B0102010302udumbarikasuttaṃ（無花果經）c3.5s

1. Udumbarikasuttaṃ

Nigrodhaparibbājakavatthu

1. 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.

2. 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.

3. 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.

4. 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.

5. 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.

這是我的翻譯: 優曇婆羅經 尼拘陀遊行者的故事 如是我聞。一時,世尊住在王舍城(現在的拉杰吉爾)耆阇崛山。當時,尼拘陀遊行者與大約三百名遊行者一起住在優曇婆羅園遊行者住處。那時,商主珊檀在白天離開王舍城去見世尊。然後商主珊檀想:"現在不是見世尊的時候。世尊正在禪修。也不是見值得尊敬的比丘們的時候。值得尊敬的比丘們也在禪修。不如我去優曇婆羅園遊行者住處見尼拘陀遊行者。"於是商主珊檀前往優曇婆羅園遊行者住處。 當時,尼拘陀遊行者正與大眾遊行者一起坐著,高聲喧譁,討論各種無益的話題。比如:談論國王、盜賊、大臣、軍隊、恐懼、戰爭、食物、飲料、衣服、臥具、花環、香料、親戚、車乘、村莊、市鎮、城市、國家、女人、英雄、街道、井邊的閑話、亡靈、雜談、世界起源、海洋起源、有無等等。 尼拘陀遊行者遠遠地看見商主珊檀走來。看見后,他讓自己的眾人安靜下來:"諸位請安靜,不要出聲。這位是沙門喬達摩的弟子商主珊檀來了。在王舍城居住的沙門喬達摩的在家弟子中,商主珊檀是其中之一。這些人喜歡安靜,習慣安靜,讚美安靜。也許他看到安靜的眾人會認為值得靠近。"說完后,那些遊行者都保持沉默。 然後商主珊檀走近尼拘陀遊行者。走近后,與尼拘陀遊行者互相問候。寒暄完畢后,坐在一旁。坐在一旁的商主珊檀對尼拘陀遊行者說:"這些其他外道遊行者聚集在一起時,高聲喧譁,討論各種無益的話題。比如:談論國王等等。但是世尊則住在寂靜、無噪音、遠離、適合獨處的森林和荒野中。" 聽到這話,尼拘陀遊行者對商主珊檀說:"主人,你知道沙門喬達摩與誰交談嗎?與誰討論嗎?與誰展現智慧嗎?沙門喬達摩的智慧被空房子毀壞了,他不善於應對眾人,不能交談。他只在邊緣徘徊。就像一隻瞎眼的母牛隻在邊緣徘徊一樣,沙門喬達摩的智慧被空房子毀壞了,他不善於應對眾人,不能交談。他只在邊緣徘徊。來吧,主人,如果沙門喬達摩來到這個眾人中,我們只用一個問題就能讓他困惑,我想我們會像倒空一個空罐子一樣擊敗他。"

1. 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

1. 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.

2. 『『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.

這是我的翻譯: 世尊以清凈超人的天耳聽到了商主珊檀與尼拘陀者的這番對話。於是世尊從耆阇崛山下來,走向須摩伽陀河岸的孔雀林。到達后,在須摩伽陀河岸的孔雀林空地上來回走動。尼拘陀者看到世尊在須摩伽陀河岸的孔雀林空地上來回走動。看到后,他讓自己的眾人安靜下來:"諸位請安靜,不要出聲。沙門喬達摩在須摩伽陀河岸的孔雀林空地上來回走動。這位尊者喜歡安靜,讚美安靜。也許他看到安靜的眾人會認為值得靠近。如果沙門喬達摩來到這個眾人中,我們就問他這個問題:'尊者,世尊用什麼法教導?世尊的通過什麼而自稱達到安慰、瞭解初梵行的本質?'"說完后,那些者都保持沉默。 苦行厭惡說 然後世尊走向尼拘陀者。尼拘陀者對世尊說:"請來,尊者,歡迎世尊。尊者,世尊很久沒來這裡了。請坐,尊者,這裡有準備好的座位。"世尊坐在準備好的座位上。尼拘陀者也拿了一個低座,坐在一旁。世尊對坐在一旁的尼拘陀者說:"尼拘陀,你們剛才坐在這裡討論什麼?你們的談話被打斷了嗎?"聽到這話,尼拘陀者對世尊說:"尊者,我們看到世尊在須摩伽陀河岸的孔雀林空地上來回走動,看到后我們說:'如果沙門喬達摩來到這個眾人中,我們就問他這個問題:尊者,世尊用什麼法教導?世尊的通過什麼而自稱達到安慰、瞭解初梵行的本質?'尊者,這就是我們被打斷的談話;然後世尊就來了。" "尼拘陀,你持有不同的見解、傾向、喜好、修行方法和老師,很難理解我用什麼來教導**,我的通過什麼而自稱達到安慰、瞭解初梵行的本質。來吧,尼拘陀,不如你問我關於你自己老師的苦行厭惡的問題:'尊者,怎樣才算是圓滿的苦行厭惡?怎樣才算是不圓滿的?'"聽到這話,那些者高聲喧譁:"太奇妙了!太不可思議了!沙門喬達摩有如此大的神通力量,竟然放下自己的主張,邀請討論他人的主張!"

1. 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

1. 『『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.

這是我的翻譯: 然後尼拘陀者讓那些者安靜下來,對世尊說:"尊者,我們是苦行厭惡的倡導者,以苦行厭惡為核心,依附於苦行厭惡而生活。尊者,怎樣才算是圓滿的苦行厭惡?怎樣才算是不圓滿的?" "在這裡,尼拘陀,苦行者是裸體的,不遵守禮儀,用手擦拭(排泄物),不應邀而來,不應邀而住,不接受(為他)帶來的食物,不接受(為他)特製的食物,不接受邀請。他不從鍋口接受(食物),不從碗口接受,不(接受放)在門檻之間的,不(接受放)在棍棒之間的,不(接受放)在杵臼之間的,不(接受)兩人正在吃的,不(接受)孕婦的,不(接受)哺乳婦女的,不(接受)與男子同居的婦女的,不(接受)在集會上(分發)的,不(接受)有狗守候的地方的,不(接受)有成群蒼蠅的地方的,不吃魚,不吃肉,不喝酒,不喝果酒,不喝米酒。他或是一家托缽者、一口食者,或是兩家托缽者、兩口食者,或是七家托缽者、七口食者;他或以一個施捨維生,或以兩個施捨維生,或以七個施捨維生;他或一日一食,或兩日一食,或七日一食,如此這般,他實行半月一次的輪流進食。他或以蔬菜為食,或以小米為食,或以野米為食,或以皮屑為食,或以水草為食,或以穀糠為食,或以鍋巴為食,或以油渣為食,或以草為食,或以牛糞為食;他以林中的根和果維生,食用自然掉落的果實。他穿麻衣,穿粗麻衣,穿裹屍布,穿糞掃衣,穿樹皮衣,穿羚羊皮,穿羚羊皮條,穿草衣,穿樹皮衣,穿木板衣,穿人發衣,穿馬尾衣,穿貓頭鷹翅膀;他是拔除鬚髮者,實行拔除鬚髮的修行,是常立者,拒絕坐具,是蹲踞者,實行蹲踞的修行,是臥荊棘者,以荊棘為床,實行木板臥,實行地上臥,是一側臥者,沾滿灰塵,住于露天,隨處而臥,是食糞者,實行食糞的修行,是不飲水者,實行不飲水的修行,實行一日三次沐浴的修行。你怎麼認為,尼拘陀?如果是這樣,苦行厭惡是圓滿的還是不圓滿的?""尊者,如果是這樣,苦行厭惡當然是圓滿的,不是不圓滿的。""尼拘陀,即使是這樣圓滿的苦行厭惡,我也說它有許多污染。" 污染 "尊者,世尊怎樣說這樣圓滿的苦行厭惡有許多污染呢?""在這裡,尼拘陀,苦行者實行苦行,他因那苦行而自滿,認為達到目標。尼拘陀,苦行者實行苦行,他因那苦行而自滿,認為達到目標。尼拘陀,這是苦行者的污染。 "再者,尼拘陀,苦行者實行苦行,他因那苦行而抬高自己,貶低他人。尼拘陀,苦行者實行苦行,他因那苦行而抬高自己,貶低他人。尼拘陀,這也是苦行者的污染。 "再者,尼拘陀,苦行者實行苦行,他因那苦行而陶醉、迷惑、放逸。尼拘陀,苦行者實行苦行,他因那苦行而陶醉、迷惑、放逸。尼拘陀,這也是苦行者的污染。

1. 『『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.

1. 『『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.

1. 『『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.

1. 『『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.

這是我的翻譯: "再者,尼拘陀,苦行者實行苦行,他因那苦行而獲得利養、恭敬和名聲,他因那利養、恭敬和名聲而自滿,認為達到目標。尼拘陀,苦行者實行苦行,他因那苦行而獲得利養、恭敬和名聲,他因那利養、恭敬和名聲而自滿,認為達到目標。尼拘陀,這也是苦行者的污染。 "再者,尼拘陀,苦行者實行苦行,他因那苦行而獲得利養、恭敬和名聲,他因那利養、恭敬和名聲而抬高自己,貶低他人。尼拘陀,苦行者實行苦行,他因那苦行而獲得利養、恭敬和名聲,他因那利養、恭敬和名聲而抬高自己,貶低他人。尼拘陀,這也是苦行者的污染。 "再者,尼拘陀,苦行者實行苦行,他因那苦行而獲得利養、恭敬和名聲,他因那利養、恭敬和名聲而陶醉、迷惑、放逸。尼拘陀,苦行者實行苦行,他因那苦行而獲得利養、恭敬和名聲,他因那利養、恭敬和名聲而陶醉、迷惑、放逸。尼拘陀,這也是苦行者的污染。 "再者,尼拘陀,苦行者對食物挑剔,'這個我喜歡,這個我不喜歡'。他對不喜歡的食物有所執著地放棄。而對喜歡的食物,他貪戀、迷戀、沉溺,不見過患,不知出離地享用...尼拘陀,這也是苦行者的污染。 "再者,尼拘陀,苦行者實行苦行是爲了獲得利養、恭敬和名聲,'國王、大臣、剎帝利、婆羅門、居士、外道會尊敬我'...尼拘陀,這也是苦行者的污染。 "再者,尼拘陀,苦行者貶低某個沙門或婆羅門,'為什麼這個多欲者吃各種東西呢?比如根種子、莖種子、節種子、頂芽種子,第五是種子的種子,像雷電般的牙齒,以沙門的名義'...尼拘陀,這也是苦行者的污染。 "再者,尼拘陀,苦行者看到某個沙門或婆羅門在各家受到尊敬、恭敬、尊重、禮拜。看到后他想:'為什麼這個多欲者在各家受到尊敬、恭敬、尊重、禮拜。而我這個苦行者、生活簡樸的人在各家不受尊敬、不受恭敬、不受尊重、不受禮拜。'於是他對各家生起嫉妒和吝嗇...尼拘陀,這也是苦行者的污染。 "再者,尼拘陀,苦行者坐在顯眼的地方...尼拘陀,這也是苦行者的污染。 "再者,尼拘陀,苦行者在各家遊行時炫耀自己,'這是我的苦行,這是我的苦行'...尼拘陀,這也是苦行者的污染。 "再者,尼拘陀,苦行者秘密地做某些事。當被問到'你喜歡這個嗎?'時,他不喜歡卻說'喜歡'。他喜歡卻說'不喜歡'。這樣他說了故意的妄語...尼拘陀,這也是苦行者的污染。 "再者,尼拘陀,當如來或如來的弟子在說法時,苦行者對應該贊同的觀點不贊同...尼拘陀,這也是苦行者的污染。

1. 『『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

1. 『『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.

1. 『『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.

1. 『『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.

1. 『『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.

這是我的翻譯: "再者,尼拘陀,苦行者易怒且懷恨。尼拘陀,苦行者易怒且懷恨。尼拘陀,這也是苦行者的污染。 "再者,尼拘陀,苦行者輕蔑且好爭...嫉妒且吝嗇...狡詐且虛偽...固執且自負...慾望邪惡,被邪惡慾望控制...持有錯誤見解,堅持極端觀點...固執己見,堅持己見,難以放棄。尼拘陀,苦行者固執己見,堅持己見,難以放棄。尼拘陀,這也是苦行者的污染。 "你怎麼認為,尼拘陀,這些是苦行厭惡的污染還是非污染?""尊者,這些當然是苦行厭惡的污染,不是非污染。尊者,有可能某個苦行者具有所有這些污染;更不用說只有其中一些了。" 純凈的白布喻 "在這裡,尼拘陀,苦行者實行苦行,他因那苦行而不自滿,不認為達到目標。尼拘陀,苦行者實行苦行,他因那苦行而不自滿,不認為達到目標。這樣他在這方面是清凈的。 "再者,尼拘陀,苦行者實行苦行,他因那苦行而不抬高自己,不貶低他人...這樣他在這方面是清凈的。 "再者,尼拘陀,苦行者實行苦行,他因那苦行而不陶醉,不迷惑,不放逸...這樣他在這方面是清凈的。 "再者,尼拘陀,苦行者實行苦行,他因那苦行而獲得利養、恭敬和名聲,他因那利養、恭敬和名聲而不自滿,不認為達到目標...這樣他在這方面是清凈的。 "再者,尼拘陀,苦行者實行苦行,他因那苦行而獲得利養、恭敬和名聲,他因那利養、恭敬和名聲而不抬高自己,不貶低他人...這樣他在這方面是清凈的。 "再者,尼拘陀,苦行者實行苦行,他因那苦行而獲得利養、恭敬和名聲,他因那利養、恭敬和名聲而不陶醉,不迷惑,不放逸...這樣他在這方面是清凈的。 "再者,尼拘陀,苦行者對食物不挑剔,'這個我喜歡,這個我不喜歡'。他對不喜歡的食物無執著地放棄。而對喜歡的食物,他不貪戀,不迷戀,不沉溺,見到過患,知道出離地享用...這樣他在這方面是清凈的。 "再者,尼拘陀,苦行者實行苦行不是爲了獲得利養、恭敬和名聲,'國王、大臣、剎帝利、婆羅門、居士、外道會尊敬我'...這樣他在這方面是清凈的。 "再者,尼拘陀,苦行者不貶低某個沙門或婆羅門,'為什麼這個多欲者吃各種東西呢?比如根種子、莖種子、節種子、頂芽種子,第五是種子的種子,像雷電般的牙齒,以沙門的名義'...這樣他在這方面是清凈的。 "再者,尼拘陀,苦行者看到某個沙門或婆羅門在各家受到尊敬、恭敬、尊重、禮拜。看到后他不這樣想:'為什麼這個多欲者在各家受到尊敬、恭敬、尊重、禮拜。而我這個苦行者、生活簡樸的人在各家不受尊敬、不受恭敬、不受尊重、不受禮拜。'於是他對各家不生起嫉妒和吝嗇...這樣他在這方面是清凈的。

1. 『『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.

1. 『『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

1. 『『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.

這是完整的巴利文原文的中文直譯： "再者，尼俱陀，苦行者不會坐在顯眼的地方...如此，他在這方面是清凈的。 再者，尼俱陀，苦行者不會炫耀自己而在家族中游走 - '這是我的苦行，這是我的苦行'...如此，他在這方面是清凈的。 再者，尼俱陀，苦行者不會秘密地從事任何事情，當被問到'這對你合適嗎?'時，如果不合適他會說'不合適'，如果合適他會說'合適'。因此他不會故意說謊...如此，他在這方面是清凈的。 再者，尼俱陀，當如來或如來的弟子在講法時，苦行者會贊同應該贊同的部分...如此，他在這方面是清凈的。 再者，尼俱陀，苦行者不生氣，不懷恨。尼俱陀，因為苦行者不生氣，不懷恨，所以他在這方面是清凈的。 再者，尼俱陀，苦行者不輕蔑，不傲慢...不嫉妒，不吝嗇...不欺騙，不虛偽...不固執，不自大...不有惡欲，不受惡欲支配...不持邪見，不執著極端見解...不固執己見，不頑固，容易放下。尼俱陀，因為苦行者不固執己見，不頑固，容易放下，所以他在這方面是清凈的。 你怎麼認為，尼俱陀，如果是這樣的話，這種厭惡苦行是清凈的還是不清凈的?" "確實，尊者，如果是這樣的話，這種厭惡苦行是清凈的，不是不清凈的，而且達到了最高點和精髓。" "不，尼俱陀，這種厭惡苦行還沒有達到最高點和精髓，只是達到了樹皮的程度。" 關於達到完全清凈的討論 "那麼，尊者，厭惡苦行要達到什麼程度才算是達到最高點和精髓呢？請尊者世尊讓我知道厭惡苦行的最高點和精髓。" "在這裡，尼俱陀，苦行者遵守四種約束。尼俱陀，苦行者如何遵守四種約束呢？在這裡，尼俱陀，苦行者不殺生，不教唆他人殺生，不贊同殺生。不偷盜，不教唆他人偷盜，不贊同偷盜。不妄語，不教唆他人妄語，不贊同妄語。不追求享樂，不教唆他人追求享樂，不贊同追求享樂。尼俱陀，這就是苦行者如何遵守四種約束。 當苦行者遵守這四種約束時，這就是他的苦行。他前進而不退縮。他選擇僻靜的住處 - 森林、樹下、山中、峽谷、山洞、墳場、叢林、露天、草堆。他在用過午餐、化緣回來后，盤腿而坐，保持身體挺直，建立正念。他捨棄對世間的貪慾，以無貪的心安住，凈化心中的貪慾。他捨棄嗔恚，以無嗔的心安住，慈悲一切眾生，凈化心中的嗔恚。他捨棄昏沉睡眠，遠離昏沉睡眠而安住，保持光明想，正念正知，凈化心中的昏沉睡眠。他捨棄掉舉惡作，不掉舉而安住，內心平靜，凈化心中的掉舉惡作。他捨棄疑惑，超越疑惑而安住，對善法不再猶豫，凈化心中的疑惑。

1. 『『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

1. 『『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

"他捨棄這五蓋,這些是心的污染,使智慧衰弱,以慈心遍滿一方而住。如是第二方。如是第三方。如是第四方。如是上下四維一切處,以廣大、無量、無怨、無害的慈心遍滿整個世界而住。以悲心...以喜心...以舍心遍滿一方而住。如是第二方。如是第三方。如是第四方。如是上下四維一切處,以廣大、無量、無怨、無害的舍心遍滿整個世界而住。 你怎麼認為,尼俱陀?如果是這樣的話,這種厭惡苦行是清凈的還是不清凈的?" "確實,尊者,如果是這樣的話,這種厭惡苦行是清凈的,不是不清凈的,而且達到了最高點和精髓。" "不,尼俱陀,這種厭惡苦行還沒有達到最高點和精髓,只是達到了樹皮的程度。" 關於達到完全清凈的樹皮的討論 "那麼,尊者,厭惡苦行要達到什麼程度才算是達到最高點和精髓呢?請尊者世尊讓我知道厭惡苦行的最高點和精髓。" "在這裡,尼俱陀,苦行者遵守四種約束。尼俱陀,苦行者如何遵守四種約束呢?...當苦行者遵守這四種約束時,這就是他的苦行。他前進而不退縮。他選擇僻靜的住處...他捨棄這五蓋,這些是心的污染,使智慧衰弱,以慈心...以悲心...以喜心...以舍心,以廣大、無量、無怨、無害的心遍滿而住。他回憶起許多前世,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,許多成劫、許多壞劫、許多成壞劫:'在那裡我有如是名,如是姓,如是容貌,如是食物,如是苦樂的經歷,如是壽命的長短。我從那裡死後,又生在那裡。在那裡我又有如是名,如是姓,如是容貌,如是食物,如是苦樂的經歷,如是壽命的長短。我從那裡死後,又生在這裡。'如是他回憶起許多前世的種種狀況與細節。 你怎麼認為,尼俱陀?如果是這樣的話,這種厭惡苦行是清凈的還是不清凈的?" "確實,尊者,如果是這樣的話,這種厭惡苦行是清凈的,不是不清凈的,而且達到了最高點和精髓。" "不,尼俱陀,這種厭惡苦行還沒有達到最高點和精髓,只是達到了樹的軟木層的程度。" 關於達到完全清凈的最高點和精髓的討論

1. 『『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.

1. 『『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

1. 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.

"那麼,尊者,厭惡苦行要達到什麼程度才算是達到最高點和精髓呢?請尊者世尊讓我知道厭惡苦行的最高點和精髓。" "在這裡,尼俱陀,苦行者遵守四種約束。尼俱陀,苦行者如何遵守四種約束呢?...當苦行者遵守這四種約束時,這就是他的苦行。他前進而不退縮。他選擇僻靜的住處...他捨棄這五蓋,這些是心的污染,使智慧衰弱,以慈心...以舍心,以廣大、無量、無怨、無害的心遍滿而住。他回憶起許多前世。即一生、二生、三生、四生、五生...如是他回憶起許多前世的種種狀況與細節。他以清凈超人的天眼,見到眾生死時生時,低賤高貴,美麗醜陋,幸福不幸,隨業而去。他了知:'這些眾生具足身惡行、語惡行、意惡行,誹謗聖者,持邪見,行邪見業。他們身壞命終后,生於惡趣、惡道、墮處、地獄。而這些眾生具足身善行、語善行、意善行,不誹謗聖者,持正見,行正見業。他們身壞命終后,生於善趣、天界。'如是他以清凈超人的天眼,見到眾生死時生時,低賤高貴,美麗醜陋,幸福不幸,隨業而去。 你怎麼認為,尼俱陀?如果是這樣的話,這種厭惡苦行是清凈的還是不清凈的?" "確實,尊者,如果是這樣的話,這種厭惡苦行是清凈的,不是不清凈的,而且達到了最高點和精髓。" "尼俱陀,這種厭惡苦行就是達到了最高點和精髓。尼俱陀,你曾問我:'尊者,世尊以什麼法教導弟子,使得世尊的弟子受教后自稱達到了心滿意足,達到了梵行的根本目的?'尼俱陀,這就是我用來教導弟子的更高更殊勝的法,使得我的弟子受教后自稱達到了心滿意足,達到了梵行的根本目的。" 說到這裡,那些遊方者大聲喧譁說:"我們和我們的老師在這裡都失敗了,我們不知道還有什麼比這更高的了。" 尼俱陀的沉思 當散陀那居士知道:"這些其他教派的遊方者現在確實在專心傾聽世尊的話,豎起耳朵,集中注意力。"於是他對尼俱陀遊方者說:"尼俱陀尊者,你曾對我說:'啊,居士,你知道沙門喬達摩與誰交談,與誰討論,與誰展現智慧的敏銳?沙門喬達摩的智慧被空房子毀壞了,他不習慣於集會,不能進行討論,他只在邊緣徘徊。就像一隻獨眼牛在邊緣徘徊一樣,沙門喬達摩的智慧也被空房子毀壞了,他不習慣於集會,不能進行討論,他只在邊緣徘徊。來吧,居士,如果沙門喬達摩來到這個集會,我們只用一個問題就能使他困惑,我們會像倒空一個空罐子一樣擊敗他。'尊者,這位世尊、阿羅漢、正等正覺者現在已經來到這裡,你們卻說他不習慣於集會,說他像獨眼牛一樣在邊緣徘徊,你們用一個問題使他困惑吧,像倒空一個空罐子一樣擊敗他吧。"說到這裡,尼俱陀遊方者沉默不語,羞愧難當,肩膀下垂,低頭沉思,無言以對。

1. 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

這時,世尊看到尼俱陀遊方者沉默不語,羞愧難當,肩膀下垂,低頭沉思,無言以對,就對尼俱陀遊方者說:"尼俱陀,你真的說過這樣的話嗎?" "是的,尊者,我確實說過這樣的話,像個愚蠢、糊塗、不善巧的人一樣。" "你怎麼認為,尼俱陀?你有沒有聽說過年長的、年邁的遊方者們,那些老師和老師的老師們說:'過去的阿羅漢、正等正覺者們,他們是否也像你和你的老師現在這樣,聚集在一起,大聲喧譁,談論各種無益的話題,比如國王的話題、盜賊的話題...存在與不存在的話題等等?或者,那些世尊們是否像我現在這樣,居住在森林、叢林中偏僻的住處,那裡安靜、寂靜、遠離人群、適合獨處?" "尊者,我聽說過年長的、年邁的遊方者們,那些老師和老師的老師們說:'過去的阿羅漢、正等正覺者們,他們不像我和我的老師現在這樣,聚集在一起,大聲喧譁,談論各種無益的話題,比如國王的話題、盜賊的話題...存在與不存在的話題等等。那些世尊們像世尊現在這樣,居住在森林、叢林中偏僻的住處,那裡安靜、寂靜、遠離人群、適合獨處。'" "尼俱陀,你是一個有智慧的成年人,難道你沒有想到:'這位世尊已經覺悟,他爲了覺悟而說法;這位世尊已經調伏,他爲了調伏而說法;這位世尊已經寂靜,他爲了寂靜而說法;這位世尊已經度過,他爲了度過而說法;這位世尊已經完全寂滅,他爲了完全寂滅而說法'嗎?" 梵行的最終目標的實現

1. 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

聽到這裡,尼俱陀遊方者對世尊說:"尊者,我犯了過錯,像個愚蠢、糊塗、不善巧的人一樣,我竟然這樣說世尊。請世尊接受我的懺悔,認識到這是過錯,以便將來約束自己。" "確實,尼俱陀,你犯了過錯,像個愚蠢、糊塗、不善巧的人一樣,你竟然這樣說我。但是,尼俱陀,既然你已經認識到自己的過錯,並按照法律做出了懺悔,我們接受你的懺悔。尼俱陀,在聖者的戒律中,這是一種進步:當一個人認識到自己的過錯,並按照法律做出懺悔,以便將來約束自己。尼俱陀,我是這樣說的: '讓一個聰明、誠實、正直的人來,我會教導他,我會為他說法。如果他按照指導去修行,爲了那些良家子弟正確地從在家生活出家成為無家者的目的,他將在現生中,通過自己的智慧,實現、證得並安住于梵行的最高目標,這需要七年時間。尼俱陀,不要說七年。讓一個聰明、誠實、正直的人來,我會教導他,我會為他說法。如果他按照指導去修行,爲了那些良家子弟正確地從在家生活出家成為無家者的目的,他將在現生中,通過自己的智慧,實現、證得並安住于梵行的最高目標,這需要六年時間。五年...四年...三年...兩年...一年。尼俱陀,不要說一年。讓一個聰明、誠實、正直的人來,我會教導他,我會為他說法。如果他按照指導去修行,爲了那些良家子弟正確地從在家生活出家成為無家者的目的,他將在現生中,通過自己的智慧,實現、證得並安住于梵行的最高目標,這需要七個月。尼俱陀,不要說七個月...六個月...五個月...四個月...三個月...兩個月...一個月...半個月。尼俱陀,不要說半個月。讓一個聰明、誠實、正直的人來,我會教導他,我會為他說法。如果他按照指導去修行,爲了那些良家子弟正確地從在家生活出家成為無家者的目的,他將在現生中,通過自己的智慧,實現、證得並安住于梵行的最高目標,這隻需要七天時間。' 遊方者們的沉思

1. 『『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,你可能會這樣想:'沙門喬達摩是想要我們成為他的弟子,所以才這樣說。'但是,尼俱陀,你不應該這樣看。誰是你們的老師,就讓他繼續做你們的老師。尼俱陀,你可能會這樣想:'沙門喬達摩想要讓我們放棄我們的教義,所以才這樣說。'但是,尼俱陀,你不應該這樣看。你們有什麼教義,就讓它繼續成為你們的教義。尼俱陀,你可能會這樣想:'沙門喬達摩想要讓我們放棄我們的生活方式,所以才這樣說。'但是,尼俱陀,你不應該這樣看。你們有什麼生活方式,就讓它繼續成為你們的生活方式。尼俱陀,你可能會這樣想:'沙門喬達摩想要讓我們和我們的老師們堅持那些被認為是不善的法,所以才這樣說。'但是,尼俱陀,你不應該這樣看。讓那些法繼續被你們和你們的老師們認為是不善的。尼俱陀,你可能會這樣想:'沙門喬達摩想要讓我們和我們的老師們遠離那些被認為是善的法,所以才這樣說。'但是,尼俱陀,你不應該這樣看。讓那些法繼續被你們和你們的老師們認為是善的。因此,尼俱陀,我說這些話,不是想要你們成為我的弟子,不是想要你們放棄你們的教義,不是想要你們放棄你們的生活方式,不是想要你們和你們的老師們堅持那些被認為是不善的法,也不是想要你們和你們的老師們遠離那些被認為是善的法。但是,尼俱陀,有一些不善法還沒有被捨棄,它們會導致污染,會導致再生,會帶來痛苦,會在未來導致生、老、死。我教導法,是爲了讓這些不善法被捨棄。如果你們按照我的教導修行,那些導致污染的法將被捨棄,那些導致清凈的法將增長,你們將在現生中,通過自己的智慧,實現、證得並安住于圓滿的智慧和豐富的體驗。"

1. 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.

聽到這些話后,那些遊方者沉默不語,羞愧難當,肩膀下垂,低頭沉思,無言以對,彷彿被魔羅佔據了心智。這時,世尊心想:"這些愚蠢的人全都被惡魔控制了。竟然沒有一個人會這樣想:'讓我們跟隨沙門喬達摩修習梵行,哪怕只是爲了獲得知識,七天能有什麼關係呢?'"於是,世尊在優檀婆利迦遊方者園中發出獅子吼,然後升到空中,回到靈鷲山(鷹峰山)。而散陀那居士則立即返回王舍城(現在的拉杰吉爾)。 優檀婆利迦經完