8. Mahāsīhanādasuttaṃ8. 大狮子吼经

54 段 · CSCD 巴利原典

Acelakassapavatthu裸行者咖萨巴事

§381

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

如是我闻。一时，世尊住在乌伦雅咖那咖塔拉的鹿野苑。于是，裸形者咖沙巴前往世尊处；前往后，与世尊互相问候。交换了友好的寒暄之语后，站在一旁。站在一旁的裸形者咖沙巴对世尊如此说：「我曾听闻：『沙门果德玛呵责一切苦行，对一切苦行者、过粗陋生活者一向责难、毁斥。』尊者果德玛，那些说：『沙门果德玛呵责一切苦行，对一切苦行者、过粗陋生活者一向责难、毁斥』者，他们所说是否为尊者果德玛所说？他们是否以非事诽谤尊者果德玛？他们是否如法分别论法？是否如法随说而无所呵责之处？我等不欲以非事诽谤尊者果德玛。」

§382

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

「咖沙巴，那些说『沙门果德玛呵责一切苦行，对一切苦行者、过粗陋生活者一向责难、毁斥』者，他们并非说我所说，他们以非事、非实诽谤我。

§383

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

「咖沙巴，于此，我以清净、超越常人的天眼见到某苦行者——过不多苦之生活——于身坏命终后生于苦界、恶趣、堕处、地狱。咖沙巴，于此，我以清净、超越常人的天眼见到某苦行者——过极苦之生活——于身坏命终后生于善趣、天界。咖沙巴，于此，我以清净、超越常人的天眼见到某苦行者——过少苦之生活——于身坏命终后生于苦界、恶趣、堕处、地狱。咖沙巴，于此，我以清净、超越常人的天眼见到某苦行者——过少苦之生活——于身坏命终后生于善趣、天界。咖沙巴，我如实知此等苦行者之来处、去处、死、生，怎会呵责一切苦行，对一切苦行者、过粗陋生活者一向责难、毁斥呢？

§384

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

「咖沙巴，有些沙门、婆罗门是贤者、聪明者、精于与他人辩论者、能如毛端之细者。他们以慧似能破除诸恶见。他们与我在某些方面意见相合，在某些方面意见不合。

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

「我们说某事是『善』，他人亦说某事是『善』。我们说某事是『非善』，他人亦说某事是『非善』。我们说某事是『善』，他人说某事是『非善』。我们说某事是『非善』，他人说某事是『善』。我们说某事是『善』，他人说某事是『善』。我们说某事是『非善』，他人说某事是『非善』。

Samanuyuñjāpanakathā随问论

§385

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

「我前往他们处后如此说：『贤友们，于我们所不合之处，且置不论；于我们所合之处，让智者诘问、追问、比较：导师与导师，僧团与僧团。』

§386

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

「咖沙巴，智者诘问、追问、比较时可能如此说：『这些尊者法中不善、称为不善、有呵责、应弃舍、不圣、黑分——谁究竟无余断此不善、称为不善、有呵责、应弃舍、不圣、黑分之法呢？是沙门果德玛，还是其他众多贤者导师？』

§387

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

「复次，咖沙巴，智者诘问、追问、比较时可能对导师与导师、僧团与僧团如此说：『这些尊者法中善、称为善、无呵责、应受持、圣、白分——谁究竟无余受持此善、称为善、无呵责、应受持、圣、白分之法呢？是沙门果德玛，还是其他众多贤者导师？』

§388

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

「咖沙巴，智者诘问、追问、比较时可能如此说：『这些尊者法中善、称为善、无呵责、应受持、圣、白分——沙门果德玛究竟无余受持此善、称为善、无呵责、应受持、圣、白分之法。』

§389

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

「复次，咖沙巴，智者诘问、追问、比较时可能对导师与导师、僧团与僧团如此说：『这些尊者法中不善、称为不善、有呵责、应弃舍、不圣、黑分——谁究竟无余断此不善、称为不善、有呵责、应弃舍、不圣、黑分之法呢？是果德玛之弟子僧团，还是其他众多贤者之弟子僧团？』

§390

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

「咖沙巴，智者诘问、追问、比较时可能如此说：『这些尊者法中不善、称为不善、有呵责、应弃舍、不圣、黑分——果德玛之弟子僧团究竟无余断此不善、称为不善、有呵责、应弃舍、不圣、黑分之法。』

§391

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

「复次，咖沙巴，智者诘问、追问、比较时可能对导师与导师、僧团与僧团如此说：『这些尊者法中善、称为善、无呵责、应受持、圣、白分——谁究竟无余受持此善、称为善、无呵责、应受持、圣、白分之法呢？是果德玛之弟子僧团，还是其他众多贤者之弟子僧团？』

§392

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

「咖沙巴，智者诘问、追问、比较时可能如此说：『这些尊者法中善、称为善、无呵责、应受持、圣、白分——果德玛之弟子僧团究竟无余受持此善、称为善、无呵责、应受持、圣、白分之法。』

Ariyo aṭṭhaṅgiko maggo圣八支道

§393

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

「咖沙巴，有道、有行道，依之行道者自知自见：『沙门果德玛是适时说者、如实说者、有义说者、如法说者、如律说者。』咖沙巴，什么是道、什么是行道，依之行道者自知自见：『沙门果德玛是适时说者、如实说者、有义说者、如法说者、如律说者』呢？即此圣八支道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。咖沙巴，此即是道、此即是行道，依之行道者自知自见：『沙门果德玛是适时说者、如实说者、有义说者、如法说者、如律说者。』

Tapopakkamakathā苦行精勤论

§394

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

如是说已，裸形者咖沙巴对世尊如此说：「贤友果德玛，此等苦行者之苦行法在一些沙门、婆罗门看来即是沙门性、婆罗门性：他是裸形者，抛弃一切礼仪，舔手而食，不应邀，不停步接受，不受特制食物，不受指定食物，不接受来自钵口的食物，不从锅中、门槛内、杵臼间、两人同食中、从怀孕妇女、哺乳妇女、与男人在一起的妇女、食物宣告处、有狗守候处、蝇群聚集处、鱼肉、酒、米酒、醋酒之食物。他是一户一食者，或二户二食者……乃至七户七食者。他以一小碗度日，或二小碗……乃至七小碗度日。他每日一食、二日一食……乃至七日一食……半月一食——如此住于定时进食之行。」

§395

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

「贤友果德玛，此等苦行者之苦行法在一些沙门、婆罗门看来即是沙门性、婆罗门性：彼是菜食者、稷米食者、野米食者、碎皮食者、苔食者、米糠食者、饭糊食者、胡麻粉食者、草食者、牛粪食者；以林中树根、果实为食，以落果为食。」

§396

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

「贤友果德玛，此等苦行者之苦行法在一些沙门、婆罗门看来即是沙门性、婆罗门性：他穿麻衣、混纺麻衣、尸衣、粗布衣、树皮衣、羚羊皮衣、羚羊皮条衣、草衣、树皮衣、木片衣、人发编衣、兽毛衣、猫头鹰羽毛衣；他是拔须发者——常行拔须发之业，或常立不坐者，或蹲踞行者——常行蹲踞之业，或以棘为床者——以棘为床而卧，或以木板为床而卧，或以地为床而卧，或常卧一侧，或着尘垢者，或常住露地者，或随处坐者，或食秽者——常行食秽之业，或不饮者——常行不饮之业，或傍晚第三次沐浴者——常行水浴之业。」

Tapopakkamaniratthakathā苦行精勤无义论

§397

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

「咖沙巴，即使是裸形者，抛弃一切礼仪，舔手而食……乃至……如此住于半月一次定时进食之行。而他的戒成就、心成就、慧成就未被修习、未被证悟。他距沙门性、婆罗门性甚远。咖沙巴，当比库修习无嗔恨、无害之慈心解脱，因诸漏尽，于现法中自证、亲证、具足无漏心解脱、慧解脱而住，咖沙巴，此比库即被称为『沙门』，即被称为『婆罗门』。

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

「咖沙巴，即使是菜食者、稷米食者……乃至……以落果为食。而他的戒成就、心成就、慧成就未被修习、未被证悟。他距沙门性、婆罗门性甚远。咖沙巴，当比库……乃至……具足无漏心解脱、慧解脱而住时，此比库即被称为『沙门』，即被称为『婆罗门』。

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

「咖沙巴，即使他穿麻衣、混纺麻衣……乃至……住于半月一次定时水浴之行。而他的戒成就、心成就、慧成就未被修习、未被证悟。他距沙门性、婆罗门性甚远。咖沙巴，当比库……乃至……具足无漏心解脱、慧解脱而住时，此比库即被称为『沙门』，即被称为『婆罗门』。

§398

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

如是说已，裸形者咖沙巴对世尊如此说：「尊者果德玛，沙门难作，婆罗门难作。」「咖沙巴，世间常言：『沙门难作，婆罗门难作』。

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

「咖沙巴，居士或居士子乃至婢女亦能做此苦行法——『让我作裸形者，抛弃一切礼仪，舔手而食……乃至……如此住于半月一次定时进食之行。』而这些却是沙门性、婆罗门性——那就不该说：『沙门难作，婆罗门难作。』

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

「咖沙巴，然而正因为在此量度之外、在此苦行法之外，沙门性或婆罗门性是难作、甚难作的，所以如此说是正确的：『沙门难作，婆罗门难作。』

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

「咖沙巴，即使是菜食者、稷米食者……乃至……以落果为食。而以此量度、以此苦行法而沙门性或婆罗门性存在，那就不该说：『沙门难作，婆罗门难作。』

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

「咖沙巴，居士或居士子乃至婢女亦能做此苦行法——『让我作菜食者、稷米食者……乃至……以落果为食。』

「咖沙巴，然而正因为在此量度之外、在此苦行法之外，沙门性或婆罗门性是难作、甚难作的，所以如此说是正确的：『沙门难作，婆罗门难作。』

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

「咖沙巴，即使他穿麻衣……乃至……半月一次定时水浴之行。而以此量度、以此苦行法而沙门性或婆罗门性存在，那就不该说：『沙门难作，婆罗门难作。』

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

「咖沙巴，居士或居士子乃至婢女亦能做此苦行法——『让我穿麻衣……乃至……住于半月一次定时水浴之行。』

「咖沙巴，然而正因为在此量度之外、在此苦行法之外，沙门性或婆罗门性是难作、甚难作的，所以如此说是正确的：『沙门难作，婆罗门难作。』

§399

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

如是说已，裸形者咖沙巴对世尊如此说：「尊者果德玛，沙门难知，婆罗门难知。」「咖沙巴，世间常言：『沙门难知，婆罗门难知』。

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

「咖沙巴，若居士或居士子乃至婢女亦能知此苦行者——『此是裸形者，抛弃一切礼仪，舔手而食……乃至……住于半月一次定时进食之行。』

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

「咖沙巴，然而正因为在此量度之外、在此苦行法之外，沙门或婆罗门是难知、甚难知的，所以如此说是正确的：『沙门难知，婆罗门难知。』

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

「咖沙巴，即使是菜食者、稷米食者……乃至……以落果为食。而以此量度、以此苦行法而沙门或婆罗门可知，那就不该说：『沙门难知，婆罗门难知。』

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

「咖沙巴，若居士或居士子乃至婢女亦能知此苦行者——『此是菜食者、稷米食者……乃至……以落果为食。』

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

「咖沙巴，然而正因为在此量度之外、在此苦行法之外，沙门或婆罗门是难知、甚难知的，所以如此说是正确的：『沙门难知，婆罗门难知。』

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

「咖沙巴，即使他穿麻衣……乃至……住于半月一次定时水浴之行。而以此量度、以此苦行法而沙门或婆罗门可知，那就不该说：『沙门难知，婆罗门难知。』

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

「咖沙巴，若居士或居士子乃至婢女亦能知此苦行者——『此穿麻衣……乃至……住于半月一次定时水浴之行。』

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

「咖沙巴，然而正因为在此量度之外、在此苦行法之外，沙门或婆罗门是难知、甚难知的，所以如此说是正确的：『沙门难知，婆罗门难知。』

Sīlasamādhipaññāsampadā戒定慧成就

§400

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

如是说已，裸形者咖沙巴对世尊如此说：「那么，尊者果德玛，什么是戒成就、什么是心成就、什么是慧成就呢？」「咖沙巴，于此，如来出现于世，阿拉汉、正等正觉者……乃至……（如同第190-212段应详说）。

§401

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

「咖沙巴，比库如何成就戒呢？咖沙巴，于此，比库舍离杀生，远离杀生，放下刀杖，有惭有愧，对一切有情怀有慈悲而住……乃至……（如沙门果经详说戒蕴全部）。

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

「或者，如诸沙门、婆罗门尊者食用信施之食物后，以如此之畜生明——邪命而生活……乃至……（如沙门果经详说）——比库远离如此之畜生明——邪命。咖沙巴，此亦属于比库的戒成就。

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

「咖沙巴，彼如此成就戒之比库，从戒的防护之故不见任何怖畏。譬如，咖沙巴，受灌顶刹帝利王已降伏敌人，不见任何怖畏——从敌方而来。同样地，咖沙巴，比库如此成就戒，从戒的防护之故不见任何怖畏。他成就此圣戒蕴而内心感受无罪之乐。咖沙巴，如此比库成就戒。

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

「彼心如是得定……乃至……将心导向、转向智见……乃至……此即是他的慧成就……乃至……了知『不再有此生』……乃至……此亦是他的慧成就。

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

「咖沙巴，除此戒成就、心成就、慧成就之外，无其他更高、更胜之戒成就、心成就、慧成就。

Sīhanādakathā狮子吼论

§402

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

「咖沙巴，有些沙门、婆罗门是说戒者。他们以种种方便赞叹戒。咖沙巴，但就圣最胜之戒而言，我于此中见不到与我相等者——更何况更胜者。唯独我为最胜戒中之增上戒者。

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

「咖沙巴，有些沙门、婆罗门是苦行厌离说者。他们以种种方便赞叹苦行厌离。咖沙巴，但就圣最胜之苦行厌离而言，我于此中见不到与我相等者——更何况更胜者。唯独我为最胜苦行厌离中之增上苦行厌离者。

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

「咖沙巴，有些沙门、婆罗门是说慧者。他们以种种方便赞叹慧。咖沙巴，但就圣最胜之慧而言，我于此中见不到与我相等者——更何况更胜者。唯独我为最胜慧中之增上慧者。

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

「咖沙巴，有些沙门、婆罗门是说解脱者。他们以种种方便赞叹解脱。咖沙巴，但就圣最胜之解脱而言，我于此中见不到与我相等者——更何况更胜者。唯独我为最胜解脱中之增上解脱者。

§403

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

「咖沙巴，或有外道游方者如此说：『沙门果德玛作狮子吼，但他只在空屋中作此吼，不在众会中。』应当对他们如此说：『并非如此。沙门果德玛既作狮子吼，亦在众会中作狮子吼。』咖沙巴，此事不当如是说。

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

「咖沙巴，或有外道游方者如此说：『沙门果德玛作狮子吼，且在众会中作狮子吼，但作狮子吼时并无自信。』应当对他们如此说：『并非如此。沙门果德玛既作狮子吼，亦在众会中作狮子吼，且作狮子吼时有自信。』咖沙巴，此事不当如是说。

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

「咖沙巴，或有外道游方者如此说：『沙门果德玛作狮子吼，且在众会中作狮子吼，且作狮子吼时有自信，然而他们不向他问问题……乃至……然而被他问问题者未以问题之解答使他满意……乃至……然而他未令他们建立于此法。』应当对他们如此说：『并非如此。沙门果德玛既作狮子吼，亦在众会中作狮子吼，且作狮子吼时有自信，他们向他问问题，被他问问题者以问题之解答使他满意，且他令他们建立于此法。』咖沙巴，此事不当如是说。

Titthiyaparivāsakathā外道游方者论

§404

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

「咖沙巴，一时，我住于王舍城鹫峰山。于彼处，某位名为尼格罗达的苦行梵行者问我关于增上厌离的问题。被他问及关于增上厌离时，我解答了。我如此解答时，他非常欢喜。

§405

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

「咖沙巴，曾为外道者若于此法律中欲求出家、欲求达上，他需经过四个月的别住；四个月过后，心已确定的比库们令他出家、授予达上，即成为比库。然而，于此，我对人之差别有所了知。」「尊者，若曾为外道者于此法律中欲求出家、欲求达上需经过四个月的别住，四个月过后，心已确定的比库们令他出家、授予达上，即成为比库，那么我愿意别住四年。四年之后，心已确定的比库们令我出家、授予达上，即成为比库。」

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

于是裸形者咖沙巴于世尊座下得出家，得达上。受达上不久的具寿咖沙巴独处远离、不放逸、热诚、精勤而住，不久之后，即于现法中，以自己之通智证知、证得并安住于无上梵行之究竟——正是为此善男子正从家出家至非家者——了知：『生已尽，梵行已立，应作已作，不再有此生。』具寿咖沙巴成为阿拉汉之一。

Mahāsīhanādasuttaṃ niṭṭhitaṃ aṭṭhamaṃ. · 大狮子吼经完,第八