8. Mahāsīhanādasuttaṃ

Acelakassapavatthu

381. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruññāyaṃ [ujuññāyaṃ (sī. syā. kaṃ. pī.)] viharati kaṇṇakatthale migadāye. Atha kho acelo kassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho acelo kassapo bhagavantaṃ etadavoca – ‘‘sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti. Ye te, bho gotama, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, kacci te bhoto gotamassa vuttavādino, na ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotama’’nti.

382. ‘‘Ye te, kassapa, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā abhūtena. Idhāhaṃ, kassapa, ekaccaṃ tapassiṃ lūkhājīviṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ. Idha panāhaṃ, kassapa, ekaccaṃ tapassiṃ lūkhājīviṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ.

383. ‘‘Idhāhaṃ, kassapa, ekaccaṃ tapassiṃ appadukkhavihāriṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ. Idha panāhaṃ, kassapa, ekaccaṃ tapassiṃ appadukkhavihāriṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ. Yohaṃ, kassapa, imesaṃ tapassīnaṃ evaṃ āgatiñca gatiñca cutiñca upapattiñca yathābhūtaṃ pajānāmi , sohaṃ kiṃ sabbaṃ tapaṃ garahissāmi, sabbaṃ vā tapassiṃ lūkhājīviṃ ekaṃsena upakkosissāmi upavadissāmi?

384. ‘‘Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Tehipi me saddhiṃ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti. Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘na sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘na sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayaṃ taṃ ekaccaṃ vadema ‘na sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘na sādhū’ti, mayaṃ taṃ ekaccaṃ vadema ‘sādhū’ti.

‘‘Yaṃ mayaṃ ekaccaṃ vadema ‘sādhū’ti, parepi taṃ ekaccaṃ vadanti ‘sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘na sādhū’ti, parepi taṃ ekaccaṃ vadanti ‘na sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘na sādhū’ti, pare taṃ ekaccaṃ vadanti ‘sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘sādhū’ti, pare taṃ ekaccaṃ vadanti ‘na sādhū’ti.

Samanuyuñjāpanakathā

385. ‘‘Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni. Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṃ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ti?

386. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā . Samaṇo gotamo ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.



这是我对文本的完整直译：
大狮子吼经
裸行者迦叶的故事
如是我闻。一时，世尊住在乌鲁尼亚（乌仁尼亚）的干那迦他勒鹿野。那时，裸行者迦叶来到世尊所在之处。来到后，与世尊互相问候。寒暄礼节完毕后，站在一旁。站在一旁的裸行者迦叶对世尊如是说："乔达摩先生，我听说：'沙门乔达摩谴责一切苦行，一概指责辱骂所有苦行者和粗衣恶食者。'乔达摩先生，那些这样说的人：'沙门乔达摩谴责一切苦行，一概指责辱骂所有苦行者和粗衣恶食者'，他们是否如实转述乔达摩先生的话语，没有用虚假之词诽谤乔达摩先生，是否如法地解释法义，是否有任何同法者的随顺论述会招致批评？因为我们不愿诽谤乔达摩先生。"
"迦叶，那些这样说的人：'沙门乔达摩谴责一切苦行，一概指责辱骂所有苦行者和粗衣恶食者'，他们并非如实转述我的话语，反而用虚假不实之词诽谤我。迦叶，在此，我以清净超人的天眼，看见某些苦行者和粗衣恶食者身坏命终后往生恶趣、恶道、堕处、地狱。迦叶，在此，我又以清净超人的天眼，看见某些苦行者和粗衣恶食者身坏命终后往生善趣、天界。
"迦叶，在此，我以清净超人的天眼，看见某些少苦行者身坏命终后往生恶趣、恶道、堕处、地狱。迦叶，在此，我又以清净超人的天眼，看见某些少苦行者身坏命终后往生善趣、天界。迦叶，我如实了知这些苦行者的来处、去处、死亡和再生，我怎么会谴责一切苦行，或一概指责辱骂所有苦行者和粗衣恶食者呢？
"迦叶，有一些沙门婆罗门智慧敏锐，精通辩论，宛如能射穿毫毛。他们似乎用智慧破斥各种见解。我与他们在某些方面意见一致，在某些方面意见不一致。他们说某些事'好'，我们也说那些事'好'。他们说某些事'不好'，我们也说那些事'不好'。他们说某些事'好'，我们说那些事'不好'。他们说某些事'不好'，我们说那些事'好'。
"我们说某些事'好'，其他人也说那些事'好'。我们说某些事'不好'，其他人也说那些事'不好'。我们说某些事'不好'，其他人说那些事'好'。我们说某些事'好'，其他人说那些事'不好'。
询问的对话
"我走近他们，这样说：'朋友们，对于我们意见不一致的地方，让那些问题暂且搁置。对于意见一致的地方，让智者在那里询问、追究、讨论，无论是师对师，还是僧团对僧团 —— 这些尊者们的哪些法是不善的、被称为不善的，有过失的、被称为有过失的，不应修习的、被称为不应修习的，非圣者的、被称为非圣者的，污秽的、被称为污秽的。谁能完全断除这些法而生活，是沙门乔达摩，还是其他尊贵的教团导师？'
"迦叶，确实有可能，智者在询问、追究、讨论时会这样说：'这些尊者们的哪些法是不善的、被称为不善的，有过失的、被称为有过失的，不应修习的、被称为不应修习的，非圣者的、被称为非圣者的，污秽的、被称为污秽的。沙门乔达摩完全断除这些法而生活，而其他尊贵的教团导师则不然。'因此，迦叶，智者在询问、追究、讨论时，大多会赞美我们。"

387. ‘‘Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Ko ime dhamme anavasesaṃ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ ti?

388. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Samaṇo gotamo ime dhamme anavasesaṃ samādāya vattati, yaṃ vā pana bhonto pare gaṇācariyā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

389. ‘‘Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā , na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṃ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

390. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Gotamasāvakasaṅgho ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

391. ‘‘Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ. ‘Ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Ko ime dhamme anavasesaṃ samādāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

392. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Gotamasāvakasaṅgho ime dhamme anavasesaṃ samādāya vattati, yaṃ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

Ariyo aṭṭhaṅgiko maggo

393. ‘‘Atthi, kassapa, maggo atthi paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati [dakkhiti (sī.)] – ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti. Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati – ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, kassapa, maggo, ayaṃ paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’’’ti.

Tapopakkamakathā



这是我对文本的完整直译：
"迦叶，智者还会进一步询问、追究、讨论，无论是师对师，还是僧团对僧团 —— 这些尊者们的哪些法是善的、被称为善的，无过失的、被称为无过失的，应当修习的、被称为应当修习的，适合圣者的、被称为适合圣者的，清净的、被称为清净的。谁能完全接受这些法而生活，是沙门乔达摩，还是其他尊贵的教团导师？"
"迦叶，确实有可能，智者在询问、追究、讨论时会这样说：'这些尊者们的哪些法是善的、被称为善的，无过失的、被称为无过失的，应当修习的、被称为应当修习的，适合圣者的、被称为适合圣者的，清净的、被称为清净的。沙门乔达摩完全接受这些法而生活，而其他尊贵的教团导师则不然。'因此，迦叶，智者在询问、追究、讨论时，大多会赞美我们。
"迦叶，智者还会进一步询问、追究、讨论，无论是师对师，还是僧团对僧团 —— 这些尊者们的哪些法是不善的、被称为不善的，有过失的、被称为有过失的，不应修习的、被称为不应修习的，非圣者的、被称为非圣者的，污秽的、被称为污秽的。谁能完全断除这些法而生活，是乔达摩的弟子僧团，还是其他尊贵的教团导师的弟子僧团？"
"迦叶，确实有可能，智者在询问、追究、讨论时会这样说：'这些尊者们的哪些法是不善的、被称为不善的，有过失的、被称为有过失的，不应修习的、被称为不应修习的，非圣者的、被称为非圣者的，污秽的、被称为污秽的。乔达摩的弟子僧团完全断除这些法而生活，而其他尊贵的教团导师的弟子僧团则不然。'因此，迦叶，智者在询问、追究、讨论时，大多会赞美我们。
"迦叶，智者还会进一步询问、追究、讨论，无论是师对师，还是僧团对僧团 —— 这些尊者们的哪些法是善的、被称为善的，无过失的、被称为无过失的，应当修习的、被称为应当修习的，适合圣者的、被称为适合圣者的，清净的、被称为清净的。谁能完全接受这些法而生活，是乔达摩的弟子僧团，还是其他尊贵的教团导师的弟子僧团？"
"迦叶，确实有可能，智者在询问、追究、讨论时会这样说：'这些尊者们的哪些法是善的、被称为善的，无过失的、被称为无过失的，应当修习的、被称为应当修习的，适合圣者的、被称为适合圣者的，清净的、被称为清净的。乔达摩的弟子僧团完全接受这些法而生活，而其他尊贵的教团导师的弟子僧团则不然。'因此，迦叶，智者在询问、追究、讨论时，大多会赞美我们。
圣八支道
"迦叶，有一条道路，有一种修行方法，按此修行，人们自己就会知道，自己就会看到：'只有沙门乔达摩是适时而语者、如实而语者、有益而语者、如法而语者、如律而语者。'迦叶，什么是这条道路，什么是这种修行方法，按此修行，人们自己就会知道，自己就会看到：'只有沙门乔达摩是适时而语者、如实而语者、有益而语者、如法而语者、如律而语者'？就是这个八支圣道。即：正见、正思维、正语、正业、正命、正精进、正念、正定。迦叶，这就是那条道路，这就是那种修行方法，按此修行，人们自己就会知道，自己就会看到：'只有沙门乔达摩是适时而语者、如实而语者、有益而语者、如法而语者、如律而语者。'"
苦行的讨论

394. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – ‘‘imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Acelako hoti, muttācāro, hatthāpalekhano, na ehibhaddantiko, na tiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko ; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

395. ‘‘Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.

396. ‘‘Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi [ubbhaṭṭhikopi (ka.)] hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekapassayikopi hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko , vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharatī’’ti.

Tapopakkamaniratthakathā

397. ‘‘Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

‘‘Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

‘‘Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā . Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī’’ti.



这是我对文本的完整直译：
说到这里，裸行者迦叶对世尊说："乔达摩朋友，这些苦行也被那些沙门婆罗门称为沙门法和婆罗门法。他们赤身裸体，不遵守礼节，用手擦拭排泄物；不应召而来，不应召而止；不接受特意准备的食物，不接受特意为他准备的食物，不接受邀请；不从锅口接受食物，不从碗口接受食物，不跨过门槛接受食物，不跨过棍子接受食物，不跨过杵臼接受食物，不在两人进食时接受食物，不从孕妇处接受食物，不从哺乳的妇女处接受食物，不从与男子同居的妇女处接受食物，不在集会处接受食物，不在有狗守候的地方接受食物，不在苍蝇成群的地方接受食物；不吃鱼，不吃肉，不饮酒，不饮果酒，不饮米浆。他或是一家施食者、一口食者，或是两家施食者、两口食者......或是七家施食者、七口食者；他或靠一位施主的布施维生，或靠两位施主的布施维生......或靠七位施主的布施维生；或是一日一食者，或是两日一食者......或是七日一食者。他就这样遵行半月一次的轮流乞食。
"乔达摩朋友，这些苦行也被那些沙门婆罗门称为沙门法和婆罗门法。他们或以蔬菜为食，或以小米为食，或以野米为食，或以皮屑为食，或以苔藓为食，或以糠为食，或以米汤为食，或以麻油渣为食，或以草为食，或以牛粪为食，或以树根果实为食，以自然掉落的果实为食。
"乔达摩朋友，这些苦行也被那些沙门婆罗门称为沙门法和婆罗门法。他们或穿麻布衣，或穿粗麻布衣，或穿裹尸布，或穿粪扫衣，或穿树皮衣，或穿羚羊皮，或穿羚羊皮条，或穿茅草衣，或穿树皮衣，或穿木板衣，或穿人发衣，或穿马尾衣，或穿猫头鹰翅膀衣；他们或拔除须发，专注于拔除须发的修行；或常立不坐，拒绝坐具；或常蹲不坐，专注于蹲踞的修行；或卧荆棘，以荆棘为床；或睡木板，或睡地上，或侧卧一边，以尘土涂身；或露宿，随处而卧；或食不净物，专注于不净饮食；或不饮水，专注于不饮水；或一日三次下水，专注于入水修行。"
苦行无益的讨论
"迦叶，即使一个人赤身裸体，不遵守礼节，用手擦拭排泄物......就这样遵行半月一次的轮流乞食。如果他的戒行圆满、心意圆满、智慧圆满都未修习、未证得，那么他离沙门法还很远，离婆罗门法还很远。迦叶，当比丘修习无怨恨、无恶意的慈心，并且由于诸漏已尽而证得无漏心解脱、慧解脱，于现法中自知自证，具足安住，这样的比丘才被称为沙门，也被称为婆罗门。
"迦叶，即使一个人以蔬菜为食，以小米为食......以自然掉落的果实为食。如果他的戒行圆满、心意圆满、智慧圆满都未修习、未证得，那么他离沙门法还很远，离婆罗门法还很远。迦叶，当比丘修习无怨恨、无恶意的慈心，并且由于诸漏已尽而证得无漏心解脱、慧解脱，于现法中自知自证，具足安住，这样的比丘才被称为沙门，也被称为婆罗门。
"迦叶，即使一个人穿麻布衣，穿粗麻布衣......一日三次下水，专注于入水修行。如果他的戒行圆满、心意圆满、智慧圆满都未修习、未证得，那么他离沙门法还很远，离婆罗门法还很远。迦叶，当比丘修习无怨恨、无恶意的慈心，并且由于诸漏已尽而证得无漏心解脱、慧解脱，于现法中自知自证，具足安住，这样的比丘才被称为沙门，也被称为婆罗门。"

398. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – ‘‘dukkaraṃ, bho gotama, sāmaññaṃ dukkaraṃ brahmañña’’nti. ‘‘Pakati kho esā, kassapa, lokasmiṃ ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti.

‘‘Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ acelako homi, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’ti.

‘‘Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi .

‘‘Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti.

‘‘Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ sākabhakkho vā homi, sāmākabhakkho vā…pe… vanamūlaphalāhāro yāpemi pavattaphalabhojī’ti.

‘‘Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

‘‘Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti.

‘‘Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ sāṇānipi dhāremi, masāṇānipi dhāremi…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharāmī’ti.

‘‘Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmañña’nti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī’’ti.



这是我对文本的完整直译：
说到这里，裸行者迦叶对世尊说："乔达摩先生，沙门法难行，婆罗门法难行。"
"迦叶，这在世间是常态，人们说'沙门法难行，婆罗门法难行'。迦叶，即使一个人赤身裸体，不遵守礼节，用手擦拭排泄物......就这样遵行半月一次的轮流乞食。迦叶，如果仅凭这种程度，仅凭这种苦行，沙门法或婆罗门法就变得难行、极难行，那么就不应该说'沙门法难行，婆罗门法难行'。
"因为这种行为，即使是居士或居士子，乃至水罐女仆都能做到：'来吧，我要赤身裸体，不遵守礼节，用手擦拭排泄物......就这样遵行半月一次的轮流乞食。'
"迦叶，正因为除了这种程度，除了这种苦行之外，沙门法或婆罗门法确实难行、极难行，所以才适合说'沙门法难行，婆罗门法难行'。迦叶，当比丘修习无怨恨、无恶意的慈心，并且由于诸漏已尽而证得无漏心解脱、慧解脱，于现法中自知自证，具足安住，这样的比丘才被称为沙门，也被称为婆罗门。
"迦叶，即使一个人以蔬菜为食，以小米为食......以自然掉落的果实为食。迦叶，如果仅凭这种程度，仅凭这种苦行，沙门法或婆罗门法就变得难行、极难行，那么就不应该说'沙门法难行，婆罗门法难行'。
"因为这种行为，即使是居士或居士子，乃至水罐女仆都能做到：'来吧，我要以蔬菜为食，以小米为食......以自然掉落的果实为食。'
"迦叶，正因为除了这种程度，除了这种苦行之外，沙门法或婆罗门法确实难行、极难行，所以才适合说'沙门法难行，婆罗门法难行'。迦叶，当比丘修习无怨恨、无恶意的慈心，并且由于诸漏已尽而证得无漏心解脱、慧解脱，于现法中自知自证，具足安住，这样的比丘才被称为沙门，也被称为婆罗门。
"迦叶，即使一个人穿麻布衣，穿粗麻布衣......一日三次下水，专注于入水修行。迦叶，如果仅凭这种程度，仅凭这种苦行，沙门法或婆罗门法就变得难行、极难行，那么就不应该说'沙门法难行，婆罗门法难行'。
"因为这种行为，即使是居士或居士子，乃至水罐女仆都能做到：'来吧，我要穿麻布衣，穿粗麻布衣......一日三次下水，专注于入水修行。'
"迦叶，正因为除了这种程度，除了这种苦行之外，沙门法或婆罗门法确实难行、极难行，所以才适合说'沙门法难行，婆罗门法难行'。迦叶，当比丘修习无怨恨、无恶意的慈心，并且由于诸漏已尽而证得无漏心解脱、慧解脱，于现法中自知自证，具足安住，这样的比丘才被称为沙门，也被称为婆罗门。"

399. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – ‘‘dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo’’ti. ‘‘Pakati kho esā, kassapa, lokasmiṃ ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

‘‘Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ acelako hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti.

‘‘Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho [yato ca kho (ka.)], kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

‘‘Sākabhakkho cepi, kassapa, hoti sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

‘‘Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ sākabhakkho vā hoti sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī’ti.

‘‘Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti , āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

‘‘Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

‘‘Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ sāṇānipi dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharatī’ti.

‘‘Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa , bhikkhu samaṇo itipi brāhmaṇo itipī’’ti.

Sīlasamādhipaññāsampadā

400. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – ‘‘katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā’’ti? ‘‘Idha, kassapa, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-193 anucchedesu, evaṃ vitthāretabbaṃ) bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho.



这是我对文本的完整直译：
说到这里，裸行者迦叶对世尊说："乔达摩先生，沙门难知，婆罗门难知。"
"迦叶，这在世间是常态，人们说'沙门难知，婆罗门难知'。迦叶，即使一个人赤身裸体，不遵守礼节，用手擦拭排泄物......就这样遵行半月一次的轮流乞食。迦叶，如果仅凭这种程度，仅凭这种苦行，沙门或婆罗门就变得难知、极难知，那么就不应该说'沙门难知，婆罗门难知'。
"因为这种行为，即使是居士或居士子，乃至水罐女仆都能知道：'这个人赤身裸体，不遵守礼节，用手擦拭排泄物......就这样遵行半月一次的轮流乞食。'
"迦叶，正因为除了这种程度，除了这种苦行之外，沙门或婆罗门确实难知、极难知，所以才适合说'沙门难知，婆罗门难知'。迦叶，当比丘修习无怨恨、无恶意的慈心，并且由于诸漏已尽而证得无漏心解脱、慧解脱，于现法中自知自证，具足安住，这样的比丘才被称为沙门，也被称为婆罗门。
"迦叶，即使一个人以蔬菜为食，以小米为食......以自然掉落的果实为食。迦叶，如果仅凭这种程度，仅凭这种苦行，沙门或婆罗门就变得难知、极难知，那么就不应该说'沙门难知，婆罗门难知'。
"因为这种行为，即使是居士或居士子，乃至水罐女仆都能知道：'这个人以蔬菜为食，以小米为食......以自然掉落的果实为食。'
"迦叶，正因为除了这种程度，除了这种苦行之外，沙门或婆罗门确实难知、极难知，所以才适合说'沙门难知，婆罗门难知'。迦叶，当比丘修习无怨恨、无恶意的慈心，并且由于诸漏已尽而证得无漏心解脱、慧解脱，于现法中自知自证，具足安住，这样的比丘才被称为沙门，也被称为婆罗门。
"迦叶，即使一个人穿麻布衣，穿粗麻布衣......一日三次下水，专注于入水修行。迦叶，如果仅凭这种程度，仅凭这种苦行，沙门或婆罗门就变得难知、极难知，那么就不应该说'沙门难知，婆罗门难知'。
"因为这种行为，即使是居士或居士子，乃至水罐女仆都能知道：'这个人穿麻布衣，穿粗麻布衣......一日三次下水，专注于入水修行。'
"迦叶，正因为除了这种程度，除了这种苦行之外，沙门或婆罗门确实难知、极难知，所以才适合说'沙门难知，婆罗门难知'。迦叶，当比丘修习无怨恨、无恶意的慈心，并且由于诸漏已尽而证得无漏心解脱、慧解脱，于现法中自知自证，具足安住，这样的比丘才被称为沙门，也被称为婆罗门。"
戒定慧圆满
说到这里，裸行者迦叶对世尊说："乔达摩先生，什么是戒行圆满，什么是心意圆满，什么是智慧圆满？"
"迦叶，在此，如来出现于世间，是阿罗汉、正等正觉者......（应如第190-193段详细阐述）见到危险而受持学处，具足善良的身业语业，清净生活，戒行圆满，守护诸根门，具足正念正知，知足。

401. ‘‘Kathañca, kassapa, bhikkhu sīlasampanno hoti? Idha, kassapa, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasampadāya …pe… (yathā 194 yāva 210 anucchedesu)

‘‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti . Seyyathidaṃ – santikammaṃ paṇidhikammaṃ…pe… (yathā 211 anucchede) osadhīnaṃ patimokkho iti vā iti, evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasampadāya.

‘‘Sa kho so [ayaṃ kho (ka.)], kassapa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato. Evameva kho, kassapa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, kassapa, bhikkhu sīlasampanno hoti. Ayaṃ kho, kassapa, sīlasampadā…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Idampissa hoti cittasampadāya…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Idampissa hoti cittasampadāya. Ayaṃ kho, kassapa, cittasampadā.

‘‘So evaṃ samāhite citte…pe… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… idampissa hoti paññāsampadāya…pe… nāparaṃ itthattāyāti pajānāti…pe… idampissa hoti paññāsampadāya. Ayaṃ kho, kassapa, paññāsampadā.

‘‘Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi.

Sīhanādakathā

402. ‘‘Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā. Te anekapariyāyena sīlassa vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyaṃ paramaṃ sīlaṃ, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhisīlaṃ.

‘‘Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā. Te anekapariyāyena tapojigucchāya vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā tapojigucchā, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhijegucchaṃ.

‘‘Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā. Te anekapariyāyena paññāya vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā paññā, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhipaññaṃ.

‘‘Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā. Te anekapariyāyena vimuttiyā vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā vimutti, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhivimutti.



这是我对文本的完整直译：
"迦叶，比丘如何成为戒行圆满者？在此，迦叶，比丘断除杀生，远离杀生，放下棍杖，放下刀剑，有惭有愧，具有慈悲心，住于利益一切众生。这是他的戒行圆满......（应如第194-210段详细阐述）
"正如一些沙门婆罗门食用信众供养的食物后，却以如下这种下劣的邪命谋生。即：近距离咒术、远距离咒术......（如第211段）药物解咒等等，他远离这种下劣的邪命。这也是他的戒行圆满。
"迦叶，这位如此戒行圆满的比丘，不从任何方面看到恐惧，这是由于他守护戒律。迦叶，就像一位已灭敌的灌顶刹帝利王，不从任何方面看到恐惧，这是由于没有敌人。同样地，迦叶，如此戒行圆满的比丘，不从任何方面看到恐惧，这是由于他守护戒律。他具足这种圣洁的戒蕴，内心体验无过失的快乐。迦叶，这就是比丘成为戒行圆满者。迦叶，这就是戒行圆满......他证得并安住于初禅。这是他的心意圆满......二禅......三禅......他证得并安住于四禅。这是他的心意圆满。迦叶，这就是心意圆满。
"他的心如此专注......为了智见而引导、倾向自心......这是他的智慧圆满......他了知'不再有轮回'......这是他的智慧圆满。迦叶，这就是智慧圆满。
"迦叶，除了这种戒行圆满、心意圆满、智慧圆满，没有任何更高或更殊胜的戒行圆满、心意圆满、智慧圆满。
狮子吼的讨论
"迦叶，有一些沙门婆罗门是戒行论者。他们以种种方式赞叹戒行。迦叶，就最高圣洁的戒行而言，我不见有人能与我相等，更不用说超越我了！相反，我在这方面更胜一筹，也就是在增上戒方面。
"迦叶，有一些沙门婆罗门是苦行厌恶论者。他们以种种方式赞叹苦行厌恶。迦叶，就最高圣洁的苦行厌恶而言，我不见有人能与我相等，更不用说超越我了！相反，我在这方面更胜一筹，也就是在增上厌恶方面。
"迦叶，有一些沙门婆罗门是智慧论者。他们以种种方式赞叹智慧。迦叶，就最高圣洁的智慧而言，我不见有人能与我相等，更不用说超越我了！相反，我在这方面更胜一筹，也就是在增上智慧方面。
"迦叶，有一些沙门婆罗门是解脱论者。他们以种种方式赞叹解脱。迦叶，就最高圣洁的解脱而言，我不见有人能与我相等，更不用说超越我了！相反，我在这方面更胜一筹，也就是在增上解脱方面。

403. ‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādaṃ kho samaṇo gotamo nadati, tañca kho suññāgāre nadati, no parisāsū’ti. Te – ‘mā heva’ntissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadatī’ti evamassu, kassapa, vacanīyā.

‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, no ca kho visārado nadatī’ti . Te – ‘mā heva’ntissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī’’ti evamassu, kassapa, vacanīyā.

‘‘Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, no ca kho naṃ pañhaṃ pucchanti…pe… pañhañca naṃ pucchanti; no ca kho nesaṃ pañhaṃ puṭṭho byākaroti…pe… pañhañca nesaṃ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṃ ārādheti…pe… pañhassa ca veyyākaraṇena cittaṃ ārādheti; no ca kho sotabbaṃ maññanti…pe… sotabbañcassa maññanti; no ca kho sutvā pasīdanti…pe… sutvā cassa pasīdanti ; no ca kho pasannākāraṃ karonti…pe… pasannākārañca karonti; no ca kho tathattāya paṭipajjanti…pe… tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī’ti. Te – ‘mā heva’ntissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṃ pucchanti, pañhañca nesaṃ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṃ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākārañca karonti, tathattāya ca paṭipajjanti, paṭipannā ca ārādhentī’ti evamassu, kassapa, vacanīyā.

Titthiyaparivāsakathā

404. ‘‘Ekamidāhaṃ, kassapa, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tatra maṃ aññataro tapabrahmacārī nigrodho nāma adhijegucche pañhaṃ apucchi. Tassāhaṃ adhijegucche pañhaṃ puṭṭho byākāsiṃ. Byākate ca pana me attamano ahosi paraṃ viya mattāyā’’ti. ‘‘Ko hi, bhante, bhagavato dhammaṃ sutvā na attamano assa paraṃ viya mattāya? Ahampi hi, bhante, bhagavato dhammaṃ sutvā attamano paraṃ viya mattāya. Abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti.



这是我对文本的完整直译：
"迦叶，确实有可能其他外道游方者会这样说：'沙门乔达摩发出狮子吼，但他只在空屋中发出狮子吼，不在众人面前。'应该对他们说：'不要这样说。'迦叶，应该这样说：'沙门乔达摩不仅发出狮子吼，而且在众人面前发出狮子吼。'
"迦叶，确实有可能其他外道游方者会这样说：'沙门乔达摩在众人面前发出狮子吼，但他不是无畏地发出狮子吼。'应该对他们说：'不要这样说。'迦叶，应该这样说：'沙门乔达摩不仅在众人面前发出狮子吼，而且是无畏地发出狮子吼。'
"迦叶，确实有可能其他外道游方者会这样说：'沙门乔达摩无畏地在众人面前发出狮子吼，但人们不向他提问......人们向他提问，但他不回答他们的问题......他回答他们的问题，但不能以答案使人满意......他以答案使人满意，但人们不认为值得听......人们认为值得听，但听后不生信......人们听后生信，但不表示赞同......人们表示赞同，但不如实修行......人们如实修行，但修行后不能满意。'应该对他们说：'不要这样说。'迦叶，应该这样说：'沙门乔达摩无畏地在众人面前发出狮子吼，人们向他提问，他回答他们的问题，以答案使人满意，人们认为值得听，听后生信，表示赞同，如实修行，修行后满意。'
外道的考验期的讨论
"迦叶，有一次我住在王舍城（现在的拉杰吉尔）的灵鹫山。那时，有一位名叫尼拘陀的苦行梵行者向我提出关于增上厌恶的问题。我回答了他关于增上厌恶的问题。我回答后，他非常高兴，好像达到了极点。""世尊，谁听了世尊的法不会非常高兴，好像达到了极点呢？我听了世尊的法也非常高兴，好像达到了极点。太殊胜了，世尊！太殊胜了，世尊！就像有人扶起摔倒的，揭示被隐藏的，为迷路者指明道路，在黑暗中举起油灯，让有眼之人得见诸色。同样地，世尊以种种方便开示法义。世尊，我归依世尊，归依法，归依比丘僧团。愿我能在世尊座下出家，受具足戒。"

405. ‘‘Yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā’’ti. ‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhanti pabbajjaṃ, ākaṅkhanti upasampadaṃ, cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā’’ti.

Alattha kho acelo kassapo bhagavato santike pabbajjaṃ , alattha upasampadaṃ. Acirūpasampanno kho panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti – abbhaññāsi. Aññataro kho panāyasmā kassapo arahataṃ ahosīti.

Mahāsīhanādasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

这是我对文本的完整直译：
"迦叶，如果曾经属于其他教派的人想在这个法律中出家，想受具足戒，他必须经过四个月的考验期。四个月过后，如果比丘们满意，就让他出家，授予他具足戒，使他成为比丘。不过，我知道在这方面也要因人而异。""世尊，如果曾经属于其他教派的人想在这个法律中出家，想受具足戒，他们必须经过四个月的考验期，四个月过后，如果比丘们满意，就让他们出家，授予他们具足戒，使他们成为比丘。那么我愿意经过四年的考验期。四年过后，如果比丘们满意，就让他们让我出家，授予我具足戒，使我成为比丘。"
裸行者迦叶得以在世尊座下出家，受具足戒。受具足戒不久，尊者迦叶独处、远离、不放逸、热忱、专注地生活，不久就证得了 —— 善男子正确地从在家到无家的出家生活所追求的 —— 那无上的梵行究竟。他现世自知自证，自觉悟，自证入，安住其中。他了知："生已尽，梵行已立，所作已办，不受后有。"尊者迦叶成为阿罗汉之一。
第八大狮子吼经结束。

