經號:   
   (長部25經 更新)
長部25經/烏頓玻利額經(波梨品[第三])(莊春江譯)[DA.8, MA.104]
遊行者尼拘律的事
  被我這麼聽聞
  有一次世尊住在王舍城耆闍崛山。當時,遊行者尼拘律與三千多位遊行者的大遊行者群眾一同住在烏頓玻利額遊行者園林。那時,屋主散大那為了見世尊,中午從王舍城出發。那時,屋主散大那想這個:「為了見世尊是不適當時機,世尊已獨坐,為了見值得尊敬的比丘們也是不適當時機,值得尊敬的比丘們已獨坐,讓我前往烏頓玻利額遊行者園林,去見遊行者尼拘律。」那時,屋主散大那去見遊行者尼拘律。(49)
  當時,遊行者尼拘律與大遊行者群眾坐在一起,以吵雜的、高聲的、大聲的談論著各種畜生論,即:國王論、盜賊論、大臣論、軍隊論、怖畏論、戰爭論、食物論、飲料論、衣服論、臥具論、花環論、氣味論、親里論、車乘論、村落論、城鎮論、城市論、國土論、女人論、英雄論、街道論(街道流言)、水井論(井邊流言)、祖靈論、種種論、世界起源論、海洋起源論、如是有無論等。(50)
  遊行者尼拘律看見正從遠處到來的屋主散大那。看見後,使自己的群眾靜止:「請尊師們安靜,請尊師們不出聲,這位沙門喬達摩的弟子,屋主散大那到來。又,就那些沙門喬達摩的在家白衣弟子們居住在王舍城,這位屋主散大那是他們中之一。又,那些尊者們是安靜的想要者、被教導安靜者、安靜的稱讚者,或許發現安靜的群眾後,會想應該被往見。」在這麼說時,那些遊行者保持沈默。(51)
  那時,屋主散大那去見遊行者尼拘律。抵達後,與遊行者尼拘律一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的屋主散大那對遊行者尼拘律說這個:「尊師們!這些其他外道遊行者集合、聚集後,住於吵雜地、高聲地、大聲地從事各種畜生論,即:國王論……(中略)如是有無論等,是一種,而那位世尊受用諸少聲音的、安靜的、離人之氛圍的、人獨住的、適合獨坐的林野、荒林、邊地臥坐處是另一種。」(52)
  在這麼說時,遊行者尼拘律對屋主散大那說這個:「真的,屋主!你應該知道,沙門喬達摩與誰一起共語?與誰到達交談?與誰到達聰明慧?沙門喬達摩的慧已被空屋破壞非群眾行境的沙門喬達摩是不足以共語的,他只住邊邊處。猶如所謂周邊行走的獨眼牛只住邊邊處。同樣的,沙門喬達摩的慧已被空屋破壞,非群眾行境的沙門喬達摩是不足以共語的,他只住邊邊處。來吧!屋主!如果沙門喬達摩來到這個群眾,我們只以一個問題使他沈沒,看起來像我們如空瓶般限制他。」(53)
  世尊以清淨、超越常人的天耳界聽到屋主散大那與遊行者尼拘律一起的這個交談。那時,世尊從耆闍崛山下來後,前往須摩揭陀池邊餵孔雀處。抵達後,在須摩揭陀池邊餵孔雀處露天經行。遊行者尼拘律看見在須摩揭陀池邊餵孔雀處露天經行的世尊。看見後,使自己的群眾靜止:「請尊師們安靜,請尊師們不出聲,這位沙門喬達摩在須摩揭陀池邊餵孔雀處露天經行。又,那位尊者是安靜的想要者、安靜的稱讚者,或許發現安靜的群眾後,會想應該被往見。如果沙門喬達摩來到這個群眾,我們問他這個問題:『大德!而什麼是世尊的那個法,以那個,世尊調伏弟子們,以那個,被世尊調伏的、得到蘇息的弟子們自稱意樂、梵行基礎的?』」在這麼說時,那些遊行者保持沈默。(54)
苦行與嫌惡說
  那時,世尊去見遊行者尼拘律。那時,遊行者尼拘律對世尊說這個:「大德!請世尊來!大德!歡迎世尊,大德!世尊終於作這個安排,即:這裡的到來。大德!世尊請坐,這個座位已設置。」世尊在設置的座位坐下。遊行者尼拘律也取另一個較低的座位後,在一旁坐下。世尊對在一旁坐下的遊行者尼拘律說這個:「尼拘律!現在,在這裡為了什麼談論共坐聚集呢?還有,你們的談論中間被中斷的是什麼?」在這麼說時,遊行者尼拘律對世尊說這個:「大德!這裡,我們看見在須摩揭陀池邊餵孔雀處露天經行的世尊。看見後這麼說:『如果沙門喬達摩來到這個群眾,我們問他這個問題:「大德!而什麼是世尊的那個法,以那個,世尊調伏弟子們,以那個,被世尊調伏的、得到蘇息的弟子們自稱意樂、梵行基礎的?」』大德!這是我們的談論中間被中斷的,然後世尊抵達。」(55)
  「尼拘律!以不同見的不同信仰的不同喜好的在他處修行的在他處老師的你,這是難知的:以那個,我調伏弟子們,以那個,被我調伏的、得到蘇息的弟子們自稱意樂、梵行基礎的。來吧!尼拘律!請你問我關於自己師承增上嫌惡的問題:『大德!當存在怎樣時,苦行與嫌惡是完全的?怎樣是未完全的?』」在這麼說時,那些遊行者成為吵雜的、高聲的、大聲的:「實在不可思議啊,先生!實在未曾有啊,先生!沙門喬達摩的大神通力狀態、大威力狀態,因為於該處竟然擱置自己的論說,以他人的論說邀請。」(56)
  那時,遊行者尼拘律使(作)那些遊行者小聲後,對世尊說這個:「大德!我們住於苦行與嫌惡為論說、苦行與嫌惡為核心、苦行與嫌惡為黏著,大德!當存在怎樣時,苦行與嫌惡是完全的?怎樣是未完全的?」
  「尼拘律!這裡,苦行者是裸行者、脫離正行者、舔手者、受邀不來者受邀不住立者。他受用非帶來的、非被個別招請的、非邀請的。那個他不從甕口領受,不從鍋口領受,非門檻中間、非棍棒中間、非杵中間、非正在吃的兩人的、非從孕婦、非從授乳女、非從與男子生活女、非在饑饉時被收集的食物處、非狗出現的場所、非蒼蠅群集的場所。非魚、非肉,飲非榖酒、非果酒、非酸粥。那個他是一家一口團食者,或是二家二口團食者……(中略)或是七家七口者。以一處施物維生,也以二處施物維生……(中略),也以七處施物維生。一天吃一餐,也二天吃一餐……(中略)也七天吃一餐,像這樣,也半個月像這樣形色的,他住於致力定期吃食物的實踐。那個他是食蔬菜者,或是食稗子者,或是食生米者,或是食大度拉米者,或是食蘇苔者,或是食米糠者,或是食飯汁者,或是食胡麻粉者,或是食草者,或是食牛糞者。他以森林的根與果實食物維生,是落下果實為食物者。他穿麻衣,也穿麻的混織物,也穿裹屍布,也穿糞掃衣,也穿低力刀樹皮,也穿羚羊皮,也穿羊皮,也穿茅草衣,也穿樹皮衣,也穿木片衣,也穿髮毛織物,也穿獸毛織物,也穿貓頭鷹羽毛衣。也是拔髮鬚者、拔髮鬚致力實踐者,也是常站立者、拒絕座位者,也是蹲踞者、蹲踞勤奮實踐者。也是臥荊棘者,睡在荊棘床墊上,也睡在板床上,也睡在堅硬地面上。也是住露地者、隨處住者。也是吃污物者、腐壞食物的致力實踐者,也是不喝飲料者、不喝飲料狀態的實踐者。也住於為黃昏第三次入水洗浴的致力實踐者。尼拘律!你怎麼想它:在存在這樣時,苦行與嫌惡是完全的?或未完全的呢?」「大德!確實,在存在這樣時,苦行與嫌惡是完全的,非未完全的。」「尼拘律!我說:在這樣完全的苦行與嫌惡中仍有種種的隨雜染。」(57)
隨雜染
  「大德!那麼,如怎樣,世尊說:在這樣完全的苦行與嫌惡中有種種的隨雜染?」「尼拘律!這裡,苦行者受持苦行,他以該苦行成為悅意的、意向圓滿的。尼拘律!又,凡苦行者受持苦行,他以該苦行成為悅意的、意向圓滿的,尼拘律!這是苦行者的隨雜染。
  再者,尼拘律!苦行者受持苦行,他以該苦行讚揚自己,輕蔑他人。尼拘律!又,凡苦行者受持苦行,他以該苦行讚揚自己,輕蔑他人,尼拘律!這也是苦行者的隨雜染。
  再者,尼拘律!苦行者受持苦行,他以該苦行沈醉、迷昏頭、來到放逸。尼拘律!又,凡苦行者受持苦行,他以該苦行沈醉、迷昏頭、來到放逸,尼拘律!這也是苦行者的隨雜染。(58)
  再者,尼拘律!苦行者受持苦行,他以該苦行使利得、恭敬、名聲生起,他以該利得、恭敬、名聲成為悅意的、意向圓滿的。尼拘律!又,凡苦行者受持苦行,他以該苦行使利得、恭敬、名聲生起,以該利得、恭敬、名聲成為悅意的、意向圓滿的,尼拘律!這也是苦行者的隨雜染。
  再者,尼拘律!苦行者受持苦行,他以該苦行使利得、恭敬、名聲生起,他以該利得、恭敬、名聲讚揚自己,輕蔑他人。尼拘律!又,凡苦行者受持苦行,他以該苦行使利得、恭敬、名聲生起,以該利得、恭敬、名聲讚揚自己,輕蔑他人,尼拘律!這也是苦行者的隨雜染。
  再者,尼拘律!苦行者受持苦行,他以該苦行使利得、恭敬、名聲生起,他以該利得、恭敬、名聲沈醉、迷昏頭、來到放逸。尼拘律!又,凡苦行者受持苦行,他以該苦行使利得、恭敬、名聲生起,以該利得、恭敬、名聲沈醉、迷昏頭、來到放逸,尼拘律!這也是苦行者的隨雜染。(59)
  再者,尼拘律!苦行者在諸食物上來到區分:『對我,這個接受;對我,這個不接受。』而凡對他不接受,他有期待地捨棄它,但凡對他接受,他繫結地、迷昏頭地、有罪過地、不看見過患地、無出離慧地受用。……(中略)尼拘律!這也是苦行者的隨雜染。
  再者,尼拘律!苦行者因利得、恭敬、名聲之欲求受持苦行:『國王、國王的大臣、剎帝利們、婆羅門們、屋主們、外道們將恭敬我。』……(中略)尼拘律!這也是苦行者的隨雜染。(60)
  再者,尼拘律!苦行者是對某位沙門或婆羅門貶抑者:『那麼,為何這位奢侈生活者吃盡一切,即:根種子、莖種子、節種子、自落種子、種子種子就為第五,有著雷鳴般的牙齒鎚,以沙門議論(他們稱他沙門)。』……(中略)尼拘律!這也是苦行者的隨雜染。
  再者,尼拘律!苦行者看見在諸俗家中被恭敬的、被尊重的、被尊敬的、被崇敬的某位沙門或婆羅門。看見後,他這麼想:『在諸俗家中,他們只恭敬、尊重、尊敬、崇敬這位奢侈生活者,但,在諸俗家中,他們不恭敬、不尊重、不尊敬、不崇敬粗弊生活的、苦行的我。』像這樣,他在諸俗家中是使嫉妒慳吝產生者。……(中略)尼拘律!這也是苦行者的隨雜染。(61)
  再者,尼拘律!苦行者是看得見處坐下者。……(中略)尼拘律!這也是苦行者的隨雜染。
  再者,尼拘律!苦行者自己被看見地去諸俗家中:『這是關於我的苦行,這也是關於我的苦行。』……(中略)尼拘律!這也是苦行者的隨雜染。
  再者,尼拘律!苦行者從事就某種隱密的。他被問:『對你,這個接受?』當是不接受的時說『接受』,是接受的時說『不接受』。像這樣,他是故意虛妄的言說者。……(中略)尼拘律!這也是苦行者的隨雜染。
  再者,尼拘律!當如來或如來的弟子教導法,對就存在著應該被認可的法門,苦行者不認可。……(中略)尼拘律!這也是苦行者的隨雜染。(62)
  再者,尼拘律!苦行者是易憤怒者、懷怨恨者。尼拘律!又,凡苦行者是易憤怒者、懷怨恨者,尼拘律!這也是苦行者的隨雜染。
  再者,尼拘律!苦行者是藏惡者、專橫者。……(中略)是嫉妒者、慳吝者。……(中略)是狡猾者、偽詐者。……(中略)是惡欲求者,到達惡欲求支配者。……(中略)是邪見者、具備邊見者。……(中略)是執取己見者、固執者、難棄捨者。尼拘律!又,凡苦行者是執取己見者、固執者、難棄捨,尼拘律!這也是苦行者的隨雜染。
  尼拘律!你怎麼想它:凡這些是苦行與嫌惡的隨雜染,或非隨雜染?」「大德!確實,這些是苦行與嫌惡的隨雜染,非非隨雜染。大德!又,這存在可能性:凡這裡,某位苦行者就會具備全部這些隨雜染,更不用說某些的。」(63)
到達遍純淨外皮的談論
  「尼拘律!這裡,苦行者受持苦行,他不以該苦行成為悅意的、意向圓滿的。尼拘律!又,凡苦行者受持苦行,他不以該苦行成為悅意的、意向圓滿的,這樣,他在該處是遍純淨的。
  再者,尼拘律!苦行者受持苦行,他不以該苦行稱讚自己,不輕蔑他人。……(中略)這樣,他在該處是遍純淨的。
  再者,尼拘律!苦行者受持苦行,他以該苦行不沈醉、不迷昏頭、不來到放逸。……(中略)這樣,他在該處是遍純淨的。(64)
  再者,尼拘律!苦行者受持苦行,他以該苦行使利得、恭敬、名聲生起,他以該利得、恭敬、名聲不成為悅意的、意向圓滿的。……(中略)這樣,他在該處是遍純淨的。
  再者,尼拘律!苦行者受持苦行,他以該苦行使利得、恭敬、名聲生起,他以該利得、恭敬、名聲不讚揚自己,不輕蔑他人。……(中略)這樣,他在該處是遍純淨的。
  再者,尼拘律!苦行者受持苦行,他以該苦行使利得、恭敬、名聲生起,他以該利得、恭敬、名聲不沈醉、不迷昏頭、不來到放逸。……(中略)這樣,他在該處是遍純淨的。(65)
  再者,尼拘律!苦行者在諸食物上不來到區分:『對我,這個接受;對我,這個不接受。』而凡對他不接受,他無期待地捨棄它,但凡對他接受,他不繫結地、不迷昏頭地、無罪過地、看見過患地、出離慧地受用。……(中略)這樣,他在該處是遍純淨的。
  再者,尼拘律!苦行者不因利得、恭敬、名聲之欲求受持苦行:『國王、國王的大臣、剎帝利們、婆羅門們、屋主們、外道們將恭敬我。』……(中略)這樣,他在該處是遍純淨的。(66)
  再者,尼拘律!苦行者不是對某位沙門或婆羅門貶抑者:『那麼,為何這位奢侈生活者吃盡一切,即:根種子、莖種子、節種子、自落種子、種子種子就為第五,有著雷鳴般的牙齒鎚,以沙門議論。』……(中略)這樣,他在該處是遍純淨的。
  再者,尼拘律!苦行者看見在諸俗家中被恭敬的、被尊重的、被尊敬的、被崇敬的某位沙門或婆羅門。看見後,他不這麼想:『在諸俗家中,他們只恭敬、尊重、尊敬、崇敬這位奢侈生活者,但,在諸俗家中,他們不恭敬、不尊重、不尊敬、不崇敬粗弊生活的、苦行的我。』像這樣,他在諸俗家中不是使嫉妒慳吝產生者。……(中略)這樣,他在該處是遍純淨的。(67)
  再者,尼拘律!苦行者不是看得見處坐下者。……(中略)這樣,他在該處是遍純淨的。
  再者,尼拘律!苦行者非自己被看見地去諸俗家中:『這是關於我的苦行,這也是關於我的苦行。』……(中略)這樣,他在該處是遍純淨的。
  再者,尼拘律!苦行者不從事就某種隱密的。他被問:『對你,這個接受?』當是不接受的時說『不接受』,接受的時說『接受』。像這樣,他不是故意虛妄的言說者。……(中略)這樣,他在該處是遍純淨的。
  再者,尼拘律!當如來或如來的弟子教導法,對就存在著應該被認可的法門,苦行者認可。……(中略)這樣,他在該處是遍純淨的。(68)
  再者,尼拘律!苦行者是不易憤怒者、不懷怨恨者。尼拘律!又,凡苦行者是不易憤怒者、不懷怨恨者,這樣,他在該處是遍純淨的。
  再者,尼拘律!苦行者是不藏惡者、不專橫者。……(中略)是不嫉妒者、不慳吝者。……(中略)是不狡猾者、不偽詐者。……(中略)是不惡欲求者,不落入諸惡欲求控制者。……(中略)是非邪見者、不具備邊見者。……(中略)是不執取己見者、不固執者、容易棄捨者。尼拘律!又,凡苦行者是不固執己見者、不倔強、容易棄捨者,這樣,他在該處是遍純淨的。
  尼拘律!你怎麼想它:如果在存在這樣時,苦行與嫌惡是遍純淨的,或非遍純淨的?」「大德!確實,在存在這樣時,苦行與嫌惡是遍純淨的,非非遍純淨的;是到達最高的與到達核心的。」「尼拘律!這個情形,不是苦行與嫌惡達最高的與到達核心的,而是到達外皮的。」(69)
到達遍純淨內皮的談論
  「大德!那麼,什麼情形是苦行與嫌惡到達最高的與到達核心的?大德!請世尊為我以苦行與嫌惡使得到就最高的、得到就核心的,那就好了!」「尼拘律!這裡,苦行者被四種禁戒的自制自制。尼拘律!而怎樣苦行者被四種禁戒的自制自制?尼拘律!這裡,苦行者不殺生、不使之殺生、是不殺生的認可者;不拿取未被給與的、不使拿取未被給與的、是不拿取未被給與的者的認可者;不虛妄地說、不使之虛妄地說、是不虛妄地說的認可者;不希求使存在的、不使之希求使存在的、是不希求使存在的認可者,尼拘律!這樣,苦行者被四種禁戒的自制自制。
  尼拘律!當苦行者被四種禁戒的自制自制,以及那位以苦行狀態成為他的時,他攜帶,不還俗,他親近遠離(獨居)的臥坐處:林野、樹下、山岳、洞窟、山洞、墓地、森林、露地、稻草堆,他餐後已從施食返回,坐下,盤腿、定置端直的身體、建立面前的念後,他捨斷世間中的貪婪,以離貪婪之心而住,使心從貪婪淨化。捨斷惡意瞋怒後,住於無瞋害心的、對一切活的生命類有憐愍的,使心從惡意瞋怒淨化。捨斷惛沈睡眠後,住於離惛沈睡眠的、有光明想的、具念的、正知的,使心從惛沈睡眠淨化。捨斷掉舉後悔後,住於不掉舉的、內心寂靜的,使心從掉舉後悔淨化。捨斷疑惑後,住於度脫疑惑的、在善法上無疑的,使心從疑惑淨化。(70)
  他捨斷這些心的隨雜染、慧的減弱的五蓋後,以與慈俱行之心遍滿一方後而住,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處,以對一切如對自己,以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。以與悲俱行之心……(中略)以與喜悅俱行之心……(中略)以與平靜俱行之心遍滿一方後而住,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處,以對一切如對自己,以與平靜俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。
  尼拘律!你怎麼想它:如果在存在這樣時,苦行與嫌惡是遍純淨的,或非遍純淨的?」「大德!確實,在存在這樣時,苦行與嫌惡是遍純淨的,非非遍純淨的;是到達最高的與到達核心的。」「尼拘律!這個情形,不是苦行與嫌惡達最高的與到達核心的,而是到達內皮的。」(71)
到達遍純淨膚材的談論
  「大德!那麼,什麼情形是苦行與嫌惡到達最高的與到達核心的?大德!請世尊為我以苦行與嫌惡使得到就最高的、得到就核心的,那就好了!」「尼拘律!這裡,苦行者被四種禁戒的自制自制。尼拘律!而怎樣苦行者被四種禁戒的自制自制?……(中略)尼拘律!當苦行者被四種禁戒的自制自制,以及那位以苦行狀態成為他的時,他攜帶,不還俗,他親近遠離的住處……(中略)他捨斷這些心的隨雜染、慧的減弱之五蓋後,以與慈俱行之心遍滿一方後而住……(中略)以與悲俱行之心……(中略)以與喜悅俱行之心……(中略)以與平靜俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。他回憶許多前世住處,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、十萬生、許多壞劫、許多成劫、許多壞成劫:『在那裡我是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長,那位從那裡死後生於那裡,在那裡我又是這樣的名、這樣的姓氏、這樣的容色、這樣的食物、這樣的苦樂感受、這樣的壽長,從那裡死後生於這裡。』像這樣,他將回憶許多有行相的、有境遇的前世住處。
  尼拘律!你怎麼想它:如果在存在這樣時,苦行與嫌惡是遍純淨的,或非遍純淨的?」「大德!確實,在存在這樣時,苦行與嫌惡是遍純淨的,非非遍純淨的;是到達最高的與到達核心的。」「尼拘律!這個情形,不是苦行與嫌惡達最高的與到達核心的,而是到達膚材的。」(72)
到達遍純淨最高的與到達核心的談論
  「大德!那麼,什麼情形是苦行與嫌惡到達最高的與到達核心的?大德!請世尊為我以苦行與嫌惡使得到就最高的、得到就核心的,那就好了!」「尼拘律!這裡,苦行者被四種禁戒的自制自制。尼拘律!而怎樣苦行者被四種禁戒的自制自制?……(中略)尼拘律!當苦行者被四種禁戒的自制自制,以及那位以苦行狀態成為他的時,他攜帶,不還俗,他親近遠離的住處……(中略)他捨斷這些心的隨雜染、慧的減弱之五蓋後,以與慈俱行之心遍滿一方後而住……(中略)以與悲俱行之心……(中略)以與喜悅俱行之心……(中略)以與平靜俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。他回憶許多前世住處,即:一生、二生、三生、四生、五生……(中略)像這樣,他將回憶許多有行相的、有境遇的前世住處。他以清淨、超越常人的天眼看見死沒往生的眾生:下劣的、勝妙的,美的、醜的,善去的、惡去的,知道依業到達的眾生:『確實,這些尊師眾生具備身惡行、語惡行、意惡行,斥責聖者,邪見與持邪見之業行,他們以身體的崩解,死後往生苦界惡趣下界、地獄,又或這些尊師眾生具備身善行、語善行、意善行,不斥責聖者,正見與持正見之業行,他們以身體的崩解,死後往生善趣、天界。』像這樣,以清淨、超越常人的天眼看見死沒往生的眾生:下劣的、勝妙的,美的、醜的,善去的、惡去的,知道依業到達的眾生。
  尼拘律!你怎麼想它:如果在存在這樣時,苦行與嫌惡是遍純淨的,或非遍純淨的?」「大德!確實,在存在這樣時,苦行與嫌惡是遍純淨的,非非遍純淨的;是到達最高的與到達核心的。」(73)
  「尼拘律!這個情形,是苦行與嫌惡到達最高的與到達核心的,尼拘律!像這樣,凡你對我說:『大德!而什麼是世尊的那個法,以那個,世尊調伏弟子們,以那個,被世尊調伏的、得到蘇息的弟子們自稱意樂、梵行基礎的?』尼拘律!像這樣,那個情況(處)是更上的、更妙勝的,以那個,我調伏弟子,以那個,被我調伏的、得到蘇息的弟子們自稱意樂、梵行基礎的。」
  在這麼說時,那些遊行者成為吵雜的、高聲的、大聲的:「在這裡,連同老師的我們滅亡,我們不知到比這個更高的、更上的。」(74)
尼拘律的懊悔
  當屋主散大那知道:「現在,這些其他外道遊行者必然想要聽、傾耳世尊的所說,使了知心現起。」那時,對遊行者尼拘律說這個:「尼拘律大德!像這樣,凡你對我說:『真的,屋主!你應該知道,沙門喬達摩與誰一起共語?與誰到達交談?與誰到達聰明慧?沙門喬達摩的慧已被空屋破壞,非群眾行境的沙門喬達摩是不足以共語的,他只住邊邊處。猶如所謂周邊行走的獨眼牛只住邊邊處。同樣的,沙門喬達摩的慧已被空屋破壞,非群眾行境的沙門喬達摩是不足以共語的,他只住邊邊處。來吧!屋主!如果沙門喬達摩來到這個群眾,我們只以一個問題使他沈沒,看起來像我們如空瓶般限制他。』大德!這那位世尊、阿羅漢遍正覺者已到達這裡,那麼,對他,請你們置(作)為非群眾行境,請你們置為周邊行走的獨眼牛,請你們只以一個問題使他沈沒,請你們如空瓶般限制他。」在這麼說時,遊行者尼拘律沈默地、羞愧地、垂肩地、低頭地、鬱悶地、不能反應地坐著。(75)
  那時,世尊知道遊行者尼拘律成為沈默的、羞愧的、垂肩的、低頭的、鬱悶的、不能反應的後,對遊行者尼拘律說這個:「尼拘律!傳說是真的?這些言語被你說?」「大德!是真的,這些言語被如是愚的、如是愚昧的、如是不善的我說。」「尼拘律!你怎麼想它:是否當遊行者的年長者、很老者、老師與老師的老師講說時,這被你聽聞:凡過去世那些曾是阿羅漢、遍正覺者們,那些世尊集合、聚集後,這樣住於吵雜地、高聲地、大聲地從事各種畜生論,即:國王論、盜賊論……(中略)如是有無論等,猶如現在連同老師的你呢?或者,那些世尊這樣受用諸少聲音的、安靜的、離人之氛圍的、人獨住的林野、森林、荒地的邊地臥坐處,猶如現在的我呢?」
  「大德!當遊行者的年長者、很老者、老師與老師的老師講說時,這被我聽聞:凡過去世那些曾是阿羅漢、遍正覺者們,那些世尊集合、聚集後,不這樣住於吵雜地、高聲地、大聲地從事各種畜生論,即:國王論、盜賊論……(中略)如是有無論等,猶如現在連同老師的我,那些世尊這樣受用諸少聲音的、安靜的、離人之氛圍的、人獨住的林野、森林、荒地的邊地臥坐處,猶如現在的世尊。」
  「尼拘律!有智的、具念的、老練的那個你不想這個:『那位已覺的世尊教導為了覺的法;那位已調御的世尊教導為了調御的法;那位寂靜的世尊教導為了止(舍摩他)的法;那位已度脫的世尊教導為了度脫的法;那位已般涅槃的世尊教導為了般涅槃的法。』嗎?」(76)
梵行結尾的作證
  在這麼說時,遊行者尼拘對世尊說這個:「大德!罪過征服如是愚的、如是愚昧的、如是不善的我:凡這麼說世尊。大德!為了未來的自制,請世尊接受那個我的罪過為罪過。」「尼拘律!確實,罪過征服如是愚的、如是愚昧的、如是不善的你:凡這麼說世尊,尼拘律!但由於你看見罪過為罪過後如法懺悔,我們接受你的那個[懺悔]。尼拘律!在聖者之律中這是增長:凡看見罪過為罪過後如法懺悔,未來來到自制。尼拘律!又,我這麼說:『令有智的、不狡詐的、不誑偽的、正直之類的男子來,我教誡,我教導法,當如教誡的那樣實行七年時,以證智自作證後,在當生中進入後住於善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾。尼拘律!別理會七年,令有智的、不狡詐的、不誑偽的、正直之類的男子來,我教誡,我教導法,當如教誡的那樣實行六年時,就在以證智自作證後,在當生中進入後住於凡善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾。五年……四年……三年……二年……一年……尼拘律!別理會一年,令有智的、不狡詐的、不誑偽的、正直之類的男子來,我教誡,我教導法,當如教誡的那樣實行七個月時,就在以證智自作證後,在當生中進入後住於凡善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾。尼拘律!別理會七個月……六個月……五個月……四個月……三個月……二個月……一個月……半個月……別理會半個月,令有智的、不狡詐的、不誑偽的、正直之類的男子來,我教誡,我教導法,當如教誡的那樣實行七天時,就在以證智自作證後,在當生中進入後住於凡善男子們為了利益正確地從在家出家成為無家者的那個無上梵行結尾。(77)
遊行者們的懊悔
  尼拘律!又,你們會這麼想:『對我們有徒弟的欲求,沙門喬達摩這麼說。』尼拘律!但這不應該被看作這樣。凡正是你們的老師,讓他仍是你們的老師。尼拘律!又,你們會這麼想:『想要使我們從誦說脫離地,沙門喬達摩這麼說。』尼拘律!但這不應該被看作這樣。凡正是你們的誦說,讓它仍是你們的誦說。尼拘律!又,你們會這麼想:『想要使我們從生計脫離地,沙門喬達摩這麼說。』尼拘律!但這不應該被看作這樣。凡正是你們的生計,讓它仍是你們的生計。尼拘律!又,你們會這麼想:『凡我們的不善法,以及連同被賦予不善之名的老師,在那些上想要建立地,沙門喬達摩這麼說。』尼拘律!但這不應該被看作這樣。讓你們的那些不善法,以及連同被賦予不善之名的老師仍存在。尼拘律!又,你們會這麼想:『凡我們的善法,以及連同被賦予善名的老師,想要使從那些遠離地,沙門喬達摩這麼說。』尼拘律!但這不應該被看作這樣。讓你們的那些善法,以及連同被賦予善名的老師仍存在。尼拘律!像這樣,既非有徒弟的欲求,我這麼說,也非想要使從誦說脫離地,我這麼說,也非想要使從生計脫離地,我這麼說,也非凡你們的不善法,連同被賦予不善之名的老師,在那些上想要建立地,我這麼說,也非凡你們的善法,連同被賦予善名的老師,想要使從那些遠離地,我這麼說,尼拘律!但有未捨斷的污染的、再有的、有恐懼的、苦果報的、未來生老死的諸不善法,為了那些的捨斷我教導法,如是行道的你們的諸雜染法將被捨斷,諸能清淨法將增長,以證智自作證後,你們將在當生中進入後住於慧的圓滿與廣大狀態。」(78)
  在這麼說時,那些遊行者沈默地、羞愧地、垂肩地、低頭地、鬱悶地、不能反應地坐著,如那個被魔纏縛的心。那時,世尊想這個:「全部這些無用的男子都被波旬接觸,因為於該處竟然都沒有一位這麼想:『來吧!讓我們就為了知,在沙門喬達摩處行梵行,七天將作什麼?』」那時,世尊在烏頓玻利額遊行者園林吼獅子吼、升上天空後,出現在耆闍崛山。而屋主散大那在那時進入王舍城。(79)
  烏頓玻利額經第二終了。
DN.25/(2) Udumbarikasuttaṃ
Nigrodhaparibbājakavatthu
   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 tenupasaṅkameyyan”ti. Atha kho sandhāno gahapati yena udumbarikāya paribbājakārāmo, tenupasaṅkami.
   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.
   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.
   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.
   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.
   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 ādibrahmacariyan’ti? Evaṃ vutte te paribbājakā tuṇhī ahesuṃ.
Tapojigucchāvādo
   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 paññattan”ti. 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 ādibrahmacariyan’ti? Ayaṃ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto”ti.
   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.
   57. Atha kho nigrodho paribbājako te paribbājake appasadde katvā bhagavantaṃ etadavoca– “mayaṃ kho, bhante, tapojigucchāvādā tapojigucchāsārā tapojigucchā-allīnā viharāma Kathaṃ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṃ aparipuṇṇā”ti?
   “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.
Upakkileso
   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.
   “Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attānukkaṃseti paraṃ vambheti. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attānukkaṃseti paraṃ vambheti. Ayampi kho, nigrodha, tapassino upakkileso hoti.
   “Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati. Ayampi kho, nigrodha, tapassino upakkileso hoti.
   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.
   “Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti. Ayampi kho, nigrodha, tapassino upakkileso hoti.
   “Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati. Ayampi kho, nigrodha, tapassino upakkileso hoti.
   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.
   “Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati lābhasakkārasilokanikantihetu– ‘sakkarissanti maṃ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti.
   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.
   “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. “Puna caparaṃ, nigrodha, tapassī āpāthakanisādī hoti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti.
   “Puna caparaṃ, nigrodha, tapassī attānaṃ adassayamāno kulesu carati– ‘idampi me tapasmiṃ idampi me tapasmin’ti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti.
   “Puna caparaṃ, nigrodha, tapassī kiñcideva paṭicchannaṃ sevati. So ‘khamati te idan’ti puṭṭho samāno akkhamamānaṃ āha– ‘khamatī’ti. Khamamānaṃ āha– ‘nakkhamatī’ti. Iti so sampajānamusā bhāsitā hoti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti.
   “Puna caparaṃ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṃ desentassa santaṃyeva pariyāyaṃ anuññeyyaṃ nānujānāti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti.
   63. “Puna caparaṃ, nigrodha, tapassī kodhano hoti upanāhī. Yampi, nigrodha, tapassī kodhano hoti upanāhī. Ayampi kho, nigrodha, tapassino upakkileso hoti.
   “Puna caparaṃ, nigrodha, tapassī makkhī hoti paḷāsī …pe… issukī hoti maccharī… saṭho hoti māyāvī… thaddho hoti atimānī… pāpiccho hoti pāpikānaṃ icchānaṃ vasaṃ gato… micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yampi, nigrodha, tapassī sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Ayampi kho, nigrodha, tapassino upakkileso hoti.
   “Taṃ kiṃ maññasi, nigrodha, yadime tapojigucchā 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.
Parisuddhapapaṭikappattakathā
   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.
   “Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na attānukkaṃseti na paraṃ vambheti …pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.
   “Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na majjati na mucchati na pamādamāpajjati …pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.
   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.
   “Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena na attānukkaṃseti na paraṃ vambheti …pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.
   “Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena na majjati na mucchati na pamādamāpajjati …pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.
   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.
   “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. “Puna caparaṃ, nigrodha, tapassī aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā nāpasādetā hoti– ‘kiṃ panāyaṃ sambahulājīvo sabbaṃ saṃbhakkheti. Seyyathidaṃ– mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, asanivicakkaṃ dantakūṭaṃ, samaṇappavādenā’ti …pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.
   “Puna caparaṃ, nigrodha, tapassī passati aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā kulesu sakkariyamānaṃ garu kariyamānaṃ māniyamānaṃ pūjiyamānaṃ. Disvā tassa na evaṃ hoti– ‘imañhi nāma sambahulājīvaṃ kulesu sakkaronti garuṃ karonti mānenti pūjenti. Maṃ pana tapassiṃ lūkhājīviṃ kulesu na sakkaronti na garuṃ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṃ kulesu nuppādetā hoti …pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.
   68. “Puna caparaṃ, nigrodha, tapassī na āpāthakanisādī hoti …pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.
   “Puna caparaṃ, nigrodha, tapassī na attānaṃ adassayamāno kulesu carati– ‘idampi me tapasmiṃ, idampi me tapasmin’ti …pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.
   “Puna caparaṃ, nigrodha, tapassī na kañcideva paṭicchannaṃ sevati, so– ‘khamati te idan’ti puṭṭho samāno akkhamamānaṃ āha– ‘nakkhamatī’ti. Khamamānaṃ āha– ‘khamatī’ti. Iti so sampajānamusā na bhāsitā hoti …pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.
   “Puna caparaṃ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṃ desentassa santaṃyeva pariyāyaṃ anuññeyyaṃ anujānāti …pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.
   69. “Puna caparaṃ, nigrodha, tapassī akkodhano hoti anupanāhī. Yampi, nigrodha, tapassī akkodhano hoti anupanāhī evaṃ so tasmiṃ ṭhāne parisuddho hoti.
   “Puna caparaṃ, nigrodha, tapassī amakkhī hoti apaḷāsī …pe… anissukī hoti amaccharī… asaṭho hoti amāyāvī… atthaddho hoti anatimānī… na pāpiccho hoti na pāpikānaṃ icchānaṃ vasaṃ gato… na micchādiṭṭhiko hoti na antaggāhikāya diṭṭhiyā samannāgato… na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī. Yampi, nigrodha, tapassī na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī. Evaṃ so tasmiṃ ṭhāne parisuddho hoti.
   “Taṃ kiṃ maññasi, nigrodha, yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti? “Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti. “Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; api ca kho papaṭikappattā hotī”ti.
Parisuddhatacappattakathā
   70. “Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca? Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti. “Idha, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti. Kathañca, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti? Idha, nigrodha, tapassī na pāṇaṃ atipāteti, na pāṇaṃ atipātayati, na pāṇamatipātayato samanuñño hoti Na adinnaṃ ādiyati, na adinnaṃ ādiyāpeti, na adinnaṃ ādiyato samanuñño hoti. Na musā bhaṇati, na musā bhaṇāpeti, na musā bhaṇato samanuñño hoti. Na bhāvitamāsīsati, na bhāvitamāsīsāpeti, na bhāvitamāsīsato samanuñño hoti. Evaṃ kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti.
   “Yato kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti, aduṃ cassa hoti tapassitāya. So abhiharati no hīnāyāvattati. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādappadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādappadosā cittaṃ parisodheti. Thinamiddhaṃ 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. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
   “Taṃ kiṃ maññasi, nigrodha. Yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti? “Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti. “Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; api ca kho tacappattā hotī”ti.
Parisuddhaphegguppattakathā
   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 sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
   “Taṃ kiṃ maññasi, nigrodha, yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti? “Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti, no aparisuddhā, aggappattā ca sārappattā cā”ti. “Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; api ca kho phegguppattā hotī”ti.
Parisuddha-aggappattasārappattakathā
   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 sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.
   “Taṃ kiṃ maññasi, nigrodha, yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti? “Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti.
   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 ādibrahmacariyan’ti. Iti kho taṃ, nigrodha, ṭhānaṃ uttaritarañca paṇītatarañca, yenāhaṃ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariyan”ti.
   Evaṃ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṃ– “ettha mayaṃ anassāma sācariyakā, na mayaṃ ito bhiyyo uttaritaraṃ pajānāmā”ti.
Nigrodhassa pajjhāyanaṃ
   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.
   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 yathā-akusalenā”ti. “Taṃ kiṃ maññasi, nigrodha. Kinti te sutaṃ paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, evaṃ su te bhagavanto saṃgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ– rājakathaṃ corakathaṃ …pe… itibhavābhavakathaṃ iti vā. Seyyathāpi tvaṃ etarahi sācariyako. Udāhu, evaṃ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpāhaṃ etarahī’ti.
   “Sutaṃ metaṃ, bhante. Paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ– ‘ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā na evaṃ su te bhagavanto saṃgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ– rājakathaṃ corakathaṃ …pe… itibhavābhavakathaṃ iti vā, seyyathāpāhaṃ etarahi sācariyako. Evaṃ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpi bhagavā etarahī’”ti.
   “Tassa te, nigrodha, viññussa sato mahallakassa na etadahosi – ‘buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī’”ti?
Brahmacariyapariyosānasacchikiriyā
   77. Evaṃ vutte, nigrodho paribbājako bhagavantaṃ etadavoca– “accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yvāhaṃ evaṃ bhagavantaṃ avacāsiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti. “Taggha tvaṃ, nigrodha, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yo maṃ tvaṃ evaṃ avacāsi. Yato ca kho tvaṃ, nigrodha, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhi hesā, nigrodha, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjati. Ahaṃ kho pana, nigrodha, evaṃ vadāmi–
   ‘Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati sattavassāni. Tiṭṭhantu, nigrodha, satta vassāni. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati cha vassāni. Pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ. Tiṭṭhatu, nigrodha, ekaṃ vassaṃ. Etu viññū puriso asaṭho amāyāvī ujujātiko ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati satta māsāni. Tiṭṭhantu, nigrodha, satta māsāni… cha māsāni… pañca māsāni cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ. Tiṭṭhatu, nigrodha, aḍḍhamāso. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati sattāhaṃ’.
Paribbājakānaṃ pajjhāyanaṃ
   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.
   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.
   Udumbarikasuttaṃ niṭṭhitaṃ dutiyaṃ.
漢巴經文比對(莊春江作):
  「空慧解脫(MA.104)」,南傳作「慧已被空屋破壞」(Suññāgārahatā…paññā),Maurice Walshe先生英譯為「智慧被孤獨的人生破壞」(wisdom is destroyed by the solitary life)。按:《吉祥悅意》說,他(沙門橋達摩)在空屋中獨坐,不住立(ekakassa nisīdato naṭṭhā),但我能樂於在群眾中坐,沒有慧會消失(nāssa paññā nasseyyāti)。
  「偏行邊畔(SA.975),樂邊至邊(MA.104);好獨處邊地(DA.8)」,南傳作「他只住邊邊處」(So antamantāneva sevati, DN.25),Maurice Walshe先生英譯為「他確實是脫節了」(he is right out of touch)。按:《吉祥悅意》以「住邊地者」(pantasenāsanāni)解說。
  「清苦行苦行(MA.104)」,南傳作「苦行者受持苦行」(tapassī tapaṃ samādiyati),Maurice Walshe先生英譯為「自我抑制者實行某種嚴格生活」(a self-mortifier practises a certain austerity)。
  「得真實(MA.104);堅固(DA.8)」,南傳作「到達核心的」(sārappattā),Maurice Walshe先生英譯為「穿透心髓」(penetrating to the pith)。按:MA/DN此項均指天眼通,DA則指四無量心。
  「非群眾行境的」(aparisāvacaro),Maurice Walshe先生英譯為「不習慣向群眾」(is unused to assemblies)。按:《吉祥悅意》以「無自信的情況,不能進入群眾」(avisāradattā parisaṃ otarituṃ na sakkoti)解說。
  「不希求使存在的」(Na bhāvitamāsīsati),Maurice Walshe先生英譯為「他不渴望感官快樂」(he does not crave for sense-pleasures)。按:《吉祥悅意》以「使存在的名為他們認知的五種欲,他們不希求,不從事」之義(bhāvitaṃ nāma tesaṃ saññāya pañca kāmaguṇā, te na āsīsati na sevatīti attho)解說。