2. Udumbarikasuttaṃ

Nigrodhaparibbājakavatthu

49. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena nigrodho paribbājako udumbarikāya paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ tiṃsamattehi paribbājakasatehi. Atha kho sandhāno gahapati divā divassa [divādivasseva (sī. syā. pī.)] rājagahā nikkhami bhagavantaṃ dassanāya. Atha kho sandhānassa gahapatissa etadahosi – ‘‘akālo kho bhagavantaṃ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṃ asamayo dassanāya. Paṭisallīnā manobhāvanīyā bhikkhū. Yaṃnūnāhaṃ yena udumbarikāya paribbājakārāmo, yena nigrodho paribbājako tenupasaṅkameyya’’nti. Atha kho sandhāno gahapati yena udumbarikāya paribbājakārāmo, tenupasaṅkami.

50. Tena kho pana samayena nigrodho paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā. Seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.

51. Addasā kho nigrodho paribbājako sandhānaṃ gahapatiṃ dūratova āgacchantaṃ. Disvā sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ samaṇassa gotamassa sāvako āgacchati sandhāno gahapati. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā rājagahe paṭivasanti, ayaṃ tesaṃ aññataro sandhāno gahapati. Appasaddakāmā kho panete āyasmanto appasaddavinītā , appasaddassa vaṇṇavādino. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā’’ti. Evaṃ vutte te paribbājakā tuṇhī ahesuṃ.

52. Atha kho sandhāno gahapati yena nigrodho paribbājako tenupasaṅkami, upasaṅkamitvā nigrodhena paribbājakena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sandhāno gahapati nigrodhaṃ paribbājakaṃ etadavoca – ‘‘aññathā kho ime bhonto aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ – rājakathaṃ…pe… itibhavābhavakathaṃ iti vā. Aññathā kho [ca (sī. pī.)] pana so bhagavā araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānī’’ti.

53. Evaṃ vutte nigrodho paribbājako sandhānaṃ gahapatiṃ etadavoca – ‘‘yagghe gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṃ sallapati, kena sākacchaṃ samāpajjati, kena paññāveyyattiyaṃ samāpajjati? Suññāgārahatā samaṇassa gotamassa paññā aparisāvacaro samaṇo gotamo nālaṃ sallāpāya. So antamantāneva sevati [antapantāneva (syā.)]. Seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. Evameva suññāgārahatā samaṇassa gotamassa paññā; aparisāvacaro samaṇo gotamo; nālaṃ sallāpāya. So antamantāneva sevati. Iṅgha, gahapati, samaṇo gotamo imaṃ parisaṃ āgaccheyya, ekapañheneva naṃ saṃsādeyyāma [saṃhareyyāma (ka.)], tucchakumbhīva naṃ maññe orodheyyāmā’’ti.



这是我的翻译:
优昙婆罗经
尼拘陀游行者的故事
如是我闻。一时,世尊住在王舍城(现在的拉杰吉尔)耆阇崛山。当时,尼拘陀游行者与大约三百名游行者一起住在优昙婆罗园游行者住处。那时,商主珊檀在白天离开王舍城去见世尊。然后商主珊檀想:"现在不是见世尊的时候。世尊正在禅修。也不是见值得尊敬的比丘们的时候。值得尊敬的比丘们也在禅修。不如我去优昙婆罗园游行者住处见尼拘陀游行者。"于是商主珊檀前往优昙婆罗园游行者住处。
当时,尼拘陀游行者正与大众游行者一起坐着,高声喧哗,讨论各种无益的话题。比如:谈论国王、盗贼、大臣、军队、恐惧、战争、食物、饮料、衣服、卧具、花环、香料、亲戚、车乘、村庄、市镇、城市、国家、女人、英雄、街道、井边的闲话、亡灵、杂谈、世界起源、海洋起源、有无等等。
尼拘陀游行者远远地看见商主珊檀走来。看见后,他让自己的众人安静下来:"诸位请安静,不要出声。这位是沙门乔达摩的弟子商主珊檀来了。在王舍城居住的沙门乔达摩的在家弟子中,商主珊檀是其中之一。这些人喜欢安静,习惯安静,赞美安静。也许他看到安静的众人会认为值得靠近。"说完后,那些游行者都保持沉默。
然后商主珊檀走近尼拘陀游行者。走近后,与尼拘陀游行者互相问候。寒暄完毕后,坐在一旁。坐在一旁的商主珊檀对尼拘陀游行者说:"这些其他外道游行者聚集在一起时,高声喧哗,讨论各种无益的话题。比如:谈论国王等等。但是世尊则住在寂静、无噪音、远离、适合独处的森林和荒野中。"
听到这话,尼拘陀游行者对商主珊檀说:"主人,你知道沙门乔达摩与谁交谈吗?与谁讨论吗?与谁展现智慧吗?沙门乔达摩的智慧被空房子毁坏了,他不善于应对众人,不能交谈。他只在边缘徘徊。就像一只瞎眼的母牛只在边缘徘徊一样,沙门乔达摩的智慧被空房子毁坏了,他不善于应对众人,不能交谈。他只在边缘徘徊。来吧,主人,如果沙门乔达摩来到这个众人中,我们只用一个问题就能让他困惑,我想我们会像倒空一个空罐子一样击败他。"

54. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sandhānassa gahapatissa nigrodhena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā gijjhakūṭā pabbatā orohitvā yena sumāgadhāya tīre moranivāpo tenupasaṅkami; upasaṅkamitvā sumāgadhāya tīre moranivāpe abbhokāse caṅkami. Addasā kho nigrodho paribbājako bhagavantaṃ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – ‘‘appasaddā bhonto hontu, mā bhonto saddamakattha, ayaṃ samaṇo gotamo sumāgadhāya tīre moranivāpe abbhokāse caṅkamati. Appasaddakāmo kho pana so āyasmā, appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyya. Sace samaṇo gotamo imaṃ parisaṃ āgaccheyya, imaṃ taṃ pañhaṃ puccheyyāma – ‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariya’nti? Evaṃ vutte te paribbājakā tuṇhī ahesuṃ.

Tapojigucchāvādo

55. Atha kho bhagavā yena nigrodho paribbājako tenupasaṅkami. Atha kho nigrodho paribbājako bhagavantaṃ etadavoca – ‘‘etu kho, bhante, bhagavā, svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā, idamāsanaṃ paññatta’’nti. Nisīdi bhagavā paññatte āsane. Nigrodhopi kho paribbājako aññataraṃ nīcāsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nigrodhaṃ paribbājakaṃ bhagavā etadavoca – ‘‘kāya nuttha, nigrodha, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? Evaṃ vutte, nigrodho paribbājako bhagavantaṃ etadavoca, ‘‘idha mayaṃ, bhante, addasāma bhagavantaṃ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṃ, disvāna evaṃ avocumhā – ‘sace samaṇo gotamo imaṃ parisaṃ āgaccheyya, imaṃ taṃ pañhaṃ puccheyyāma – ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariya’nti? Ayaṃ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto’’ti.

56. ‘‘Dujjānaṃ kho etaṃ, nigrodha, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena, yenāhaṃ sāvake vinemi , yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariyaṃ. Iṅgha tvaṃ maṃ, nigrodha, sake ācariyake adhijegucche pañhaṃ puccha – ‘kathaṃ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṃ aparipuṇṇā’ti? Evaṃ vutte te paribbājakā unnādino uccāsaddamahāsaddā ahesuṃ – ‘‘acchariyaṃ vata bho, abbhutaṃ vata bho, samaṇassa gotamassa mahiddhikatā mahānubhāvatā, yatra hi nāma sakavādaṃ ṭhapessati, paravādena pavāressatī’’ti.



这是我的翻译:
世尊以清净超人的天耳听到了商主珊檀与尼拘陀者的这番对话。于是世尊从耆阇崛山下来,走向须摩伽陀河岸的孔雀林。到达后,在须摩伽陀河岸的孔雀林空地上来回走动。尼拘陀者看到世尊在须摩伽陀河岸的孔雀林空地上来回走动。看到后,他让自己的众人安静下来:"诸位请安静,不要出声。沙门乔达摩在须摩伽陀河岸的孔雀林空地上来回走动。这位尊者喜欢安静,赞美安静。也许他看到安静的众人会认为值得靠近。如果沙门乔达摩来到这个众人中,我们就问他这个问题:'尊者,世尊用什么法教导**?世尊的通过什么而自称达到安慰、了解初梵行的本质?'"说完后,那些者都保持沉默。
苦行厌恶说
然后世尊走向尼拘陀者。尼拘陀者对世尊说:"请来,尊者,欢迎世尊。尊者,世尊很久没来这里了。请坐,尊者,这里有准备好的座位。"世尊坐在准备好的座位上。尼拘陀者也拿了一个低座,坐在一旁。世尊对坐在一旁的尼拘陀者说:"尼拘陀,你们刚才坐在这里讨论什么?你们的谈话被打断了吗?"听到这话,尼拘陀者对世尊说:"尊者,我们看到世尊在须摩伽陀河岸的孔雀林空地上来回走动,看到后我们说:'如果沙门乔达摩来到这个众人中,我们就问他这个问题:尊者,世尊用什么法教导?世尊的**通过什么而自称达到安慰、了解初梵行的本质?'尊者,这就是我们被打断的谈话;然后世尊就来了。"
"尼拘陀,你持有不同的见解、倾向、喜好、修行方法和老师,很难理解我用什么来教导**,我的通过什么而自称达到安慰、了解初梵行的本质。来吧,尼拘陀,不如你问我关于你自己老师的苦行厌恶的问题:'尊者,怎样才算是圆满的苦行厌恶?怎样才算是不圆满的?'"听到这话,那些者高声喧哗:"太奇妙了!太不可思议了!沙门乔达摩有如此大的神通力量,竟然放下自己的主张,邀请讨论他人的主张!"

57. Atha kho nigrodho paribbājako te paribbājake appasadde katvā bhagavantaṃ etadavoca – ‘‘mayaṃ kho, bhante, tapojigucchāvādā [tarojigucchaṃsārodā (ka.)] tapojigucchāsārā tapojigucchāallīnā viharāma . Kathaṃ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṃ aparipuṇṇā’’ti?

‘‘Idha, nigrodha, tapassī acelako hoti muttācāro, hatthāpalekhano [hatthāvalekhano (syā.)], 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, sattāgāriko vā hoti sattālopiko, ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti, sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi [dvāhikaṃpi (sī. syā.)] āhāraṃ āhāreti, sattāhikampi āhāraṃ āhāreti, iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. So 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. So sāṇānipi dhāreti , masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto , ubbhaṭṭhakopi [ubhaṭṭhakopi (syā.), 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 viharati. Taṃ kiṃ maññasi, nigrodha, yadi evaṃ sante tapojigucchā paripuṇṇā vā hoti aparipuṇṇā vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante tapojigucchā paripuṇṇā hoti, no aparipuṇṇā’’ti. ‘‘Evaṃ paripuṇṇāyapi kho ahaṃ, nigrodha, tapojigucchāya anekavihite upakkilese vadāmī’’ti.

Upakkileso

58. ‘‘Yathā kathaṃ pana, bhante, bhagavā evaṃ paripuṇṇāya tapojigucchāya anekavihite upakkilese vadatī’’ti? ‘‘Idha, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo. Ayampi kho, nigrodha, tapassino upakkileso hoti.

‘‘Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attānukkaṃseti paraṃ vambheti. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attānukkaṃseti paraṃ vambheti. Ayampi kho, nigrodha, tapassino upakkileso hoti.

‘‘Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati [madamāpajjati (syā.)]. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati. Ayampi kho, nigrodha, tapassino upakkileso hoti.



这是我的翻译:
然后尼拘陀者让那些者安静下来,对世尊说:"尊者,我们是苦行厌恶的倡导者,以苦行厌恶为核心,依附于苦行厌恶而生活。尊者,怎样才算是圆满的苦行厌恶?怎样才算是不圆满的?"
"在这里,尼拘陀,苦行者是裸体的,不遵守礼仪,用手擦拭(排泄物),不应邀而来,不应邀而住,不接受(为他)带来的食物,不接受(为他)特制的食物,不接受邀请。他不从锅口接受(食物),不从碗口接受,不(接受放)在门槛之间的,不(接受放)在棍棒之间的,不(接受放)在杵臼之间的,不(接受)两人正在吃的,不(接受)孕妇的,不(接受)哺乳妇女的,不(接受)与男子同居的妇女的,不(接受)在集会上(分发)的,不(接受)有狗守候的地方的,不(接受)有成群苍蝇的地方的,不吃鱼,不吃肉,不喝酒,不喝果酒,不喝米酒。他或是一家托钵者、一口食者,或是两家托钵者、两口食者,或是七家托钵者、七口食者;他或以一个施舍维生,或以两个施舍维生,或以七个施舍维生;他或一日一食,或两日一食,或七日一食,如此这般,他实行半月一次的轮流进食。他或以蔬菜为食,或以小米为食,或以野米为食,或以皮屑为食,或以水草为食,或以谷糠为食,或以锅巴为食,或以油渣为食,或以草为食,或以牛粪为食;他以林中的根和果维生,食用自然掉落的果实。他穿麻衣,穿粗麻衣,穿裹尸布,穿粪扫衣,穿树皮衣,穿羚羊皮,穿羚羊皮条,穿草衣,穿树皮衣,穿木板衣,穿人发衣,穿马尾衣,穿猫头鹰翅膀;他是拔除须发者,实行拔除须发的修行,是常立者,拒绝坐具,是蹲踞者,实行蹲踞的修行,是卧荆棘者,以荆棘为床,实行木板卧,实行地上卧,是一侧卧者,沾满灰尘,住于露天,随处而卧,是食粪者,实行食粪的修行,是不饮水者,实行不饮水的修行,实行一日三次沐浴的修行。你怎么认为,尼拘陀?如果是这样,苦行厌恶是圆满的还是不圆满的?""尊者,如果是这样,苦行厌恶当然是圆满的,不是不圆满的。""尼拘陀,即使是这样圆满的苦行厌恶,我也说它有许多污染。"
污染
"尊者,世尊怎样说这样圆满的苦行厌恶有许多污染呢?""在这里,尼拘陀,苦行者实行苦行,他因那苦行而自满,认为达到目标。尼拘陀,苦行者实行苦行,他因那苦行而自满,认为达到目标。尼拘陀,这是苦行者的污染。
"再者,尼拘陀,苦行者实行苦行,他因那苦行而抬高自己,贬低他人。尼拘陀,苦行者实行苦行,他因那苦行而抬高自己,贬低他人。尼拘陀,这也是苦行者的污染。
"再者,尼拘陀,苦行者实行苦行,他因那苦行而陶醉、迷惑、放逸。尼拘陀,苦行者实行苦行,他因那苦行而陶醉、迷惑、放逸。尼拘陀,这也是苦行者的污染。

59. ‘‘Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. Ayampi kho, nigrodha, tapassino upakkileso hoti.

‘‘Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti. Ayampi kho, nigrodha, tapassino upakkileso hoti.

‘‘Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati. Ayampi kho, nigrodha, tapassino upakkileso hoti.

60. ‘‘Puna caparaṃ, nigrodha, tapassī bhojanesu vodāsaṃ āpajjati – ‘idaṃ me khamati, idaṃ me nakkhamatī’ti. So yañca [yaṃ hi (sī. pī.)] khvassa nakkhamati, taṃ sāpekkho pajahati. Yaṃ panassa khamati, taṃ gadhito [gathito (sī. pī.)] mucchito ajjhāpanno anādīnavadassāvī anissaraṇapañño paribhuñjati…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

‘‘Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati lābhasakkārasilokanikantihetu – ‘sakkarissanti maṃ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

61. ‘‘Puna caparaṃ, nigrodha, tapassī aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā apasādetā [apasāretā (ka.)] hoti – ‘kiṃ panāyaṃ sambahulājīvo [bahulājīvo (sī. pī.)] sabbaṃ saṃbhakkheti. Seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, asanivicakkaṃ dantakūṭaṃ, samaṇappavādenā’ti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

‘‘Puna caparaṃ, nigrodha, tapassī passati aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā kulesu sakkariyamānaṃ garukariyamānaṃ māniyamānaṃ pūjiyamānaṃ. Disvā tassa evaṃ hoti – ‘imañhi nāma sambahulājīvaṃ kulesu sakkaronti garuṃ karonti mānenti pūjenti. Maṃ pana tapassiṃ lūkhājīviṃ kulesu na sakkaronti na garuṃ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṃ kulesu uppādetā hoti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

62. ‘‘Puna caparaṃ, nigrodha, tapassī āpāthakanisādī hoti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

‘‘Puna caparaṃ, nigrodha, tapassī attānaṃ adassayamāno kulesu carati – ‘idampi me tapasmiṃ idampi me tapasmi’nti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

‘‘Puna caparaṃ, nigrodha, tapassī kiñcideva paṭicchannaṃ sevati. So ‘khamati te ida’nti puṭṭho samāno akkhamamānaṃ āha – ‘khamatī’ti. Khamamānaṃ āha – ‘nakkhamatī’ti. Iti so sampajānamusā bhāsitā hoti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

‘‘Puna caparaṃ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṃ desentassa santaṃyeva pariyāyaṃ anuññeyyaṃ nānujānāti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.



这是我的翻译:
"再者,尼拘陀,苦行者实行苦行,他因那苦行而获得利养、恭敬和名声,他因那利养、恭敬和名声而自满,认为达到目标。尼拘陀,苦行者实行苦行,他因那苦行而获得利养、恭敬和名声,他因那利养、恭敬和名声而自满,认为达到目标。尼拘陀,这也是苦行者的污染。
"再者,尼拘陀,苦行者实行苦行,他因那苦行而获得利养、恭敬和名声,他因那利养、恭敬和名声而抬高自己,贬低他人。尼拘陀,苦行者实行苦行,他因那苦行而获得利养、恭敬和名声,他因那利养、恭敬和名声而抬高自己,贬低他人。尼拘陀,这也是苦行者的污染。
"再者,尼拘陀,苦行者实行苦行,他因那苦行而获得利养、恭敬和名声,他因那利养、恭敬和名声而陶醉、迷惑、放逸。尼拘陀,苦行者实行苦行,他因那苦行而获得利养、恭敬和名声,他因那利养、恭敬和名声而陶醉、迷惑、放逸。尼拘陀,这也是苦行者的污染。
"再者,尼拘陀,苦行者对食物挑剔,'这个我喜欢,这个我不喜欢'。他对不喜欢的食物有所执着地放弃。而对喜欢的食物,他贪恋、迷恋、沉溺,不见过患,不知出离地享用...尼拘陀,这也是苦行者的污染。
"再者,尼拘陀,苦行者实行苦行是为了获得利养、恭敬和名声,'国王、大臣、刹帝利、婆罗门、居士、外道会尊敬我'...尼拘陀,这也是苦行者的污染。
"再者,尼拘陀,苦行者贬低某个沙门或婆罗门,'为什么这个多欲者吃各种东西呢?比如根种子、茎种子、节种子、顶芽种子,第五是种子的种子,像雷电般的牙齿,以沙门的名义'...尼拘陀,这也是苦行者的污染。
"再者,尼拘陀,苦行者看到某个沙门或婆罗门在各家受到尊敬、恭敬、尊重、礼拜。看到后他想:'为什么这个多欲者在各家受到尊敬、恭敬、尊重、礼拜。而我这个苦行者、生活简朴的人在各家不受尊敬、不受恭敬、不受尊重、不受礼拜。'于是他对各家生起嫉妒和吝啬...尼拘陀,这也是苦行者的污染。
"再者,尼拘陀,苦行者坐在显眼的地方...尼拘陀,这也是苦行者的污染。
"再者,尼拘陀,苦行者在各家游行时炫耀自己,'这是我的苦行,这是我的苦行'...尼拘陀,这也是苦行者的污染。
"再者,尼拘陀,苦行者秘密地做某些事。当被问到'你喜欢这个吗?'时,他不喜欢却说'喜欢'。他喜欢却说'不喜欢'。这样他说了故意的妄语...尼拘陀,这也是苦行者的污染。
"再者,尼拘陀,当如来或如来的弟子在说法时,苦行者对应该赞同的观点不赞同...尼拘陀,这也是苦行者的污染。

63. ‘‘Puna caparaṃ, nigrodha, tapassī kodhano hoti upanāhī. Yampi, nigrodha, tapassī kodhano hoti upanāhī. Ayampi kho, nigrodha, tapassino upakkileso hoti.

‘‘Puna caparaṃ, nigrodha, tapassī makkhī hoti paḷāsī [palāsī (sī. syā. pī.)] …pe… issukī hoti maccharī… saṭho hoti māyāvī… thaddho hoti atimānī… pāpiccho hoti pāpikānaṃ icchānaṃ vasaṃ gato… micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yampi, nigrodha, tapassī sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Ayampi kho, nigrodha, tapassino upakkileso hoti.

‘‘Taṃ kiṃ maññasi, nigrodha, yadime tapojigucchā [tapojigucchāya (?)] upakkilesā vā anupakkilesā vā’’ti? ‘‘Addhā kho ime, bhante, tapojigucchā [tapojigucchāya (?)] upakkilesā [upakkilesā hoti (ka.)], no anupakkilesā. Ṭhānaṃ kho panetaṃ, bhante, vijjati yaṃ idhekacco tapassī sabbeheva imehi upakkilesehi samannāgato assa; ko pana vādo aññataraññatarenā’’ti.

Parisuddhapapaṭikappattakathā

64. ‘‘Idha, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo. Evaṃ so tasmiṃ ṭhāne parisuddho hoti.

‘‘Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na attānukkaṃseti na paraṃ vambheti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

‘‘Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na majjati na mucchati na pamādamāpajjati…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

65. ‘‘Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

‘‘Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena na attānukkaṃseti na paraṃ vambheti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

‘‘Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena na majjati na mucchati na pamādamāpajjati…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

66. ‘‘Puna caparaṃ, nigrodha, tapassī bhojanesu na vodāsaṃ āpajjati – ‘idaṃ me khamati, idaṃ me nakkhamatī’ti. So yañca khvassa nakkhamati, taṃ anapekkho pajahati. Yaṃ panassa khamati , taṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

‘‘Puna caparaṃ, nigrodha, tapassī na tapaṃ samādiyati lābhasakkārasilokanikantihetu – ‘sakkarissanti maṃ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

67. ‘‘Puna caparaṃ, nigrodha, tapassī aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā nāpasādetā hoti – ‘kiṃ panāyaṃ sambahulājīvo sabbaṃ saṃbhakkheti. Seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, asanivicakkaṃ dantakūṭaṃ, samaṇappavādenā’ti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

‘‘Puna caparaṃ, nigrodha, tapassī passati aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā kulesu sakkariyamānaṃ garu kariyamānaṃ māniyamānaṃ pūjiyamānaṃ. Disvā tassa na evaṃ hoti – ‘imañhi nāma sambahulājīvaṃ kulesu sakkaronti garuṃ karonti mānenti pūjenti. Maṃ pana tapassiṃ lūkhājīviṃ kulesu na sakkaronti na garuṃ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṃ kulesu nuppādetā hoti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.



这是我的翻译:
"再者,尼拘陀,苦行者易怒且怀恨。尼拘陀,苦行者易怒且怀恨。尼拘陀,这也是苦行者的污染。
"再者,尼拘陀,苦行者轻蔑且好争...嫉妒且吝啬...狡诈且虚伪...固执且自负...欲望邪恶,被邪恶欲望控制...持有错误见解,坚持极端观点...固执己见,坚持己见,难以放弃。尼拘陀,苦行者固执己见,坚持己见,难以放弃。尼拘陀,这也是苦行者的污染。
"你怎么认为,尼拘陀,这些是苦行厌恶的污染还是非污染?""尊者,这些当然是苦行厌恶的污染,不是非污染。尊者,有可能某个苦行者具有所有这些污染;更不用说只有其中一些了。"
纯净的白布喻
"在这里,尼拘陀,苦行者实行苦行,他因那苦行而不自满,不认为达到目标。尼拘陀,苦行者实行苦行,他因那苦行而不自满,不认为达到目标。这样他在这方面是清净的。
"再者,尼拘陀,苦行者实行苦行,他因那苦行而不抬高自己,不贬低他人...这样他在这方面是清净的。
"再者,尼拘陀,苦行者实行苦行,他因那苦行而不陶醉,不迷惑,不放逸...这样他在这方面是清净的。
"再者,尼拘陀,苦行者实行苦行,他因那苦行而获得利养、恭敬和名声,他因那利养、恭敬和名声而不自满,不认为达到目标...这样他在这方面是清净的。
"再者,尼拘陀,苦行者实行苦行,他因那苦行而获得利养、恭敬和名声,他因那利养、恭敬和名声而不抬高自己,不贬低他人...这样他在这方面是清净的。
"再者,尼拘陀,苦行者实行苦行,他因那苦行而获得利养、恭敬和名声,他因那利养、恭敬和名声而不陶醉,不迷惑,不放逸...这样他在这方面是清净的。
"再者,尼拘陀,苦行者对食物不挑剔,'这个我喜欢,这个我不喜欢'。他对不喜欢的食物无执着地放弃。而对喜欢的食物,他不贪恋,不迷恋,不沉溺,见到过患,知道出离地享用...这样他在这方面是清净的。
"再者,尼拘陀,苦行者实行苦行不是为了获得利养、恭敬和名声,'国王、大臣、刹帝利、婆罗门、居士、外道会尊敬我'...这样他在这方面是清净的。
"再者,尼拘陀,苦行者不贬低某个沙门或婆罗门,'为什么这个多欲者吃各种东西呢?比如根种子、茎种子、节种子、顶芽种子,第五是种子的种子,像雷电般的牙齿,以沙门的名义'...这样他在这方面是清净的。
"再者,尼拘陀,苦行者看到某个沙门或婆罗门在各家受到尊敬、恭敬、尊重、礼拜。看到后他不这样想:'为什么这个多欲者在各家受到尊敬、恭敬、尊重、礼拜。而我这个苦行者、生活简朴的人在各家不受尊敬、不受恭敬、不受尊重、不受礼拜。'于是他对各家不生起嫉妒和吝啬...这样他在这方面是清净的。

68. ‘‘Puna caparaṃ, nigrodha, tapassī na āpāthakanisādī hoti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

‘‘Puna caparaṃ, nigrodha, tapassī na attānaṃ adassayamāno kulesu carati – ‘idampi me tapasmiṃ, idampi me tapasmi’nti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

‘‘Puna caparaṃ, nigrodha, tapassī na kañcideva paṭicchannaṃ sevati, so – ‘khamati te ida’nti puṭṭho samāno akkhamamānaṃ āha – ‘nakkhamatī’ti. Khamamānaṃ āha – ‘khamatī’ti. Iti so sampajānamusā na bhāsitā hoti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

‘‘Puna caparaṃ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṃ desentassa santaṃyeva pariyāyaṃ anuññeyyaṃ anujānāti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

69. ‘‘Puna caparaṃ, nigrodha, tapassī akkodhano hoti anupanāhī. Yampi, nigrodha, tapassī akkodhano hoti anupanāhī evaṃ so tasmiṃ ṭhāne parisuddho hoti.

‘‘Puna caparaṃ, nigrodha, tapassī amakkhī hoti apaḷāsī…pe… anissukī hoti amaccharī… asaṭho hoti amāyāvī… atthaddho hoti anatimānī… na pāpiccho hoti na pāpikānaṃ icchānaṃ vasaṃ gato… na micchādiṭṭhiko hoti na antaggāhikāya diṭṭhiyā samannāgato… na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī. Yampi, nigrodha, tapassī na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī. Evaṃ so tasmiṃ ṭhāne parisuddho hoti.

‘‘Taṃ kiṃ maññasi, nigrodha, yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā’’ti. ‘‘Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; api ca kho papaṭikappattā [pappaṭikapattā (ka.)] hotī’’ti.

Parisuddhatacappattakathā

70. ‘‘Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca? Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū’’ti. ‘‘Idha, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti. Kathañca, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti? Idha, nigrodha, tapassī na pāṇaṃ atipāteti [atipāpeti (ka. sī. pī. ka.)], na pāṇaṃ atipātayati, na pāṇamatipātayato samanuñño hoti . Na adinnaṃ ādiyati, na adinnaṃ ādiyāpeti, na adinnaṃ ādiyato samanuñño hoti. Na musā bhaṇati, na musā bhaṇāpeti, na musā bhaṇato samanuñño hoti. Na bhāvitamāsīsati [na bhāvitamāsiṃ sati (sī. syā. pī.)], na bhāvitamāsīsāpeti, na bhāvitamāsīsato samanuñño hoti. Evaṃ kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti.

‘‘Yato kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti, aduṃ cassa hoti tapassitāya. So abhiharati no hīnāyāvattati. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādappadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādappadosā cittaṃ parisodheti. Thinamiddhaṃ [thīnamiddhaṃ (sī. syā. pī.)] pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.




这是完整的巴利文原文的中文直译：
"再者，尼俱陀，苦行者不会坐在显眼的地方...如此，他在这方面是清净的。
再者，尼俱陀，苦行者不会炫耀自己而在家族中游走 - '这是我的苦行，这是我的苦行'...如此，他在这方面是清净的。
再者，尼俱陀，苦行者不会秘密地从事任何事情，当被问到'这对你合适吗?'时，如果不合适他会说'不合适'，如果合适他会说'合适'。因此他不会故意说谎...如此，他在这方面是清净的。
再者，尼俱陀，当如来或如来的弟子在讲法时，苦行者会赞同应该赞同的部分...如此，他在这方面是清净的。
再者，尼俱陀，苦行者不生气，不怀恨。尼俱陀，因为苦行者不生气，不怀恨，所以他在这方面是清净的。
再者，尼俱陀，苦行者不轻蔑，不傲慢...不嫉妒，不吝啬...不欺骗，不虚伪...不固执，不自大...不有恶欲，不受恶欲支配...不持邪见，不执着极端见解...不固执己见，不顽固，容易放下。尼俱陀，因为苦行者不固执己见，不顽固，容易放下，所以他在这方面是清净的。
你怎么认为，尼俱陀，如果是这样的话，这种厌恶苦行是清净的还是不清净的?" "确实，尊者，如果是这样的话，这种厌恶苦行是清净的，不是不清净的，而且达到了最高点和精髓。" "不，尼俱陀，这种厌恶苦行还没有达到最高点和精髓，只是达到了树皮的程度。"
关于达到完全清净的讨论
"那么，尊者，厌恶苦行要达到什么程度才算是达到最高点和精髓呢？请尊者世尊让我知道厌恶苦行的最高点和精髓。" "在这里，尼俱陀，苦行者遵守四种约束。尼俱陀，苦行者如何遵守四种约束呢？在这里，尼俱陀，苦行者不杀生，不教唆他人杀生，不赞同杀生。不偷盗，不教唆他人偷盗，不赞同偷盗。不妄语，不教唆他人妄语，不赞同妄语。不追求享乐，不教唆他人追求享乐，不赞同追求享乐。尼俱陀，这就是苦行者如何遵守四种约束。
当苦行者遵守这四种约束时，这就是他的苦行。他前进而不退缩。他选择僻静的住处 - 森林、树下、山中、峡谷、山洞、坟场、丛林、露天、草堆。他在用过午餐、化缘回来后，盘腿而坐，保持身体挺直，建立正念。他舍弃对世间的贪欲，以无贪的心安住，净化心中的贪欲。他舍弃嗔恚，以无嗔的心安住，慈悲一切众生，净化心中的嗔恚。他舍弃昏沉睡眠，远离昏沉睡眠而安住，保持光明想，正念正知，净化心中的昏沉睡眠。他舍弃掉举恶作，不掉举而安住，内心平静，净化心中的掉举恶作。他舍弃疑惑，超越疑惑而安住，对善法不再犹豫，净化心中的疑惑。

71. ‘‘So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

‘‘Taṃ kiṃ maññasi, nigrodha. Yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā’’ti. ‘‘Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; api ca kho tacappattā hotī’’ti.

Parisuddhaphegguppattakathā

72. ‘‘Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca? Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū’’ti. ‘‘Idha, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti. Kathañca, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti…pe… yato kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti, aduṃ cassa hoti tapassitāya. So abhiharati no hīnāyāvattati. So vivittaṃ senāsanaṃ bhajati…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā…pe… karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So anekavihitaṃ pubbenivāsaṃ anussarati seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ, tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

‘‘Taṃ kiṃ maññasi, nigrodha, yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti, no aparisuddhā, aggappattā ca sārappattā cā’’ti. ‘‘Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; api ca kho phegguppattā hotī’’ti.

Parisuddhaaggappattasārappattakathā



"他舍弃这五盖,这些是心的污染,使智慧衰弱,以慈心遍满一方而住。如是第二方。如是第三方。如是第四方。如是上下四维一切处,以广大、无量、无怨、无害的慈心遍满整个世界而住。以悲心...以喜心...以舍心遍满一方而住。如是第二方。如是第三方。如是第四方。如是上下四维一切处,以广大、无量、无怨、无害的舍心遍满整个世界而住。
你怎么认为,尼俱陀?如果是这样的话,这种厌恶苦行是清净的还是不清净的?" "确实,尊者,如果是这样的话,这种厌恶苦行是清净的,不是不清净的,而且达到了最高点和精髓。" "不,尼俱陀,这种厌恶苦行还没有达到最高点和精髓,只是达到了树皮的程度。"
关于达到完全清净的树皮的讨论
"那么,尊者,厌恶苦行要达到什么程度才算是达到最高点和精髓呢?请尊者世尊让我知道厌恶苦行的最高点和精髓。" "在这里,尼俱陀,苦行者遵守四种约束。尼俱陀,苦行者如何遵守四种约束呢?...当苦行者遵守这四种约束时,这就是他的苦行。他前进而不退缩。他选择僻静的住处...他舍弃这五盖,这些是心的污染,使智慧衰弱,以慈心...以悲心...以喜心...以舍心,以广大、无量、无怨、无害的心遍满而住。他回忆起许多前世,即一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,许多成劫、许多坏劫、许多成坏劫:'在那里我有如是名,如是姓,如是容貌,如是食物,如是苦乐的经历,如是寿命的长短。我从那里死后,又生在那里。在那里我又有如是名,如是姓,如是容貌,如是食物,如是苦乐的经历,如是寿命的长短。我从那里死后,又生在这里。'如是他回忆起许多前世的种种状况与细节。
你怎么认为,尼俱陀?如果是这样的话,这种厌恶苦行是清净的还是不清净的?" "确实,尊者,如果是这样的话,这种厌恶苦行是清净的,不是不清净的,而且达到了最高点和精髓。" "不,尼俱陀,这种厌恶苦行还没有达到最高点和精髓,只是达到了树的软木层的程度。"
关于达到完全清净的最高点和精髓的讨论

73. ‘‘Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca? Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū’’ti. ‘‘Idha, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti. Kathañca, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti…pe… yato kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti, aduṃ cassa hoti tapassitāya. So abhiharati no hīnāyāvattati. So vivittaṃ senāsanaṃ bhajati…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā…pe… upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

‘‘Taṃ kiṃ maññasi, nigrodha, yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā’’ti? ‘‘Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā’’ti.

74. ‘‘Ettāvatā kho, nigrodha, tapojigucchā aggappattā ca hoti sārappattā ca. Iti kho, nigrodha [iti nigrodha (syā.)], yaṃ maṃ tvaṃ avacāsi – ‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariya’nti. Iti kho taṃ, nigrodha, ṭhānaṃ uttaritarañca paṇītatarañca, yenāhaṃ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariya’’nti.

Evaṃ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṃ – ‘‘ettha mayaṃ anassāma sācariyakā, na mayaṃ ito bhiyyo uttaritaraṃ pajānāmā’’ti.

Nigrodhassa pajjhāyanaṃ

75. Yadā aññāsi sandhāno gahapati – ‘‘aññadatthu kho dānime aññatitthiyā paribbājakā bhagavato bhāsitaṃ sussūsanti, sotaṃ odahanti, aññācittaṃ upaṭṭhāpentī’’ti. Atha [atha naṃ (ka.)] nigrodhaṃ paribbājakaṃ etadavoca – ‘‘iti kho, bhante nigrodha, yaṃ maṃ tvaṃ avacāsi – ‘yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṃ sallapati, kena sākacchaṃ samāpajjati, kena paññāveyyattiyaṃ samāpajjati, suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṃ sallāpāya, so antamantāneva sevati; seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. Evameva suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṃ sallāpāya; so antamantāneva sevati; iṅgha, gahapati, samaṇo gotamo imaṃ parisaṃ āgaccheyya, ekapañheneva naṃ saṃsādeyyāma, tucchakumbhīva naṃ maññe orodheyyāmā’ti. Ayaṃ kho so, bhante, bhagavā arahaṃ sammāsambuddho idhānuppatto, aparisāvacaraṃ pana naṃ karotha, gokāṇaṃ pariyantacāriniṃ karotha, ekapañheneva naṃ saṃsādetha, tucchakumbhīva naṃ orodhethā’’ti. Evaṃ vutte, nigrodho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.



"那么,尊者,厌恶苦行要达到什么程度才算是达到最高点和精髓呢?请尊者世尊让我知道厌恶苦行的最高点和精髓。" "在这里,尼俱陀,苦行者遵守四种约束。尼俱陀,苦行者如何遵守四种约束呢?...当苦行者遵守这四种约束时,这就是他的苦行。他前进而不退缩。他选择僻静的住处...他舍弃这五盖,这些是心的污染,使智慧衰弱,以慈心...以舍心,以广大、无量、无怨、无害的心遍满而住。他回忆起许多前世。即一生、二生、三生、四生、五生...如是他回忆起许多前世的种种状况与细节。他以清净超人的天眼,见到众生死时生时,低贱高贵,美丽丑陋,幸福不幸,随业而去。他了知:'这些众生具足身恶行、语恶行、意恶行,诽谤圣者,持邪见,行邪见业。他们身坏命终后,生于恶趣、恶道、堕处、地狱。而这些众生具足身善行、语善行、意善行,不诽谤圣者,持正见,行正见业。他们身坏命终后,生于善趣、天界。'如是他以清净超人的天眼,见到众生死时生时,低贱高贵,美丽丑陋,幸福不幸,随业而去。
你怎么认为,尼俱陀?如果是这样的话,这种厌恶苦行是清净的还是不清净的?" "确实,尊者,如果是这样的话,这种厌恶苦行是清净的,不是不清净的,而且达到了最高点和精髓。"
"尼俱陀,这种厌恶苦行就是达到了最高点和精髓。尼俱陀,你曾问我:'尊者,世尊以什么法教导弟子,使得世尊的弟子受教后自称达到了心满意足,达到了梵行的根本目的?'尼俱陀,这就是我用来教导弟子的更高更殊胜的法,使得我的弟子受教后自称达到了心满意足,达到了梵行的根本目的。"
说到这里,那些游方者大声喧哗说:"我们和我们的老师在这里都失败了,我们不知道还有什么比这更高的了。"
尼俱陀的沉思
当散陀那居士知道:"这些其他教派的游方者现在确实在专心倾听世尊的话,竖起耳朵,集中注意力。"于是他对尼俱陀游方者说:"尼俱陀尊者,你曾对我说:'啊,居士,你知道沙门乔达摩与谁交谈,与谁讨论,与谁展现智慧的敏锐?沙门乔达摩的智慧被空房子毁坏了,他不习惯于集会,不能进行讨论,他只在边缘徘徊。就像一只独眼牛在边缘徘徊一样,沙门乔达摩的智慧也被空房子毁坏了,他不习惯于集会,不能进行讨论,他只在边缘徘徊。来吧,居士,如果沙门乔达摩来到这个集会,我们只用一个问题就能使他困惑,我们会像倒空一个空罐子一样击败他。'尊者,这位世尊、阿罗汉、正等正觉者现在已经来到这里,你们却说他不习惯于集会,说他像独眼牛一样在边缘徘徊,你们用一个问题使他困惑吧,像倒空一个空罐子一样击败他吧。"说到这里,尼俱陀游方者沉默不语,羞愧难当,肩膀下垂,低头沉思,无言以对。

76. Atha kho bhagavā nigrodhaṃ paribbājakaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā nigrodhaṃ paribbājakaṃ etadavoca – ‘‘saccaṃ kira, nigrodha, bhāsitā te esā vācā’’ti? ‘‘Saccaṃ , bhante, bhāsitā me esā vācā, yathābālena yathāmūḷhena yathāakusalenā’’ti. ‘‘Taṃ kiṃ maññasi, nigrodha. Kinti te sutaṃ paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, evaṃ su te bhagavanto saṃgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ – rājakathaṃ corakathaṃ…pe… itibhavābhavakathaṃ iti vā. Seyyathāpi tvaṃ etarahi sācariyako. Udāhu, evaṃ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpāhaṃ etarahī’ti.

‘‘Sutaṃ metaṃ, bhante. Paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā , na evaṃ su [nāssu (sī. pī.)] te bhagavanto saṃgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ – rājakathaṃ corakathaṃ…pe… itibhavābhavakathaṃ iti vā, seyyathāpāhaṃ etarahi sācariyako. Evaṃ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpi bhagavā etarahī’’’ti.

‘‘Tassa te, nigrodha, viññussa sato mahallakassa na etadahosi – ‘buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī’’’ti?

Brahmacariyapariyosānasacchikiriyā



这时,世尊看到尼俱陀游方者沉默不语,羞愧难当,肩膀下垂,低头沉思,无言以对,就对尼俱陀游方者说:"尼俱陀,你真的说过这样的话吗?" "是的,尊者,我确实说过这样的话,像个愚蠢、糊涂、不善巧的人一样。" "你怎么认为,尼俱陀?你有没有听说过年长的、年迈的游方者们,那些老师和老师的老师们说:'过去的阿罗汉、正等正觉者们,他们是否也像你和你的老师现在这样,聚集在一起,大声喧哗,谈论各种无益的话题,比如国王的话题、盗贼的话题...存在与不存在的话题等等?或者,那些世尊们是否像我现在这样,居住在森林、丛林中偏僻的住处,那里安静、寂静、远离人群、适合独处?"
"尊者,我听说过年长的、年迈的游方者们,那些老师和老师的老师们说:'过去的阿罗汉、正等正觉者们,他们不像我和我的老师现在这样,聚集在一起,大声喧哗,谈论各种无益的话题,比如国王的话题、盗贼的话题...存在与不存在的话题等等。那些世尊们像世尊现在这样,居住在森林、丛林中偏僻的住处,那里安静、寂静、远离人群、适合独处。'"
"尼俱陀,你是一个有智慧的成年人,难道你没有想到:'这位世尊已经觉悟,他为了觉悟而说法;这位世尊已经调伏,他为了调伏而说法;这位世尊已经寂静,他为了寂静而说法;这位世尊已经度过,他为了度过而说法;这位世尊已经完全寂灭,他为了完全寂灭而说法'吗?"
梵行的最终目标的实现

77. Evaṃ vutte, nigrodho paribbājako bhagavantaṃ etadavoca – ‘‘accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yvāhaṃ evaṃ bhagavantaṃ avacāsiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ [taṃ (sī. syā. pī.)], nigrodha, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo maṃ tvaṃ evaṃ avacāsi. Yato ca kho tvaṃ, nigrodha, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhi hesā, nigrodha, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjati. Ahaṃ kho pana, nigrodha, evaṃ vadāmi –

‘Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā [yathānusiṭṭhaṃ (?)] paṭipajjamāno, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati sattavassāni. Tiṭṭhantu, nigrodha, satta vassāni. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati cha vassāni. Pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ. Tiṭṭhatu, nigrodha, ekaṃ vassaṃ. Etu viññū puriso asaṭho amāyāvī ujujātiko ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati satta māsāni. Tiṭṭhantu, nigrodha, satta māsāni… cha māsāni… pañca māsāni … cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ. Tiṭṭhatu, nigrodha, aḍḍhamāso. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati sattāhaṃ’.

Paribbājakānaṃ pajjhāyanaṃ



听到这里,尼俱陀游方者对世尊说:"尊者,我犯了过错,像个愚蠢、糊涂、不善巧的人一样,我竟然这样说世尊。请世尊接受我的忏悔,认识到这是过错,以便将来约束自己。" "确实,尼俱陀,你犯了过错,像个愚蠢、糊涂、不善巧的人一样,你竟然这样说我。但是,尼俱陀,既然你已经认识到自己的过错,并按照法律做出了忏悔,我们接受你的忏悔。尼俱陀,在圣者的戒律中,这是一种进步:当一个人认识到自己的过错,并按照法律做出忏悔,以便将来约束自己。尼俱陀,我是这样说的:
'让一个聪明、诚实、正直的人来,我会教导他,我会为他说法。如果他按照指导去修行,为了那些良家子弟正确地从在家生活出家成为无家者的目的,他将在现生中,通过自己的智慧,实现、证得并安住于梵行的最高目标,这需要七年时间。尼俱陀,不要说七年。让一个聪明、诚实、正直的人来,我会教导他,我会为他说法。如果他按照指导去修行,为了那些良家子弟正确地从在家生活出家成为无家者的目的,他将在现生中,通过自己的智慧,实现、证得并安住于梵行的最高目标,这需要六年时间。五年...四年...三年...两年...一年。尼俱陀,不要说一年。让一个聪明、诚实、正直的人来,我会教导他,我会为他说法。如果他按照指导去修行,为了那些良家子弟正确地从在家生活出家成为无家者的目的,他将在现生中,通过自己的智慧,实现、证得并安住于梵行的最高目标,这需要七个月。尼俱陀,不要说七个月...六个月...五个月...四个月...三个月...两个月...一个月...半个月。尼俱陀,不要说半个月。让一个聪明、诚实、正直的人来,我会教导他,我会为他说法。如果他按照指导去修行,为了那些良家子弟正确地从在家生活出家成为无家者的目的,他将在现生中,通过自己的智慧,实现、证得并安住于梵行的最高目标,这只需要七天时间。'
游方者们的沉思

78. ‘‘Siyā kho pana te, nigrodha, evamassa – ‘antevāsikamyatā no samaṇo gotamo evamāhā’ti. Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ. Yo eva vo [te (sī. syā.)] ācariyo, so eva vo ācariyo hotu. Siyā kho pana te, nigrodha, evamassa – ‘uddesā no cāvetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṃ, nigrodha , evaṃ daṭṭhabbaṃ. Yo eva vo uddeso so eva vo uddeso hotu. Siyā kho pana te, nigrodha, evamassa – ‘ājīvā no cāvetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ. Yo eva vo ājīvo, so eva vo ājīvo hotu. Siyā kho pana te, nigrodha, evamassa – ‘ye no dhammā akusalā akusalasaṅkhātā sācariyakānaṃ, tesu patiṭṭhāpetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ. Akusalā ceva vo te dhammā [vodhammā (ka.), te dhammā (syā.)] hontu akusalasaṅkhātā ca sācariyakānaṃ. Siyā kho pana te , nigrodha, evamassa – ‘ye no dhammā kusalā kusalasaṅkhātā sācariyakānaṃ, tehi vivecetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ. Kusalā ceva vo te dhammā hontu kusalasaṅkhātā ca sācariyakānaṃ. Iti khvāhaṃ, nigrodha, neva antevāsikamyatā evaṃ vadāmi, napi uddesā cāvetukāmo evaṃ vadāmi, napi ājīvā cāvetukāmo evaṃ vadāmi, napi ye vo dhammā [napi ye kho dhammā (sī.), napi ye te dhammā (syā.), napi ye ca vo dhammā (ka.)] akusalā akusalasaṅkhātā sācariyakānaṃ, tesu patiṭṭhāpetukāmo evaṃ vadāmi, napi ye vo dhammā [napi ye kho dhammā (sī.), napi ye te dhammā (syā.), napi ye ca vo dhammā (ka.)] kusalā kusalasaṅkhātā sācariyakānaṃ, tehi vivecetukāmo evaṃ vadāmi. Santi ca kho, nigrodha, akusalā dhammā appahīnā saṃkilesikā ponobbhavikā [ponobhavikā (ka.)] sadarā [saddarā (pī. ka.), sadarathā (syā. ka.)] dukkhavipākā āyatiṃ jātijarāmaraṇiyā, yesāhaṃ pahānāya dhammaṃ desemi. Yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodānīyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’’ti.



"尼俱陀,你可能会这样想:'沙门乔达摩是想要我们成为他的弟子,所以才这样说。'但是,尼俱陀,你不应该这样看。谁是你们的老师,就让他继续做你们的老师。尼俱陀,你可能会这样想:'沙门乔达摩想要让我们放弃我们的教义,所以才这样说。'但是,尼俱陀,你不应该这样看。你们有什么教义,就让它继续成为你们的教义。尼俱陀,你可能会这样想:'沙门乔达摩想要让我们放弃我们的生活方式,所以才这样说。'但是,尼俱陀,你不应该这样看。你们有什么生活方式,就让它继续成为你们的生活方式。尼俱陀,你可能会这样想:'沙门乔达摩想要让我们和我们的老师们坚持那些被认为是不善的法,所以才这样说。'但是,尼俱陀,你不应该这样看。让那些法继续被你们和你们的老师们认为是不善的。尼俱陀,你可能会这样想:'沙门乔达摩想要让我们和我们的老师们远离那些被认为是善的法,所以才这样说。'但是,尼俱陀,你不应该这样看。让那些法继续被你们和你们的老师们认为是善的。因此,尼俱陀,我说这些话,不是想要你们成为我的弟子,不是想要你们放弃你们的教义,不是想要你们放弃你们的生活方式,不是想要你们和你们的老师们坚持那些被认为是不善的法,也不是想要你们和你们的老师们远离那些被认为是善的法。但是,尼俱陀,有一些不善法还没有被舍弃,它们会导致污染,会导致再生,会带来痛苦,会在未来导致生、老、死。我教导法,是为了让这些不善法被舍弃。如果你们按照我的教导修行,那些导致污染的法将被舍弃,那些导致清净的法将增长,你们将在现生中,通过自己的智慧,实现、证得并安住于圆满的智慧和丰富的体验。"

79. Evaṃ vutte, te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu yathā taṃ mārena pariyuṭṭhitacittā. Atha kho bhagavato etadahosi – ‘‘sabbe pime moghapurisā phuṭṭhā pāpimatā. Yatra hi nāma ekassapi na evaṃ bhavissati – ‘handa mayaṃ aññāṇatthampi samaṇe gotame brahmacariyaṃ carāma, kiṃ karissati sattāho’’’ti? Atha kho bhagavā udumbarikāya paribbājakārāme sīhanādaṃ naditvā vehāsaṃ abbhuggantvā gijjhakūṭe pabbate paccupaṭṭhāsi [paccuṭṭhāsi (sī. syā. pī.)]. Sandhāno pana gahapati tāvadeva rājagahaṃ pāvisīti.

Udumbarikasuttaṃ niṭṭhitaṃ dutiyaṃ.

听到这些话后,那些游方者沉默不语,羞愧难当,肩膀下垂,低头沉思,无言以对,仿佛被魔罗占据了心智。这时,世尊心想:"这些愚蠢的人全都被恶魔控制了。竟然没有一个人会这样想:'让我们跟随沙门乔达摩修习梵行,哪怕只是为了获得知识,七天能有什么关系呢?'"于是,世尊在优檀婆利迦游方者园中发出狮子吼,然后升到空中,回到灵鹫山(鹰峰山)。而散陀那居士则立即返回王舍城(现在的拉杰吉尔)。
优檀婆利迦经完


