DN 25 · 优昙婆逻狮子吼经

尼拘陀游方者事

49如是我闻：一时，世尊住在王舍城的灵鹫山。那时，游方者尼拘陀住在优昙婆逻游方者园，与大约三千位游方者的大众共住。那时，居士散陀那在白天从王舍城出发，想去见世尊。居士散陀那心想：“现在不是去见世尊的时候，世尊正独处静默；也不是去见诸位可敬比丘的时候，诸位可敬比丘也独处静默。我现在何不去优昙婆逻游方者园，到游方者尼拘陀那里呢？”于是，居士散陀那便前往优昙婆逻游方者园。

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.

50那时，游方者尼拘陀正与一大群游方者大众坐在一起，高声喧哗、嘈杂纷乱，谈论着种种无意义的世俗话题。诸如：国王论、盗贼论、大臣论、军队论、恐怖论、战争论、食物论、饮料论、衣服论、床具论、花鬘论、香料论、亲戚论、车辆论、村庄论、集镇论、城市论、地方论、女人论、勇士论、街头巷尾论、取水处论、已故祖先论、种种杂论、世间传说论、海洋起源论、有无论等。

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

51游方者尼拘陀远远望见居士散陀那正朝这边走来，便让大众安静下来，说道：“诸位尊者，请安静！请勿出声！这位是沙门乔达摩的在家弟子——居士散陀那，他正走过来。在沙门乔达摩居于王舍城的白衣在家弟子中，散陀那居士是其中一位。那些尊者喜爱安静、安住安静、赞叹安静。或许他看到这里是一处安静的大众，便会想要过来吧。”他这样说后，那些游方者便都默然了。

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

52于是，居士散陀那前往游方者尼拘陀那里。到了之后，与游方者尼拘陀相互问候致意。说过了亲切友善、令人难忘的寒暄之后，他便在一旁坐下。坐在一旁的居士散陀那对游方者尼拘陀这样说：“诸位尊者，这些其他教派的游方者聚集在一起时，总是高声喧哗、嘈杂纷乱，热衷于谈论种种无意义的世俗话题，诸如：国王论……（中略）……有无论等。然而，彼世尊却是全然不同，他常住于林中、旷野、边地僻静之处，那些地方安静、少声少响、远离人群、适合独处，是适宜独自静默修行之处。”

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.

53听了这话，游方者尼拘陀便对居士散陀那说：“居士，你应该知道才对：沙门乔达摩与谁对话？与谁交谈？又与谁展现智慧明辨？独处空屋已损毁了沙门乔达摩的智慧；他不擅往来人群之中，他根本没有能力对话，他只行于边缘，栖止在边角之处。居士，这就好像一头独眼母牛，总只沿着边缘走，总只栖止在边角之处。同样地，沙门乔达摩的智慧被空寂处所损毁了；他不擅往来人群之中；他根本没有能力对话，他只行于边缘，栖止在边角之处。居士啊，假如沙门乔达摩来到我这大众中，我们只用一个问题就能让他沉默，以沉默令他哑口无言，就像把一个空罐子按倒一样，对此我们确信无疑。”

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.

54世尊以他清净、超越常人的天耳，听到了居士散陀那与游方者尼拘陀之间的这番对话。于是，世尊从灵鹫山下来，来到须摩揭陀池岸边孔雀苑。到后，便在须摩揭陀池岸边孔雀苑的空旷处经行。游方者尼拘陀看见世尊正在须摩揭陀池岸边孔雀苑的空旷处经行。见后，他便让大众安静下来，说道：“诸位尊者，请安静！诸位尊者，请不要出声！这位沙门乔达摩正在须摩揭陀池岸边孔雀苑的空旷处经行。那位尊者喜好安静，赞叹安静，或许他知道了这是一个安静的大众，便会想着过来吧。假如沙门乔达摩来到我这大众中，我们就这样问他：‘尊者，沙门乔达摩是以什么法教导弟子的呢？弟子们被沙门乔达摩以那法调伏后，得达安稳，并宣称这就是心意所向的最初梵行呢？’”他这样说了之后，那些游方者都沉默下来。

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.

苦行厌离说

55那时，世尊便朝游方者尼拘陀走去。游方者尼拘陀对世尊这样说道：“尊者世尊，请过来吧。尊者世尊，欢迎您到来。尊者世尊，您久违地给了我们这样的机会，终于来到这里了。尊者世尊，请坐，这里已为您铺设好座位了。”世尊便在铺设好的座位上坐下。游方者尼拘陀自己则取了一张低座，坐在一旁。世尊对坐在一旁的游方者尼拘陀这样问道：“尼拘陀，你们现在正以何事而共坐谈论？你们先前所中断的，又是什么话题？”听闻此言，游方者尼拘陀便回答世尊说：“尊者，之前我们在须摩揭陀河岸边的孔雀饲养处，望见世尊在露天处经行。看见之后，我们彼此说道：‘如果沙门乔达摩来到我们这群人中间，我们便以此事相问：尊者，世尊用以教导弟子，令弟子们领受世尊的调伏，并宣说自己已得安稳、通达心意，成就了最初梵行的法，究竟是什么？’尊者，这便是我们当时中断谈论的话题，恰在此时，世尊您来到了。”

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

56“尼拘陀，你持有不同的见解、不同的信仰、不同的喜好，从事不同的修行，追随不同的老师，要了解我用什么教导弟子，以及弟子们如何由我调伏而宣称已得安稳、通达心意、成就最初梵行，确实不易。这样吧，尼拘陀，你就针对你自己老师所教的‘厌离’法门，来问我问题：‘尊者，怎样的苦行厌离才算圆满？怎样的又不圆满？’当世尊这样说时，那些游方者纷纷喧腾，发出高声大响，说：“先生们，真是稀有！先生们，真是不可思议！沙门乔达摩竟有如此大的神通与威力，竟放下自己的教说，而请他人阐述其教法！”

‘‘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.

57于是，游方者尼拘陀让那些游方者安静下来，对世尊问道：“尊者，我们宣说苦行厌离，以苦行厌离为精髓，依止于苦行厌离而住。尊者，怎样的苦行厌离才算圆满？怎样的又不圆满？”

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?

13“尼拘陀，此中，有苦行者裸露身体，行止无拘，食后以手擦嘴，舔净手掌；不因“来，尊者”的招呼而前往，不因“停，尊者”的招呼而止步。他不接受特意为他带来的食物，不接受专门为他准备的食物，也不接受任何宴请。他不直接从锅口取食，不从碗口取食；不接受隔着羊递来的食物，不接受隔着棍棒递来的食物，不接受隔着杵臼递来的食物；不从两人共食之处接受食物；不从孕妇接受食物，不从正在哺乳的女子接受食物，不从与男子共居的女子接受食物；不在饥馑时于宣布分发食物处接受食物；不去有狗守候的地方，不去苍蝇群集飞舞的地方。他不吃鱼，不吃肉，不喝烈酒，不喝发酵的酒，也不饮酸粥。他只去一家乞食，仅以一口食维生；或去两家、以两口食维生……乃至去七家、以七口食维生。他依一份供养维生，也依两份供养维生……乃至依七份供养维生。他一日一食，或两日一食……乃至七日一食。他进而精勤于半月一食的饮食行持。他食用野菜，也食用稗子、野米、皮屑、水草、米糠、炊饭时撇出的泡沫、芝麻碾余的粉渣、草、牛粪。他以林中的根与果实为食，以自然掉落的果实维生。他穿着粗麻衣，也穿杂色布衣、裹尸布、粪扫衣、树皮衣、鹿皮衣、带蹄鹿皮衣、吉祥草编织的衣、树皮纤维衣、薄木板衣、人发编织的毡、兽毛毡、猫头鹰翅膀的羽毛。他拔除须发，持续修持拔除须发的苦行。他恒久站立，杜绝坐下。他始终蹲踞，精进于蹲踞的修行。他卧于荆棘床，于荆棘床上安眠；也卧于木板、卧于地面，惟以单侧而卧，身体满沾尘垢。他露天而居，随遇安住。他习惯食用种种杂秽之物，并持续如此而行。他不饮汤水，坚持不饮汤水的禁戒。他甚至精勤于一日之内三次沐浴的修习。尼拘陀，对此你意如何？具备如此行迹，这样的‘厌离苦行’可称为圆满，抑或不圆满？”游方者尼拘陀答言：“尊者，无疑，具备这些行迹，这样的‘厌离苦行’即是圆满，并非不圆满。”世尊便说：“然而，尼拘陀，纵使在这般圆满的‘厌离苦行’之中，我仍说，仍有种种的‘随烦恼’存在。”

‘‘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.

随烦恼

58游方者尼拘陀问言：“尊者，世尊说，如此圆满的苦行厌离中，尚有种种随烦恼。这是从何说起呢？”世尊答言：“尼拘陀，在此，有苦行者受持某一苦行，他因那苦行而自满，意以为足。尼拘陀，苦行者受持苦行，因之自满、意以为足，这本身，尼拘陀，即是苦行者的一个随烦恼。”

‘‘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.

16“再者，尼拘陀，有苦行者受持苦行，却因那苦行而抬高自己、贬低他人。尼拘陀，像这样，苦行者因受持苦行而自赞毁他，这也就是苦行者的随烦恼。”

‘‘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.

17再者，尼拘陀，有苦行者受持苦行，却因那苦行而沉醉、迷恋，陷入放逸。尼拘陀，像这样，苦行者因受持苦行而沉醉、迷恋、陷入放逸，这也就是苦行者的随烦恼。

‘‘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.

59再者，尼拘陀，有苦行者受持苦行，借由那苦行获得利养、恭敬与名声。他因这些利养、恭敬与名声而心满意足、得偿所愿。尼拘陀，像这样，苦行者因受持苦行而获得利养、恭敬与名声，并以此沾沾自喜，这也就是苦行者的随烦恼。

‘‘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.

19再者，尼拘陀，有苦行者受持苦行，借着苦行获得利养、恭敬与名声，便以此自赞毁他。尼拘陀，这也就是苦行者的随烦恼。

‘‘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.

20再者，尼拘陀，有苦行者受持苦行，借着苦行获得利养、恭敬与名声，便陶醉沉迷，陷入放逸。尼拘陀，这也就是苦行者的随烦恼。

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

60再者，尼拘陀，有苦行者对食物生起好恶分别：‘这个合我意，这个不合我意。’对于不合意者，他虽舍弃，心中却仍怀着期待；对于合意者，他便贪著、迷恋、耽溺地享用，不见其过患，不知出离。……尼拘陀，这也是苦行者的随烦恼。

‘‘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.

22尼拘陀，再者，有苦行者受持苦行，是为了追求利养、恭敬与名声，他心里想：‘国王、大臣、刹帝利、婆罗门、居士和外道们，一定会恭敬我。’……尼拘陀，这也是那位苦行者的随烦恼。

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

61尼拘陀，再者，苦行者会贬低其他某位沙门或婆罗门，说：‘此人生活丰裕，什么都吃——诸如根种、茎种、节种、枝种，以及第五类，所谓种子种。他吃东西如遭雷击，用牙尖啃噬，这哪是沙门的样子？’……尼拘陀，这也是那位苦行者的随烦恼。

‘‘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.

24尼拘陀，再者，苦行者见到其他某位沙门或婆罗门，在信众家中被尊重、被敬重、被推崇、被供养。见后，他心想：‘像他这样生活丰裕的人，信众们都尊重、敬重、推崇、供养他。而我是苦行者，生活俭朴，信众们却不尊重、不敬重、不推崇、不供养我。’于是，他对那些信众生起了嫉妒与悭吝……尼拘陀，这也是那位苦行者的随烦恼。

‘‘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.

62再者，尼拘陀，有苦行者专在引人注目处静坐……尼拘陀，这也是苦行者的随烦恼。

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

26再者，尼拘陀，有苦行者隐没自身，游走于信众之家，心中暗想：‘此亦属我之苦行，彼亦属我之苦行。’……尼拘陀，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.

27再者，尼拘陀，有苦行者私下受用某些隐秘之事。若被人问起：‘这样做合宜吗？’于不合宜者，他却说‘合宜’；于合宜者，他却说‘不合宜’。如此，他便成了明知而故说妄语的人……尼拘陀，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.

28尼拘陀，再者，苦行者对于如来或如来的弟子说法时，即便所说是合情合理、应当认可的法义，他也不予认可……尼拘陀，这也是苦行者的一种随烦恼。

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

63尼拘陀，再者，苦行者易怒、记恨。尼拘陀，苦行者若易怒、记恨，这也是苦行者的随烦恼。

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

30尼拘陀，再者，苦行者会毁辱、轻蔑……会嫉妒、悭吝……会狡诈、虚伪……会固执、极度傲慢……会怀恶欲、为恶欲所驱使……会持邪见、执持边见……会执取己见，固持不舍，难以放下。尼拘陀，苦行者若执取己见、固持不舍、难以放下，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.

31“尼拘陀，你意下如何？这些苦行厌离，是随烦恼，还是并非随烦恼呢？”“尊者，这些确实是苦行厌离的随烦恼，绝非非随烦恼。而且，尊者，这有可能：一位苦行者全然具备这一切随烦恼，更不必说只具备其中某些了。”

‘‘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.

证得清净嫩芽

64“尼拘陀，一位苦行者受持苦行，却不以此苦行为乐，意愿未得圆满。尼拘陀，当苦行者受持苦行而不以此苦行为乐、意愿未得圆满时，仅就这一点而言，他在该处是清净的。”

‘‘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.

34尼拘陀，再者，苦行者受持苦行，却不因此自赞毁他……就这点而言，他于此是清净的。

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

35尼拘陀，再者，苦行者受持苦行，却不因此沉醉、不沈迷、不放逸……就这点而言，他于此是清净的。

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

65尼拘陀，再者，苦行者受持苦行，他依此苦行获得利养、恭敬、名声。他对这些利养、恭敬、名声，不感得意，意愿也不得圆满……如是，他于此是清净的。

‘‘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.

37“再者，尼拘陀，有苦行者依苦行而获得利养、恭敬与名声。他对此利养、恭敬与名声，不抬高自己，也不贬低他人……如此，他在这一点上便是清净的。”

‘‘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.

38“再者，尼拘陀，有苦行者依苦行而获得利养、恭敬与名声。他对此利养、恭敬与名声，不沉迷、不痴迷、不放逸……如此，他在这一点上便是清净的。”

‘‘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.

66“再者，尼拘陀，有苦行者对食物不落入分别偏执：‘这个合我意，这个不合我意。’对于不合意的，他毫无牵挂地舍离；对于合意的，他受用而不贪着、不痴迷、不执取，正见其过患，以出离的智慧而食……如此，他在这一点上便是清净的。”

‘‘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.

40“再者，尼拘陀，有苦行者修习苦行，并非出于对利养、恭敬与名声的贪求——不会这样想：‘愿国王、大臣、刹帝利、婆罗门、居士及外道们都恭敬我’……如此，他在这一点上便是清净的。”

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

67“再者，尼拘陀，有苦行者不讥嫌其他沙门或婆罗门，不说：‘此人生活丰裕，如何能无所不食——诸如根种、茎种、节种、枝种及第五类的种子，还有那雷击火烤、齿尖磨碎之物，却依沙门教说而食？’……如此，他在这一点上便是清净的。”

‘‘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.

42再者，尼拘陀，有苦行者见到某位沙门或婆罗门在俗家受恭敬、受尊重、受礼遇、受供养。见后，他不生起这样的心念：‘此生活丰裕者，于俗家受恭敬、受尊重、受礼遇、受供养；而我此粗劣生活的苦行者，于俗家却不被恭敬、不被尊重、不被礼遇、不被供养。’由此，他对那些俗家不生嫉妒与悭吝……如此，他在这一点上便是清净的。

‘‘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.

68再者，尼拘陀，一位苦行者不只在人前可见之处安坐禅修……如此，他在这一点上是清净的。

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

44再者，尼拘陀，一位苦行者不会遮掩身形，游走于俗家之间，心想：‘这是我苦行的一部分，这也是我苦行的一部分’……如此，他在这一点上是清净的。

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

45再者，尼拘陀，一位苦行者从不做任何需加隐藏的事。当被问：‘你认可此事吗？’不认可时，他便说‘不认可’；认可时，便说‘认可’。如此，他便不会故意说妄语……如此，他在这一点上是清净的。

‘‘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.

46再者，尼拘陀，一位苦行者，当如来或如来的弟子在说法时，对于其中真实、确当的道理，他会予以认同……如是，他在这一点上便得清净。

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

69再者，尼拘陀，苦行者无愤怒、无怨恨。尼拘陀，正因为苦行者无愤怒、无怨恨，他在这一点上便是清净的。

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

48再者，尼拘陀，苦行者无虚伪、无欺瞒……无嫉妒、无悭吝……无诡诈、无谄曲……无固执、无傲慢……无恶欲，不为恶欲所支配……无邪见，不执持边见……不固执己见、不坚持执取、善于放舍。尼拘陀，正因为苦行者不固执己见、不坚持执取、善于放舍，他在这一点上便是清净的。

‘‘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.

49尼拘陀，你意如何？若如此，苦行厌离是清净还是不清净？”“尊者，若如此，苦行厌离必定清净，并非不清净，而且已达到顶峰，达到核心。”“尼拘陀，仅到此程度，苦行厌离尚未达顶峰、未达核心，不过刚触及表皮而已。

‘‘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.

清净达表皮论

70“尊者，那么，苦行厌离要到何等程度，才算达到顶峰、达到核心呢？尊者，唯愿世尊引我至这苦行厌离的顶峰，至其核心。”“尼拘陀，于此，苦行者当具足四重防护。尼拘陀，苦行者如何具足四重防护？尼拘陀，于此，苦行者不亲自杀生，不教令他人杀生，他人杀生时亦不赞同；不亲自取未给予之物，不教令他人取未给予之物，他人取未给予之物时亦不赞同；不亲说妄语，不教令他人妄语，他人妄语时亦不赞同；不自己期盼修行之利益，不教令他人期盼修行之利益，他人期盼修行之利益时亦不赞同。尼拘陀，苦行者如此便具足了四重防护。

52尼拘陀，当苦行者安住于四重防护，那便是他的苦行。他向前精进，不退转。他亲近寂静的住处——山林、树下、山丘、山谷、山洞、坟场、森林、空旷处、稻草堆。他食后，从托钵归来，便结跏趺坐，上身正直，系念于前。他舍离对世间的贪求，以离贪的心而住，从贪欲中净化内心。他舍离嗔恚与恶意，以无嗔的心而住，悲悯一切有情众生，从嗔恚与恶意中净化内心。他舍离昏沉与睡眠，以离昏沉睡眠的心而住，常作光明想，正念正知，从昏沉与睡眠中净化内心。他舍离掉举与恶作，以不散乱的心而住，内心寂静，从掉举与恶作中净化内心。他舍离疑惑，以超越疑惑的心而住，于善法不再犹豫，从疑惑中净化内心。

‘‘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.

71他舍离了这五种能覆蔽内心、削弱智慧的杂染之后，以与慈俱行之心遍满一个方向而安住，同样地，第二方向，同样地，第三方向，同样地，第四方向。如此，向上、向下、横向、遍一切处、视一切众生与己同体、涵盖整个世间，他以与慈俱行之广大、无量、无怨、无害之心遍满而安住。以与悲俱行之心……以与喜俱行之心……以与舍俱行之心遍满一个方向而安住，同样地，第二方向，同样地，第三方向，同样地，第四方向。如此，向上、向下、横向、遍一切处、视一切众生与己同体、涵盖整个世间，他以与舍俱行之广大、无量、无怨、无害之心遍满而安住。

‘‘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.

54尼拘陀，你意下如何？若是这样，苦行厌离是清净还是不清净呢？”“尊者，若是这样，苦行厌离必定是清净的，并非不清净，而且已到顶点，已到核心。”“尼拘陀，到此地步，苦行厌离还未到顶点、未到核心，其实只到了树皮而已。”

‘‘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.

清净软木论

72“那么，尊者，苦行厌离要到何种程度，才算是达到顶尖、触及核心呢？尊者，恳请世尊引导我在苦行厌离上达到顶尖，触及核心吧！”“尼拘陀，在此，有苦行者依四支律仪防护自身。尼拘陀，苦行者如何依四支律仪防护自身呢……尼拘陀，当一位苦行者如此依四支律仪防护自身时，此即是他的苦行。他精进不退。他亲近僻静的坐卧处……他舍断这五种盖——这些心的随烦恼、能令智慧羸弱的法，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、无瞋，遍满而住。他随念种种过去世的生命，例如：一生、二生、三生、四生、五生，十生、二十生、三十生、四十生、五十生，一百生、一千生、十万生，无数坏劫、无数成劫、无数成坏劫——‘在那里，我曾是这样的名、这样的姓、这样的容貌、这样的食物，如此感受苦乐，有这样的寿限；我从那里死后，又投生他处；在那里，我又曾是这样的名、这样的姓、这

‘‘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.

57“尼拘陀，你觉得如何？若果真如此，这苦行厌离是清净的，还是不清净的呢？”“尊者，若果真如此，苦行厌离必定是清净的，而非不清净的，它已达到了顶尖、触及了核心。”“尼拘陀，只到这个程度，苦行厌离还尚未达到顶尖，也未触及核心；然而，可以称为达到了外皮。”

‘‘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.

58论清净、达至最上与证得核心

Parisuddhaaggappattasārappattakathā

73“尊者，那么苦行厌离修到何种程度，才算达到了最上、证得了核心呢？善哉，尊者，愿世尊令我在苦行厌离上达至最上、证得核心吧。” “尼拘陀，在此，有苦行者依四支律仪防护而安住。尼拘陀，苦行者如何依四支律仪防护而安住呢？……尼拘陀，当苦行者如此依四支律仪防护而安住时，这便成为他的一种苦行。他精进不退转。他亲近僻静的坐卧之处……他断除了这五种盖——这些心的随烦恼、能使智慧羸弱的法，以慈俱行之心……以舍俱行之心，广大、无量、无怨敌、无瞋害，遍满而住。他随念种种过去世的生命，例如一生、二生、三生、四生、五生……他如此，连同面貌与细节，随念种种过去世的生命。他以清净、超越凡夫的天眼，看见众生死去、投生，低贱的、高贵的，美丽的、丑陋的，善趣的、恶趣的，他了知众生随业流转：‘确实，这些尊贵的众生身行恶行、语行恶行、意行恶行，诽毁圣者，持邪见，造作邪见之业，他们在身坏命终之后，投生于苦

‘‘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.

60“尼拘陀，你的想法如何呢？若如此，苦行厌离是清净，还是不清净呢？” “尊者，若如此，苦行厌离必定是清净，而非不清净，已达到了最上、证得了核心。”

尼拘陀游方者事

62听了这话，那些游方者顿时大声喧哗，发出许多高亢、巨大的声响，说道：“如此说来，我们连同师承，都已尽皆毁坏了！我们实在不知还有比这更超胜的道理！”

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

尼拘陀陷入沉思

苦行厌离说

随烦恼

66尼拘陀说：“尊长，我曾听闻这样的说法。那些年长德高的游方者师长、前辈曾这样说：‘过去世的那些阿拉汉、正自觉者，那些世尊，并不像如今我与师长们这般，聚在一处时高声谈笑、喧哗纷然，热衷于谈论种种世俗无义的话题，诸如：谈论国王、谈论盗贼……乃至谈论有与无等世论。那些世尊，惯常受用寂静、无喧、远离人烟的森林、林野、边远的坐卧处，正如世尊您现在这样。’”

‘‘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.

67世尊这样说：‘尼拘陀，你是一位有智慧、具念、年长的人，难道你未曾想过：“彼世尊是觉悟者，为觉悟而说法；彼世尊是调御者，为调伏而说法；彼世尊是寂静者，为寂静而说法；彼世尊是渡越者，为渡越而说法；彼世尊是究竟寂灭者，为究竟寂灭而说法”吗？’

‘‘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?

梵行圆满作证

证得清净嫩芽

70请来一位有智之人，他须正直、不虚伪、不狡诈、诚实无谄。我教导他，为他说法。他若能依教而修，七年之内，于此现法之中，便能以自证智体证无上梵行的究竟，圆满而住——这正是善男子们为追求无上目标，正当地从在家生活出家，走向无家之道所要达成的。尼拘陀，暂且不说七年。请来一位有智之人，他须正直、不虚伪、不狡诈、诚实无谄。我教导他，为他说法。他若能依教而修，六年之内便能……五年……四年……三年……二年……一年……尼拘陀，暂且不说一年。请来一位有智之人，他须正直、不虚伪、不狡诈、诚实无谄。我教导他，为他说法。他若能依教而修，七个月之内便能……六个月……五个月……四个月……三个月……两个月……一个月……半个月……尼拘陀，暂且不说半个月。请来一位有智之人，他须正直、不虚伪、不狡诈、诚实无谄。我教导他，为他说法。他若能依教而修，七日之内，于此现法之中，便能以自证智体证无上梵行的究竟，圆满而住——这正是善男子们为追求无上目标，正当地从在家生活出家，走向无家之道所要达成的。

‘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’.

尼拘陀游方者事

苦行厌离说

随烦恼

证得清净嫩芽

清净达表皮论

清净软木论

尼拘陀游方者事

尼拘陀陷入沉思

苦行厌离说

随烦恼

梵行圆满作证

证得清净嫩芽

游方者们的忧虑

清净达表皮论

清净软木论