasure and pain... I entered upon and abided in the fourth jhana... But such pleasant feeling that arose in me did not invade my mind and remain.當那個心是這樣入定的、遍淨的、淨化的、無穢的、離染污的、可塑的、適合作業的、住立的、到達不動的時，我使心轉向許多前世住處之回憶。我回憶起許多前世住處，即：一生、……（中略）像這樣，我回憶起許多前世住處有這樣的行相與境遇，阿基毘舍那！這是在初夜被我證得的第一明，當住於不放逸、熱心、自我努力時，無明已被破壞，明已生起；黑闇已被破壞，光明已生起，阿基毘舍那！像這樣，我的已生起的樂受不持續遍取心。“When my concentrated mind was thus purified， bright， unblemished， rid of imperfection， malleable， wieldy，steady， and attained to imperturbability，I directed it to knowledge of the recollection of past lives. I recollected my manifold past lives， that is， one birth， two births... Thus with their aspects I recollected my manifold past lives.“This was the first true knowledge attained by me in the first watch of the night. Ignor-ance was banished and true knowledge arose， darkness was banished and light arose， as happens in one who abides diligent， ardent， and resolute. But such pleasant feeling that arose in me did not invade my mind and remain.當那個心是這樣入定的、遍淨的、淨化的、無穢的、離染污的、可塑的、適合作業的、住立的、到達不動的之時，我使心轉向眾生死亡與往生之智，我以清淨、超越人的天眼，看見當眾生死時、往生時，在下劣、勝妙，美、醜，幸、不幸中，了知眾生依業流轉：……（中略）阿基毘舍那！這是在中夜被我證得的第二明，當住於不放逸、熱心、自我努力時，無明已被破壞，明已生起；黑闇已被破壞，光明已生起，阿基毘舍那！像這樣，我的已生起的樂受不持續遍取心。“When my concentrated mind was thus purified， bright， unblemished， rid of imperfection， malleable， wieldy，steady， and attained to imperturbability， I directed it to knowledge of the passing away and reappearance of beings...Thus with the divine eye， which is purified and surpasses the human， I saw beings passing away and reappearing， inferior and superior， fair and ugly，fortunate and unfortunate， and I understood how beings pass on according to their actions.“This was the second true knowledge attained by me in the second watch of the night. Ignorance was banished and true knowledge arose， darkness was banished and light arose， a shappens in one who abides diligent， ardent， and resolute. But such pleasant feeling that arose in me did not invade my mind and remain.“When my concentrated mind was thus purified， bright， unblemished， rid of imperfection， malleable， wieldy，steady， and attained to imperturbability，I directed it to knowledge of the destruction of the taints. I directly knew as it actually is: ‘This is suffering;’... ‘This is the origin o fsuffering;’... ‘This is the cessation of suffering;’... ‘This is the way leading to the cessation of suffering;’... ‘These are the taints’;... ‘This is the origin of the taints;’... ‘This is the cessation of the taints;’... ‘This is the way leading to the cessation of the taints.’“When I knew and saw thus， my mind was liberated from the taint of sensual desire， from the taint of being， and from the taint of ignorance. When it was liberated there came the knowledge: ‘It is liberated.’ I directly knew:‘Birth is destroyed， the holy life has been lived， what had to be done has been done， there is no more coming to any state of being.’“This was the third true knowledge attained by me in the third watch of the night. Ignorance was banished and true knowledge arose，darkness was banished and light arose， as happens in one who abides diligent， ardent， and resolute. But such pleasant feeling that arose in me did not invademy mind and remain.當那個心是這樣入定的、遍淨的、淨化的、無穢的、離染污的、可塑的、適合作業的、住立的、到達不動的之時，我使心轉向煩惱之滅盡智。我如實證知：『這是苦。』如實證知：『這是苦集。』如實證知：『這是苦滅。』如實證知：『這是導向苦滅道跡。』如實證知：『這些是煩惱。』如實證知：『這是煩惱集。』如實證知：『這是煩惱滅。』如實證知：『這是導向煩惱滅道跡。』當我這麼知、這麼見時，心從欲的煩惱解脫，心從有的煩惱解脫，心從無明的煩惱解脫。當解脫時，有『[這是]解脫』之智，我了知：『出生已盡，梵行已完成，應該作的已作，不再有這樣[輪迴]的狀態了。』阿基毘舍那！這是在後夜被我證得的第三明，當住於不放逸、熱心、自我努力時，無明已被破壞，明已生起；黑闇已被破壞，光明已生起，阿基毘舍那！像這樣，我的已生起的樂受不持續遍取心。阿基毘舍那！我自證教導好幾百個團體法，甚至每一位會這麼想：『沙門喬達摩就針對我教導法。』但，阿基毘舍那！不應該這樣認為，如來只為了令之知道而教導其他人法，阿基毘舍那！當我對他們的談論完畢時，我使內心就在先前我經常住的那個定相上安置、靜止、專一、入定。」“Aggivessana， I recall teaching the Dhamma to an assembly of many hundreds. Perhaps each person thinks: ‘The recluse Gotama is teaching the Dhamma especially for me.’ But it should not be so regarded; the Tathagata teaches the Dhamma to others only to give them knowledge. When the talk is finished， Aggivessana， then I steady my mind internally， quieten it， bring it to singleness， and concentrate it on that same sign of concentration as before， in which I constantly abide.”“This can be believed of Master Gotama， since he is accomplished and fully enlightened. But does Master Gotama recall sleeping during the day?”“I recall， Aggivessana， in the last month of the hot season， on returning from my alms round， after my mealI lay out my outer robe folded in four， and lying down on my right side， I fall asleep mindful and fully aware.”「對喬達摩尊師來說，這是可信的，因為他是阿羅漢、遍正覺者，但喬達摩尊師自證在白天睡覺嗎？」「阿基毘舍那！我自證在夏季最後一個月，食畢，從施食處返回，將大衣摺成四折後，以右脅正念、正知地進入睡眠。」「喬達摩先生！一些沙門、婆羅門說這是在迷妄住處。」「阿基毘舍那！非在這個範圍有癡昧或不癡昧，阿基毘舍那！關於癡昧或不癡昧，你要聽！你要好好作意！我要說了。」「是的，先生！」尼乾陀的兒子薩遮迦回答世尊。“Some recluses and brahminscall that abiding in delusion， Master Gotama.” “It is not in such a way that one is deluded or undeluded， Aggivessana. As to how one is deluded or undeluded， listen and attend closely to what I shall say.”—“Yes， sir，” Saccaka the Nigantha’s son replied. The Blessed One said this: “Him I call deluded， Aggivessana， who has not abandoned the taints that defile， bring renewal of being， give trouble， ripen in suffering， and lead to future birth， aging， and death; for it is with the non-abandoning of the taints that one is deluded. Him I call undeluded who has abandoned the taints that defile， bring renewal of being， give trouble， ripen in suffering， and lead to future birth， aging， and death; for it is with the abandoning of the taints that one is undeluded. The Tathagata， Aggivessana， has abandoned the taints that defile， bring renewal of being， give trouble， ripen in suffering， and lead to future birth， aging， and death; he has cut them off at the root， made them like a palm stump， done away with them so that they are no longer subject to future arising. Just as a palm tree whose crown is cut off is incapable of further growth， so too， the Tathagatha has abandoned the taints that defile...done away with them so that they are no longer subject to future arising.”世尊這麼說：「阿基毘舍那！凡任何污染的、再有的、不幸的、苦報的、未來被生老死的諸煩惱，那些未被捨斷者，我說那是『癡昧』，阿基毘舍那！因為以煩惱的未被捨斷而成為癡昧。阿基毘舍那！凡任何污染的、再有的、不幸的、苦報的、未來被生老死的諸煩惱，那些已被捨斷者，我說那是『不癡昧』，阿基毘舍那！因為以煩惱的已被捨斷而成為不癡昧。阿基毘舍那！對如來來說，污染的、再有的、不幸的、苦報的、未來被生老死的諸煩惱，那些已被捨斷，根已被切斷，就像無根的棕櫚樹，成為非有，為未來不生之物，阿基毘舍那！猶如頂頭已被切斷的棕櫚樹不能再成長，同樣的，阿那律！對如來來說，污染的、再有的、不幸的、苦報的、未來被生老死的諸煩惱，那些已被捨斷，根已被切斷，就像無根的棕櫚樹，成為非有，為未來不生之物。」When this was said， Saccakathe Nigantha’s son said: “It is wonderful， Master Gotama， it is marvelous how when Master Gotama is spoken to offensively again and again， assailed by discourteous courses of speech， the color of his skin brightens and the colorof his face clears， as is to be expected of one who is accomplished and fully enlightened. I recall， Master Gotama， engaging Purana Kassapa in debate， and then he prevaricated， led the talk aside， and showed anger， hate， and bitterness. But when Master Gotama is spoken to offensively again and again，assaulted by discourteous courses of speech， the color of his skin brightens and the color of his face clears， as is to be expected of one who is accomplished and fully enlightened. I recall， Master Gotama， engaging Makkhali Gosala... Ajita Kesakambalin... Pakudha Kaccayana... Sanjaya Belatthiputta...the Nigantha Nataputta in debate， and then he prevaricated， led the talk aside，and showed anger， hate， and bitterness. But when Master Gotama is spoken to offensively again and again， assailed by discourteous courses of speech， the color of his skin brightens and the color of his face clears， as is to be expected of one who is accomplished and fully enlightened. And now， Master Gotama， we depart. We are busy and have much to do.”“Now is the time， Aggivessana， to do as you think fit.” Then Saccaka the Nigantha’s son， having delighted and rejoiced in the Blessed One’s words， got up from his seat and departed.當這麼說時，尼乾陀的兒子薩遮迦對世尊這麼說：「太偉大了，喬達摩先生！太偉大了，喬達摩先生！當被這樣一再攻擊地說，被誹謗語法講說時，這卻使喬達摩先生的膚色遍淨，臉色明朗，一如那屬於阿羅漢、遍正覺者的。喬達摩先生！我自證與富蘭那迦葉從事辯論，當從事辯論時，他以其它迴避，向外談論，顯露憤怒、瞋恚、不滿，但，當被這樣一再攻擊地說，被誹謗語法講說時，這卻使喬達摩先生的膚色遍淨，臉色明朗，一如那屬於阿羅漢、遍正覺者的。喬達摩先生！我自證與末迦利瞿舍羅……（中略）阿夷多翅舍欽婆羅……浮陀迦旃延……散惹耶毘羅梨子……尼乾陀若提子從事辯論，當從事辯論時，他以其它迴避，向外談論，顯露憤怒、瞋恚、不滿，但，當被這樣一再攻擊地說，被誹謗語法講說時，這卻使喬達摩先生的膚色遍淨，臉色明朗，一如那屬於阿羅漢、遍正覺者的。好了，喬達摩先生！現在我們要走了，我們很忙，有很多該做的事。」「阿基毘舍那！現在，你考量適當的時間吧。」那時，尼乾陀的兒子薩遮迦歡喜、隨喜世尊所說後，起座離開。薩遮迦大經第六終了。Bhikkhu Nanamoli was born in England and ordained as a monk in Sri Lanka in 1949. Hetranslated manyoriginal Pali texts， including the Visuddbunagga.Bhikkhu Bodhi was born in New York City in 1944 and ordained as a monk in Sri Lanka in 1972. He has translated many Pali sutras and their commentaries.© Bhikkhu Bodhi 1995， 2001.Reprinted from The Middle Length Discourses of the Buddha: A Translation of theMajjhima Nikaya， with permission of Wisdom Publications， 199 Elm Street，Somerville， MA 02144， www.wisdompubs.org.[1] translated by Bhikkhu Nanamoli and Bhikkhu Bodhi恭敬经典 南无阿弥陀佛 合十赞赏人赞赏