B0102010303cakkavattisuttaṃ（輪王經）c3.5s

Udumbarikasuttaṃ

Nigrodhaparibbājakavatthu

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.
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.
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.
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.
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.

這是我對文字的完整直譯: 優曇婆羅經尼拘陀遊行者事如是我聞。一時，世尊住在王舍城耆阇崛山。那時，尼拘陀遊行者與大眾遊行者一起住在優曇婆羅園,約有三十位遊行者。當時，珊檀那居士在白天離開王舍城去見世尊。然後珊檀那居士想到:"現在不是見世尊的時候。世尊正在獨處。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獨處。我不如去優曇婆羅園見尼拘陀遊行者。"於是珊檀那居士就去了優曇婆羅園。那時,尼拘陀遊行者正與大眾遊行者一起坐著,喧鬧吵雜,高聲大叫,談論著各種無益的話題。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、祖先、瑣事、世界起源、海洋起源、有無等等。尼拘陀遊行者遠遠地看見珊檀那居士走來。看見后,他讓自己的眾人安靜下來:"諸位請安靜,不要出聲。這是沙門喬達摩的弟子珊檀那居士來了。在王舍城穿白衣的沙門喬達摩的在家弟子中,珊檀那居士是其中之一。這些尊者喜歡安靜,善於保持安靜,讚美安靜。也許他看到安靜的眾人就會想要過來。"說完后,那些遊行者就保持沉默。然後珊檀那居士來到尼拘陀遊行者那裡,與尼拘陀遊行者互相問候。寒暄完畢后,坐在一旁。坐下後,珊檀那居士對尼拘陀遊行者說:"其他外道遊行者聚集在一起時,喧鬧吵雜,高聲大叫,談論著各種無益的話題。比如:談論國王...有無等等。而世尊則住在寂靜、安寧、人跡罕至、適合獨處的森林和偏僻處。" 尼拘陀遊行者聽后對珊檀那居士說:"居士啊,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?沙門喬達摩的智慧因空屋而枯竭,他不善於與眾人交往,不能對話。他只在邊緣地帶活動。就像一頭獨眼牛隻在邊緣地帶活動一樣,沙門喬達摩的智慧因空屋而枯竭,他不善於與眾人交往,不能對話。他只在邊緣地帶活動。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讓他啞口無言,就像倒空一個空罐子一樣。"

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

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.
『『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.

世尊以清凈超人的天耳,聽到了珊檀那居士與尼拘陀者的這番對話。於是世尊從耆阇崛山下來,來到須摩伽陀河岸邊的孔雀林。到達后,世尊在須摩伽陀河岸邊的孔雀林露地經行。尼拘陀者看見世尊在須摩伽陀河岸邊的孔雀林露地經行。看見后,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邊的孔雀林露地經行。這位尊者喜歡安靜,讚美安靜。也許他看到安靜的眾人就會想要過來。如果沙門喬達摩來到這個,我們就問他這個問題:'尊者,世尊用什麼法教導?世尊的通過什麼法而自稱達到安慰、瞭解初梵行的本意?'"說完后,那些者就保持沉默。苦行厭惡說然後世尊來到尼拘陀者那裡。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,你們剛才坐在一起討論什麼?你們的談話被打斷了嗎?"尼拘陀者回答世尊說:"尊者,我們看見世尊在須摩伽陀河岸邊的孔雀林露地經行。看見后,我們說:'如果沙門喬達摩來到這個,我們就問他這個問題:尊者,世尊用什麼法教導?世尊的通過什麼法而自稱達到安慰、瞭解初梵行的本意?'尊者,這就是我們被打斷的談話;然後世尊就來了。" "尼拘陀,你持不同見解、不同信念、不同愛好、不同修行、不同老師,很難理解我用什麼法教導**,我的通過什麼法而自稱達到安慰、瞭解初梵行的本意。來吧,尼拘陀,你不如問我關於你自己老師的苦行厭惡的問題:'尊者,怎樣才算是完全的苦行厭惡?怎樣才算是不完全的?'"說完后,那些者喧鬧吵雜,高聲大叫:"真是奇妙啊!真是稀有啊!沙門喬達摩有如此大的神通力,竟然放下自己的主張,邀請討論別人的主張!"

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

『『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.

然後尼拘陀遊行者讓那些遊行者安靜下來,對世尊說:"尊者,我們是苦行厭惡論者,以苦行厭惡為核心,依附於苦行厭惡而生活。尊者,怎樣才算是完全的苦行厭惡?怎樣才算是不完全的?" "尼拘陀,這裡有一個苦行者,他是裸體者,不守禮儀,用手擦拭(排泄物),不應邀而來,不應邀而住,不接受帶來的食物,不接受特意準備的食物,不接受邀請。他不從鍋口接受食物,不從碗口接受食物,不跨過門檻接受食物,不跨過棍子接受食物,不跨過杵接受食物,不在兩人吃飯時接受食物,不從孕婦那裡接受食物,不從哺乳的婦女那裡接受食物,不從與男子同居的婦女那裡接受食物,不在聚會上接受食物,不在有狗守候的地方接受食物,不在蒼蠅成群的地方接受食物,不吃魚,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;或者只到兩家乞食,或者只吃兩口;或者只到七家乞食,或者只吃七口。他或者靠一個施主的供養生活,或者靠兩個施主的供養生活,或者靠七個施主的供養生活。他或者一天吃一次,或者兩天吃一次,或者七天吃一次,就這樣他遵循半月一次的輪流進食。他或者以蔬菜為食,或者以小米為食,或者以野米為食,或者以皮屑為食,或者以水草為食,或者以穀糠為食,或者以鍋巴為食,或者以油渣為食,或者以草為食,或者以牛糞為食;他以森林的根和果實為生,吃掉落的果實。他穿麻布衣,穿粗麻布衣,穿裹屍布,穿糞掃衣,穿樹皮衣,穿鹿皮,穿鹿皮條,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。他是拔頭髮鬍鬚者,致力於拔除頭髮鬍鬚的修行。他是常立者,拒絕坐具。他是蹲踞者,致力於蹲踞的修行。他是臥荊棘者,以荊棘為床。他以木板為床,以地面為床,以一側為臥處,蒙塵污垢。他是露地住者,隨處而臥。他是食穢物者,致力於食用穢物。他是不飲水者,致力於不飲水。他是一天三次沐浴者,致力於下水的修行。尼拘陀,你怎麼認為,如果是這樣,苦行厭惡是完全的還是不完全的?""尊者,如果是這樣,苦行厭惡確實是完全的,不是不完全的。""尼拘陀,即使是這樣完全的苦行厭惡,我也說它有許多污點。" 污點 "尊者,世尊怎麼說這樣完全的苦行厭惡有許多污點呢?""尼拘陀,這裡有一個苦行者,他修行苦行,因為這個苦行而自滿,認為已經達到目標。尼拘陀,苦行者修行苦行,因為這個苦行而自滿,認為已經達到目標,這就是苦行者的一個污點。再者,尼拘陀,苦行者修行苦行,因為這個苦行而抬高自己,貶低他人。尼拘陀,苦行者修行苦行,因為這個苦行而抬高自己,貶低他人,這也是苦行者的一個污點。再者,尼拘陀,苦行者修行苦行,因為這個苦行而陶醉、迷惑、放逸。尼拘陀,苦行者修行苦行,因為這個苦行而陶醉、迷惑、放逸,這也是苦行者的一個污點。

『『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.

『『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.

『『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.

『『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,因為這個苦行而獲得利養、恭敬和名聲,他因為這些利養、恭敬和名聲而自滿,認為已經達到目標。尼拘陀,苦行者修行苦行,因為這個苦行而獲得利養、恭敬和名聲,他因為這些利養、恭敬和名聲而自滿,認為已經達到目標,這也是苦行者的一個污點。再者,尼拘陀,苦行者修行苦行,因為這個苦行而獲得利養、恭敬和名聲,他因為這些利養、恭敬和名聲而抬高自己,貶低他人。尼拘陀,苦行者修行苦行,因為這個苦行而獲得利養、恭敬和名聲,他因為這些利養、恭敬和名聲而抬高自己,貶低他人,這也是苦行者的一個污點。再者,尼拘陀,苦行者修行苦行,因為這個苦行而獲得利養、恭敬和名聲,他因為這些利養、恭敬和名聲而陶醉、迷惑、放逸。尼拘陀,苦行者修行苦行,因為這個苦行而獲得利養、恭敬和名聲,他因為這些利養、恭敬和名聲而陶醉、迷惑、放逸,這也是苦行者的一個污點。 "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期待地放棄。而對喜歡的食物,他貪愛、迷戀、沉溺,不見過患,不知出離地享用...這也是苦行者的一個污點。再者,尼拘陀,苦行者修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'...這也是苦行者的一個污點。 "再者,尼拘陀,苦行者貶低某個沙門或婆羅門,'這個人為什麼要過如此豐裕的生活,吃各種東西呢?比如根種、莖種、節種、芽種,第五是種子種,像雷電般迅速地用牙齒咀嚼,還自稱是沙門'...這也是苦行者的一個污點。再者,尼拘陀,苦行者看見某個沙門或婆羅門在各家受到尊敬、重視、尊重、供養。看見后他想:'為什麼這個過著豐裕生活的人在各家受到尊敬、重視、尊重、供養,而我這個苦行者、過著艱苦生活的人在各家不受尊敬、不受重視、不受尊重、不受供養呢?'於是他對各家生起嫉妒和吝嗇...這也是苦行者的一個污點。 "再者,尼拘陀,苦行者坐在顯眼的地方...這也是苦行者的一個污點。再者,尼拘陀,苦行者在各家走動時炫耀自己,'這是我的苦行,這是我的苦行'...這也是苦行者的一個污點。再者,尼拘陀,苦行者秘密地做某些事。當被問到'你同意這個嗎?'時,他不同意卻說'同意',同意卻說'不同意'。這樣他說了故意的妄語...這也是苦行者的一個污點。再者,尼拘陀,當如來或如來的弟子在說法時,苦行者不贊同應該贊同的觀點...這也是苦行者的一個污點。

『『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

『『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.

『『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.

『『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.

『『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,苦行者易怒且懷恨。尼拘陀,苦行者易怒且懷恨,這也是苦行者的一個污點。再者,尼拘陀,苦行者貶低他人、好爭論...嫉妒、吝嗇...狡猾、欺騙...固執、自大...惡欲、被惡欲所控制...持有錯誤見解、執著極端觀點...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,這也是苦行者的一個污點。尼拘陀,你怎麼看?這些是苦行厭惡的污點還是非污點?" "尊者,這些確實是苦行厭惡的污點,不是非污點。尊者,有可能某個苦行者具備所有這些污點;更不用說只具備其中一些了。" 純凈如新布的討論 "尼拘陀,這裡有一個苦行者,他修行苦行,因為這個苦行而不自滿,不認為已經達到目標。尼拘陀,苦行者修行苦行,因為這個苦行而不自滿,不認為已經達到目標,這樣他在這方面是純凈的。再者,尼拘陀,苦行者修行苦行,因為這個苦行而不抬高自己,不貶低他人...這樣他在這方面是純凈的。再者,尼拘陀,苦行者修行苦行,因為這個苦行而不陶醉、不迷惑、不放逸...這樣他在這方面是純凈的。 "再者,尼拘陀,苦行者修行苦行,因為這個苦行而獲得利養、恭敬和名聲,他因為這些利養、恭敬和名聲而不自滿,不認為已經達到目標...這樣他在這方面是純凈的。再者,尼拘陀,苦行者修行苦行,因為這個苦行而獲得利養、恭敬和名聲,他因為這些利養、恭敬和名聲而不抬高自己,不貶低他人...這樣他在這方面是純凈的。再者,尼拘陀,苦行者修行苦行,因為這個苦行而獲得利養、恭敬和名聲,他因為這些利養、恭敬和名聲而不陶醉、不迷惑、不放逸...這樣他在這方面是純凈的。 "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所期待地放棄。而對喜歡的食物,他不貪愛、不迷戀、不沉溺,見到過患,知道出離地享用...這樣他在這方面是純凈的。再者,尼拘陀,苦行者修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'...這樣他在這方面是純凈的。 "再者,尼拘陀,苦行者不貶低某個沙門或婆羅門,'這個人為什麼要過如此豐裕的生活,吃各種東西呢?比如根種、莖種、節種、芽種,第五是種子種,像雷電般迅速地用牙齒咀嚼,還自稱是沙門'...這樣他在這方面是純凈的。再者,尼拘陀,苦行者看見某個沙門或婆羅門在各家受到尊敬、重視、尊重、供養。看見后他不會想:'為什麼這個過著豐裕生活的人在各家受到尊敬、重視、尊重、供養,而我這個苦行者、過著艱苦生活的人在各家不受尊敬、不受重視、不受尊重、不受供養呢?'於是他對各家不生起嫉妒和吝嗇...這樣他在這方面是純凈的。

『『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.

『『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

『『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,苦行者不坐在顯眼的地方...這樣他在這方面是純凈的。再者,尼拘陀,苦行者在各家走動時不炫耀自己,'這是我的苦行,這是我的苦行'...這樣他在這方面是純凈的。再者,尼拘陀,苦行者不秘密地做某些事。當被問到'你同意這個嗎?'時,他不同意就說'不同意',同意就說'同意'。這樣他不說故意的妄語...這樣他在這方面是純凈的。再者,尼拘陀,當如來或如來的弟子在說法時,苦行者贊同應該贊同的觀點...這樣他在這方面是純凈的。 "再者,尼拘陀,苦行者不易怒且不懷恨。尼拘陀,苦行者不易怒且不懷恨,這樣他在這方面是純凈的。再者,尼拘陀,苦行者不貶低他人、不好爭論...不嫉妒、不吝嗇...不狡猾、不欺騙...不固執、不自大...不惡欲、不被惡欲所控制...不持有錯誤見解、不執著極端觀點...不固執己見、不堅持己見、容易放棄。尼拘陀,苦行者不固執己見、不堅持己見、容易放棄,這樣他在這方面是純凈的。尼拘陀,你怎麼看?如果是這樣,苦行厭惡是純凈的還是不純凈的?" "尊者,如果是這樣,苦行厭惡確實是純凈的,不是不純凈的,而且已達到最高點和精髓。" "不,尼拘陀,苦行厭惡還沒有達到最高點和精髓;它只達到了樹皮的程度。" 純凈如樹皮的討論 "那麼,尊者,苦行厭惡要達到什麼程度才算是達到最高點和精髓呢?請世尊讓我瞭解苦行厭惡的最高點和精髓。" "尼拘陀,這裡有一個苦行者,他遵守四種約束。尼拘陀,苦行者如何遵守四種約束?這裡,尼拘陀,苦行者不殺生,不教唆他人殺生,不贊同殺生。他不偷盜,不教唆他人偷盜,不贊同偷盜。他不妄語,不教唆他人妄語,不贊同妄語。他不希求感官享樂,不教唆他人希求感官享樂,不贊同希求感官享樂。尼拘陀,這就是苦行者如何遵守四種約束。尼拘陀,當苦行者遵守四種約束時,這就是他的苦行。他向前進步,不退回低劣的狀態。他選擇僻靜的住處:森林、樹下、山中、山谷、山洞、墳場、叢林、露地、草堆。他在飯後、托缽回來后,結跏趺坐,保持身體正直,在面前建立正念。他捨棄對世間的貪慾,以無貪的心安住,凈化心中的貪慾。他捨棄嗔恨,以無嗔的心安住,對一切眾生懷有慈悲,凈化心中的嗔恨。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。

『『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

『『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,這些使慧力減弱的心的污染,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,普遍一切處,心與慈俱,廣大、無量、無怨、無惱地遍滿一切世間而住。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,普遍一切處,心與舍俱,廣大、無量、無怨、無惱地遍滿一切世間而住。尼拘陀,你怎麼看?如果是這樣,苦行厭惡是純凈的還是不純凈的?" "尊者,如果是這樣,苦行厭惡確實是純凈的,不是不純凈的,而且已達到最高點和精髓。" "不,尼拘陀,苦行厭惡還沒有達到最高點和精髓;它只達到了樹皮的程度。" 純凈如樹皮下層的討論 "那麼,尊者,苦行厭惡要達到什麼程度才算是達到最高點和精髓呢?請世尊讓我瞭解苦行厭惡的最高點和精髓。" "尼拘陀,這裡有一個苦行者,他遵守四種約束。尼拘陀,苦行者如何遵守四種約束?...當苦行者遵守四種約束時,這就是他的苦行。他向前進步,不退回低劣的狀態。他選擇僻靜的住處...他捨棄這五蓋,這些使慧力減弱的心的污染,以慈心...以悲心...以喜心...以舍心,廣大、無量、無怨、無惱地遍滿一切世間而住。他憶念種種宿命,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,許多成劫、許多壞劫、許多成壞劫:'我曾生於某處,如是名,如是姓,如是種族,如是食物,如是苦樂感受,如是壽量。我從那裡死後,又生於某處。在那裡我又如是名,如是姓,如是種族,如是食物,如是苦樂感受,如是壽量。我從那裡死後,又生於此處。'如是,他憶念種種宿命,有行相,有境界。尼拘陀,你怎麼看?如果是這樣,苦行厭惡是純凈的還是不純凈的?" "尊者,如果是這樣,苦行厭惡確實是純凈的,不是不純凈的,而且已達到最高點和精髓。" "不,尼拘陀,苦行厭惡還沒有達到最高點和精髓;它只達到了樹皮下層的程度。" 純凈如達到最高點和精髓的討論

『『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.

『『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

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,苦行厭惡要達到什麼程度才算是達到最高點和精髓呢?請世尊讓我瞭解苦行厭惡的最高點和精髓。" "尼拘陀,這裡有一個苦行者,他遵守四種約束。尼拘陀,苦行者如何遵守四種約束?...當苦行者遵守四種約束時,這就是他的苦行。他向前進步,不退回低劣的狀態。他選擇僻靜的住處...他捨棄這五蓋,這些使慧力減弱的心的污染,以慈心...以舍心,廣大、無量、無怨、無惱地遍滿一切世間而住。他憶念種種宿命。即一生、二生、三生、四生、五生...如是,他憶念種種宿命,有行相,有境界。他以清凈超人的天眼,見眾生死時、生時,貴賤、美醜、善趣、惡趣,隨業而生。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。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,見眾生死時、生時,貴賤、美醜、善趣、惡趣,隨業而生。尼拘陀,你怎麼看?如果是這樣,苦行厭惡是純凈的還是不純凈的?" "尊者,如果是這樣,苦行厭惡確實是純凈的,不是不純凈的,而且已達到最高點和精髓。" "尼拘陀,到這個程度,苦行厭惡就達到了最高點和精髓。尼拘陀,你問我:'尊者,世尊用什麼法教導弟子?世尊的弟子通過什麼法而自稱達到安慰、瞭解初梵行的本意?'尼拘陀,我用更高、更勝的法教導弟子,我的弟子通過這法而自稱達到安慰、瞭解初梵行的本意。" 說完這話,那些遊行者喧鬧吵雜,高聲大叫:"我們和我們的老師在這裡都失敗了,我們不知道還有什麼更高的了!" 尼拘陀的沉思當珊檀那居士知道:"這些外道遊行者現在確實想聽世尊所說,豎起耳朵,專心致志。"他就對尼拘陀遊行者說:"尊者尼拘陀,你對我說:'居士,你知道嗎?沙門喬達摩與誰交談?與誰討論?與誰展現智慧?沙門喬達摩的智慧已經枯竭,沙門喬達摩不善於交談,他只能待在邊緣。就像一隻獨眼牛隻能在邊緣徘徊一樣,沙門喬達摩的智慧已經枯竭,他不善於交談,只能待在邊緣。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讓他困惑,我們會像倒空一個空罐子那樣擊敗他。'尊者,這位世尊、阿羅漢、正等正覺已經來到這裡,你們讓他不善於交談,讓他像獨眼牛一樣,用一個問題讓他困惑,像倒空一個空罐子那樣擊敗他吧。"說完這話,尼拘陀遊行者沉默不語,羞愧難當,肩膀下垂,低頭沉思,無言以對。

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,世尊看到尼拘陀遊行者沉默不語,羞愧難當,肩膀下垂,低頭沉思,無言以對,就對尼拘陀遊行者說:"尼拘陀,你真的說了這樣的話嗎?" "尊者,我確實說了這樣的話,像個愚蠢、糊塗、不善巧的人一樣。" "尼拘陀,你怎麼看?你有沒有聽說過遊行者中的長老、上座、師長、大師這樣說:'過去的阿羅漢、正等正覺者聚集在一起時,也像你和你的老師現在這樣喧鬧吵雜,高聲大叫,談論各種無益的話題嗎?比如談論國王、盜賊...有無之論等等。還是說,那些世尊像我現在這樣,居住在森林、荒野、偏僻的住處,安靜、寂靜、遠離、適合獨處、適合禪修?'" "尊者,我聽說過遊行者中的長老、上座、師長、大師這樣說:'過去的阿羅漢、正等正覺者聚集在一起時,不像我和我的老師現在這樣喧鬧吵雜,高聲大叫,談論各種無益的話題。比如談論國王、盜賊...有無之論等等。那些世尊像世尊現在這樣,居住在森林、荒野、偏僻的住處,安靜、寂靜、遠離、適合獨處、適合禪修。'" "尼拘陀,你是個有智慧的成年人,難道沒有想到:'這位世尊已經覺悟,爲了覺悟而說法;這位世尊已經調伏,爲了調伏而說法;這位世尊已經寂靜,爲了寂靜而說法;這位世尊已經度過,爲了度過而說法;這位世尊已經般涅槃,爲了般涅槃而說法'嗎?" 梵行的圓滿實現

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

說完這話,尼拘陀遊行者對世尊說:"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。" "尼拘陀,你確實犯了過錯,像個愚蠢、糊塗、不善巧的人一樣,你竟然這樣說我。但是,尼拘陀,既然你已經看到自己的過錯,並按照法來懺悔,我們接受你的懺悔。尼拘陀,在聖者的律中,這是一種進步:看到自己的過錯,按照法來懺悔,並在將來約束自己。尼拘陀,我是這樣說的: '讓一個有智慧、誠實、正直的人來,我會教導他,為他說法。如果他按照指導修行,爲了善男子正確地從在家出家的目的,他將在現生中,通過自己的智慧,證悟、實現、成就無上梵行的終極目標,並安住其中,只需七年時間。尼拘陀,不用七年。讓一個有智慧、誠實、正直的人來,我會教導他,為他說法。如果他按照指導修行,爲了善男子正確地從在家出家的目的,他將在現生中,通過自己的智慧,證悟、實現、成就無上梵行的終極目標,並安住其中,只需六年...五年...四年...三年...兩年...一年時間。尼拘陀,不用一年。讓一個有智慧、誠實、正直的人來,我會教導他,為他說法。如果他按照指導修行,爲了善男子正確地從在家出家的目的,他將在現生中,通過自己的智慧,證悟、實現、成就無上梵行的終極目標,並安住其中,只需七個月...六個月...五個月...四個月...三個月...兩個月...一個月...半個月時間。尼拘陀,不用半個月。讓一個有智慧、誠實、正直的人來,我會教導他,為他說法。如果他按照指導修行,爲了善男子正確地從在家出家的目的,他將在現生中,通過自己的智慧,證悟、實現、成就無上梵行的終極目標,並安住其中,只需七天時間。' 遊行者們的沉思

『『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,你可能會這樣想:'沙門喬達摩這樣說是想要我們成為他的弟子。'但是,尼拘陀,不應該這樣看。你們現在的老師仍然是你們的老師。尼拘陀,你可能會這樣想:'沙門喬達摩這樣說是想要我們放棄我們的教義。'但是,尼拘陀,不應該這樣看。你們現在的教義仍然是你們的教義。尼拘陀,你可能會這樣想:'沙門喬達摩這樣說是想要我們放棄我們的生活方式。'但是,尼拘陀,不應該這樣看。你們現在的生活方式仍然是你們的生活方式。尼拘陀,你可能會這樣想:'沙門喬達摩這樣說是想要我們和我們的老師確立在被認為是不善的法中。'但是,尼拘陀,不應該這樣看。那些法對你們和你們的老師來說仍然是不善的,仍然被認為是不善的。尼拘陀,你可能會這樣想:'沙門喬達摩這樣說是想要讓我們遠離我們和我們的老師認為是善的法。'但是,尼拘陀,不應該這樣看。那些法對你們和你們的老師來說仍然是善的,仍然被認為是善的。尼拘陀,我這樣說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確立在被認為是不善的法中,也不是想要讓你們遠離你們和你們的老師認為是善的法。尼拘陀,有些不善法還沒有被斷除,它們會導致污染、再生、痛苦、未來的生老病死,我爲了斷除這些法而說法。如果你們按照我的教導修行,污染的法就會被斷除,清凈的法就會增長,你們將在現生中,通過自己的智慧,證悟、實現、成就圓滿的智慧和廣大的境界,並安住其中。"

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.

說完這話,那些遊行者沉默不語,羞愧難當,肩膀下垂,低頭沉思,無言以對,就像被魔羅控制了心一樣。這時,世尊心想:"這些愚人都被惡魔控制了。竟然沒有一個人會這樣想:'讓我們跟隨沙門喬達摩修梵行,哪怕只是爲了瞭解,七天能有什麼問題呢?'"於是,世尊在優曇婆利園中發出獅子吼,然後升到空中,回到靈鷲山(位於現在的印度比哈爾邦拉賈格里哈市附近)。而珊檀那居士立即返回王舍城(位於現在的印度比哈爾邦巴特那市附近)。優曇婆利經第二完結。 provided by EasyChat