DĀ 15
Dīrghāgama 长阿含经
Chapter 2 第二分
15 （一五）阿 ［少／兔］ 夷经
Parallel to: DN 24
Thus have I heard: | 如是我闻： |
At one time, the Buddha was in the country of Mīna, in the region of Ārāḍha, together with a great assembly of 1,250 bhikṣus. | 一时，佛在冥宁国阿［少／兔］夷土，与大比丘众千二百五十人俱。 |
At that time, the World-Honored One put on his robe, took his alms bowl, and entered the city of Ārāḍha to beg for alms. At that time, the World-Honored One silently thought to himself: "Now I am begging for alms, and it is still early. I should now go to the garden of the brāhman Pāvāya." The bhikṣus should wait until the time is right before begging for alms. | 尔时，世尊著衣持钵，入阿［少／兔］夷城乞食。尔时，世尊默自念言：「我今乞食，于时如早，今宜往诣房伽婆梵志园观。」比丘须时至，然后乞食。 |
At that time, the World-Honored One went to the garden. At that time, the brāhman saw the Buddha coming from afar, immediately got up to welcome him, and exchanged greetings, saying: "Welcome, Gautama! It has been a long time since we last met. What brings you here now? Please take a seat here, Gautama!" At that time, the World-Honored One took a seat. | 尔时，世尊即诣彼园，时，彼梵志遥见佛来，即起奉迎，共相问讯，言：「善来，瞿昙！不面来久，今以何缘乃能屈顾？唯愿瞿昙就此处坐！」尔时，世尊即就其坐。 |
At that time, the brāhman sat to one side and said to the World-Honored One: "Last night, the bhikṣu Suṣārman came to me and said: 'Master! I will not practice the holy life under the Buddha. The reason is that the Buddha has neglected me.' Although that person spoke ill of Gautama, I did not accept it. | 时，彼梵志于一面坐，白世尊言：「先夜隶车子善宿比丘来至我所，语我言：『大师！我不于佛所修梵行也。所以然者？佛疎外我。』彼人见向说瞿昙过，虽有此言，我亦不受。」 |
The Buddha told the brāhman: "Suṣārman's words are known to you. Once, I was at the Dharma Hall by the Monkey Pond in Vaiśālī. At that time, Suṣārman came to me and said: 'The Tathāgata has neglected me. I will not practice the holy life under the Tathāgata.' I then asked him: 'Why do you say: "The Tathāgata has neglected me. I will not practice the holy life under the Tathāgata"?'" Suṣārman replied to me: 'The Tathāgata does not show me supernatural transformations.' | 佛告梵志：「彼善宿所言，知汝不受耳。昔我一时在毗舍离猕猴池侧集法堂上，时，此善宿来至我所，语我言：『如来外我，我不于如来所修梵行也。』我时告曰：『汝何故言：我不于如来所修梵行，如来外我耶？』善宿报我言：『如来不为我现神足变化。』 |
At that time, I said to him: 'Can I invite you to practice the holy life in my Dharma, and then show you supernatural transformations?' He then said to me: 'The Tathāgata should show me supernatural transformations before I can practice the holy life.' At that time, Suṣārman replied to me: 'No, World-Honored One!' The Buddha told Suṣārman: 'I also did not tell you: "If you practice the holy life in my Dharma, I will show you supernatural transformations." You also did not say to me: "If you show me supernatural transformations, then I will practice the holy life." How is it, Suṣārman! Do you think the Tathāgata can show supernatural transformations, or not? Can the Dharma I teach lead to liberation and the end of suffering, or not?' Suṣārman said to the Buddha: 'Yes, World-Honored One! The Tathāgata can show supernatural transformations, not that he cannot. The Dharma he teaches can lead to liberation and the end of suffering, not that it cannot.' 'Therefore, Suṣārman! The Dharma I teach, if practiced, can show supernatural transformations, not that it cannot. It can lead to liberation and the end of suffering, not that it cannot. What do you seek in this Dharma?' | 「时，我语言：『吾可请汝于我法中净修梵行，当为汝现神足耶？』复当语我：『如来当为我现神足变化，然后我当修梵行耶？』时，善宿报我言：『不也。世尊！』佛告善宿：『我亦不语汝言：汝于我法中净修梵行，当为汝现神足变化；汝亦不言为我现神足者，当修梵行。云何？善宿！如汝意者，谓如来能现神足、为不能现耶？我所说法，彼法能得出要，尽苦际不耶？』善宿白佛言：『如是，世尊！如来能现神足，非为不能，所可说法，能得出要，尽诸苦际，非为不尽。』『是故，善宿！我所说法修梵行者，能现神足，非为不能，出要离苦，非不能离，汝于此法欲何所求？』 |
Suṣārman said: 'World-Honored One! You cannot teach me in a timely manner. The World-Honored One knows all the secret techniques of my father, but you are stingy and do not teach them to me.' The Buddha said: 'Suṣārman! Did I ever say to you: "If you practice the holy life in my Dharma, I will teach you your father's techniques?" Did you ever say to me: "If you teach me my father's techniques, I will practice the holy life under the Buddha"?' He replied: 'No.' 'Therefore, Suṣārman! I never said that before, and you never said that either. Why do you say that now? How is it, Suṣārman! Do you think the Tathāgata can teach you the secret techniques of your father, or not? Can the Dharma he teaches lead to liberation and the end of suffering, or not?' Suṣārman replied: 'The Tathāgata can teach the secret techniques of my father, not that he cannot. The Dharma he teaches can lead to liberation and the end of suffering, not that it cannot.' The Buddha told Suṣārman: 'If I can teach you the secret techniques of your father, and can also teach the Dharma to lead to liberation and the end of suffering, what else do you seek in my Dharma?' He also told Suṣārman: 'You previously praised the Tathāgata, the true Dharma, and the Saṅgha in the land of Vaiśālī and Vṛji in many ways, just as a person praises a cool pond in eight ways, making people love it: cool, light, soft, clear, sweet, unpolluted, satisfying to drink, and beneficial to the body. You also did the same, praising the Tathāgata, the true Dharma, and the Saṅgha in Vaiśālī and Vṛji, making people believe and enjoy it. Suṣārman! You should know that if you now turn back, the world will say: "The monk Suṣārman had many acquaintances, was close to the World-Honored One, and was also a disciple of the World-Honored One, but he could not practice the holy life to the end, abandon the precepts, and return to the secular life." Brahmin! You should know that I have fully warned you, but you did not follow my teachings and abandoned the precepts to return to the secular life. | 「善宿言：『世尊！不能随时教我，我父秘术，世尊尽知，悋不教我。』佛言：『善宿！我颇曾言：汝于我法中修梵行者，教汝父术耶？汝颇复言：教我父术者，当于佛所修梵行耶？』答曰：『不也。』『是故，善宿！我先无此言，汝亦无言，今者何故作此语耶？云何？善宿！汝谓如来能说汝父秘术，为不能说耶？所可说法，能得出要，尽苦际不耶？』善宿报言：『如来能说父之秘术，非为不能；说法出要，能尽苦际，非为不能。』佛告善宿：『若我能说汝父秘术，亦能说法出要离苦，汝于我法中复欲何求？』又告善宿：『汝先于毗舍离跋阇土地，无数方便，称叹如来，称叹正法，称叹众僧。譬如有人八种称叹彼清凉池，使人好乐：一冷，二轻，三柔，四清，五甘，六无垢，七饮无餍，八便身。汝亦如是，于毘舍离跋阇土，称叹如来，称叹正法，称叹众僧，使人信乐。善宿！当知今汝退者，世间当复有言：善宿比丘多有知识，又是世尊所亲，亦是世尊弟子，不能尽形净修梵行，舍戒就俗处，卑陋行。』梵志！当知我时备语，不顺我教，舍戒就俗。 |
"Brahmin! Once, I was at the Dharma Hall by the Monkey Pond. At that time, there was a Nirgrantha named Karāla who was staying there. He was respected by people, his reputation was widely known, he had many acquaintances, and his material support was complete. At that time, the monk Suṣārman put on his robe, took his alms bowl, entered the city of Vaiśālī to beg for food, and gradually came to where the Nirgrantha was. At that time, Suṣārman asked the Nirgrantha about profound and distant meanings, but he was unable to answer. He then became angry. Suṣārman thought to himself: 'Have I caused trouble for this person? Will there be a long night of suffering and affliction?' Brahmin! You should know that at that time, after begging for food, the monk Suṣārman took his robe and bowl and came to me. He bowed his head at my feet, sat to one side, and Suṣārman did not report this matter to me at that time. I told him: 'Fool! How can you call yourself a śramaṇa of the Śākya?' Suṣārman then replied to me: 'World-Honored One! Why do you call me a fool? Should I not call myself a son of the Śākya?' I told him: 'Fool! You once went to where the Nirgrantha was and asked about profound and distant meanings. He was unable to answer and became angry. At that time, you thought to yourself: 'Have I now caused trouble for this Nirgrantha? Will there be a long night of suffering and affliction?' Did you have this thought or not?" | 「梵志！一时，我在猕猴池侧法讲堂上，时，有尼乾子，字伽罗楼，在彼处止，人所宗敬，名称远闻，多有知识，利养备具。时，善宿比丘著衣持钵，入毗舍离城乞食，渐渐转到尼乾子所。尔时，善宿以深远义问尼乾子，彼不能答，便生瞋恚。善宿自念：『我触娆此人，将无长夜有苦恼报耶？』梵志！当知时善宿比丘于乞食后，执持衣钵，来至我所，头面礼足，在一面坐，善宿尔时亦不以此缘告我，我语之曰：『愚人！汝宁可自称为沙门释子耶？』善宿寻报我言：『世尊！何故称我为愚？不应自称为释子耶？』我告之曰：『愚人！汝曾往至尼乾子所问深远义，彼不能报，便生瞋恚。汝时自念：我今触此尼干，将无长夜有苦恼报耶？汝有是念不？』 |
"Suṣārman said to the Buddha: 'He is an arhat. How could he have such jealousy and anger?' I then replied: 'Fool! How could an arhat have jealousy and anger? It is not my arhat who has jealousy and anger. You now call him an arhat. He has seven ascetic practices that he has held for a long time. What are the seven? First, to go naked for the rest of one's life. Second, to abstain from alcohol and meat, and not eat rice or flour, for the rest of one's life. Third, to not violate the precepts for the rest of one's life. Fourth, to not leave the four stone stupas in Vaiśālī - the Eastern Udyāna Stupa, the Southern Elephant Stupa, the Western Many Sons Stupa, and the Northern Seven Aggregates Stupa - for the rest of one's life. These are the four ascetic practices. He will later violate these seven ascetic practices and die outside the city of Vaiśālī. It is like a wild fox with scabies and leprosy dying in a charnel ground. That Nirgrantha is also like this; he makes his own precepts and later violates them all. He originally vowed to go naked for the rest of his life, but later he puts on clothes. He originally vowed to abstain from alcohol and meat, and not eat rice or flour, for the rest of his life, but later he eats everything. He originally vowed not to violate the precepts, but later he also violates them. He originally said not to go beyond the four stupas - the Eastern Udyāna Stupa, the Southern Elephant Stupa, the Western Many Sons Stupa, and the Northern Seven Aggregates Stupa - but now he completely avoids them and does not associate with them. After he violates these seven vows, he will leave the city of Vaiśālī and die in a charnel ground.' The Buddha told Suṣārman: 'Fool! You do not believe my words. You should go and see for yourself. You will know for yourself." | 「善宿白佛言：『彼是罗汉，何缘乃有此嫉恚心？』我时答曰：『愚人！罗汉何缘有嫉恚心？非我罗汉有嫉恚心，汝今自谓彼是罗汉，彼有七苦行，长夜执持。何谓七？一尽形寿不著衣裳。二尽形寿不饮酒食肉，而不食饭及与𪎊面。三尽形寿不犯梵行。四尽形寿毗舍离有四石塔——东名忧园塔、南名象塔、西名多子塔、北名七聚塔；尽形不离四塔，为四苦行，而彼后当犯此七苦行已，于毗舍离城外命终。譬如野干疥癞衰病，死丘冢间，彼尼乾子亦复如是；自为禁法，后尽犯之。本自誓言：尽形不著衣服，后还著衣。本自誓言：尽形寿不饮酒噉肉，不食饭及𪎊面，而后尽食。本自誓言：不犯梵行，而后亦犯。本言：不越四塔——东忧园塔、南象塔、西多子塔、北七聚塔；今尽远离不复亲近。彼人自违此七誓已，出毘舍离城，冢间命终。』佛告善宿曰：『愚人！汝不信我言，汝自往观，自当知耳。』」 |
"The Buddha told the brahmin: "Once, the monk Suṣārman put on his robe, took his alms bowl, entered the city to beg for food, and after begging for food, returned out of the city. In an empty charnel ground, he saw the Nirgrantha who had died there. Having seen this, he came to where I was, bowed his head at my feet, sat to one side, and did not tell me about this matter. Brahmin! You should know that at that time, I told Suṣārman: 'What do you think, Suṣārman! Did I not predict the Nirgrantha as I spoke?' He replied: 'Yes, it is as the World-Honored One said.' Brahmin! You should know that I and Suṣārman manifested supernatural powers to prove it, but he said: 'The World-Honored One did not manifest for me. | 佛告梵志：「一时，比丘善宿著衣持钵，入城乞食，乞食已，还出城，于空冢间见尼乾子于彼命终。见已，来至我所，头面礼足，在一面坐，不以此事而语我言。梵志！当知我尔时语善宿曰：『云何？善宿！我先所记尼乾子如我语不？』对曰：『如是，如世尊言。』梵志！当知我与善宿现神通证，而彼言：『世尊不为我现。』 |
Again, once, I was in the country of Madhyadeśa, in the town of Śvetavyā. At that time, there was a Nirgrantha named Kauṇḍinya, who lived in Śvetavyā, was respected by the people, and had a far-reaching reputation, receiving much support. At that time, I put on my robe, took my alms bowl, entered the city to beg for food. At that time, the monk Suṣārman followed behind me. He saw Kauṇḍinya the Nirgrantha lying on a dung heap, licking bran and dregs. Brahmin! You should know that at that time, the monk Suṣārman saw Kauṇḍinya the Nirgrantha lying on a dung heap, licking bran and dregs, and thought: 'In the world, there are arhats and those who are on the path to arahantship. None of them can match this. This Nirgrantha's path is the most supreme. Why is that? This person practices asceticism and can do this. He abandons arrogance and lies on a dung heap, licking bran and dregs.' | 「又一时，我在冥宁国白土之邑，时有尼乾子，名究罗帝，在白土住，人所宗敬，名称远闻，多得利养。时，我著衣持钵，入城乞食，时善宿比丘随我后行，见究罗帝尼乾子在粪堆上伏舐糠糟。梵志！当知时善宿比丘见此尼乾子在粪堆上伏舐糠糟已，作是念言：『世间诸有阿罗汉、向阿罗汉道者无有及此，此尼乾子其道最胜，所以者何？此人苦行乃能如是，除舍憍慢，于粪堆上伏舐糠糟。』 |
Brahmin! At that time, I turned to the right and told Suṣārman: 'You foolish person! How can you call yourself a son of the Śākya?' Suṣārman said to the Buddha: 'World-Honored One! Why do you call me foolish? How can I not call myself a son of the Śākya?' The Buddha told Suṣārman: 'You foolish person! You saw Kauṇḍinya squatting on a dung heap, eating bran and dregs. Having seen this, you thought: "Among all the arhats and those on the path to arahantship in the world, Kauṇḍinya is the most supreme. Why is that? Now Kauṇḍinya can practice asceticism, abandon arrogance, and squat on a dung heap, licking bran and dregs." Did you have this thought?' He replied: 'Indeed!' Suṣārman said again: 'Why, World-Honored One! Do you give rise to jealousy towards the arhats?' The Buddha told the foolish person: 'I do not give rise to jealousy towards the arhats. Why would I give rise to jealousy towards the arhats? You foolish person! You think Kauṇḍinya is a true arhat. This person will die in seven days from a distended belly and be reborn as a hungry ghost, always suffering from hunger. After his death, he will be dragged to a charnel ground with a reed rope. If you do not believe it, you can go and tell him first.' | 「梵志！时，我右旋告善宿曰：『汝意愚人！宁可自称为释子耶？』善宿白佛言：『世尊！何故称我为愚？不应自称为释子耶？』佛告善宿言：『汝愚人！观此究罗帝蹲粪堆上伏食糠糟，汝见已，作是念：诸世间阿罗汉及向罗汉者，此究罗帝最为尊上，所以者何？今此究罗帝乃能苦行，除舍憍慢，蹲粪堆上伏舐糠糟。汝有是念不？』答我言：『实尔。』善宿又言：『何故？世尊！于阿罗汉所生嫉妬心。』佛告愚人：『我不于罗汉所生嫉妬] cf.【丽】心，何为于罗汉所生嫉妬] cf.【丽】心？汝今愚人！谓究罗帝真阿罗汉，此人却后七日当腹胀命终，生起尸饿鬼中，常苦饥饿，其命终后，以苇索系抴于冢间。汝若不信者，可先往语之。』 |
At that time, Suṣārman went to Kauṇḍinya and said: 'The śramaṇa Gautama prophesied that you will die in seven days from a distended belly, be reborn as a hungry ghost, and after death, be dragged to a charnel ground with a reed rope.' Suṣārman further said: 'You should reduce your food intake, so that his words will not come true.' Brahmin! You should know that at that time, Kauṇḍinya died from a distended belly after seven days, was reborn as a hungry ghost, and after death, was dragged to a charnel ground with a reed rope. At that time, Suṣārman, having heard the Buddha's words, counted the days with his fingers. When the seventh day arrived, Suṣārman went to the village of the naked ascetics and asked the villagers: 'Good people! Where is Kauṇḍinya now?' They replied: 'He has passed away.' He asked: 'What illness caused his death?' They replied: 'A distended belly.' He asked: 'How was he buried?' They replied: 'He was dragged to a charnel ground with a reed rope.' | 「时，善宿即往诣究罗帝所，说言：『彼沙门瞿昙记汝：却后七日当腹胀命终，生起尸饿鬼中，死已以苇索系抴于冢间。』善宿复白：『汝当省食，勿使彼言当也。』梵志！当知时究罗帝至满七日腹胀而死，即生起尸饿鬼中，死尸以苇索系抴于冢间。尔时，善宿闻佛语已，屈指计日，至七日已，时，善宿比丘即往至裸形村中，到已，问其村人曰：『诸贤！究罗帝今何所在？』报曰：『已取命终。』问曰：『何患命终耶？』答曰：『腹胀。』问曰：『云何殡送？』答曰：『以苇索系抴于冢间。』 |
Brahmin! At that time, Suṣārman, having heard these words, went to the charnel ground. Before he arrived, the corpse suddenly moved its knees and feet, and squatted. Suṣārman then went to the corpse and said: 'Kauṇḍinya! Have you passed away?' The corpse replied: 'I have passed away.' He asked: 'What illness caused your death?' The corpse replied: 'The Gautama prophesied that I would die from a distended belly after seven days. As he said, I died from a distended belly after seven days.' Suṣārman further asked: 'Where were you reborn?' The corpse immediately replied: 'The Gautama prophesied that I would be reborn as a hungry ghost. Today, I was reborn as a hungry ghost.' Suṣārman asked: 'How were you buried after your death?' The corpse replied: 'The Gautama prophesied that I would be dragged to a charnel ground with a reed rope. It is indeed as he said, I was dragged to a charnel ground with a reed rope.' At that time, the corpse said to Suṣārman: 'Although you have renounced the householder life, you have not attained any good benefits. The śramaṇa Gautama spoke of such matters, but you always do not believe it.' Having said this, the corpse lay down again. | 「梵志！时，善宿闻此语已，即往冢间，欲至未至，时，彼死尸竝动膝脚，忽尔而蹲，时彼善宿故前到死尸所，语言：『究罗帝！汝命终耶？』死尸答言：『我已命终。』问曰：『汝以何患命终？』死尸答言：『瞿昙记我，七日后腹胀命终，我如其言，至满七日，腹胀命终。』善宿复问：『汝生何处？』尸即报言：『彼瞿昙所记，当生起尸饿鬼中，我今日生起尸饿鬼中。』善宿问曰：『汝命终时，云何殡送？』尸答曰：『瞿昙所记，以苇索系抴于冢间，实如彼言，以苇索系抴于冢间。』时，死尸语善宿曰：『汝虽出家，不得善利。瞿昙沙门说如此事，汝常不信。』作是语已，死尸还卧。 |
"Brahmin! At that time, the bhikṣu Suṣārman came to me, bowed his head at my feet, sat to one side, and did not speak of this matter to me. I then asked him: 'Is it true that I prophesied that Kauṇḍinya would die from a distended belly after seven days?' He replied: 'It is true, just as the World-Honored One said.' Brahmin! I repeatedly manifested supernatural powers to prove it to the bhikṣu Suṣārman, but he still said: 'The World-Honored One did not manifest supernatural powers for me.'" | 「梵志！时，善宿比丘来至我所，头面礼足，在一面坐，不以此缘语我，我寻语曰：『如我所记，究罗帝者实尔以不？』答曰：『实尔，如世尊言。』梵志！我如是数数为善宿比丘现神通证，而彼犹言：『世尊不为我现神通。』」 |
"The Buddha told the brahmin: "At one time, I was at the Dharma lecture hall by the Monkey Pond. At that time, there was a brahmin named Pārileyya who was staying there. He was respected by the people, his reputation was widely known, and he received much support. Among the great assembly in Vaiśālī, he said: 'The śramaṇa Gautama claims to be wise, and so am I. The śramaṇa Gautama claims to have supernatural powers, and so do I. The śramaṇa Gautama has attained the path of transcendence, and so have I. I shall compete with him in displaying supernatural powers. If the śramaṇa displays one, I shall display two. If the śramaṇa displays two, I shall display four. If the śramaṇa displays eight, I shall display sixteen. If the śramaṇa displays sixteen, I shall display thirty-two. If the śramaṇa displays thirty-two, I shall display sixty-four. Whatever the śramaṇa displays, I shall double it.' | 佛告梵志：「我于一时在猕猴池法讲堂上，时有梵志，名曰波梨子，在彼处止，人所宗敬，名称远闻，多有利养，于毘舍离大众之中，作如是说：『沙门瞿昙自称智慧，我亦智慧；沙门瞿昙自称神足，我亦有神足；沙门瞿昙得超越道，我亦得超越道。我当与彼共现神足，沙门现一，我当现二；沙门现二，我当现四；沙门现八，我现十六；沙门现十六，我现三十二；沙门现三十二，我现六十四。随彼沙门所现多少，我尽当倍。』 |
Brahmin! At that time, the bhikṣu Suṣārman put on his robe, took his alms bowl, entered the city to beg for food, and saw the brahmin Pārileyya saying in the great assembly: 'The śramaṇa Gautama claims to be wise, and so am I. The śramaṇa Gautama claims to have supernatural powers, and so do I. The śramaṇa Gautama has attained the path of transcendence, and so have I. I shall compete with him in displaying supernatural powers. If the śramaṇa displays one, I shall display two. If the śramaṇa displays four, I shall display eight. Up to whatever the śramaṇa displays, I shall double it.' At that time, the bhikṣu Suṣārman, having begged for food, came to me, bowed his head at my feet, sat to one side, and said to me: 'This morning, I put on my robe, took my alms bowl, entered the city to beg for food, and heard Pārileyya of Vaiśālī say in the great assembly: "The śramaṇa Gautama has great wisdom, and so do I. The śramaṇa Gautama has supernatural powers, and so do I. If Gautama displays one, I shall display two. Up to whatever Gautama displays, I shall double it." He came to tell me this matter in detail. I told Suṣārman: 'It is impossible for Pārileyya to give up this statement, this view, and this arrogance, and come to me. If he thinks: "I will not give up this statement, this view, and this arrogance, and go to the śramaṇa Gautama," his head will immediately break into seven pieces. It is impossible for him to not give up this statement, this view, and this arrogance, and yet be able to come. | 「梵志！时，善宿比丘著衣持钵，入城乞食，见波梨梵志于大众中作如是说：『沙门瞿昙自称智慧，我亦智慧；沙门瞿昙自称神足，我亦有神足；沙门瞿昙得超越道，我亦得超越道。我当与彼共现神足，沙门现一，我当现二；沙门现四，我当现八；乃至随沙门所现多少，我尽能倍。』时，善宿比丘乞食已，来至我所，头面礼，一面坐，语我言：『我于晨朝著衣持钵，入城乞食，时，闻毘舍离波梨子于大众中作是说言：沙门瞿昙有大智慧，我亦有大智慧；沙门瞿昙有神足，我亦有神足；瞿昙现一，我当现二；乃至随瞿昙所现多少，我尽能倍。』具以此事而来告我，我语善宿言：『彼波梨子于大众中不舍此语，不舍此见，不舍此慢，来至我所者，终无是处。若彼作是念：我不舍此语，不舍此见，不舍此慢，而至沙门瞿昙所者，彼头即当破为七分。欲使彼人不舍此语，不舍见慢，而能来者，无有是处。』 |
"Suṣārman said: 'The World-Honored One protects his speech, the Tathāgata protects his speech.' The Buddha asked Suṣārman: 'Why do you say: "The World-Honored One protects his speech, the Tathāgata protects his speech"?" Suṣārman said: 'Pārileyya has great spiritual power and great virtue. If he comes, will it not be a falsehood for the World-Honored One?' The Buddha told Suṣārman: 'Does the Tathāgata's words have two meanings?' He replied: 'No.' The Buddha again told Suṣārman: 'If there are no two meanings, why do you say: "The World-Honored One protects his speech, the Tathāgata protects his speech"?" Suṣārman said to the Buddha: 'The World-Honored One knows and sees Pārileyya by himself, or the gods have come to tell you.' The Buddha said: 'I know by myself, and also because the gods have come to tell me. I know that this great general of Vaiśālī, upon the disintegration of the body and the end of life, was reborn in the Heaven of the Thirty-three. He came to tell me: "The brahmin Pārileyya does not know shame and has violated the precepts and lied, saying in the great assembly of Vaiśālī: "The great general Āyu, upon the disintegration of the body and the end of life, was reborn as a zombie." But I was actually reborn in the Heaven of the Thirty-three." I knew this by myself, and also because the gods came to tell me.' The Buddha told the foolish Suṣārman: 'If you do not believe my words, enter Vaiśālī and proclaim it as you wish. I will go to the brahmin Pārileyya's place after the meal." | 「善宿言：『世尊护口，如来护口。』佛告善宿：『汝何故言：世尊护口，如来护口？』善宿言：『彼波梨子有大威神，有大德力，脱当来者将无现世尊虚耶？』佛告善宿：『如来所言颇有二耶？』对曰：『无也。』又告善宿：『若无二者，汝何故言：世尊护口，如来护口？』善宿白佛言：『世尊为自知见彼波梨子，为诸天来语。』佛言：『我亦自知，亦诸天来语故知，此毘舍离阿由大将，身坏命终，生忉利天。彼 来语我言：波梨梵志子不知羞惭，犯戒妄语，在毘舍离，于大众中作如是诽谤言，阿由陀大将身坏命终，生起尸鬼中，然我实身坏命终，生忉利天。波梨子我先自知，亦诸天来语故知。』佛告愚人善宿：『汝不信我言者，入毘舍离，随汝唱之，我食后当往诣波梨梵志子所。』」 |
"The Buddha told the brahmin: 'At that time, Suṣārman, having passed the night, put on his robe, took his alms bowl, entered the city to beg for food. At that time, Suṣārman told the many brahmins, śramaṇas, and brāhmaṇas in the city of Vaiśālī: "The brahmin Pārileyya said in the great assembly: 'The śramaṇa Gautama has great wisdom, and so do I. The śramaṇa Gautama has great power, and so do I. The śramaṇa Gautama has great supernatural powers, and so do I. If the śramaṇa displays one, I shall display two. Up to whatever the śramaṇa displays, I shall double it.' Now the śramaṇa Gautama wants to go to Pārileyya's place. All of you should go there.' At that time, the brahmin Pārileyya was walking on the road. Suṣārman saw him and quickly went to him, saying: 'You said in the great assembly of Vaiśālī: "The śramaṇa Gautama has great wisdom, and so do I. Up to whatever the śramaṇa displays, I shall double it." Gautama heard this and now wants to come to you. You should return quickly.' He replied: 'I shall return! I shall return!' Having said this, he was suddenly frightened, his hair stood on end, and he did not return to his place. He went to the forest of Pārileyya's hermitage on the road, sat on a rope bed, and was distressed and confused. | 佛告梵志：「时，彼善宿过其夜已，著衣持钵，入城乞食。时，彼善宿向毘舍离城中众多婆罗门、沙门、梵志，具说此言：『波梨梵志子于大众中说如此言：沙门瞿昙有大智慧，我亦有大智慧；沙门瞿昙有大威力，我亦有大威力；沙门瞿昙有大神足，我亦有大神足；沙门现一，我当现二；乃至沙门随所现多少，我尽当倍。而今沙门瞿昙欲诣彼波梨子所，汝等众人尽可诣彼。』时，波梨梵志在道而行，善宿见已，速诣其所，语言：『汝于毘舍离大众中作如是言，沙门瞿昙有大智慧，我亦有大智慧，乃至沙门瞿昙，随所现神足多少，我尽当倍。瞿昙闻此言，今欲来至汝所，汝可速归。』报言：『我当归耳！我当归耳！』作此语已，寻自惶惧，衣毛为竖，不还本处，乃诣道头波梨梵志林中，坐绳床上，愁闷迷乱。」 |
"The Buddha told the brahmin: 'After the meal, I went with many Licchavis, śramaṇas, brahmins, brāhmaṇas, and householders to Pārileyya's dwelling place and took my seat. In the assembly, there was a brahmin named Chāru. At that time, the people called Chāru and told him: 'Go to the forest on the road and tell Pārileyya: "Now many Licchavis, śramaṇas, brahmins, brāhmaṇas, and householders have gathered in your forest. They are discussing: 'The brahmin Pārileyya proclaimed in the great assembly: "The śramaṇa Gautama has great wisdom, and so do I. Up to whatever the śramaṇa displays, I shall double it." The śramaṇa Gautama has come to your forest. You should come and see him."'" Then Chāru, having heard the people's words, went to the forest on the road and told Pārileyya: 'Many Licchavis, śramaṇas, brahmins, brāhmaṇas, and householders have gathered in your forest. They are discussing: "The brahmin Pārileyya proclaimed in the great assembly: "The śramaṇa Gautama has great wisdom, and so do I. Up to whatever the śramaṇa displays, I shall double it." Gautama is now in the forest. Pārileyya, should you return now?"' At that time, the brahmin Pārileyya replied to Chāru: 'I shall return! I shall return!' Having said this, he was restless on the rope bed. At that time, the rope bed also caught his foot. He was unable to leave the rope bed, let alone walk to where the World-Honored One was. | 佛告梵志：「我于食后与众多隶车、沙门、婆罗门、梵志、居士诣波梨子住处，就座而坐。于彼众中有梵志名曰遮罗，时，众人唤彼遮罗而告之曰：『汝诣道头林中语波梨子言：「今众多隶车、沙门、婆罗门、梵志、居士尽集汝林，众共议言：『梵志波梨于大众中自唱此言：「沙门瞿昙有大智慧，我亦有大智慧，乃至瞿昙随现神足多少，我尽能倍。」沙门瞿昙故来至汝林中，汝可来看。』」』于是，遮罗闻众人语已，即诣道头林语波梨子言：『彼众多隶车、沙门、婆罗门、梵志、居士尽集在汝林，众共议言：「梵志波梨子于大众中自唱此言：『沙门瞿昙有大智慧，我亦有大智慧，乃至沙门瞿昙现神足，随现多少，我尽能倍。』瞿昙今在彼林中，波梨今者宁可还也。」』尔时，波梨梵志即报遮罗曰：『当归！当归！』作是语已，于绳床上转侧不安。尔时，绳床复著其足，彼乃不能得离绳床，况能行步至世尊所？ |
"At that time, Chāru told Pārileyya: 'You yourself are without wisdom. You only have empty words, saying: "I shall return! I shall return!" You are unable to leave this rope bed. How can you go to the great assembly?' Having rebuked Pārileyya, he returned to the great assembly and reported: 'I conveyed the voice of the people to Pārileyya. He replied to me: "I shall return! I shall return!" He then moved his body on the rope bed, and the bed caught his foot. He was unable to leave it. How can he come to this assembly?' At that time, there was a Licchavi youth sitting in the assembly. He immediately rose from his seat, bared his right arm, knelt on his right knee, joined his palms, and said to the assembly: 'The great assembly should wait a moment. I shall now go myself to bring that person here." | 「时，遮罗语波梨言：『汝自无智，但有空声为言：「当归！当归！」尚自不能离此绳床，何由能得至大众所？』呵责波梨子已，即还诣大众所，报言：『我以持众人声，往语波梨子，彼报我言：「当归！当归！」即于绳床上动转其身，床即著足不能得离，彼尚不能离其绳床，何由能得来到此众？』尔时，有一头摩隶车子在众中坐，即从座起，偏露右臂，长跪叉手，白彼众言：『大众小待，我今自往将彼人来。』」 |
The Buddha said: 'At that time, I told the Licchavi youth: 'That person speaks like this, has such views, and gives rise to such arrogance. It is impossible for him to come to the Buddha. Head-rubbing youth! Even if you were to heavily bind him with leather ropes and pull him with a herd of oxen, until his body was crushed, he would still not be able to abandon such words, such views, and such arrogance, and come to me. If you do not believe my words, you can go and see for yourself.' At that time, the Licchavi youth went to Pārileyya and said to him: 'Many Licchavis, śramaṇas, brahmins, brāhmaṇas, and householders have gathered in your forest. They are discussing: "The brahmin Pārileyya proclaimed in the great assembly: "The śramaṇa Gautama has great wisdom, and so do I. Up to whatever the śramaṇa displays, I shall double it." The śramaṇa Gautama is now in the forest. You should return."' At that time, Pārileyya replied: 'I shall return! I shall return!' Having said this, he moved his body on the rope bed. At that time, the rope bed also caught his foot. He was unable to leave it himself, let alone walk to where the World-Honored One was. | 佛言：「我尔时语头摩隶车子言：『彼人作如是语，怀如是见，起如是慢，欲使此人来至佛所，无有是处。头摩子！正使汝以革绳重系，群牛共挽，至彼身碎，彼终不能舍如是语、如是见、如是慢，来至我所。若不信我言，汝往自知。』尔时，头摩隷车子故往至波梨子所，语波梨子言：『众多隶车、沙门、婆罗门、梵志、居士尽集汝林，众共议言：「梵志波梨子于大众中口自唱言：『沙门瞿昙有大智慧，我亦有大智慧乃至沙门瞿昙现其神足，随所现多少，我尽能倍。』瞿昙沙门今在彼林，汝可还归。」』尔时，波梨子即报言：『当归！当归！』作是语已，于绳床上动转其身，尔时绳床复著其足，彼乃不能自离绳床，况复行步至世尊所？ |
At that time, Head-rubbing told Pārileyya: 'You yourself are without wisdom. You only have empty words, saying: "I shall return! I shall return!" You are unable to leave this rope bed. How can you go to the great assembly?' Head-rubbing further said to Pārileyya: 'Those who are wise understand through parables. Long ago, there was a lion king living in a deep forest. When the lion emerged from his den in the early morning, he looked in the four directions, roared three times, and then went to choose meat to eat. Pārileyya! After the lion king had eaten, there was always a jackal following behind to eat the leftovers. When the jackal was well-nourished, it said to itself: "What kind of beast is that lion in the forest? Can it surpass me? Now I should be the only one to occupy a forest. In the early morning, I shall emerge from my den, look in the four directions, roar three times, and then go to choose meat to eat." It then stayed alone in a forest. In the early morning, it emerged from its den, roared three times, and then went to choose meat to eat. It wanted to roar like a lion, but it made the sound of a jackal. Pārileyya! You are now also like this. You have been sustained by the Buddha's majestic grace, and you have obtained human offerings. Now you want to compete with the Tathāgata.' At that time, Head-rubbing rebuked him with a verse: | 「时，头摩语波梨子言：『汝自无智，但有空声为言：「当归！当归！」尚自不能离此绳床，何由能得至大众所？』头摩复语波梨子曰：『诸有智者，以譬喻得解，乃往久远有一师子兽王在深林中住，师子清旦初出窟时，四向顾望，奋迅三吼，然后游行择肉而食。波梨子！彼师子兽王食已还林，常有一野干随后食残，气力充足便自言：「彼林师子竟是何兽？能胜我耶？今宁可独擅一林，清旦出窟，四向顾望，奋迅三吼，然后游行，择肉而食耶！」彼寻独处一林，清旦出窟，奋迅三吼，然后游行，欲师子吼，作野干鸣。波梨子！汝今亦尔，蒙佛威恩，存生于世，得人供养，而今更与如来共竞。』时，头摩子以偈责数曰： |
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The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the | 「头摩子告曰：『汝亦如是，蒙佛恩力，存生于世，得人供养，而今更与如来共竞。』时，彼头摩子以四种喻，面呵责已，还诣大众，报言：『我以持众人声唤波梨子，彼报我言：「当归！当归！」即于绳床上动转其身，床即著足不能得离；彼尚不能自离绳床何由能得来到此众？』尔时，世尊告头摩子言：『我先语汝，欲使此人来至佛所，无有是处。正使汝以革绳重系，群牛共挽，至身碎坏，彼终不肯舍如是语、如是见、慢，来至我所。』梵志！时，我即与彼大众种种说法，示教利喜，于彼众中三师子吼，身升虚空，还诣本处。」 |
The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the | 佛告梵志：「或有沙门、婆罗门言：『一切世间，梵自在天所造。』我问彼言：『一切世间实梵自在天所造耶？』彼不能报，还问我言：『瞿昙！此事云何？』我报彼言：『或有此世间初坏败时，有余众生命尽行尽，从光音天命终乃更生余空梵处；于彼起爱，生乐著心，复欲使余众生来生此处，其余众生命尽行尽，复生彼处。』时，彼众生自作是念：『我今是大梵王，忽然而有，无作我者；我能尽达诸义所趣，于千世界最得自在；能作能化，微妙第一，为人父母。我先至此，独一无侣，由我力故，有此众生，我作此众生；彼余众生亦复顺从，称为梵王，忽然而有，尽达诸义，于千世界最得自在，能作能化，微妙第一，为人父母，先有是一，后有我等，此大梵王化作我等。此诸众生随彼寿终来生此间，其渐长大，剃除须发，服三法衣，出家为道。彼入定意三昧，随三昧心忆本所生，彼作是语：此大梵天忽然而有，无有作者，尽达诸义，于千世界最得自在，能作能化，微妙第一，为人父母。彼大梵天常住不移，无变易法，我等梵天所化，是以无常，不得久住，为变易法。』如是，梵志！彼沙门、婆罗门以此缘故，各言彼梵自在天造此世界。梵志！造此世界者，非彼所及，唯佛能知。又过此事，佛亦尽知，虽知不著苦、集、灭、味、过、出要，如实知之，以平等观无余解脱，名曰如来。」 |
The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the | 佛告梵志：「或有沙门、婆罗门作是言：『戯笑懈怠是众生始。』我语彼言：『云何汝等实言，戯笑懈怠是众生始耶？』彼不能报，逆问我言：『瞿昙！此事云何？』时我报言：『或有光音众生喜戯笑懈怠，身坏命终，来生此间，渐渐长大，剃除须发，服三法衣，出家修道，便入心定三昧，以三昧力识本所生，便作是言：彼余众生不喜戯笑，常在彼处，永住不变；由我等数喜戯笑，致此无常，为变易法。』如是，梵志！彼沙门、婆罗门以是缘故，言戯笑是众生始，如是佛尽知之，过是亦知，知而不著，已不著苦、集、灭、味、过、出要，如实知之，已平等观无余解脱，名曰如来。」 |
The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the | 佛告梵志：「或有沙门、婆罗门言：『失意是众生始。』我语彼言：『汝等实言：失意是众生始耶？』彼不知报，还问我言：『瞿昙！此事云何？』我语彼言：『或有众生展转相看已，便失意，由是命终，来生此间，渐渐长大，剃除须发，服三法衣，出家修道，便入心定三昧，以三昧力识本所生，便作是言：如彼众生以不展转相看，不失意故，常住不变；我等于彼数数相看已，便失意，致此无常，为变易法。』如是，梵志！彼沙门、婆罗门以是缘故，言失意是众生始，如此唯佛知之，过是亦知，知已不著苦、集、灭、味、过、出要，如实知之，知已平等观无余解脱，故名如来。」 |
The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the | 佛告梵志：「或有沙门、婆罗门言：『我无因而出。』我语彼言：『汝等实言：本无因出耶？』彼不能报，逆来问我，我时报曰：『或有众生无想无知，若彼众生起想，则便命终来生此间，渐渐长大，剃除须发，服三法衣，出家修道，便入心定三昧，以三昧力识本所生，便作是言：我本无有，今忽然有；此世间本无，今有，此实余虚。』如是，梵志！沙门、婆罗门以此缘故，言无因出，唯佛知之，过是亦知，知已不著苦、集、灭、味、过、出要，如实知之，已平等观无余解脱，故名如来。」 |
The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant | 佛告梵志：「我所说如是，或有沙门、婆罗门于屏处诽谤我言：『沙门瞿昙自称弟子入净解脱，成就净行，彼知清净，不遍知净。』然我不作是说：『我弟子入净解脱，成就净行，彼知清净，不遍知净。』梵志！我自言：『我弟子入净解脱，成就净行，彼知清净，一切遍净。』」 |
The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is | 是时，梵志白佛言：「彼不得善利，毁谤沙门瞿昙言：『沙门自言：「我弟子入净解脱，成就净行，彼知清净，不遍知净。」』然世尊不作是语，世尊自言：『我弟子入净解脱，成就净行，彼知清净，一切遍净。』」 |
The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant | 又白佛言：「我亦当入此净解脱，成就净行，一切遍知。」 |
The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts, and the elephant is the king of elephants. The lion is the king of beasts | 佛告梵志：「汝欲入者，甚为难也。汝见异、忍异、行异，欲依余见入净解脱者，难可得也；但使汝好乐佛，心不断绝者，则于长夜，常得安乐。」 |
At that time, the brāhman Phagguna, having heard the Buddha's teaching, joyfully received and practiced it. | 尔时，房伽婆梵志闻佛所说，欢喜奉行。 |
Translated from Chinese using Gemma-2-Mitra (Buddhist-NLP).
This is the classical Chinese root text of Dīrghāgama, a parallel to the Pali sutta(s) listed above. Source: CBETA (Taishō edition).