MN 56 · 优波离经
56如是我闻：有一次，世尊住在那喇兰达的巴瓦利咖芒果园里。那时，尼干陀若提子也住在那喇兰达，和一大群尼干陀的弟子们在一起。那时，长苦行者尼干陀在那喇兰达托钵乞食，吃完之后，在午饭后从乞食中返回，就去到巴瓦利咖芒果园，去世尊那里。到了之后，和世尊互相问候致意。在进行了令人愉快、值得铭记的交谈后，就站在一旁。世尊对站在一旁的长苦行者尼干陀这样说：'有座位呢，苦行者，如果你愿意就请坐吧。'听了这话，长苦行者尼干陀拿了一个低矮的座位，就在一旁坐下了。世尊对坐在一旁的长苦行者尼干陀这样说：'苦行者，尼干陀若提子为了实施恶业、为了造作恶业，设立了哪几种业呢？'
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ. Atha kho dīghatapassī nigaṇṭho nāḷandāyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca – ‘‘saṃvijjanti kho, tapassi , āsanāni; sace ākaṅkhasi nisīdā’’ti. Evaṃ vutte, dīghatapassī nigaṇṭho aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca – ‘‘kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?
2‘朋友乔达摩，尼干陀若提子他一般不将[这类行为]设立为“业、业”；朋友乔达摩，尼干陀若提子通常是将[这类行为]设立为“罚、罚”的。'
‘‘Na kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa ‘kammaṃ, kamma’nti paññapetuṃ; ‘daṇḍaṃ, daṇḍa’nti kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa paññapetu’’nti.
3‘那么，苦行者，尼干陀若提子为了实施恶业、为了造作恶业，设立了哪几种罚呢？'
‘‘Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?
4‘朋友乔达摩，尼干陀若提子为了实施恶业、为了造作恶业，设立了三种罚，也就是：身罚、语罚、意罚。’
‘‘Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṃ – kāyadaṇḍaṃ, vacīdaṇḍaṃ, manodaṇḍa’’nti.
5‘那么，苦行者，身罚是一种，语罚是另一种，意罚又是另一种吗？’
‘‘Kiṃ pana, tapassi, aññadeva kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍa’’nti?
6‘是的，朋友乔达摩，身罚是一种，语罚是另一种，意罚又是另一种。’
‘‘Aññadeva , āvuso gotama, kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍa’’nti.
7“苦行者，那么，在这三种罚如此区分、如此分别之后，尼干陀若提子将哪一种罚定为更加重罪——对恶行的造作、对恶行的推动而言？是身罚，还是语罚，还是意罚？”
‘‘Imesaṃ pana, tapassi, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ daṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā , yadi vā kāyadaṇḍaṃ, yadi vā vacīdaṇḍaṃ, yadi vā manodaṇḍa’’nti?
8“乔达摩朋友，这三种罚如此区分、如此分别之后，尼干陀若提子将身罚定为更加重罪——对恶行的造作、对恶行的推动而言，语罚不是那样，意罚也不是那样。”
‘‘Imesaṃ kho, āvuso gotama, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ kāyadaṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṃ, no tathā manodaṇḍa’’nti.
9“‘长苦行者，你说的是身之杖吗？’”
‘‘Kāyadaṇḍanti, tapassi, vadesi’’?
10“乔达摩朋友，我说‘身罚’。”
‘‘Kāyadaṇḍanti, āvuso gotama, vadāmi’’.
11“苦行者，你说‘身罚’？”
‘‘Kāyadaṇḍanti, tapassi, vadesi’’?
12“乔达摩朋友，我说‘身罚’。”
‘‘Kāyadaṇḍanti, āvuso gotama, vadāmi’’.
13“苦行者，你说‘身罚’？”
‘‘Kāyadaṇḍanti, tapassi, vadesi’’?
14“‘乔达摩尊者，我说的是身之杖。’”
‘‘Kāyadaṇḍanti, āvuso gotama, vadāmī’’ti.
15就这样，世尊在这个论题上让长苦行者尼干陀确认了三遍。
Itiha bhagavā dīghatapassiṃ nigaṇṭhaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpesi.
57听了这话，长苦行者尼干陀对世尊说：“那么，乔达摩尊者，你安立了几种杖，作为造恶业、令恶业生起的原因呢？”
Evaṃ vutte, dīghatapassī nigaṇṭho bhagavantaṃ etadavoca – ‘‘tvaṃ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?
17“‘长苦行者，如来并不习惯安立‘杖、杖’这样的说法；长苦行者，如来的习惯是安立‘业、业’这样的说法。’”
‘‘Na kho, tapassi, āciṇṇaṃ tathāgatassa ‘daṇḍaṃ, daṇḍa’nti paññapetuṃ; ‘kammaṃ, kamma’nti kho, tapassi, āciṇṇaṃ tathāgatassa paññapetu’’nti?
18“‘那么，乔达摩尊者，你安立了几种业，作为造恶业、令恶业生起的原因呢？’”
‘‘Tvaṃ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā’’ti?
19“长苦行者，我宣说有三种业能造作恶业、引发恶业，即：身业、语业、意业。”
‘‘Tīṇi kho ahaṃ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṃ – kāyakammaṃ, vacīkammaṃ, manokamma’’nti.
20“乔达摩道友，那么身业是一回事，语业是另一回事，意业又是另一回事吗？”
‘‘Kiṃ panāvuso gotama, aññadeva kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamma’’nti?
21“长苦行者，身业确实是一回事，语业是另一回事，意业是另一回事。”
‘‘Aññadeva, tapassi, kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamma’’nti.
22“乔达摩道友，在这三种如此区分、如此有别的业中，您认为哪一种业在造作恶业、引发恶业方面罪过更重？是身业、语业，还是意业？”
‘‘Imesaṃ panāvuso gotama, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ kammaṃ mahāsāvajjataraṃ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṃ, yadi vā vacīkammaṃ, yadi vā manokamma’’nti?
23“长苦行者，对于这三种如此区分、如此有别的业，我宣说：意业在造作恶业、引发恶业方面罪过最重，身业不是这样，语业也不是这样。”
‘‘Imesaṃ kho ahaṃ, tapassi, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ manokammaṃ mahāsāvajjataraṃ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṃ, no tathā vacīkamma’’nti.
24“乔达摩贤友，您说的是意业吗？”
‘‘Manokammanti, āvuso gotama, vadesi’’?
25“长苦行者，我说的是意业。”
‘‘Manokammanti, tapassi, vadāmi’’.
26“乔达摩道友，您是说‘意业’吗？”
‘‘Manokammanti, āvuso gotama, vadesi’’?
27“长苦行者，我说的是意业。”
‘‘Manokammanti, tapassi, vadāmi’’.
28“乔达摩贤友，您说的是意业吗？”
‘‘Manokammanti , āvuso gotama, vadesi’’?
29“长苦行者，我说的是意业。”
‘‘Manokammanti, tapassi, vadāmī’’ti.
30就这样，长苦行者尼干陀在这个论题上，让世尊重复确认了三次后，就从座位上起身，前往尼干陀若提子那里去了。
Itiha dīghatapassī nigaṇṭho bhagavantaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.
58那时，尼干陀若提子正与一大群在家弟子坐在一起，都是些不懂事的弟子，以优婆离居士为首。尼干陀若提子远远看见长苦行者尼干陀走过来，就对他说道：“喂，苦行者，你大白天从哪里来啊？”“尊者，我从沙门乔达摩那里来。”“苦行者，你跟沙门乔达摩有过什么交谈吗？”“尊者，我跟沙门乔达摩确实有过一些交谈。”“苦行者，你跟沙门乔达摩是怎样交谈的呢？”于是，长苦行者尼干陀就把与世尊交谈的全部内容，都告诉了尼干陀若提子。听完之后，尼干陀若提子对长苦行者尼干陀说：“好！好！苦行者！正如一个有学识的弟子如实地理解了老师的教导一样，长苦行者尼干陀就是这样回答沙门乔达摩的。那微不足道的意罚，跟如此粗重明显的身罚比起来，算得了什么！在造作恶业、促使恶业延续上，身罚才是最重大的罪过，语罚不是这样，意罚也不是这样。”
Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṃ nisinno hoti bālakiniyā parisāya upālipamukhāya. Addasā kho nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ; disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘handa, kuto nu tvaṃ, tapassi, āgacchasi divā divassā’’ti? ‘‘Ito hi kho ahaṃ, bhante, āgacchāmi samaṇassa gotamassa santikā’’ti. ‘‘Ahu pana te, tapassi, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti ? ‘‘Ahu kho me, bhante, samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti. ‘‘Yathā kathaṃ pana te, tapassi, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo’’ti? Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ nigaṇṭhassa nāṭaputtassa ārocesi. Evaṃ vutte, nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘sādhu sādhu, tapassi! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya! Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.
59听完这话，优婆离居士对尼干陀若提子说：“好！好！尊者，长苦行者真是这样！正如一个有学识的弟子如实地理解了老师的教导一样，这位大德苦行者就是这样回答沙门乔达摩的。那微不足道的意罚，跟如此粗重明显的身罚比起来，算得了什么！在造作恶业、促使恶业延续上，身罚才是最重大的罪过，语罚不是这样，意罚也不是这样。好了，尊者，让我去，在这个议题上跟沙门乔达摩辩一辩。如果沙门乔达摩像大德苦行者安立的那样站定立场，那么，就像一个大力士抓住一头长毛绵羊的毛，把它拖过来、拽过来、来回拉扯一样，我也要在辩论中用论式把沙门乔达摩拖过来、拽过来、来回拉扯。就像一个大力士酿酒工，把一个巨大的酿酒草席扔进深水潭里，抓住它的角，把它拖过来、拽过来、来回拉扯一样，我也要在辩论中用论式把沙门乔达摩拖过来、拽过来、来回拉扯。就像一个大力士的酿酒无赖，抓住一根尾毛，把它抖动、猛抖、拍打得干干净净一样，我也要在辩论中用论式把沙门乔达摩抖干净、猛抖干净、拍打干净。就像一头六十岁的大象，跳进深深的莲池，玩起一种叫‘洗麻布’的游戏一样，我也要跟沙门乔达摩玩玩，在我看来，那就像‘洗麻布’的游戏。好了，尊者，让我去，在这个议题上跟沙门乔达摩辩一辩吧。”“居士，你去吧，去跟沙门乔达摩在这个议题上辩一辩。因为，居士啊，能够去跟沙门乔达摩辩论的，要么是我，要么是长苦行者尼干陀，要么是你。”
Evaṃ vutte, upāli gahapati nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sādhu sādhu, bhante dīghatapassī ! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ bhadantena tapassinā samaṇassa gotamassa byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya! Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo. Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmi. Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṃ; seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi . Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākilañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya , evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi . Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati, evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi. Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmī’’ti. ‘‘Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti.
60听完这话，长苦行者尼干陀对尼干陀若提子说：“尊者，我不赞成让优婆离居士去跟沙门乔达摩辩论。尊者，沙门乔达摩有幻术，他知道一种能诱转人的幻法，用这法去诱转其他教派的弟子。”“苦行者，优婆离居士会去成为沙门乔达摩的弟子，这种事是不可能、没道理的。而沙门乔达摩来成为优婆离居士的弟子，这件事倒是有可能。居士，你去吧，去跟沙门乔达摩在这个议题上辩一辩。因为，居士啊，能够去跟沙门乔达摩辩论的，要么是我，要么是长苦行者尼干陀，要么是你。”第二次，长苦行者尼干陀…… 第三次，长苦行者尼干陀对尼干陀若提子说：“尊者，我不赞成让优婆离居士去跟沙门乔达摩辩论。尊者，沙门乔达摩有幻术，他知道一种能诱转人的幻法，用这法去诱转其他教派的弟子。”“苦行者，优婆离居士会去成为沙门乔达摩的弟子，这种事是不可能、没道理的。而沙门乔达摩来成为优婆离居士的弟子，这件事倒是有可能。居士，你去吧，去跟沙门乔达摩在这个议题上辩一辩。因为，居士啊，能够去跟沙门乔达摩辩论的，要么是我，要么是长苦行者尼干陀，要么是你。”“好的，尊者。”优婆离居士答应了尼干陀若提子后，从座位起身，向尼干陀若提子行礼、右绕，然后就前往巴瓦利咖芒果园，到世尊那里去。到了之后，他向世尊行礼，坐在一边。坐在一边的优婆离居士对世尊说：“尊者，长苦行者尼干陀来过这里吗？”
Evaṃ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya. Gaccha, tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti. Dutiyampi kho dīghatapassī…pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi , anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya. Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā’’ti. ‘‘Evaṃ, bhante’’ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upāli gahapati bhagavantaṃ etadavoca – ‘‘āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho’’ti?
34“居士，长苦行者尼干陀来过这里。”
‘‘Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho’’ti.
35“尊者，那你跟长苦行者尼干陀有过什么交谈吗？”
‘‘Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti?
36“居士，我跟长苦行者尼干陀确实有过一些交谈。”
‘‘Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti.
37“那么，尊者，您跟长苦行尼干陀之间的交谈，是怎样的呢？”
‘‘Yathā kathaṃ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo’’ti?
38于是，世尊便把他跟长苦行尼干陀交谈的所有内容，全都告诉了优婆离居士。
Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṃ kathāsallāpo taṃ sabbaṃ upālissa gahapatissa ārocesi.
61听世尊这么说，优婆离居士就对世尊说：“妙哉！妙哉！苦行者尊者！正如一个有学识的弟子，能完全正确地理解导师的教导一样，长苦行尼干陀也是这样回答世尊的。那微不足道的意罚，比起这如此粗重的身罚，算得了什么呢？所以，在造作恶业、令恶业持续运转上，身罚才是罪过最重的，语罚不是这样，意罚也不是这样。” “居士，如果你能立足于真理来跟我讨论，那么我们的对话才有意义。” “尊者，我会立足于真理来讨论。让我们的对话开始吧。”
Evaṃ vutte, upāli gahapati bhagavantaṃ etadavoca – ‘‘sādhu sādhu, bhante tapassī! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ dīghatapassinā nigaṇṭhena bhagavato byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti. ‘‘Sace kho tvaṃ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo’’ti. ‘‘Sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’ti.
62“居士，你对此怎么想？假如有位尼干陀，生病了，很痛苦，病得很厉害。他原本是禁用冷水的，却去用了热水。如果他因为得不到冷水而死去。居士，对于这样的尼干陀，尼干陀若提子会判定他投生到哪里呢？”
‘‘Taṃ kiṃ maññasi, gahapati, idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī. So sītodakaṃ alabhamāno kālaṅkareyya. Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṃ paññapetī’’ti?
41“尊者，有一种叫做‘意执’的天神，他会投生到那里去。”
‘‘Atthi, bhante, manosattā nāma devā tattha so upapajjati’’.
42“那是什么原因呢？”
‘‘Taṃ kissa hetu’’?
43「那是什么原因？」
‘‘Taṃ kissa hetu’’?
44“大德，他临终时是心念执著所繫缚的。”
‘‘Asu hi, bhante , manopaṭibaddho kālaṅkarotī’’ti.
45“居士，你用心想想，用心想好了再回答。你前面说的和后面说的对不上，后面说的和前面说的也对不上。居士，你可是说过这样的话：‘尊者，我要立足于真实来和你探讨；让咱们之间有些对话吧。’” “尊者，就算世尊您这么说，我仍然认为，身罚对于造作恶业、让恶业运转起来，是罪过最重的，语罚没那么重，意罚也没那么重。”
‘‘Manasi karohi, gahapati , manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’’ti. ‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.
63“居士，你认为如何？如果有一位尼干陀若提子，他具足四禁制的防护，完全禁制一切、完全繫缚于一切、完全洗刷一切、完全遍满一切。他在前进或后退时，也会压死许多微小的生物。居士，对于这种情况，尼干陀若提子教导说会带来什么果报？”
‘‘Taṃ kiṃ maññasi, gahapati , idhassa nigaṇṭho nāṭaputto cātuyāmasaṃvarasaṃvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo. So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṃ āpādeti. Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṃ vipākaṃ paññapetī’’ti?
47“大德，尼干陀若提子教导说，那并非有意为之，所以不算重罪。”
‘‘Asañcetanikaṃ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṃ paññapetī’’ti.
48“居士，那如果他是故意的呢？”
‘‘Sace pana, gahapati, cetetī’’ti?
49“大德，那就是重罪了。”
‘‘Mahāsāvajjaṃ, bhante, hotī’’ti.
50“居士，那么尼干陀若提子把'思'归在哪一类里呢？”
‘‘Cetanaṃ pana, gahapati, nigaṇṭho nāṭaputto kismiṃ paññapetī’’ti?
51“归在意罚里，尊者。”
‘‘Manodaṇḍasmiṃ, bhante’’ti.
52“居士，你仔细想清楚，仔细想清楚了再回答。你前面的话和后面的话，或者后面的话和前面的话，可对不上啊。居士，你刚才可是说过：‘大德，我将立足于真实来讨论，但愿我们在这点上有些对话交集。’” “大德，即使世尊这么说，在做恶业、造作恶行、让恶业延续这方面，还是身罚比较重罪，语罚不会那样，意罚也不会那样。”
‘‘Manasi karohi, gahapati , manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi, hotu no ettha kathāsallāpo’’’ti. ‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.
64“居士，你觉得怎么样？这座那喇兰达城，它繁荣、富庶，人口众多，住满了人，是吗？”
‘‘Taṃ kiṃ maññasi, gahapati, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā’’ti?
54“是的，尊者，这座那喇兰达城繁荣、富庶，人口众多，住满了人。”
‘‘Evaṃ, bhante, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā’’ti.
55“居士，你觉得怎么样？假设有个人来到这里，举着一把剑。他会这么说：‘我要在一个刹那、一个片刻之间，把这那喇兰达城里所有的生命，统统变成一堆肉酱、一座肉山。’居士，你觉得怎么样？这个人能在一个刹那、一个片刻之间，把这那喇兰达城里所有的生命，统统变成一堆肉酱、一座肉山吗？”
‘‘Taṃ kiṃ maññasi, gahapati, idha puriso āgaccheyya ukkhittāsiko. So evaṃ vadeyya – ‘ahaṃ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ karissāmī’ti. Taṃ kiṃ maññasi, gahapati, pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātu’’nti?
56尊者，十个人不够，尊者，二十个人不够，尊者，三十个人不够，尊者，四十个人不够，尊者，五十个人都不够，要在这一瞬间、这一刹那，把整个那兰达城里所有的生命搅成一堆肉泥、一垛肉山，根本不够用！一个区区凡夫又算得了什么！
‘‘Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṃsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātuṃ. Kiñhi sobhati eko chavo puriso’’ti!
57居士，你怎么看？假若来了一位有神通的、能掌控自心的沙门或婆罗门，他这样说：‘我仅用一个充满憎恶的意念，就能把那兰达化为灰烬。’居士，你怎么看？这位有神通的、能掌控自心的沙门或婆罗门，有没有能力仅用一个充满憎恶的意念，就把那兰达化为灰烬呢？
‘‘Taṃ kiṃ maññasi, gahapati , idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto. So evaṃ vadeyya – ‘ahaṃ imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ karissāmī’ti. Taṃ kiṃ maññasi, gahapati, pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ kātu’’nti ?
58尊者，十座那兰达，二十座那兰达，三十座那兰达，四十座那兰达，五十座那兰达，那位有神通的、能掌控自心的沙门或婆罗门，都有能力仅用一个充满憎恶的意念，将它们化为灰烬。一个区区那兰达城又算得了什么！
‘‘Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṃsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṃ kātuṃ. Kiñhi sobhati ekā chavā nāḷandā’’ti!
59居士，请你用心想想，用心想好了再回答。你的前后说法对不上，前句不搭后句，后句不搭前句。居士，你自己不也说过这样的话吗：‘尊者，我要立足于真相来进行交谈；让我们就在这里展开这场论谈吧。’
‘‘Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’’ti.
60世尊虽然这样说，但我还是认为，对于恶业的造作、恶业的发动而言，身杖比语杖、意杖罪过更重。
‘‘Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo’’ti.
65居士，你怎么看？你可曾听说过‘杖基森林’、‘卡陵嘎森林’、‘中间森林’、‘摩登伽森林’这些变成了荒野的森林吗？
‘‘Taṃ kiṃ maññasi, gahapati, sutaṃ te daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti?
62“是的，尊者，我听闻，丹达基森林、咖林咖森林、中部森林、马当咖森林，这些曾经是森林，后来变成了荒原。”
‘‘Evaṃ, bhante, sutaṃ me daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti.
63“居士，你是怎么想的？你曾听说过，是什么原因使得丹达基森林、咖林咖森林、中部森林、马当咖森林，这些本来存在的森林，后来变成了荒原呢？”
‘‘Taṃ kiṃ maññasi, gahapati, kinti te sutaṃ kena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti?
64“尊者，我曾听闻，是因为一些仙人们心中的愤怒，使得丹达基森林、咖林咖森林、中部森林、马当咖森林，这些曾经的森林，变成了荒原。”
‘‘Sutaṃ metaṃ, bhante, isīnaṃ manopadosena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūta’’nti.
65“居士，你再仔细想想，想清楚了再回答。你前面所说的和后面所说的，后面所说的和前面所说的，根本衔接不上。居士，你之前可是夸下海口的：‘尊者，我将立足于真实，和你进行论辩；我们就此来一场对话吧！’”
‘‘Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’’’ti.
66“尊者，单单前一个譬喻，就已经让我对世尊感到满意和欢喜了。然而，我还是想听听世尊对各种问题的精彩解答，所以我之前才会想到要与世尊对立。太好了，尊者，太好了！尊者，就像有人将倾倒的东西扶正，将隐蔽的东西显露，为迷路的人指明道路，或在黑暗中举起油灯，让有眼睛的人能看见东西一样；世尊以种种方式阐明了法义。从今以后，我皈依世尊，皈依法，也皈依比丘僧团。请世尊接受我为在家弟子，从今日起，直至生命终结，我都皈依三宝。”
‘‘Purimenevāhaṃ , bhante, opammena bhagavato attamano abhiraddho. Api cāhaṃ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṃ bhagavantaṃ paccanīkaṃ kātabbaṃ amaññissaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
67“居士，你应当经过仔细考虑之后再作决定。像你这样有名望的人，行事谨慎是好的。” “尊者，世尊这样对我说：‘居士，你应当经过仔细考虑之后再作决定。像你这样有名望的人，行事谨慎是好的。’这让我对世尊更加满意和欢喜。尊者，要是其他外道得到了我做弟子，他们只怕会扛着旗子在整个那兰达城里游行宣告：‘优婆离居士已经成为我们的弟子了！’然而，世尊却这样对我说：‘居士，你应当经过仔细考虑之后再作决定。像你这样有名望的人，行事谨慎是好的。’所以，尊者，这是我第二次皈依世尊，皈依法，也皈依比丘僧团。请世尊接受我为在家弟子，从今日起，直至生命终结，我都皈依三宝。”
‘‘Anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ nāḷandaṃ paṭākaṃ parihareyyuṃ – ‘upāli amhākaṃ gahapati sāvakattaṃ upagato’ti. Atha ca pana maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
68“居士，你家世代都是尼干陀的信徒，如一口井般随时供他们取用，你也认为应该布施食物给到访的那些尼干陀吧。” “尊者，世尊对我这么说：‘居士，你家世代都是尼干陀的信徒，如一口井般随时供他们取用，你也认为应该布施食物给到访的那些尼干陀吧。’这反而让我对世尊更加满意、更加欢喜了。尊者，我曾听说过，沙门乔达摩是这样声称的：‘只应布施给我，不应布施给别人；只应布施给我的弟子，不应布施给别人的弟子；只有布施给我才有大果报，布施给别人没有大果报；只有布施给我的弟子才有大果报，布施给别人的弟子没有大果报。’然而，世尊现在却劝我也布施给那些尼干陀。不过，尊者，我们知道何时才是合适的时机。尊者，这是我第三次皈依世尊、皈依法、皈依比丘僧团。请世尊接受我为在家弟子，从今日起，直到生命终结，我都皈依了。”
‘‘Dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’’ti. ‘‘Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha – ‘dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti. Sutaṃ metaṃ, bhante, samaṇo gotamo evamāha – ‘mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti. Atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṃ jānissāma. Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.
69那时，世尊为优婆离居士次第开示佛法，即：布施论、持戒论、升天论；也说明了欲望的过患、卑劣与污秽，以及出离的功德利益。当世尊知道优婆离居士的心已经做好准备，变得柔软、毫无障碍，充满欢喜与净信时，便为他揭示了佛陀们独有的殊胜教法——苦圣谛、集圣谛、灭圣谛、道圣谛。正如一块洁净无瑕的白布，能完全无误地吸收染料一样，优婆离居士就在他坐着的那个座位上，生起了远离尘垢、清净无染的法眼：‘凡是具有生起特质的东西，全部都具有消灭的特质。’那时，优婆离居士亲见了法、体证了法、了悟了法、深入了法，度越了疑惑，远离了迷惘，获得了确信，在导师的教导中不再需要依赖他人。他对世尊这样说：‘好的，尊者，我们现在告辞了，我们还有很多事要做，还有很多任务要完成。’世尊说：‘居士，现在，你觉得时机合适，就去做吧。’
Atha kho bhagavā upālissa gahapatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi upāliṃ gahapatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva upālissa gahapatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’nti. Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – ‘‘handa ca dāni mayaṃ, bhante, gacchāma, bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, gahapati, kālaṃ maññasī’’ti.
70那时，优婆离居士对世尊的开示感到欢喜，并随喜赞叹，然后从座位上起身，敬礼世尊，右绕作礼之后，便返回自己的住处。回到住处后，他吩咐守门人：‘好伙计，守门人，从今天起，这道门要对那些尼干陀、尼干陀女关闭；而对世尊的比丘、比丘尼、男在家弟子、女在家弟子，这门要敞开。如果有任何尼干陀前来，你就这样对他说：‘尊者，请留步，不要进来。从今天起，优婆离居士已经成为沙门乔达摩的弟子。这道门对尼干陀、尼干陀女关闭，而对世尊的比丘、比丘尼、男在家弟子、女在家弟子敞开。尊者，如果您需要食物，请在这里等一下，我们会把食物送到这里给您。’”守门人回答优婆离居士说：‘是的，尊者。’
Atha kho upāli gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā dovārikaṃ āmantesi – ‘‘ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace koci nigaṇṭho āgacchati tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ . Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paccassosi.
71长苦行者尼干陀听说了这件事：‘听说优婆离居士已经成了沙门乔达摩的弟子。’于是，长苦行者尼干陀就去见尼干陀若提子，见了面，对尼干陀若提子说：‘尊者，我听说优婆离居士已经成了沙门乔达摩的弟子。’‘苦行者，这是不可能的事，没有这样的道理，优婆离居士是不可能成为沙门乔达摩的弟子的。倒是有可能，沙门乔达摩会成为优婆离居士的弟子。’长苦行者尼干陀第二次……第三次对尼干陀若提子说：‘尊者，我听说了……优婆离居士的弟子。’‘好啦，苦行者，我这就亲自去看看到底优婆离居士是成了沙门乔达摩的弟子，还是没有。’‘去吧，苦行者，去看看优婆离居士是成了沙门乔达摩的弟子，还是没有。’
Assosi kho dīghatapassī nigaṇṭho – ‘‘upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato’’ti. Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi , anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti . Dutiyampi kho dīghatapassī nigaṇṭho…pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘sutaṃ metaṃ, bhante …pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. ‘‘Handāhaṃ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti. ‘‘Gaccha tvaṃ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti.
72于是，长苦行者尼干陀前往优婆离居士的住处。守门人远远地看见长苦行者尼干陀走来，看见了，就对长苦行者尼干陀说：‘尊者，请留步，不要进来。从今天起，优婆离居士已经成为沙门乔达摩的弟子。这道门对尼干陀、尼干陀女关闭，而对世尊的比丘、比丘尼、男在家弟子、女在家弟子敞开。尊者，如果您需要食物，请在这里等一下，我们会把食物送到这里给您。’长苦行者说：‘朋友，我不需要食物。’说完，他便从那里转身离去，去见尼干陀若提子。见了面，他对尼干陀若提子说：‘尊者，这的确是真的，优婆离居士已经成了沙门乔达摩的弟子。尊者，对于这件事，我没有办法，我也不赞同优婆离居士用计谋胜过沙门乔达摩。尊者，因为沙门乔达摩懂得一种名叫‘摄法’的幻术，用以转变其他外道的弟子。尊者，优婆离居士就是被沙门乔达摩用这种‘摄法’幻术转变走的。’‘苦行者，这是不可能的事，没有这样的道理，优婆离居士是不可能成为沙门乔达摩的弟子的。倒是有可能，沙门乔达摩会成为优婆离居士的弟子。’长苦行者尼干陀第二次对尼干陀若提子说：‘尊者，这的确是真的……优婆离居士的弟子。’第三次对尼干陀若提子说：‘尊者，这的确是真的……优婆离居士的弟子。’‘好啦，苦行者，我这就亲自去看看到底优婆离居士是成了沙门乔达摩的弟子，还是没有。’
Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṃ tenupasaṅkami. Addasā kho dovāriko dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ. Disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca – ‘‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ . Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’ti. ‘‘Na me, āvuso, piṇḍakena attho’’ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva kho, bhante, yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Etaṃ kho te ahaṃ, bhante, nālatthaṃ na kho me, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetīti. Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā’’ti. ‘‘Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva, bhante…pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saccaṃyeva kho, bhante…pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā’’ti. ‘‘Handa cāhaṃ , tapassi, gacchāmi yāva cāhaṃ sāmaṃyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no’’ti.
73于是，尼干陀若提子带着一大群尼干陀弟子，前往优婆离居士的住处。守门人远远地看见尼干陀若提子走来，看见了，就对尼干陀若提子说：‘尊者，请留步，不要进来。从今天起，优婆离居士已经成为沙门乔达摩的弟子。这道门对尼干陀、尼干陀女关闭，而对世尊的比丘、比丘尼、男在家弟子、女在家弟子敞开。尊者，如果您需要食物，请在这里等一下，我们会把食物送到这里给您。’‘那么，好伙计，守门人，请你去见优婆离居士，去见到后，这样对优婆离居士说：‘尊者，尼干陀若提子带着一大群尼干陀弟子，正站在门外的门房里，他想见你。’”守门人回答尼干陀若提子说：‘是的，尊者。’然后，守门人就去见优婆离居士，见到后，对优婆离居士说：‘尊者，尼干陀若提子带着一大群尼干陀弟子，正站在门外的门房里，他想见你。’优婆离居士说：‘那么，好伙计，守门人，请你在中间的会客堂里铺设座位。’守门人回答优婆离居士说：‘是的，尊者。’守门人就在中间的会客堂里铺设了座位，然后又去见优婆离居士，见到后，对优婆离居士说：‘尊者，中间的会客堂里的座位已经铺好了。现在，您觉得时机合适就请便吧。’
Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena upālissa gahapatissa nivesanaṃ tenupasaṅkami. Addasā kho dovāriko nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ. Disvāna nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’’ti. ‘‘Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṃ gahapatiṃ evaṃ vadehi – ‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito; so te dassanakāmo’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca – ‘‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito; so te dassanakāmo’’ti. ‘‘Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca – ‘‘paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni. Yassadāni kālaṃ maññasī’’ti.
73接着，优婆离居士便前往中门大堂。到了之后，他自己就在那最高、最好、最上、最殊胜的座位上坐了下来，然后对守门人说：“那么，守门人朋友，你去尼干陀若提子那里。到了之后，对尼干陀若提子这么说：‘尊者，优婆离居士这样说道：尊者，如果你愿意的话，就请进来吧。’”“好的，尊者。”那位守门人回答优婆离居士后，就去见了尼干陀若提子，到了之后对尼干陀若提子说：“尊者，优婆离居士这样说道：‘尊者，如果你愿意的话，就请进来吧。’”于是，尼干陀若提子便与一大群尼干陀信众一起，前往中门大堂。那时，优婆离居士——以往他从远处看见尼干陀若提子走来时，总会迎上前去，把那最高、最好、最上、最殊胜的座位用上衣拂拭干净，安顿他坐下；而如今，他自己却坐在那最高、最好、最上、最殊胜的座位上，然后对尼干陀若提子说：“尊者，这里有座位，如果你愿意的话，就请坐吧。”听了这话，尼干陀若提子对优婆离居士说：“居士，你疯了！居士，你傻了！你说：‘尊者，我要去驳倒沙门乔达摩的论点。’去了之后，却像个被一大堆论点击败的人那样回来。居士，这就好比一个人去取睾丸，结果被割了睾丸回来；或者居士，就像一个人去取眼睛，结果被挖了眼睛回来。正是如此，居士，你说：‘尊者，我要去驳倒沙门乔达摩的论点。’去了之后，却像个被一大堆论点击败的人那样回来。居士，你确实被沙门乔达摩那能迷惑人的幻术给转变了！”
Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā dovārikaṃ āmantesi – ‘‘tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ evaṃ vadehi – ‘upāli, bhante, gahapati evamāha – pavisa kira, bhante, sace ākaṅkhasī’’’ti. ‘‘Evaṃ, bhante’’ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘upāli, bhante, gahapati evamāha – ‘pavisa kira, bhante, sace ākaṅkhasī’’’ti. Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena majjhimā dvārasālā tenupasaṅkami. Atha kho upāli gahapati – yaṃ sudaṃ pubbe yato passati nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ disvāna tato paccuggantvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca taṃ uttarāsaṅgena sammajjitvā pariggahetvā nisīdāpeti so – dāni yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘saṃvijjanti kho, bhante, āsanāni; sace ākaṅkhasi, nisīdā’’ti. Evaṃ vutte, nigaṇṭho nāṭaputto upāliṃ gahapatiṃ etadavoca – ‘‘ummattosi tvaṃ, gahapati, dattosi tvaṃ, gahapati! ‘Gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya; evameva kho tvaṃ, gahapati, ‘gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Āvaṭṭosi kho tvaṃ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā’’ti.
74“尊者，那转变人的幻术真是吉祥的！尊者，那转变人的幻术真是美好的！尊者，要是我的亲人、血亲也能被这种转变之术转变，那该多好啊！那对我的亲人、血亲们也会有长久的利益与安乐。尊者，哪怕所有的刹帝利都能被这种转变之术转变，那对所有刹帝利们也会有长久的利益与安乐。尊者，哪怕所有的婆罗门……乃至……所有的吠舍……乃至……所有的首陀罗都能被这种转变之术转变，那对所有首陀罗们也会有长久的利益与安乐。尊者，哪怕整个有天神、有魔罗、有梵天的世界，以及包含沙门、婆罗门、天神与人类的众生，都能被这种转变之术转变，那对整个有天神、有魔罗、有梵天的世界，以及包含沙门、婆罗门、天神与人类的众生，也会有长久的利益与安乐。那么，尊者，让我来给你说个譬喻。在这世上，有些聪明人可以通过譬喻理解所说的义理。
‘‘Bhaddikā, bhante, āvaṭṭanī māyā; kalyāṇī, bhante, āvaṭṭanī māyā; piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā…pe… vessā…pe… suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya; sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyāti. Tena hi, bhante, upamaṃ te karissāmi. Upamāya pidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.
75“尊者，从前有一位年迈、衰老、老态龙钟的婆罗门，他的妻子是个年轻少妇，正怀有身孕，临近产期。那时，尊者，那位少妇对那婆罗门说：‘婆罗门，你去市场买只小猴子带回来吧，将来可以给我的小男孩当玩伴。’听了这话，尊者，那婆罗门对那少妇说：‘夫人，稍等一下，等到你生产了。夫人，如果你生的是男孩，我就去市场买只小公猴带回来，给你的小男孩当玩伴。夫人，但如果你生的是女孩，我就去市场买只小母猴带回来，给你的小女孩当玩伴。’第二次，尊者，那位少妇……乃至……第三次，尊者，那位少妇又对那婆罗门说：‘婆罗门，你去市场买只小猴子带回来吧，将来可以给我的小男孩当玩伴。’那时，尊者，那婆罗门因为迷恋、倾心于那位少妇，就到市场买了只小猴子带回来，对那少妇说：‘夫人，这是我从市场买回来的小猴子，将来可以给你的小男孩当玩伴。’听了这话，尊者，那位少妇对那婆罗门说：‘婆罗门，你带着这只小猴子，到染手拉渣咖之子那里去。到了之后，对染手染布匠之子这样说：染手朋友，我想请你把这只小猴子染上一种叫‘黄膏’的染料，要好好捶打，反复捶打，两面都压磨光滑。’
‘‘Bhūtapubbaṃ , bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā. Atha kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. Evaṃ vutte, so brāhmaṇo taṃ māṇavikaṃ etadavoca – ‘āgamehi tāva, bhoti, yāva vijāyati. Sace tvaṃ, bhoti, kumārakaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpakaṃ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. Sace pana tvaṃ, bhoti, kumārikaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpikaṃ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti. Dutiyampi kho, bhante, sā māṇavikā…pe… tatiyampi kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṃ kiṇitvā ānetvā taṃ māṇavikaṃ etadavoca – ‘ayaṃ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti. Evaṃ vutte, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, imaṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajataputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ evaṃ vadehi – icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti.
77“那时，尊者，那婆罗门因为迷恋、倾心于那位少妇，便带着那只小猴子，去见染手拉渣咖之子。到了之后，对染手染布匠之子说：‘染手朋友，我想请你把这只小猴子染上一种叫‘黄膏’的染料，要好好捶打，反复捶打，两面都压磨光滑。’听了这话，尊者，染手拉渣咖之子对那婆罗门说：‘您这只小猴子嘛，倒是经得起染色，但经不起捶打，也经不起压磨啊。’正如这样，尊者，那些愚蠢的尼干陀的教说，也经得起给愚蠢的人染色，却经不起智者的检验，既经不起追问，也经不起反复推敲。然而后来，尊者，那婆罗门又带着一套新布料，去见染手拉渣咖之子。到了之后，对染手染布匠之子说：‘染手朋友，我想请你把这套新布料染上一种叫‘黄膏’的染料，要好好捶打，反复捶打，两面都压磨光滑。’听了这话，尊者，染手拉渣咖之子对那婆罗门说：‘尊者，您这套新布料，既能经得起染色，又能经得起捶打，还能经得起压磨。’正如这样，尊者，那位世尊、阿拉汉、正自觉者的教说，既经得起智者的染色，却经不起愚者的曲解；既经得起追问，也经得起反复推敲。”
‘‘Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca – ‘icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti. Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca – ‘ayaṃ kho te, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo , no vimajjanakkhamo’ti. Evameva kho, bhante, bālānaṃ nigaṇṭhānaṃ vādo raṅgakkhamo hi kho bālānaṃ no paṇḍitānaṃ, no anuyogakkhamo, no vimajjanakkhamo. Atha kho, bhante, so brāhmaṇo aparena samayena navaṃ dussayugaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca – ‘icchāmahaṃ, samma rattapāṇi, imaṃ navaṃ dussayugaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭha’nti. Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca – ‘idaṃ kho te, bhante, navaṃ dussayugaṃ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti. Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṃ no bālānaṃ, anuyogakkhamo ca vimajjanakkhamo cā’’ti.
78尼干陀若提子说：“居士，连同国王在内的会众都知道：‘优婆离居士是尼干陀若提子的弟子。’居士，我们该把你当作谁的弟子呢？”听了这话，优婆离居士从座位上起来，将上衣搭在一边肩上，朝着世尊的方向合掌致敬，然后对尼干陀若提子说：“那么，尊者，你就听着，我现在是谁的弟子。”紧接着，他说偈颂道：
‘‘Sarājikā kho, gahapati, parisā evaṃ jānāti – ‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti. Kassa taṃ, gahapati, sāvakaṃ dhāremā’’ti? Evaṃ vutte, upāli gahapati uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – ‘‘tena hi, bhante, suṇohi yassāhaṃ sāvako’’ti –
79（偈颂开始）他是智者，已断除愚痴，摧毁了障碍，战胜了那应被战胜的（烦恼）。
‘‘Dhīrassa vigatamohassa, pabhinnakhīlassa vijitavijayassa;
80他无忧无虑，心境极其平静，戒德成熟，智慧完善；
Anīghassa susamacittassa, vuddhasīlassa sādhupaññassa;
81他已到达彼岸，清净无染，我便是那位世尊的弟子。
Vesamantarassa vimalassa, bhagavato tassa sāvakohamasmi.
82他超越疑惑，知足常乐，已抛弃对世间享乐的贪求，内心充满喜悦；
‘‘Akathaṃkathissa tusitassa, vantalokāmisassa muditassa;
83他已成就沙门之行，这是他最后之身，不再投生；
Katasamaṇassa manujassa, antimasārīrassa narassa;
84他无可比拟，远离尘垢，我便是那位世尊的弟子。
Anopamassa virajassa, bhagavato tassa sāvakohamasmi.
85他毫无迷惑，善巧通达，是众生的调御者，也是无上的导师；
‘‘Asaṃsayassa kusalassa, venayikassa sārathivarassa;
86我归依那位宣说无上、光明正法的世尊，他已断除疑惑，是真理的阐明者。
Anuttarassa ruciradhammassa, nikkaṅkhassa pabhāsakassa ;
87我归依那位破除骄慢的勇者，那位世尊的弟子。
Mānacchidassa vīrassa, bhagavato tassa sāvakohamasmi.
88我归依那位如牛王般杰出、无法衡量、智慧深邃、证得牟尼行的世尊，
‘‘Nisabhassa appameyyassa, gambhīrassa monapattassa;
89他是安稳的创造者、知识的拥有者、立于正法、自我调御者；
Khemaṅkarassa vedassa, dhammaṭṭhassa saṃvutattassa;
90他已超越执着、获得解脱，我是那位世尊的弟子。
Saṅgātigassa muttassa, bhagavato tassa sāvakohamasmi.
91我归依那位如巨象般稳健、远离尘嚣、已断尽一切束缚、获得解脱的世尊；
‘‘Nāgassa pantasenassa, khīṇasaṃyojanassa muttassa;
92对于善于答辩的清净者，已舍离慢幢的离欲者；
Paṭimantakassa dhonassa, pannadhajassa vītarāgassa;
93对于已调伏的无戏论者，我是那位世尊的弟子。
Dantassa nippapañcassa, bhagavato tassa sāvakohamasmi.
94对于不虚伪的最上仙人，具足三明、成就梵行者；
‘‘Isisattamassa akuhassa, tevijjassa brahmapattassa;
95对于沐浴净化者、通达文句者，轻安者、了知智慧者；
Nhātakassa padakassa, passaddhassa viditavedassa;
96对于施予者、能者，我是那位世尊的弟子。
Purindadassa sakkassa, bhagavato tassa sāvakohamasmi.
97对于圣者、已修习者，已证应证者、善于记说者；
‘‘Ariyassa bhāvitattassa, pattipattassa veyyākaraṇassa;
98正念具足、观慧清晰，不偏向此、不排斥彼；
Satimato vipassissa, anabhinatassa no apanatassa;
99不动不摇，已达自在——我是那位世尊的弟子。
Anejassa vasippattassa, bhagavato tassa sāvakohamasmi .
100他已超越、深入禅定，内在无随眠、纯净无染；
‘‘Samuggatassa jhāyissa, ananugatantarassa suddhassa;
101无依无着、善利有情，独居远离、已达最上；
Asitassa hitassa , pavivittassa aggappattassa;
102他自己已到达彼岸，也带领他人到达——我是那位世尊的弟子。
Tiṇṇassa tārayantassa, bhagavato tassa sāvakohamasmi.
103他是寂静者、具广慧者、大智慧者、已离贪者；
‘‘Santassa bhūripaññassa, mahāpaññassa vītalobhassa;
104我是那位如来、善逝的弟子，他是不可匹敌者、无与伦比者；
Tathāgatassa sugatassa, appaṭipuggalassa asamassa;
105我是那位世尊的弟子，他善巧论辩、思虑精微；
Visāradassa nipuṇassa, bhagavato tassa sāvakohamasmi.
106我是那位断除了渴爱、觉悟了的佛陀的弟子，他超越了世俗的烟雾、不被世间所染污；
‘‘Taṇhacchidassa buddhassa, vītadhūmassa anupalittassa;
107他是一位应受供养的圣者、一位非凡的圣者，一位至高的、无以衡量的伟人；
Āhuneyyassa yakkhassa, uttamapuggalassa atulassa;
108我是那位成就了伟大声誉的、至高荣耀的世尊的弟子。
Mahato yasaggapattassa, bhagavato tassa sāvakohamasmī’’ti.
77“居士，你是什么时候收集了沙门乔达摩的这些赞美之词呢？” “尊师，这就好比有各式各样的花朵堆成一个大花堆，然后一个灵巧的花匠或者花匠的学徒，会把它编织成一个精美的花环；同样地，尊师，那位世尊具有多种功德，具有数百种功德。尊师，对于一位值得赞美的人，谁会不去赞美呢？” 当时，尼干陀若提子无法忍受世尊所受到的这种尊敬，就在那里当场气得从嘴里喷出了热血。
‘‘Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā’’ti? ‘‘Seyyathāpi, bhante, nānāpupphānaṃ mahāpuppharāsi , tamenaṃ dakkho mālākāro vā mālākārantevāsī vā vicittaṃ mālaṃ gantheyya; evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo. Ko hi, bhante, vaṇṇārahassa vaṇṇaṃ na karissatī’’ti? Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṃ asahamānassa tattheva uṇhaṃ lohitaṃ mukhato uggacchīti .
110优婆离经完 第六
Upālisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.