2. Udumbarikasuttaṃ2. 伍顿巴利咖经

62 段 · CSCD 巴利原典

Nigrodhaparibbājakavatthu尼国罗德游方者事

§49

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena nigrodho paribbājako udumbarikāya paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ tiṃsamattehi paribbājakasatehi. Atha kho sandhāno gahapati divā divassa 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.

如是我闻——一时,世尊住在王舍城灵鹫山。尔时,尼拘陀游方者与三十位左右的游方者众一起,住在优昙婆利咖游方者园的大游方者众中。其时,散陀那居士于日间从王舍城出来,为了见世尊。其时,散陀那居士这样想:「现在不是见世尊的时候,世尊在独坐。也不是见可意比库们的时候,可意比库们在独坐。我何不前往优昙婆利咖游方者园,前往尼拘陀游方者处呢?」其时,散陀那居士前往优昙婆利咖游方者园。

§50

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

尔时,尼拘陀游方者与大游方者众一起坐着,喧闹、高声、大声,谈论种种畜生论,即:王论、盗贼论、大臣论、军队论、怖畏论、战争论、食物论、饮料论、衣服论、卧具论、花鬘论、香论、亲戚论、车乘论、村论、镇论、城市论、国土论、女人论、英雄论、街道论、井边论、亡灵论、种种论、世界起源论、海洋起源论、如是有无论等。

§51

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

尼拘陀游方者看见散陀那居士从远处走来。看见后,他使自己的众安静:「诸位尊者请少声,诸位尊者不要作声。这位沙门果德玛的弟子散陀那居士来了。凡是沙门果德玛的在家弟子、穿白衣者住在王舍城的,散陀那居士是他们中的一位。这些具寿喜欢少声,受训于少声,是少声的赞叹者。或许知道众少声后,他会认为应该前来。」如是说时,那些游方者沉默了。

§52

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

其时,散陀那居士前往尼拘陀游方者处,到达后,与尼拘陀游方者互相问候。互相问候与寒暄后,在一旁坐下。在一旁坐下的散陀那居士对尼拘陀游方者这样说:「这些尊者外道游方者聚集、集会,喧闹、高声、大声,从事种种畜生论,即:王论……乃至……如是有无论等,这是一种方式。而那位世尊亲近林野、边地的住处,少声、少音,离群众,远离人群,适合独坐,这是另一种方式。」

§53

Evaṃ vutte nigrodho paribbājako sandhānaṃ gahapatiṃ etadavoca – ‘‘yagghe gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṃ sallapati, kena sākacchaṃ samāpajjati, kena paññāveyyattiyaṃ samāpajjati? Suññāgārahatā samaṇassa gotamassa paññā aparisāvacaro samaṇo gotamo nālaṃ sallāpāya. So antamantāneva sevati . 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.

如是说时,尼拘陀游方者对散陀那居士这样说:「居士,你确实应该知道,沙门果德玛与谁交谈,与谁进行讨论,与谁达到慧的明了性?沙门果德玛的慧被空屋所破坏,沙门果德玛不入众,不适合交谈。他只是在边缘徘徊。犹如独眼母牛在边缘徘徊,只是在边缘徘徊。同样地,沙门果德玛的慧被空屋所破坏,沙门果德玛不入众,不适合交谈。他只是在边缘徘徊。来吧,居士,如果沙门果德玛来到这个众,我们将以一个问题就使他困窘,我认为我们将使他如空瓮般翻倒。」

§54

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

世尊以清净、超越人的天耳界,听到散陀那居士与尼拘陀游方者的这番谈话。其时,世尊从灵鹫山下来,前往苏玛嘎德河岸的孔雀饲养处,到达后,在苏玛嘎德河岸的孔雀饲养处露地经行。尼拘陀游方者看见世尊在苏玛嘎德河岸的孔雀饲养处露地经行。看见后,他使自己的众安静:「诸位尊者请少声,诸位尊者不要作声,这位沙门果德玛在苏玛嘎德河岸的孔雀饲养处露地经行。那位具寿喜欢少声,是少声的赞叹者。或许知道众少声后,他会认为应该前来。如果沙门果德玛来到这个众,我们将问他这个问题:『尊者,世尊的法是什么,世尊以此调御弟子,世尊的弟子被如此调御后,得到安息,宣称内心的最初梵行?』」如是说时,那些游方者沉默了。

Tapojigucchāvādo苦行厌离说

§55

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

其时,世尊前往尼拘陀游方者处。其时,尼拘陀游方者对世尊这样说:「尊者,请世尊来,尊者,欢迎世尊。尊者,世尊久已作此方便,即来到这里。尊者,请世尊坐,这座位已设。」世尊坐在设好的座位上。尼拘陀游方者也取了某个低座,在一旁坐下。世尊对在一旁坐下的尼拘陀游方者这样说:「尼拘陀,你们现在以什么话题坐在一起,你们中断的谈话是什么?」如是说时,尼拘陀游方者对世尊这样说:「尊者,我们看见世尊在苏玛嘎德河岸的孔雀饲养处露地经行,看见后,我们这样说:『如果沙门果德玛来到这个众,我们将问他这个问题:尊者,世尊的法是什么,世尊以此调御弟子,世尊的弟子被如此调御后,得到安息,宣称内心的最初梵行?』尊者,这是我们中断的谈话,然后世尊到达了。」

§56

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

「尼拘陀,这对你来说难以了知,因为你有异见、异忍、异乐、异修、异师,即我以何调御弟子,我的弟子被如此调御后,得到安息,宣称内心的最初梵行。来吧,尼拘陀,你问我关于你自己师承的苦行厌离的问题:『尊者,苦行厌离如何是圆满的,如何是不圆满的?』」如是说时,那些游方者喧闹、高声、大声:「实在稀有啊,尊者们!实在未曾有啊,尊者们!沙门果德玛的大神通力、大威力,他竟然舍自说,以他说引导!」

§57

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

那时,游方者尼俱陀使那些游方者安静后,对世尊如此说:「尊者,我们是苦行厌离论者,以苦行厌离为精髓,依止于苦行厌离而住。尊者,苦行厌离如何才是圆满的,如何是不圆满的呢?」

‘‘Idha, nigrodha, tapassī 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, 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. 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 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.

「尼俱陀,在此,苦行者是裸行者,行为放荡,以手舔食,不来受食者,不住受食者,不接受特地拿来的食物,不接受特地做的食物,不接受邀请,他不从瓶口接受,不从钵口接受,不在门槛内,不在棍棒间,不在杵间,不从两人正在吃食时,不从怀孕者,不从正在哺乳者,不从与男子交会者,不从募集处,不从有狗站立处,不从苍蝇群集处,不接受鱼,不接受肉,不饮谷酒,不饮果酒,不饮糟水。他是一家食者一口食者,或是二家食者二口食者,或是七家食者七口食者;他依一施而维生,依二施而维生,依七施而维生;他一日一食,或二日一食,或七日一食,如此,他从事乃至半月一次的定期食用食物的修习而住。他是食菜者,或是食稗子者,或是食野稻者,或是食碎米者,或是食水草者,或是食谷糠者,或是食米汁者,或是食芝麻粉者,或是食草者,或是食牛粪者;他以林中树根果实为食,食落下的果实。他穿麻衣,或穿麻混衣,或穿尸衣,或穿尘堆衣,或穿提利答树皮衣,或穿羚羊皮,或穿羚羊皮条衣,或穿古沙草衣,或穿瓦咖树皮衣,或穿木片衣,或穿头发毯,或穿兽毛毯,或穿猫头鹰翅膀衣;他是拔发须者,从事拔发须的修习;他是常立者,拒绝座位;他是蹲踞者,从事蹲踞的努力;他是卧刺者,在刺床上作卧;他作木板卧,他作地面卧;他是单侧卧者,持尘垢;他是露地住者,随处而住;他是食秽物者,从事食秽物的修习;他是不饮者,从事不饮的修习;他从事傍晚第三次的浸水修习而住。尼俱陀,你认为如何,如果是这样,苦行厌离是圆满的,还是不圆满的呢?」「尊者,确实,如果是这样,苦行厌离是圆满的,不是不圆满的。」「尼俱陀,即使对这样圆满的苦行厌离,我也说有种种的杂染。」

Upakkileso随烦恼

§58

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

「但是,尊者,世尊如何说对这样圆满的苦行厌离有种种的杂染呢?」「尼俱陀,在此,苦行者受持苦行,他因那苦行而自满,意愿圆满。尼俱陀,凡苦行者受持苦行,他因那苦行而自满,意愿圆满,尼俱陀,这也是苦行者的杂染。

‘‘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.

「再者,尼俱陀,苦行者受持苦行,他因那苦行而自赞毁他。尼俱陀,凡苦行者受持苦行,他因那苦行而自赞毁他,尼俱陀,这也是苦行者的杂染。

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

「再者,尼俱陀,苦行者受持苦行,他因那苦行而陶醉、迷醉、陷入放逸。尼俱陀,凡苦行者受持苦行,他因那苦行而陶醉、迷醉、陷入放逸,尼俱陀,这也是苦行者的杂染。

§59

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

「再者,尼俱陀,苦行者受持苦行,他因那苦行而产生利养、恭敬、名声,他因那利养、恭敬、名声而自满,意愿圆满。尼俱陀,凡苦行者受持苦行,他因那苦行而产生利养、恭敬、名声,他因那利养、恭敬、名声而自满,意愿圆满,尼俱陀,这也是苦行者的杂染。

‘‘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.

「再者,尼俱陀,苦行者受持苦行,他因那苦行而产生利养、恭敬、名声,他因那利养、恭敬、名声而自赞毁他。尼俱陀,凡苦行者受持苦行,他因那苦行而产生利养、恭敬、名声,他因那利养、恭敬、名声而自赞毁他,尼俱陀,这也是苦行者的杂染。

‘‘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.

「再者,尼俱陀,苦行者受持苦行,他因那苦行而产生利养、恭敬、名声,他因那利养、恭敬、名声而陶醉、迷醉、陷入放逸。尼俱陀,凡苦行者受持苦行,他因那苦行而产生利养、恭敬、名声,他因那利养、恭敬、名声而陶醉、迷醉、陷入放逸,尼俱陀,这也是苦行者的杂染。

§60

‘‘Puna caparaṃ, nigrodha, tapassī bhojanesu vodāsaṃ āpajjati – ‘idaṃ me khamati, idaṃ me nakkhamatī’ti. So yañca khvassa nakkhamati, taṃ sāpekkho pajahati. Yaṃ panassa khamati, taṃ gadhito mucchito ajjhāpanno anādīnavadassāvī anissaraṇapañño paribhuñjati…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

「再者,尼俱陀,苦行者对食物陷入偏好——『这个适合我,这个不适合我』。他对不适合的,带着期待而舍弃。对适合的,则执着、贪恋、沉迷,不见过患,无出离慧而受用……尼俱陀,这也是苦行者的随烦恼。

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

「再者,尼俱陀,苦行者为了利养、恭敬、名声、欲求而修苦行——『诸王、大臣、刹帝利、婆罗门、居士、外道将恭敬我』……尼俱陀,这也是苦行者的随烦恼。

§61

‘‘Puna caparaṃ, nigrodha, tapassī aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā apasādetā hoti – ‘kiṃ panāyaṃ sambahulājīvo sabbaṃ saṃbhakkheti. Seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, asanivicakkaṃ dantakūṭaṃ, samaṇappavādenā’ti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

「再者,尼俱陀,苦行者诽谤某位沙门或婆罗门——『这位为何以众多为生,吃尽一切?即:根种子、茎种子、节种子、顶种子、第五种子种子,以雷电轮、以齿尖,以沙门之说』……尼俱陀,这也是苦行者的随烦恼。

‘‘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.

「再者,尼俱陀,苦行者看见某位沙门或婆罗门在诸家族中被恭敬、被尊重、被尊敬、被供养。见后,他如此想:『人们确实恭敬、尊重、尊敬、供养这位以众多为生者。而我这苦行者、粗食者,在诸家族中不被恭敬、不被尊重、不被尊敬、不被供养』,如此他对诸家族生起嫉妒与悭吝……尼俱陀,这也是苦行者的随烦恼。

§62

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

「再者,尼俱陀,苦行者坐于大路旁……尼俱陀,这也是苦行者的随烦恼。

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

「再者,尼俱陀,苦行者不显示自己而在诸家族中行走——『这也是我的苦行,这也是我的苦行』……尼俱陀,这也是苦行者的随烦恼。

‘‘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.

「再者,尼俱陀,苦行者隐秘地受用某些东西。他被问『这个适合你吗』时,对不适合的说『适合』,对适合的说『不适合』。如此他说有意识的妄语……尼俱陀,这也是苦行者的随烦恼。

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

「再者,尼俱陀,苦行者对如来或如来弟子所说之法,虽有应随喜的道理,却不随喜……尼俱陀,这也是苦行者的随烦恼。

§63

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

「再者,尼俱陀,苦行者易怒且怀恨。尼俱陀,凡苦行者易怒且怀恨,尼俱陀,这也是苦行者的随烦恼。

‘‘Puna caparaṃ, nigrodha, tapassī makkhī hoti paḷāsī …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.

「再者,尼俱陀,苦行者轻蔑且顽固……嫉妒且悭吝……狡诈且虚伪……傲慢且过慢……恶欲且为诸恶欲所支配……邪见且具足边执见……执取己见、坚持执取、难以舍弃。尼俱陀,凡苦行者执取己见、坚持执取、难以舍弃,尼俱陀,这也是苦行者的随烦恼。

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

「尼俱陀,你怎么想,这些苦行厌离是随烦恼还是非随烦恼?」「世尊,这些苦行厌离确实是随烦恼,非非随烦恼。世尊,这是可能的,即此处某位苦行者具足所有这些随烦恼,何况某一种呢?」

Parisuddhapapaṭikappattakathā清净树皮达到论

§64

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

「尼俱陀,此处,苦行者受持苦行,他以该苦行不满意、意愿不圆满。尼俱陀,凡苦行者受持苦行,他以该苦行不满意、意愿不圆满,如此,他在该处是清净的。

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

「再者,尼俱陀,苦行者受持苦行,他以该苦行不自赞不毁他……如此,他在该处是清净的。

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

「再者,尼俱陀,苦行者受持苦行,他以该苦行不骄傲、不迷醉、不陷于放逸……如此,他在该处是清净的。

§65

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

「再者,尼俱陀,苦行者受持苦行,他以该苦行产生利养、恭敬、名声,他以该利养、恭敬、名声不满意、意愿不圆满……如此,他在该处是清净的。

‘‘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.

「再者,尼俱陀,苦行者受持苦行,他以该苦行产生利养、恭敬、名声,他以该利养、恭敬、名声不自赞不毁他……如此,他在该处是清净的。

‘‘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.

「再者,尼俱陀,苦行者受持苦行,他以那苦行产生利养、恭敬、名声,他对那利养、恭敬、名声不陶醉、不迷醉、不陷入放逸……如此,他在那方面是清净的。

§66

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

「再者,尼俱陀,苦行者对食物不陷入净洁——『这适合我,这不适合我』。凡不适合他的,他舍弃而不顾虑。凡适合他的,他不贪婪、不迷醉、不耽著,见过患,以出离之慧而受用……如此,他在那方面是清净的。

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

「再者,尼俱陀,苦行者不以利养、恭敬、名声、欲乐之因而受持苦行——『诸王、王大臣、刹帝利、婆罗门、居士、外道将恭敬我』……如此,他在那方面是清净的。

§67

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

「再者,尼俱陀,苦行者不轻蔑某位沙门或婆罗门——『这位为何以众多为活命而吞食一切?即:根种子、茎种子、节种子、顶种子、第五种子种子,以雷电之轮、以齿尖,以沙门之说』……如此,他在那方面是清净的。

‘‘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,尼俱陀,苦行者见到某位沙门或婆罗门在诸家族中被恭敬、被尊重、被尊敬、被供养。见到后,他不如此想——『人们确实恭敬、尊重、尊敬、供养这位以众多为活命者于诸家族中。但对我这苦行者、粗食活命者,人们在诸家族中不恭敬、不尊重、不尊敬、不供养』,如此,他对诸家族不生起嫉妒与悭吝……如此,他在那方面是清净的。

§68

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

「再者,尼俱陀,苦行者不坐于大路旁……如此,他在那方面是清净的。

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

「再者,尼俱陀,苦行者不炫耀自己而行于诸家族——『这也是我的苦行,这也是我的苦行』……如此,他在那方面是清净的。

‘‘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.

「再者,尼俱陀,苦行者不奉行任何隐秘之事,当被问『这适合你吗』时,若不适合则说『不适合』,若适合则说『适合』。如此,他不正知而说妄语……如此,他在那方面是清净的。

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

「再者,尼俱陀,苦行者对如来或如来的声闻弟子说法时,若有值得随喜的法门,他随喜……(中略)……如此,他在那方面是清净的。

§69

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

「再者,尼俱陀,苦行者不嗔恚、不怀恨。尼俱陀,苦行者不嗔恚、不怀恨,如此,他在那方面是清净的。

‘‘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.

「再者,尼俱陀,苦行者不覆藏、不谄曲……(中略)……不嫉妒、不悭吝……不狡诈、不虚伪……不顽固、不傲慢……不怀恶欲、不为恶欲所支配……不持邪见、不具有边执见……不执取己见、不固执、易于舍弃。尼俱陀,苦行者不执取己见、不固执、易于舍弃,如此,他在那方面是清净的。

‘‘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 hotī’’ti.

「尼俱陀,你怎么想?如果是这样,苦行厌离是清净的还是不清净的?」「世尊,确实,如果是这样,苦行厌离是清净的而非不清净的,已达最上、已达核心。」「尼俱陀,到此为止,苦行厌离还未达最上、未达核心;但是,它已达外皮。」

Parisuddhatacappattakathā清净树干达到论

§70

「世尊,那么到什么程度,苦行厌离才达最上、达核心呢?世尊,请世尊为我说示苦行厌离的最上、说示核心。」「尼俱陀,在此,苦行者具足四支律仪防护。尼俱陀,苦行者如何具足四支律仪防护呢?尼俱陀,在此,苦行者不杀生、不教人杀生、不随喜杀生者。不不与取、不教人不与取、不随喜不与取者。不妄语、不教人妄语、不随喜妄语者。不希求所积蓄之物、不教人希求所积蓄之物、不随喜希求所积蓄之物者。尼俱陀,苦行者如此具足四支律仪防护。

‘‘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 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.

「尼俱陀,当苦行者具足四支律仪防护时,这是他苦行的增上。他前进而不退转。他亲近远离的住所:森林、树下、山岳、山洞、岩窟、冢间、林丛、露地、草堆。他午食后,从行乞而归,结跏趺坐,保持身体正直,使念现起于面前。他舍断世间的贪,以离贪之心而住,从贪净化其心。舍断嗔恨恼害,以无嗔之心而住,对一切有情众生怀有利益与悲愍,从嗔恨恼害净化其心。舍断昏沉睡眠,以离昏沉睡眠而住,有光明想、具念、正知,从昏沉睡眠净化其心。舍断掉举追悔,以不掉举而住,内心寂静,从掉举追悔净化其心。舍断疑,以度脱疑而住,对善法无疑惑,从疑净化其心。

§71

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

「他舍断这五盖——心的随烦恼、慧的弱化者——以与慈俱行之心遍满一方而住。同样第二方,同样第三方,同样第四方。如此,上、下、横、一切处、一切方面、整个世间,以与慈俱行之心——广大、无量、无怨、无害——遍满而住。以与悲俱行之心……(中略)……以与喜俱行之心……(中略)……以与舍俱行之心遍满一方而住。同样第二方,同样第三方,同样第四方。如此,上、下、横、一切处、一切方面、整个世间,以与舍俱行之心——广大、无量、无怨、无害——遍满而住。

‘‘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.

「尼俱陀,你怎么想?如果是这样,苦行厌离是清净的还是不清净的?」「世尊,确实,如果是这样,苦行厌离是清净的而非不清净的,已达最上、已达核心。」「尼俱陀,到此为止,苦行厌离还未达最上、未达核心;但是,它已达树皮。」

Parisuddhaphegguppattakathā清净树心达到论

§72

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

「尊者,苦行厌离到什么程度才是达到最高、达到核心呢?尊者,请世尊为我说明苦行厌离的最高与核心。」「尼俱陀,在此,苦行者具备四种自制的防护。尼俱陀,苦行者如何具备四种自制的防护呢?……尼俱陀,当苦行者具备四种自制的防护时,这是他苦行的成就。他前进而不退转。他亲近远离的住所……他舍断这五盖、心的随烦恼、慧的弱化者后,以与慈俱行之心……以与悲俱行之心……以与喜俱行之心……以与舍俱行之心,广大、无量、无怨、无害地遍满而住。他忆念种种宿住,即:一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生,许多坏劫、许多成劫、许多坏成劫——『在那里,我有这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后,我在那里出生;在那里,我也有这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后,我在这里出生。』如此,他忆念有行相、有细节的种种宿住。

‘‘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.

「尼俱陀,你怎么想,如果是这样,苦行厌离是清净的还是不清净的呢?」「尊者,确实,如果是这样,苦行厌离是清净的,不是不清净的,已达到最高、已达到核心。」「尼俱陀,到这个程度,苦行厌离还未达到最高、还未达到核心;然而,这只是达到了泡沫。」

Parisuddhaaggappattasārappattakathā清净顶达到核心达到论

§73

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

「尊者,苦行厌离到什么程度才是达到最高、达到核心呢?尊者,请世尊为我说明苦行厌离的最高与核心。」「尼俱陀,在此,苦行者具备四种自制的防护。尼俱陀,苦行者如何具备四种自制的防护呢?……尼俱陀,当苦行者具备四种自制的防护时,这是他苦行的成就。他前进而不退转。他亲近远离的住所……他舍断这五盖、心的随烦恼、慧的弱化者后,以与慈俱行之心……以与舍俱行之心,广大、无量、无怨、无害地遍满而住。他忆念种种宿住,即:一生、二生、三生、四生、五生……如此,他忆念有行相、有细节的种种宿住。他以清净、超越人的天眼,见到众生死时、生时,低劣、胜妙、美丽、丑陋、善趣、恶趣,了知众生随业流转——『这些尊敬的众生具足身恶行、具足语恶行、具足意恶行,诽谤圣者,邪见,受持邪见业。他们身坏命终后,生于苦处、恶趣、堕处、地狱。而这些尊敬的众生具足身善行、具足语善行、具足意善行,不诽谤圣者,正见,受持正见业。他们身坏命终后,生于善趣、天界。』如此,他以清净、超越人的天眼,见到众生死时、生时,低劣、胜妙、美丽、丑陋、善趣、恶趣,了知众生随业流转。

「尼俱陀,你怎么想,如果是这样,苦行厌离是清净的还是不清净的呢?」「尊者,确实,如果是这样,苦行厌离是清净的,不是不清净的,已达到最高、已达到核心。」

§74

‘‘Ettāvatā kho, nigrodha, tapojigucchā aggappattā ca hoti sārappattā ca. Iti kho, nigrodha , 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.

「尼俱陀,到这个程度,苦行厌离才是达到最高、达到核心。尼俱陀,所以,你对我说:『尊者,世尊的法是什么,世尊以此教导弟子,世尊的弟子被如此教导后,获得安慰,宣称意向是梵行的开始?』尼俱陀,确实,有更高、更殊胜的境地,我以此教导弟子,我的弟子被如此教导后,获得安慰,宣称意向是梵行的开始。」

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

如是说时,那些游方者喧哗起来,发出高声、大声:「在这里,我们连同导师都不知道,我们不知道比这更高的了。」

Nigrodhassa pajjhāyanaṃ尼国罗德的思惟

§75

Yadā aññāsi sandhāno gahapati – ‘‘aññadatthu kho dānime aññatitthiyā paribbājakā bhagavato bhāsitaṃ sussūsanti, sotaṃ odahanti, aññācittaṃ upaṭṭhāpentī’’ti. Atha 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.

当散陀那居士了知:「现在这些外道游方者愿意听闻世尊所说,倾耳而听,现起领受之心。」于是对游方者尼俱陀说:「尊者尼俱陀,所以,你对我说:『居士,你应当知道,沙门果德玛与谁交谈,与谁进行讨论,与谁达到慧的明了性。沙门果德玛的慧被空屋所破坏,沙门果德玛不习惯人群,不适合交谈,他只走边缘;就像独眼母牛只走边缘一样。同样地,沙门果德玛的慧被空屋所破坏,沙门果德玛不习惯人群,不适合交谈,他只走边缘。来吧,居士,如果沙门果德玛来到这个集会,我们只用一个问题就能使他困窘,我想我们能像空瓮一样推倒他。』尊者,这位世尊、阿拉汉、正等正觉者已经来到这里,现在请你使他成为不习惯人群者,使他成为只走边缘的独眼母牛,只用一个问题使他困窘,像空瓮一样推倒他吧。」如是说时,游方者尼俱陀沉默、羞愧、缩肩、低头、沉思、无言地坐着。

§76

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

于是世尊知道游方者尼俱陀沉默、羞愧、缩肩、低头、沉思、无言后,对游方者尼俱陀说:「尼俱陀,你真的说过这样的话吗?」「尊者,我确实说过这样的话,如愚者、如痴者、如不善巧者所说。」「尼俱陀,你怎么想?你曾听闻年长、年老的游方者导师及导师的导师们说:『那些过去世的阿拉汉、正等正觉者,那些世尊们聚集在一起时,喧哗起来,发出高声、大声,从事种种畜生论,即:王论、贼论……如此有无论等等,如你现在连同导师一样吗?或者,那些世尊们亲近阿兰若、林野、边地的住所,少声、少音、远离、避人、适合独坐,如我现在一样呢?』」

‘‘Sutaṃ metaṃ, bhante. Paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā , na evaṃ su 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.

「尊者,我听闻此事。当游方者中年长的、年老的、师长的师长们说时:『那些过去世的阿拉汉、正等正觉者诸世尊,不像这样聚集、集会,喧闹、高声、大声,从事种种畜生论。即:王论、贼论……乃至……如是有无有论等,如我现在与师长一起。那些世尊确实亲近森林、林野、边地的住所,少声、少音、无人、远离人群、适合独坐,如世尊现在这样。』」

‘‘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?

「尼拘陀,你这位有智慧、有念、年长者,没有这样想:『彼世尊是觉者,为了觉而说法;彼世尊是已调御者,为了调御而说法;彼世尊是寂静者,为了寂静而说法;彼世尊是已度者,为了度脱而说法;彼世尊是已般涅槃者,为了般涅槃而说法。』」

Brahmacariyapariyosānasacchikiriyā梵行圆满作证

§77

Evaṃ vutte, nigrodho paribbājako bhagavantaṃ etadavoca – ‘‘accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yvāhaṃ evaṃ bhagavantaṃ avacāsiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā’’ti. ‘‘Taggha tvaṃ , 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 –

如是说时,游方者尼拘陀对世尊如此说:「尊者,我犯了过失,如愚者、如痴者、如不善巧者,我对世尊如此说。尊者,愿世尊接受我的过失为过失,为了未来的防护。」「尼拘陀,你确实犯了过失,如愚者、如痴者、如不善巧者,你对我如此说。尼拘陀,但因为你见过失为过失,如法忏悔,我们接受它。尼拘陀,这在圣者之律中是增长,即见过失为过失,如法忏悔,在未来达到防护。尼拘陀,然而我如此说——

‘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 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’.

『让有智慧的人来,不狡诈、不虚伪、正直者,我教导他,我为他说法。如所教导而行道者,为了此义,善男子们正确地从在家出家成为非家,他将于现法自己以证智作证那无上梵行的究竟而住,七年。尼拘陀,且不说七年。让有智慧的人来,不狡诈、不虚伪、正直者,我教导他,我为他说法。如所教导而行道者,为了此义,善男子们正确地从在家出家成为非家,他将于现法自己以证智作证那无上梵行的究竟而住,六年。五年……四年……三年……二年……一年。尼拘陀,且不说一年。让有智慧的人来,不狡诈、不虚伪、正直者,我教导他,我为他说法。如所教导而行道者,为了此义,善男子们正确地从在家出家成为非家,他将于现法自己以证智作证那无上梵行的究竟而住,七个月。尼拘陀,且不说七个月……六个月……五个月……四个月……三个月……二个月……一个月……半个月。尼拘陀,且不说半个月。让有智慧的人来,不狡诈、不虚伪、正直者,我教导他,我为他说法。如所教导而行道者,为了此义,善男子们正确地从在家出家成为非家,他将于现法自己以证智作证那无上梵行的究竟而住,七天。』

Paribbājakānaṃ pajjhāyanaṃ游方者们的思惟

§78

‘‘Siyā kho pana te, nigrodha, evamassa – ‘antevāsikamyatā no samaṇo gotamo evamāhā’ti. Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ. Yo eva vo 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 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 akusalā akusalasaṅkhātā sācariyakānaṃ, tesu patiṭṭhāpetukāmo evaṃ vadāmi, napi ye vo dhammā kusalā kusalasaṅkhātā sācariyakānaṃ, tehi vivecetukāmo evaṃ vadāmi. Santi ca kho, nigrodha, akusalā dhammā appahīnā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, yesāhaṃ pahānāya dhammaṃ desemi. Yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodānīyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’’ti.

「尼拘陀,你可能会这样想:『沙门果德玛为了想要弟子而如此说。』尼拘陀,但不应如此看。你们的师长就是你们的师长。尼拘陀,你可能会这样想:『沙门果德玛为了想要使我们离开诵习而如此说。』尼拘陀,但不应如此看。你们的诵习就是你们的诵习。尼拘陀,你可能会这样想:『沙门果德玛为了想要使我们离开生活而如此说。』尼拘陀,但不应如此看。你们的生活就是你们的生活。尼拘陀,你可能会这样想:『沙门果德玛为了想要使我们确立于那些不善的、被师长们称为不善的法而如此说。』尼拘陀,但不应如此看。那些法对你们就是不善的、被师长们称为不善的。尼拘陀,你可能会这样想:『沙门果德玛为了想要使我们远离那些善的、被师长们称为善的法而如此说。』尼拘陀,但不应如此看。那些法对你们就是善的、被师长们称为善的。尼拘陀,因此我不是为了想要弟子而如此说,也不是为了想要使你们离开诵习而如此说,也不是为了想要使你们离开生活而如此说,也不是为了想要使你们确立于那些不善的、被师长们称为不善的法而如此说,也不是为了想要使你们远离那些善的、被师长们称为善的法而如此说。尼拘陀,有未断的不善法,是杂染的、再有的、有怖畏的、有苦果报的、未来导致生老死的,我为了断除它们而说法。如你们行道,杂染的法将被断除,清净的法将增长,你们将于现法自己以证智作证慧的圆满与广大而住。」

§79

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

如是说时,那些游方者沉默、忧郁、垂肩、低头、沉思、无言地坐着,如被魔所缠心者。那时世尊这样想:『这些愚人全都被恶魔所触。因为他们中连一个也不会这样想:「来吧,我们即使为了证智之义也在沙门果德玛处行梵行,七天能做什么呢?」』那时世尊在伍敦巴利咖游方者园作狮子吼后,升上虚空,停在灵鹫山。而屋主桑达那就在那时进入王舍城。

Udumbarikasuttaṃ niṭṭhitaṃ dutiyaṃ. · 伍顿巴利咖经完第二