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.



这是我对文本的完整直译:
优昙婆罗经
尼拘陀游行者事
如是我闻。一时，世尊住在王舍城耆阇崛山。那时，尼拘陀游行者与大众游行者一起住在优昙婆罗园,约有三十位游行者。当时，珊檀那居士在白天离开王舍城去见世尊。然后珊檀那居士想到:"现在不是见世尊的时候。世尊正在独处。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独处。我不如去优昙婆罗园见尼拘陀游行者。"于是珊檀那居士就去了优昙婆罗园。
那时,尼拘陀游行者正与大众游行者一起坐着,喧闹吵杂,高声大叫,谈论着各种无益的话题。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、祖先、琐事、世界起源、海洋起源、有无等等。
尼拘陀游行者远远地看见珊檀那居士走来。看见后,他让自己的众人安静下来:"诸位请安静,不要出声。这是沙门乔达摩的弟子珊檀那居士来了。在王舍城穿白衣的沙门乔达摩的在家弟子中,珊檀那居士是其中之一。这些尊者喜欢安静,善于保持安静,赞美安静。也许他看到安静的众人就会想要过来。"说完后,那些游行者就保持沉默。
然后珊檀那居士来到尼拘陀游行者那里,与尼拘陀游行者互相问候。寒暄完毕后,坐在一旁。坐下后,珊檀那居士对尼拘陀游行者说:"其他外道游行者聚集在一起时,喧闹吵杂,高声大叫,谈论着各种无益的话题。比如:谈论国王...有无等等。而世尊则住在寂静、安宁、人迹罕至、适合独处的森林和偏僻处。"
尼拘陀游行者听后对珊檀那居士说:"居士啊,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?沙门乔达摩的智慧因空屋而枯竭,他不善于与众人交往,不能对话。他只在边缘地带活动。就像一头独眼牛只在边缘地带活动一样,沙门乔达摩的智慧因空屋而枯竭,他不善于与众人交往,不能对话。他只在边缘地带活动。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让他哑口无言,就像倒空一个空罐子一样。"

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.



世尊以清净超人的天耳,听到了珊檀那居士与尼拘陀者的这番对话。于是世尊从耆阇崛山下来,来到须摩伽陀河岸边的孔雀林。到达后,世尊在须摩伽陀河岸边的孔雀林露地经行。尼拘陀者看见世尊在须摩伽陀河岸边的孔雀林露地经行。看见后,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边的孔雀林露地经行。这位尊者喜欢安静,赞美安静。也许他看到安静的众人就会想要过来。如果沙门乔达摩来到这个**,我们就问他这个问题:'尊者,世尊用什么法教导**?世尊的通过什么法而自称达到安慰、了解初梵行的本意?'"说完后,那些者就保持沉默。
苦行厌恶说
然后世尊来到尼拘陀者那里。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,你们刚才坐在一起讨论什么?你们的谈话被打断了吗?"尼拘陀者回答世尊说:"尊者,我们看见世尊在须摩伽陀河岸边的孔雀林露地经行。看见后,我们说:'如果沙门乔达摩来到这个,我们就问他这个问题:尊者,世尊用什么法教导**?世尊的**通过什么法而自称达到安慰、了解初梵行的本意?'尊者,这就是我们被打断的谈话;然后世尊就来了。"
"尼拘陀,你持不同见解、不同信念、不同爱好、不同修行、不同老师,很难理解我用什么法教导**,我的通过什么法而自称达到安慰、了解初梵行的本意。来吧,尼拘陀,你不如问我关于你自己老师的苦行厌恶的问题:'尊者,怎样才算是完全的苦行厌恶?怎样才算是不完全的?'"说完后,那些者喧闹吵杂,高声大叫:"真是奇妙啊!真是稀有啊!沙门乔达摩有如此大的神通力,竟然放下自己的主张,邀请讨论别人的主张!"

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.



然后尼拘陀游行者让那些游行者安静下来,对世尊说:"尊者,我们是苦行厌恶论者,以苦行厌恶为核心,依附于苦行厌恶而生活。尊者,怎样才算是完全的苦行厌恶?怎样才算是不完全的?"
"尼拘陀,这里有一个苦行者,他是裸体者,不守礼仪,用手擦拭(排泄物),不应邀而来,不应邀而住,不接受带来的食物,不接受特意准备的食物,不接受邀请。他不从锅口接受食物,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,不跨过杵接受食物,不在两人吃饭时接受食物,不从孕妇那里接受食物,不从哺乳的妇女那里接受食物,不从与男子同居的妇女那里接受食物,不在聚会上接受食物,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,不喝酒,不喝果酒,不喝米酒。他或者只到一家乞食,或者只吃一口;或者只到两家乞食,或者只吃两口;或者只到七家乞食,或者只吃七口。他或者靠一个施主的供养生活,或者靠两个施主的供养生活,或者靠七个施主的供养生活。他或者一天吃一次,或者两天吃一次,或者七天吃一次,就这样他遵循半月一次的轮流进食。他或者以蔬菜为食,或者以小米为食,或者以野米为食,或者以皮屑为食,或者以水草为食,或者以谷糠为食,或者以锅巴为食,或者以油渣为食,或者以草为食,或者以牛粪为食;他以森林的根和果实为生,吃掉落的果实。他穿麻布衣,穿粗麻布衣,穿裹尸布,穿粪扫衣,穿树皮衣,穿鹿皮,穿鹿皮条,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。他是拔头发胡须者,致力于拔除头发胡须的修行。他是常立者,拒绝坐具。他是蹲踞者,致力于蹲踞的修行。他是卧荆棘者,以荆棘为床。他以木板为床,以地面为床,以一侧为卧处,蒙尘污垢。他是露地住者,随处而卧。他是食秽物者,致力于食用秽物。他是不饮水者,致力于不饮水。他是一天三次沐浴者,致力于下水的修行。尼拘陀,你怎么认为,如果是这样,苦行厌恶是完全的还是不完全的?""尊者,如果是这样,苦行厌恶确实是完全的,不是不完全的。""尼拘陀,即使是这样完全的苦行厌恶,我也说它有许多污点。"
污点
"尊者,世尊怎么说这样完全的苦行厌恶有许多污点呢?""尼拘陀,这里有一个苦行者,他修行苦行,因为这个苦行而自满,认为已经达到目标。尼拘陀,苦行者修行苦行,因为这个苦行而自满,认为已经达到目标,这就是苦行者的一个污点。
再者,尼拘陀,苦行者修行苦行,因为这个苦行而抬高自己,贬低他人。尼拘陀,苦行者修行苦行,因为这个苦行而抬高自己,贬低他人,这也是苦行者的一个污点。
再者,尼拘陀,苦行者修行苦行,因为这个苦行而陶醉、迷惑、放逸。尼拘陀,苦行者修行苦行,因为这个苦行而陶醉、迷惑、放逸,这也是苦行者的一个污点。

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.



"再者,尼拘陀,苦行者修行苦行,因为这个苦行而获得利养、恭敬和名声,他因为这些利养、恭敬和名声而自满,认为已经达到目标。尼拘陀,苦行者修行苦行,因为这个苦行而获得利养、恭敬和名声,他因为这些利养、恭敬和名声而自满,认为已经达到目标,这也是苦行者的一个污点。
再者,尼拘陀,苦行者修行苦行,因为这个苦行而获得利养、恭敬和名声,他因为这些利养、恭敬和名声而抬高自己,贬低他人。尼拘陀,苦行者修行苦行,因为这个苦行而获得利养、恭敬和名声,他因为这些利养、恭敬和名声而抬高自己,贬低他人,这也是苦行者的一个污点。
再者,尼拘陀,苦行者修行苦行,因为这个苦行而获得利养、恭敬和名声,他因为这些利养、恭敬和名声而陶醉、迷惑、放逸。尼拘陀,苦行者修行苦行,因为这个苦行而获得利养、恭敬和名声,他因为这些利养、恭敬和名声而陶醉、迷惑、放逸,这也是苦行者的一个污点。
"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期待地放弃。而对喜欢的食物,他贪爱、迷恋、沉溺,不见过患,不知出离地享用...这也是苦行者的一个污点。
再者,尼拘陀,苦行者修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'...这也是苦行者的一个污点。
"再者,尼拘陀,苦行者贬低某个沙门或婆罗门,'这个人为什么要过如此丰裕的生活,吃各种东西呢?比如根种、茎种、节种、芽种,第五是种子种,像雷电般迅速地用牙齿咀嚼,还自称是沙门'...这也是苦行者的一个污点。
再者,尼拘陀,苦行者看见某个沙门或婆罗门在各家受到尊敬、重视、尊重、供养。看见后他想:'为什么这个过着丰裕生活的人在各家受到尊敬、重视、尊重、供养,而我这个苦行者、过着艰苦生活的人在各家不受尊敬、不受重视、不受尊重、不受供养呢?'于是他对各家生起嫉妒和吝啬...这也是苦行者的一个污点。
"再者,尼拘陀,苦行者坐在显眼的地方...这也是苦行者的一个污点。
再者,尼拘陀,苦行者在各家走动时炫耀自己,'这是我的苦行,这是我的苦行'...这也是苦行者的一个污点。
再者,尼拘陀,苦行者秘密地做某些事。当被问到'你同意这个吗?'时,他不同意却说'同意',同意却说'不同意'。这样他说了故意的妄语...这也是苦行者的一个污点。
再者,尼拘陀,当如来或如来的弟子在说法时,苦行者不赞同应该赞同的观点...这也是苦行者的一个污点。

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.



"再者,尼拘陀,苦行者易怒且怀恨。尼拘陀,苦行者易怒且怀恨,这也是苦行者的一个污点。
再者,尼拘陀,苦行者贬低他人、好争论...嫉妒、吝啬...狡猾、欺骗...固执、自大...恶欲、被恶欲所控制...持有错误见解、执着极端观点...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,这也是苦行者的一个污点。
尼拘陀,你怎么看?这些是苦行厌恶的污点还是非污点?"
"尊者,这些确实是苦行厌恶的污点,不是非污点。尊者,有可能某个苦行者具备所有这些污点;更不用说只具备其中一些了。"
纯净如新布的讨论
"尼拘陀,这里有一个苦行者,他修行苦行,因为这个苦行而不自满,不认为已经达到目标。尼拘陀,苦行者修行苦行,因为这个苦行而不自满,不认为已经达到目标,这样他在这方面是纯净的。
再者,尼拘陀,苦行者修行苦行,因为这个苦行而不抬高自己,不贬低他人...这样他在这方面是纯净的。
再者,尼拘陀,苦行者修行苦行,因为这个苦行而不陶醉、不迷惑、不放逸...这样他在这方面是纯净的。
"再者,尼拘陀,苦行者修行苦行,因为这个苦行而获得利养、恭敬和名声,他因为这些利养、恭敬和名声而不自满,不认为已经达到目标...这样他在这方面是纯净的。
再者,尼拘陀,苦行者修行苦行,因为这个苦行而获得利养、恭敬和名声,他因为这些利养、恭敬和名声而不抬高自己,不贬低他人...这样他在这方面是纯净的。
再者,尼拘陀,苦行者修行苦行,因为这个苦行而获得利养、恭敬和名声,他因为这些利养、恭敬和名声而不陶醉、不迷惑、不放逸...这样他在这方面是纯净的。
"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所期待地放弃。而对喜欢的食物,他不贪爱、不迷恋、不沉溺,见到过患,知道出离地享用...这样他在这方面是纯净的。
再者,尼拘陀,苦行者修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'...这样他在这方面是纯净的。
"再者,尼拘陀,苦行者不贬低某个沙门或婆罗门,'这个人为什么要过如此丰裕的生活,吃各种东西呢?比如根种、茎种、节种、芽种,第五是种子种,像雷电般迅速地用牙齿咀嚼,还自称是沙门'...这样他在这方面是纯净的。
再者,尼拘陀,苦行者看见某个沙门或婆罗门在各家受到尊敬、重视、尊重、供养。看见后他不会想:'为什么这个过着丰裕生活的人在各家受到尊敬、重视、尊重、供养,而我这个苦行者、过着艰苦生活的人在各家不受尊敬、不受重视、不受尊重、不受供养呢?'于是他对各家不生起嫉妒和吝啬...这样他在这方面是纯净的。

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.



"再者,尼拘陀,苦行者不坐在显眼的地方...这样他在这方面是纯净的。
再者,尼拘陀,苦行者在各家走动时不炫耀自己,'这是我的苦行,这是我的苦行'...这样他在这方面是纯净的。
再者,尼拘陀,苦行者不秘密地做某些事。当被问到'你同意这个吗?'时,他不同意就说'不同意',同意就说'同意'。这样他不说故意的妄语...这样他在这方面是纯净的。
再者,尼拘陀,当如来或如来的弟子在说法时,苦行者赞同应该赞同的观点...这样他在这方面是纯净的。
"再者,尼拘陀,苦行者不易怒且不怀恨。尼拘陀,苦行者不易怒且不怀恨,这样他在这方面是纯净的。
再者,尼拘陀,苦行者不贬低他人、不好争论...不嫉妒、不吝啬...不狡猾、不欺骗...不固执、不自大...不恶欲、不被恶欲所控制...不持有错误见解、不执着极端观点...不固执己见、不坚持己见、容易放弃。尼拘陀,苦行者不固执己见、不坚持己见、容易放弃,这样他在这方面是纯净的。
尼拘陀,你怎么看?如果是这样,苦行厌恶是纯净的还是不纯净的?"
"尊者,如果是这样,苦行厌恶确实是纯净的,不是不纯净的,而且已达到最高点和精髓。"
"不,尼拘陀,苦行厌恶还没有达到最高点和精髓;它只达到了树皮的程度。"
纯净如树皮的讨论
"那么,尊者,苦行厌恶要达到什么程度才算是达到最高点和精髓呢?请世尊让我了解苦行厌恶的最高点和精髓。"
"尼拘陀,这里有一个苦行者,他遵守四种约束。尼拘陀,苦行者如何遵守四种约束?这里,尼拘陀,苦行者不杀生,不教唆他人杀生,不赞同杀生。他不偷盗,不教唆他人偷盗,不赞同偷盗。他不妄语,不教唆他人妄语,不赞同妄语。他不希求感官享乐,不教唆他人希求感官享乐,不赞同希求感官享乐。尼拘陀,这就是苦行者如何遵守四种约束。
尼拘陀,当苦行者遵守四种约束时,这就是他的苦行。他向前进步,不退回低劣的状态。他选择僻静的住处:森林、树下、山中、山谷、山洞、坟场、丛林、露地、草堆。他在饭后、托钵回来后,结跏趺坐,保持身体正直,在面前建立正念。他舍弃对世间的贪欲,以无贪的心安住,净化心中的贪欲。他舍弃嗔恨,以无嗔的心安住,对一切众生怀有慈悲,净化心中的嗔恨。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,这些使慧力减弱的心的污染,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,普遍一切处,心与慈俱,广大、无量、无怨、无恼地遍满一切世间而住。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,普遍一切处,心与舍俱,广大、无量、无怨、无恼地遍满一切世间而住。
尼拘陀,你怎么看?如果是这样,苦行厌恶是纯净的还是不纯净的?"
"尊者,如果是这样,苦行厌恶确实是纯净的,不是不纯净的,而且已达到最高点和精髓。"
"不,尼拘陀,苦行厌恶还没有达到最高点和精髓;它只达到了树皮的程度。"
纯净如树皮下层的讨论
"那么,尊者,苦行厌恶要达到什么程度才算是达到最高点和精髓呢?请世尊让我了解苦行厌恶的最高点和精髓。"
"尼拘陀,这里有一个苦行者,他遵守四种约束。尼拘陀,苦行者如何遵守四种约束?...当苦行者遵守四种约束时,这就是他的苦行。他向前进步,不退回低劣的状态。他选择僻静的住处...他舍弃这五盖,这些使慧力减弱的心的污染,以慈心...以悲心...以喜心...以舍心,广大、无量、无怨、无恼地遍满一切世间而住。他忆念种种宿命,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:'我曾生于某处,如是名,如是姓,如是种族,如是食物,如是苦乐感受,如是寿量。我从那里死后,又生于某处。在那里我又如是名,如是姓,如是种族,如是食物,如是苦乐感受,如是寿量。我从那里死后,又生于此处。'如是,他忆念种种宿命,有行相,有境界。
尼拘陀,你怎么看?如果是这样,苦行厌恶是纯净的还是不纯净的?"
"尊者,如果是这样,苦行厌恶确实是纯净的,不是不纯净的,而且已达到最高点和精髓。"
"不,尼拘陀,苦行厌恶还没有达到最高点和精髓;它只达到了树皮下层的程度。"
纯净如达到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,苦行厌恶要达到什么程度才算是达到最高点和精髓呢?请世尊让我了解苦行厌恶的最高点和精髓。"
"尼拘陀,这里有一个苦行者,他遵守四种约束。尼拘陀,苦行者如何遵守四种约束?...当苦行者遵守四种约束时,这就是他的苦行。他向前进步,不退回低劣的状态。他选择僻静的住处...他舍弃这五盖,这些使慧力减弱的心的污染,以慈心...以舍心,广大、无量、无怨、无恼地遍满一切世间而住。他忆念种种宿命。即一生、二生、三生、四生、五生...如是,他忆念种种宿命,有行相,有境界。他以清净超人的天眼,见众生死时、生时,贵贱、美丑、善趣、恶趣,随业而生。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。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,见众生死时、生时,贵贱、美丑、善趣、恶趣,随业而生。
尼拘陀,你怎么看?如果是这样,苦行厌恶是纯净的还是不纯净的?"
"尊者,如果是这样,苦行厌恶确实是纯净的,不是不纯净的,而且已达到最高点和精髓。"
"尼拘陀,到这个程度,苦行厌恶就达到了最高点和精髓。尼拘陀,你问我:'尊者,世尊用什么法教导弟子?世尊的弟子通过什么法而自称达到安慰、了解初梵行的本意?'尼拘陀,我用更高、更胜的法教导弟子,我的弟子通过这法而自称达到安慰、了解初梵行的本意。"
说完这话,那些游行者喧闹吵杂,高声大叫:"我们和我们的老师在这里都失败了,我们不知道还有什么更高的了!"
尼拘陀的沉思
当珊檀那居士知道:"这些外道游行者现在确实想听世尊所说,竖起耳朵,专心致志。"他就对尼拘陀游行者说:"尊者尼拘陀,你对我说:'居士,你知道吗?沙门乔达摩与谁交谈?与谁讨论?与谁展现智慧?沙门乔达摩的智慧已经枯竭,沙门乔达摩不善于交谈,他只能待在边缘。就像一只独眼牛只能在边缘徘徊一样,沙门乔达摩的智慧已经枯竭,他不善于交谈,只能待在边缘。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让他困惑,我们会像倒空一个空罐子那样击败他。'尊者,这位世尊、阿罗汉、正等正觉已经来到这里,你们让他不善于交谈,让他像独眼牛一样,用一个问题让他困惑,像倒空一个空罐子那样击败他吧。"说完这话,尼拘陀游行者沉默不语,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,世尊看到尼拘陀游行者沉默不语,羞愧难当,肩膀下垂,低头沉思,无言以对,就对尼拘陀游行者说:"尼拘陀,你真的说了这样的话吗?"
"尊者,我确实说了这样的话,像个愚蠢、糊涂、不善巧的人一样。"
"尼拘陀,你怎么看?你有没有听说过游行者中的长老、上座、师长、大师这样说:'过去的阿罗汉、正等正觉者聚集在一起时,也像你和你的老师现在这样喧闹吵杂,高声大叫,谈论各种无益的话题吗?比如谈论国王、盗贼...有无之论等等。还是说,那些世尊像我现在这样,居住在森林、荒野、偏僻的住处,安静、寂静、远离、适合独处、适合禅修?'"
"尊者,我听说过游行者中的长老、上座、师长、大师这样说:'过去的阿罗汉、正等正觉者聚集在一起时,不像我和我的老师现在这样喧闹吵杂,高声大叫,谈论各种无益的话题。比如谈论国王、盗贼...有无之论等等。那些世尊像世尊现在这样,居住在森林、荒野、偏僻的住处,安静、寂静、远离、适合独处、适合禅修。'"
"尼拘陀,你是个有智慧的成年人,难道没有想到:'这位世尊已经觉悟,为了觉悟而说法;这位世尊已经调伏,为了调伏而说法;这位世尊已经寂静,为了寂静而说法;这位世尊已经度过,为了度过而说法;这位世尊已经般涅槃,为了般涅槃而说法'吗?"
梵行的圆满实现

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



说完这话,尼拘陀游行者对世尊说:"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。"
"尼拘陀,你确实犯了过错,像个愚蠢、糊涂、不善巧的人一样,你竟然这样说我。但是,尼拘陀,既然你已经看到自己的过错,并按照法来忏悔,我们接受你的忏悔。尼拘陀,在圣者的律中,这是一种进步:看到自己的过错,按照法来忏悔,并在将来约束自己。尼拘陀,我是这样说的:
'让一个有智慧、诚实、正直的人来,我会教导他,为他说法。如果他按照指导修行,为了善男子正确地从在家出家的目的,他将在现生中,通过自己的智慧,证悟、实现、成就无上梵行的终极目标,并安住其中,只需七年时间。尼拘陀,不用七年。让一个有智慧、诚实、正直的人来,我会教导他,为他说法。如果他按照指导修行,为了善男子正确地从在家出家的目的,他将在现生中,通过自己的智慧,证悟、实现、成就无上梵行的终极目标,并安住其中,只需六年...五年...四年...三年...两年...一年时间。尼拘陀,不用一年。让一个有智慧、诚实、正直的人来,我会教导他,为他说法。如果他按照指导修行,为了善男子正确地从在家出家的目的,他将在现生中,通过自己的智慧,证悟、实现、成就无上梵行的终极目标,并安住其中,只需七个月...六个月...五个月...四个月...三个月...两个月...一个月...半个月时间。尼拘陀,不用半个月。让一个有智慧、诚实、正直的人来,我会教导他,为他说法。如果他按照指导修行,为了善男子正确地从在家出家的目的,他将在现生中,通过自己的智慧,证悟、实现、成就无上梵行的终极目标,并安住其中,只需七天时间。'
游行者们的沉思

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.



"尼拘陀,你可能会这样想:'沙门乔达摩这样说是想要我们成为他的弟子。'但是,尼拘陀,不应该这样看。你们现在的老师仍然是你们的老师。尼拘陀,你可能会这样想:'沙门乔达摩这样说是想要我们放弃我们的教义。'但是,尼拘陀,不应该这样看。你们现在的教义仍然是你们的教义。尼拘陀,你可能会这样想:'沙门乔达摩这样说是想要我们放弃我们的生活方式。'但是,尼拘陀,不应该这样看。你们现在的生活方式仍然是你们的生活方式。尼拘陀,你可能会这样想:'沙门乔达摩这样说是想要我们和我们的老师确立在被认为是不善的法中。'但是,尼拘陀,不应该这样看。那些法对你们和你们的老师来说仍然是不善的,仍然被认为是不善的。尼拘陀,你可能会这样想:'沙门乔达摩这样说是想要让我们远离我们和我们的老师认为是善的法。'但是,尼拘陀,不应该这样看。那些法对你们和你们的老师来说仍然是善的,仍然被认为是善的。尼拘陀,我这样说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确立在被认为是不善的法中,也不是想要让你们远离你们和你们的老师认为是善的法。尼拘陀,有些不善法还没有被断除,它们会导致污染、再生、痛苦、未来的生老病死,我为了断除这些法而说法。如果你们按照我的教导修行,污染的法就会被断除,清净的法就会增长,你们将在现生中,通过自己的智慧,证悟、实现、成就圆满的智慧和广大的境界,并安住其中。"

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.

说完这话,那些游行者沉默不语,羞愧难当,肩膀下垂,低头沉思,无言以对,就像被魔罗控制了心一样。这时,世尊心想:"这些愚人都被恶魔控制了。竟然没有一个人会这样想:'让我们跟随沙门乔达摩修梵行,哪怕只是为了了解,七天能有什么问题呢?'"于是,世尊在优昙婆利园中发出狮子吼,然后升到空中,回到灵鹫山(位于现在的印度比哈尔邦拉贾格里哈市附近)。而珊檀那居士立即返回王舍城(位于现在的印度比哈尔邦巴特那市附近)。
优昙婆利经第二完结。
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