The Long Āgama Sūtra 8: 散陀那經

8.1

佛說長阿含經卷第八

The Long Āgama Sūtra, Scroll Eight

Thus I have heard: One time, the Buddha was staying at Saptaparṇa Cave near Mount Vaibhāra of Rājagṛha. He was accompanied by a large assembly of 1,250 monks.

8.2

後秦弘始年佛陀耶舍共竺佛念譯

Translated in the Hongshi era of the Later Qin by Buddhayaśas together with Zhu Fonian

8.3

（八）第二分散陀那經第四

(8) Part Two: Sandhāna Sūtra, the Fourth

8.4

如是我聞：

Thus have I heard:

8.5

一時，佛在羅閱祇毗訶羅山七葉樹窟，與大比丘眾千二百五十人俱。

At one time the Buddha was dwelling at Rājagṛha, on Mount Vebhāra in the Saptaparṇaguhā Cave, together with a great assembly of one thousand two hundred and fifty bhikṣus.

8.6

時，王舍城有一居士，名散陀那，好行遊觀，日日出城，至世尊所。時，彼居士仰觀日時，默自念言：「今往覲佛，非是時也，今者世尊必在靜室三昧思惟，諸比丘眾亦當禪靜，我今寧可往詣烏暫婆利梵志女林中，須日時到，當詣世尊，禮敬問訊，并詣諸比丘所，致敬問訊。」

At that time, there was a householder in the city of Rājagṛha named Sandhāna who was fond of strolling about, and who went out of the city daily to visit the Bhagavat. At that time, the householder looked up at the time of the sun and thought to himself: 'Now is not the proper time to go and see the Buddha. At this moment the Bhagavat must be in his quiet chamber contemplating in samādhi, and the bhikṣus must also be meditating in quietude. I would do better to go to the park of the wanderer Udumbarikā; when the time arrives, I will go to the Bhagavat to pay homage and inquire after him, and also visit the bhikṣus to pay respects and inquire after them.'

At the time, there was a householder of Rājagṛha named Sandhāna who liked to go for walks. Every day, he would leave the city to visit the Bhagavān. On this occasion, that householder looked up at the sun and thought to himself, “Now is not the time to go meet the Buddha. The Bhagavān is surely in contemplative samādhi in a quiet place right now, and the assembly of monks will be meditating quietly as well. It would be better to go to Udumbarikā’s Grove and wait until the right time of day. Then, I’ll visit the Bhagavān, pay homage to him, exchange greetings with him, and do the same with the monks.”

8.7

時，梵志女林中有一梵志，名尼俱陀，與五百梵志子俱止彼林。時，諸梵志眾聚一處，高聲大論，俱說遮道濁亂之言，以此終日。或論國事，或論戰鬪兵杖之事，或論國家義和之事，或論大臣及庶民事，或論車馬遊園林事，或論坐席、衣服、飲食、婦女之事，或論山海龜鼈之事，但說如是遮道之論，以此終日。

At that time, in the Udumbarikā Brahmacāriṇī Park, there was a brahmacārin named Nigrodha, who dwelt in that park together with five hundred brahmacārins. Then, that assembly of brahmacārins gathered in one place, debating in loud voices, all engaging in worldly, impure, and distracting talk to pass the whole day. They talked about state affairs, or about war and weapons, or about alliances and treaties between nations, or about ministers and common folk, or about carriages, horses, and excursions in parks, or about seats, clothing, food, drink, and women, or about mountains, seas, turtles, and tortoises—speaking only such talk that obstructs the Path, thereby passing the whole day.

There was a wanderer at Udumbarikā’s Grove named Nigrodha. He was accompanied by 500 wanderers who were staying at that grove. At the time, this assembly of wanderers had gathered in one place and were engaged in a loud and boisterous conversation using speech that obstructed the path with confusing words. They would do this until the end of the day. Sometimes, they discussed affairs of state. Sometimes, it was warfare and weapons. Sometimes, it was the harmony of countries. Sometimes, it was ministers and common people. Sometimes, it was riding chariots and horses through parks and forests. Sometimes, it was sitting mats, clothing, meals, and women. Sometimes, they discussed tortoises and sea turtles. They would only discuss such things that obstructed the path until the end of the day.

8.8

時，彼梵志遙見散陀那居士來，即勅其眾，令皆靜默：「所以然者？彼沙門瞿曇弟子今從外來，沙門瞿曇白衣弟子中，此為最上，彼必來此，汝宜靜默。」時，諸梵志各自默然。

At that time, that brahmacārin saw the gṛhapati Sandhāna coming from afar, and at once instructed his assembly, ordering them all to be silent: "Why is this? That disciple of the śramaṇa Gautama is now coming from without. Among the white-robed disciples of the śramaṇa Gautama, this one is foremost; he will certainly come here, so you should be silent." Then, the brahmacārins each became silent.

When that wanderer saw the householder Sandhāna coming from a distance, he ordered his followers, “Be quiet! What’s the reason? A disciple of the ascetic Gautama is coming from outside. He’s the best of the ascetic Gautama’s lay disciples. He’ll surely come here, so you ought to be quiet!” The wanderers then fell silent.

8.9

散陀那居士至梵志所，問訊已，一面坐，語梵志曰：「我師世尊常樂閑靜，不好憒閙，不如汝等與諸弟子處在人中，高聲大論，但說遮道無益之言。」

The gṛhapati Sandhāna reached the brahmacārin's place, and after exchanging greetings, sat to one side. He said to the brahmacārin: "My teacher, the Bhagavat, constantly delights in seclusion and quiet, and dislikes noise and commotion, unlike you and your disciples who abide among people, debating in loud voices and speaking only useless words that obstruct the Path."

Sandhāna went to the wanderer and exchanged greetings with him. He then sat to one side and said, “My teacher, the Bhagavān, always enjoys quiet solitude and doesn’t like noisy places. He’s not like you and your disciples here who engage in loud and boisterous conversations and just discuss things that obstruct the path with useless words.”

8.10

梵志又語居士言：「沙門瞿曇頗曾與人共言論不？眾人何由得知沙門有大智慧。汝師常好獨處邊地，猶如瞎牛食草，偏逐所見，汝師瞿曇亦復如是，偏好獨見，樂無人處；汝師若來，吾等當稱以為瞎牛。彼常自言有大智慧，我以一言窮彼，能使默然如龜藏六，謂可無患，以一箭射，使無逃處。」

The brahmacārin further said to the gṛhapati: "Has the śramaṇa Gautama ever conversed with anyone? How can people know that the śramaṇa possesses great wisdom? Your teacher constantly prefers to dwell alone in border regions, just like a blind cow grazing on grass, pursuing only what happens to be in front of it. Your teacher Gautama is also like this: he is biased toward dwelling alone and delights in places where there are no people. If your teacher comes, we shall refer to him as a blind cow! He constantly claims to possess great wisdom; with a single word I could corner him, causing him to become silent like a tortoise tucking in its six limbs, thinking itself free from harm, yet shot with a single arrow so that it has nowhere to escape."

The wanderer said to the householder, “Hasn’t the ascetic Gautama had conversations with people? How else could his assembly know that the ascetic possesses great wisdom? Your teacher always likes living alone in remote places. He’s like the one-eyed cow that eats grass and chases what it sees in only one direction. Your teacher Gautama is like that. He prefers solitude and enjoys uninhabited places. If your teacher were to come here, we would call him a one-eyed cow. He always says that he possesses great wisdom, but I could finish him with a single word. He’d fall silent like a turtle hiding in its shell. It’d be no trouble to take away his escape with a single arrow.”

8.11

爾時，世尊在閑靜室，以天耳聞梵志居士有如是論，即出七葉樹窟，詣烏暫婆利梵志女林。時，彼梵志遙見佛來，勅諸弟子：「汝等皆默，瞿曇沙門欲來至此，汝等慎勿起迎、恭敬禮拜，亦勿請坐，取一別座，與之令坐；彼既坐已，卿等當問：『沙門瞿曇！汝從本來，以何法教訓於弟子，得安隱定，淨修梵行？』」

At that time, the Bhagavat was in his quiet chamber, and with the divyaśrotra heard that the brahmacārin and the gṛhapati were having such a discussion. He immediately came out of the Saptaparṇaguha and went to the Udumbarikā Brahmacāriṇī Park. Then, that brahmacārin saw the Buddha coming from afar, and instructed his disciples: "All of you be silent! The śramaṇa Gautama is about to arrive here. Take care not to rise to greet him, nor make prostrations with reverence, nor invite him to sit. Take a separate seat and offer it for him to sit on. Once he is seated, you should ask: 'Śramaṇa Gautama! From the beginning until now, by what teaching have you instructed your disciples so that they attain peaceful meditation and purely cultivate the brahmacarya?'"

At that moment, the Bhagavān was in a quiet room and overheard the conversation between that wanderer and householder with his heavenly ear. He emerged from the Saptaparṇa Cave and went to Udumbarikā’s Grove. When that wanderer saw the Buddha coming from a distance, he ordered his disciples: “All of you, be quiet! The ascetic Gautama is coming here! Please don’t rise, greet him, or respectfully worship him. Don’t ask him to sit, either. Choose a particular seat and set it aside for him. Once he sits down, you should ask, ‘Ascetic Gautama, up until now, what teaching do you give your disciples so that they attain peaceful samādhi and purely cultivate the religious life?”

8.12

爾時，世尊漸至彼園，時，彼梵志不覺自起，漸迎世尊，而作是言：「善來，瞿曇！善來，沙門！久不相見，今以何緣而來至此？可前小坐。」爾時，世尊即就其座，嬉怡而笑，默自念言：「此諸愚人不能自專，先立要令，竟不能全。所以然者？是佛神力令彼惡心自然敗壞。」

Then, the Bhagavat gradually approached the park. At that time, that brahmacārin unconsciously stood up on his own and gradually went forward to greet the Bhagavat, saying these words: "Welcome, Gautama! Welcome, śramaṇa! It has been long since we met. By what reason have you come here today? You may come forward and sit for a while." Then, the Bhagavat went to his seat, smiled with delight, and silently thought to himself: "These foolish men cannot control themselves; having first established a strict rule, in the end they could not keep it. Why is this? It is the Buddha's spiritual power that causes their malicious intentions naturally to fall apart."

The Bhagavān gradually made his way to the park. The wanderers inadvertently rose, and they eventually greeted the Bhagavān, saying, “Welcome, Gautama! Welcome, ascetic! It’s been a long time since we’ve seen you. What has brought you here today? You can have that small seat in the front.”

The Bhagavān then prepared his seat, delighted and smiling. He thought to himself, “These fools aren’t capable of staying focused. They were given a command, but they couldn’t follow it. Why was that? The Buddha’s miraculous power caused their bad thoughts to disintegrate naturally.”

8.13

時，散陀那居士禮世尊足，於一面坐。尼俱陀梵志問訊佛已，亦一面坐，而白佛言：「沙門瞿曇！從本以來，以何法教訓誨弟子，得安隱定，淨修梵行？」

Then, the gṛhapati Sandhāna paid homage at the Bhagavat's feet and sat to one side. After greeting the Buddha, the brahmacārin Nigrodha also sat to one side, and said to the Buddha: "Śramaṇa Gautama! From the beginning until now, by what teaching have you instructed and guided your disciples so that they attain peaceful meditation and purely cultivate the brahmacarya?"

The householder Sandhāna then bowed at the Bhagavān’s feet and sat to one side. The wanderer Nigrodha exchanged greetings with the Buddha, and then he also sat to one side. He said to the Buddha, “Ascetic Gautama, up until now, what teaching have you given your disciples so that they attain peaceful samādhi and purely cultivate the religious life?”

8.14

世尊告曰：「且止！梵志！吾法深廣，從本以來，誨諸弟子，得安隱處，淨修梵行，非汝所及。」

The Bhagavat told him: "Cease, brahmacārin! My Dharma is deep and vast; that by which I have instructed my disciples from the beginning until now, so that they attain a peaceful place and purely cultivate the brahmacarya, is beyond your reach."

The Bhagavān told him, “Enough, wanderer! My teaching is profound and broad. Up until now, I’ve taught my disciples, and they dwell peacefully and purely cultivate the religious life. It isn’t comparable to your [teaching].”

8.15

又告梵志：「正使汝師及汝弟子所行道法，有淨不淨，我盡能說。」

He further told the brahmacārin: "Even if it be the doctrines and practices cultivated by your teacher and your disciples, whether pure or impure, I am fully able to explain them."

He also told the wanderer, “Even if your teacher and your disciples were to practice the path, some would be pure and some would be impure. I could fully explain this for you.”

8.16

時，五百梵志弟子各各舉聲，自相謂言：「瞿曇沙門有大威勢，有大神力，他問己義，乃開他義。」

Then, the five hundred brahmacārin disciples each raised their voices and said to one another: "The śramaṇa Gautama possesses great majesty and great spiritual power! When another asks him about his own doctrine, he instead expounds the other's doctrine!"

The wanderer’s 500 disciples all raised their voices, telling each other, “The ascetic Gautama possesses great might and great power! When someone asks about his doctrine, he instead discusses their doctrine!”

8.17

時，尼俱陀梵志白佛言：「善哉！瞿曇！願分別之。」

Then, the brahmacārin Nigrodha said to the Buddha: "Excellent, Gautama! May you analyze and distinguish it!"

The wanderer Nigrodha then said to the Buddha, “Excellent, Gautama! Please explain it.”

8.18

佛告梵志：「諦聽！諦聽！當為汝說。」

The Buddha told the brahmacārin: "Listen attentively! Listen attentively! I shall explain it for you."

The Buddha told the wanderer, “Listen closely, listen closely! I’ll explain it for you.”

8.19

梵志答言：「願樂欲聞！」

The brahmacārin replied: "We are eager and wish to hear!"

The wanderer replied, “I’d be glad to listen.”

8.20

佛告梵志：「汝所行者皆為卑陋，離服裸形，以手障蔽，不受瓨食，不受盂食，不受兩壁中間食，不受二人中間食，不受兩刀中間食，不受兩盂中間食，不受共食家食，不受懷姙家食，見狗在門則不受其食，不受多蠅家食，不受請食，他言先識則不受其食；不食魚，不食肉，不飲酒，不兩器食，一餐一咽，至七餐止，受人益食，不過七益；或一日一食，或二日、三日、四日、五日、六日、七日一食；或復食果，或復食莠，或食飯汁，或食麻米，或食稴稻，或食牛糞，或食鹿糞，或食樹根、枝葉、果實，或食自落果。

The Buddha told the brahmacārin: "What you practice is all base and wretched: discarding clothes and going naked, covering yourselves with your hands; not accepting food in a jar, not accepting food in a bowl, not accepting food from between two walls, not accepting food from between two people, not accepting food from between two knives, not accepting food from between two bowls; not accepting food from a household where people are eating together; not accepting food from a pregnant woman's household; not accepting food if a dog is seen at the gate; not accepting food from a household with many flies; not accepting invited food; not accepting food if the other person says they knew [you] beforehand; not eating fish, not eating meat, not drinking liquor; not eating from two vessels; taking only one mouthful and swallowing it, up to seven mouthfuls and stopping; accepting additional food offered by others no more than seven times; or eating once a day, or eating once every two days, three days, four days, five days, six days, or seven days; or eating fruit, or eating weed seeds, or eating rice gruel, or eating hemp and rice, or eating unhusked grain, or eating cow dung, or eating deer dung, or eating tree roots, branches, leaves, and fruits, or eating fruits that have fallen by themselves;

The Buddha told the wanderer, “Your practices are crude. You go naked without clothes and cover yourselves with your hands. You don’t accept food in pots or bowls. You don’t accept food while between two walls, between two people, between two blades, or between two bowls. You don’t accept food when a family is eating together, when there’s a pregnancy in the household, when you see a dog at the door, or when a home has lots of flies. You don’t accept invitations to meals or food from someone who says they know you. You don’t eat fish or meat and don’t drink wine. You don’t take two bowls of food, considering one swallow to be a meal … seven meals and stopping. When you accept a person’s beneficial food, you don’t do so more than seven times. Sometimes, you eat one meal a day or one every two days, three days, four days, five days, six days, or seven days. Sometimes, you eat fruit or weeds and drink juice. You eat flax seed, rice, long-grain rice, cow dung, deer dung, tree roots, branches, leaves, and fruit, or only fruit that has fallen naturally.

8.21

「或被衣，或披莎衣，或衣樹皮，或草襜身，或衣鹿皮，或留頭髮，或被毛編，或著塜間衣，或有常舉手者，或不坐牀席，或有常蹲者，或有剃髮留髦鬚者，或有臥荊棘者，或有臥果蓏上者，或有裸形臥牛糞上者；或一日三浴，或有一夜三浴，以無數眾苦，苦役此身。云何，尼俱陀！如此行者，可名淨法不？」

"or wearing coarse garments, or wearing garments of sedge grass, or wearing tree bark, or wrapping the body in grass, or wearing deer skin, or leaving the hair uncut, or wearing woven animal hair, or wearing clothes from charnel grounds; or those who constantly raise their hands, or do not sit on couches or mats, or constantly squat, or shave the head while leaving a crest and beard, or lie on thorns, or lie on melons and gourds, or lie naked on cow dung; or bathe three times a day, or bathe three times a night, tormenting and exhausting this body with countless afflictions. What do you think, Nigrodha? Can such practices be called a pure Dharma, or not?"

“Sometimes, you wear clothes, throw on sedge as clothes, wear tree bark, curtain yourselves in grass, or wear deerskin. Sometimes, you fasten head hair to yourselves, wear plaited hair, or wear clothes from a charnel ground.

“Sometimes, you keep your arms raised all the time, don’t sit on couches or mats, or crouch all the time. Sometimes, you cut your hair and fasten it to your beard, lie on thorns, lie on fruits and berries, or lie naked in cow dung. Sometimes, you bath three times a day or three times a night. You torment your bodies with these countless hardships. How is it, Nigrodha? Can such practices be called a pure teaching?”

8.22

梵志答曰：「此法淨，非不淨也。」

The brahmacārin replied: "This practice is pure, not impure."

The wanderer answered, “This teaching is pure. It isn’t impure.”

8.23

佛告梵志：「汝謂為淨，吾當於汝淨法中說有垢穢。」

The Buddha told the brahmacārin: "You consider it pure, yet within your pure practice I will explain that there are defilements."

The Buddha told the wanderer, “You call it pure, but I will explain the defilements that are in your pure teaching.”

8.24

梵志曰：「善哉！瞿曇！便可說之，願樂欲聞。」

The brahmacārin said: "Excellent, Gautama! You may explain it; we are eager and wish to hear."

The wanderer said, “Good, Gautama! Explain it now. I’d be glad to listen.”

8.25

佛告梵志：「彼苦行者，常自計念：『我行如此，當得供養恭敬禮事。』是即垢穢。彼苦行者，得供養已，樂著堅固，愛染不捨，不曉遠離，不知出要，是為垢穢；彼苦行者，遙見人來，盡共坐禪，若無人時，隨意坐臥，是為垢穢。

The Buddha told the brahmacārin: "That ascetic practitioner constantly calculates and thinks: 'Practicing like this, I shall receive offerings, reverence, and respect.' This is a defilement. Having received offerings, that ascetic practitioner clings to them firmly, is attached to them with craving and will not let go, does not know how to renounce them, and does not understand the way of escape: this is a defilement. When that ascetic practitioner sees someone coming from afar, they all sit together in meditation, but when no one is there, he sits or lies down as he pleases: this is a defilement.

The Buddha told the ascetic, “Those practitioners of asceticism often think to themselves, ‘Practicing in this way, I’ll obtain offerings, respect, and veneration.’ This is a defilement. After they obtain offerings, that practitioner’s attachment to pleasure is made firm, and the stains of craving aren’t abandoned. They don’t realize how to distance themselves from it or know how to escape it. This is a defilement.

“Those practitioners of asceticism see someone coming from a distance, and they all sit together in meditation. When no one else is present, they sit and lie down as they like. This is a defilement.

8.26

「彼苦行者，聞他正義，不肯印可，是為垢穢。彼苦行者，他有正問，恡而不答，是為垢穢；彼苦行者，設見有人供養沙門、婆羅門，則訶止之，是為垢穢；彼苦行者，若見沙門、婆羅門食更生物，就呵責之，是為垢穢；彼苦行者，有不淨食，不肯施人，若有淨食，貪著自食，不見己過，不知出要，是為垢穢；彼苦行者，自稱己善，毀訾他人，是為垢穢；彼苦行者，為殺、盜、婬、兩舌、惡口、妄言、綺語、貪取、嫉妬、邪見、顛倒，是為垢穢。

"When that ascetic practitioner hears another's correct doctrine, he refuses to endorse it: this is a defilement. When that ascetic practitioner is asked a proper question by another, he begrudges an answer and does not respond: this is a defilement. If that ascetic practitioner sees someone making offerings to a śramaṇa or a brāhmaṇa, he scolds and stops them: this is a defilement. If that ascetic practitioner sees a śramaṇa or a brāhmaṇa eating things that can sprout again, he approaches and rebukes them: this is a defilement. If that ascetic practitioner has impure food, he refuses to give it to others, and if he has pure food, he greedily clings to it and eats it himself, not seeing his own faults and not knowing the way of escape: this is a defilement. That ascetic practitioner praises his own goodness and disparages others: this is a defilement. That ascetic practitioner commits killing, stealing, sexual misconduct, divisive speech, harsh speech, false speech, frivolous speech, covetousness, jealousy, wrong view, and perversion: this is a defilement.

“Those practitioners of asceticism hear correct doctrines from others, but they refuse to accept them. This is a defilement.

“When those practitioners of asceticism are asked correct questions by others, they are stingy and don’t answer. This is a defilement.

“If those practitioners of asceticism see someone giving offerings to ascetics and priests, they rebuke them for it. This is a defilement.

“If those practitioners of asceticism see ascetics and priests eating living things, they rebuke them. This is a defilement.

“When those practitioners of asceticism have impure food, they refuse a pure meal from a donor. If there’s pure food, they are attached to desire for their own food. They don’t see this is a mistake and don’t know how to escape from it. This is a defilement.

“Those practitioners of asceticism declare their own goodness and slander other people. This is a defilement.

“Those practitioners of asceticism kill, steal, engage in sex, speak duplicitously, harshly, falsely, and frivolously. They are greedy, jealous, have wrong views, and they are deluded. This is a defilement.

8.27

「彼苦行者，懈墮憙忘，不習禪定，無有智慧，猶如禽獸，是為垢穢；彼苦行者，貴高，憍慢、增上慢，是為垢穢；彼苦行者，無有信義，亦無反復，不持淨戒，不能精勤受人訓誨，常與惡人以為伴黨，為惡不已，是為垢穢；彼苦行者，多懷瞋恨，好為巧偽，自怙己見，求人長短，恒懷邪見，與邊見俱，是為垢穢。云何，尼俱陀！如此行者可言淨不邪？」

"That ascetic practitioner is lazy, prone to forgetfulness, does not practice dhyāna, and lacks wisdom, just like a beast: this is a defilement. That ascetic practitioner esteems himself highly, being arrogant and possessing overweening pride: this is a defilement. That ascetic practitioner has neither faith nor righteousness, nor reciprocal loyalty; he does not uphold pure precepts, cannot diligently accept the instruction of others, constantly takes evil people as his companions, and does evil without cease: this is a defilement. That ascetic practitioner harbors much anger and resentment, delights in deceit and hypocrisy, relies on his own views, searches out the flaws of others, constantly harbors wrong views, and adheres to extreme views: this is a defilement. What do you think, Nigrodha? Can such a practitioner be called pure or not?"

“Those practitioners of asceticism are lazy, forgetful, and don’t train in meditative concentration. They lack wisdom like animals. This is a defilement.

“Those practitioners of asceticism are conceited, proud, and arrogant. This is a defilement.

“Those practitioners of asceticism lack trustworthiness, nor do they repay favors. They don’t observe pure precepts and aren’t able to diligently accept other’s instruction. They associate with bad people, consider them comrades, and don’t stop doing bad things. This is a defilement.

“Those practitioners of asceticism often harbor resentment, favor being deceitful, depend on their own views, look for the faults of others, and harbor long-standing wrong and extreme views. This is a defilement.

“How is it, Nigrodha? Can these practices be called pure and not wrong?”

8.28

答曰：「是不淨，非是淨也。」

He replied: "This is impure, it is not pure."

He replied, “They are impure. They aren’t pure.”

8.29

佛言：「今當於汝垢穢法中，更說清淨無垢穢法。」

The Buddha said: "Now, with respect to your defiled practices, I shall further explain the pure, undefiled practice."

The Buddha said, “Now, I’ll explain the things that are pure and undefiled in your defiled teaching.”

8.30

梵志言：「唯願說之！」

The brahmacārin said: "We only pray that you explain it!"

The wanderer said, “Please explain them.”

8.31

佛言：「彼苦行者，不自計念：『我行如是，當得供養恭敬禮事。』是為苦行無垢法也。彼苦行者，得供養已，心不貪著，曉了遠離，知出要法，是為苦行無垢法也。彼苦行者，禪有常法，有人、無人，不以為異，是為苦行無垢法也；彼苦行者，聞他正義，歡喜印可，是為苦行無垢法也；彼苦行者，他有正問，歡喜解說，是為苦行離垢法也。

The Buddha said: "That ascetic practitioner does not calculate and think: 'Practicing like this, I shall receive offerings, reverence, and respect.' This is the undefiled practice of asceticism. Having received offerings, that ascetic practitioner's mind does not greedily cling to them; he understands renunciation and knows the Dharma of escape: this is the undefiled practice of asceticism. That ascetic practitioner has a constant rule for meditation; whether someone is present or not, he makes no difference: this is the undefiled practice of asceticism. When that ascetic practitioner hears another's correct doctrine, he rejoices and endorses it: this is the undefiled practice of asceticism. When that ascetic practitioner is asked a proper question by another, he joyfully explains it: this is the practice of asceticism free from defilement.

The Buddha said, “Those ascetic practitioners don’t think to themselves, ‘Practicing in this way, I’ll obtain offerings, respect, and veneration.’ This is an ascetic practice that’s undefiled.

“Once those ascetic practitioners obtain offerings, their minds aren’t attached to desire for them. They understand how to distance themselves from it and know how to escape it. This is an ascetic practice that’s undefiled.

“Those ascetic practitioners are always meditating whether people are present or not. It makes no difference to them. This is an ascetic practice that’s undefiled.

“Those ascetic practitioners hear correct doctrines from others, and they are happy to accept them. This is an ascetic practice that’s undefiled.

“When those ascetic practitioners are asked correct questions, they are happy to give explanations. This is an ascetic practice that’s undefiled.

8.32

「彼苦行者，設見有人供養沙門、婆羅門，代其歡喜而不呵止，是為苦行離垢法也；彼苦行者，若見沙門、婆羅門食更生之物，不呵責之，是為苦行離垢法也；彼苦行者，有不淨食，心不恡惜，若有淨食，則不染著，能見己過，知出要法，是為苦行離垢法也；彼苦行者，不自稱譽，不毀他人，是為苦行離垢法也；彼苦行者，不殺、盜、婬、兩舌、惡口、妄言、綺語、貪取、嫉妬、邪見，是為苦行離垢法也。

"If that ascetic practitioner sees someone making offerings to a śramaṇa or a brāhmaṇa, he rejoices on their behalf and does not scold or stop them: this is the practice of asceticism free from defilement. If that ascetic practitioner sees a śramaṇa or a brāhmaṇa eating things that can sprout again, he does not rebuke them: this is the practice of asceticism free from defilement. If that ascetic practitioner has impure food, his mind does not begrudge it, and if he has pure food, he does not become attached to it; he can see his own faults and knows the Dharma of escape: this is the practice of asceticism free from defilement. That ascetic practitioner does not praise himself, nor disparage others: this is the practice of asceticism free from defilement. That ascetic practitioner does not kill, steal, commit sexual misconduct, engage in divisive speech, harsh speech, false speech, frivolous speech, covetousness, jealousy, or wrong view: this is the practice of asceticism free from defilement.

“If those ascetic practitioners see someone give offerings to ascetics and priests, they are happy for them and don’t tell rebuke the person. This is an ascetic practice that’s undefiled.

“When those ascetic practitioners see ascetics and priests eat living things, they don’t rebuke them. This is an ascetic practice that’s undefiled.

“When those ascetic practitioners have impure food, they don’t feel stingy. If they have pure food, then they aren’t attached to it. They can see their own defects and know how to escape them. This is an ascetic practice that’s undefiled.

“Those ascetic practitioners don’t praise themselves and criticize other people. This is an ascetic practice that’s undefiled.

“Those ascetic practitioners don’t kill, steal, engage in sex, speak duplicitously, harshly, or frivolously, nor are they greedy, jealous, or have wrong views. This is an ascetic practice that’s undefiled.

8.33

「彼苦行者，精勤不忘，好習禪行，多修智慧，不愚如獸，是為苦行離垢法也；彼苦行者，不為高貴、憍慢、自大，是為苦行離垢法也；彼苦行者，常懷信義，修反復行，能持淨戒，勤受訓誨，常與善人而為伴黨，積善不已，是為苦行離垢法也；彼苦行者，不懷瞋恨，不為巧偽，不恃己見，不求人短，不懷邪見，亦無邊見，是為苦行離垢法也。云何，梵志！如是苦行，為是清淨離垢法耶？」

"That ascetic practitioner is diligent and unforgetful, delights in practicing dhyāna, abundantly cultivates wisdom, and is not foolish like a beast: this is the practice of asceticism free from defilement. That ascetic practitioner is not conceited, arrogant, or boastful: this is the practice of asceticism free from defilement. That ascetic practitioner constantly harbors faith and righteousness, practices reciprocal loyalty, can uphold pure precepts, diligently accepts instruction, constantly takes good people as his companions, and accumulates goodness without cease: this is the practice of asceticism free from defilement. That ascetic practitioner harbors no anger or resentment, does not engage in deceit or hypocrisy, does not rely on his own views, does not seek out the flaws of others, harbors no wrong views, and has no extreme views: this is the practice of asceticism free from defilement. What do you think, brahmacārin? Is such asceticism a pure practice free from defilement?"

“Those ascetic practitioners are diligent, not forgetful, prefer the practice of meditation, and often cultivate wisdom. They aren’t foolish like animals. This is an ascetic practice that’s undefiled.

“Those ascetic practitioners aren’t conceited, proud, or arrogant. This is an ascetic practice that’s undefiled.

“Those ascetic practitioners are always trustworthy and cultivate the practice of repaying favors. They can observe pure precepts and diligently accept instruction. They associate with good people, consider them comrades, and don’t stop accumulating goodness. This is an ascetic practice that’s undefiled.

“Those ascetic practitioners don’t harbor resentment, aren’t deceptive, don’t rely on their own views, don’t look for other people’s shortcomings, and don’t harbor wrong or extreme views. This is an ascetic practice that’s undefiled.

“How is it, wanderer? Is such an ascetic practice pure and undefiled?”

8.34

答曰：「如是！實是清淨離垢法也。」

He replied: "Indeed! It truly is a pure practice free from defilement."

He answered, “So it is! It really is pure and undefiled.”

8.35

梵志白佛言：「齊有此苦行，名為第一堅固行耶？」

The brahmacārin said to the Buddha: "Does attaining this asceticism constitute the foremost, solid practice?"

The wanderer said to the Buddha, “That’s the extent of these ascetic practices, but are they called the best and essential practice?”

8.36

佛言：「未也！始是皮耳。」

The Buddha said: "Not yet! It is merely the bark."

The Buddha said, “Not yet. We’ve just begun with the bark.”

8.37

梵志言：「願說樹節！」

The brahmacārin said: "May you explain the knot of the tree!"

The wanderer said, “Please explain the tree’s knot!”

8.38

佛告梵志：「汝當善聽！吾今當說。」

The Buddha told the brahmacārin: "You should listen well! I shall now explain it."

The Buddha told the wanderer, “You should listen well. I will explain it now.”

8.39

梵志言：「唯然！願樂欲聞。」

The brahmacārin said: "Yes, indeed! We are eager and wish to hear."

The wanderer said, “Very well! I’d be glad to listen.”

8.40

「梵志！彼苦行者，自不殺生，不教人殺，自不偷盜，不教人盜，自不邪婬，不教人婬，自不妄語，亦不教人為；彼以慈心遍滿一方，餘方亦爾，慈心廣大，無二無量，無有結恨，遍滿世間，悲、喜、捨心，亦復如是，齊此苦行，名為樹節。」

"Brahmacārin, that ascetic himself does not kill living beings, nor does he instruct others to kill; he himself does not steal, nor does he instruct others to steal; he himself does not engage in sexual misconduct, nor does he instruct others to do so; he himself does not tell lies, nor does he instruct others to do so. With a mind of benevolence he suffuses one direction, and likewise the other directions: a mind of benevolence vast, immense, non-dual, immeasurable, free of enmity, suffusing the world; and likewise with a mind of compassion, sympathetic joy, and equanimity. Ascetic practice up to this point is called 'establishing virtue.'"

“Wanderer, those ascetic practitioners don’t themselves kill beings and don’t instruct others to kill. They don’t themselves steal and don’t instruct others to steal. They don’t themselves engage in wrong sex and don’t instruct others to engage in sex. They don’t themselves speak falsely and don’t instruct others to do so.

“They completely fill one direction with kindness and the other directions as well. Their kindness is vast, without duality, measureless, and lacking resentments. They completely fill the world with compassion, joy, and equanimity in the same way. That’s the extent of the ascetic practice that’s called the tree’s knot.”

8.41

梵志白佛言：「願說苦行堅固之義！」

The brahmacārin said to the Buddha: "May you explain the meaning of steadfast ascetic practice!"

The wanderer said to the Buddha, “Please explain the essential meaning of ascetic practice.”

8.42

佛告梵志：「諦聽！諦聽！吾當說之。」

The Buddha said to the brahmacārin: "Listen closely! Listen closely! I shall explain it."

The Buddha told the ascetic, “Listen closely, listen closely! I will explain it.”

8.43

梵志曰：「唯然！世尊！願樂欲聞。」

The brahmacārin said: "Yes, indeed, Bhagavat! We wish to hear it."

The ascetic said, “Very well, Bhagavān. I’d be glad to listen.”

8.44

佛言：「彼苦行者，自不殺生，教人不殺，自不偷盜，教人不盜，自不邪婬，教人不婬，自不妄語，教人不妄語；彼以慈心遍滿一方，餘方亦爾，慈心廣大，無二無量，無有結恨，遍滿世間，悲、喜、捨心，亦復如是。彼苦行者，自識往昔無數劫事，一生、二生，至無數生，國土成敗，劫數終始，盡見盡知；又自見知，我曾生彼種姓，如是名字，如是飲食，如是壽命，如是所受苦樂，從彼生此，從此生彼，如是盡憶無數劫事。是為，梵志！彼苦行者牢固無壞。」

The Buddha said: "That ascetic himself does not kill living beings, and instructs others not to kill; he himself does not steal, and instructs others not to steal; he himself does not engage in sexual misconduct, and instructs others not to do so; he himself does not tell lies, and instructs others not to tell lies. With a mind of benevolence he suffuses one direction, and likewise the other directions: a mind of benevolence vast, immense, non-dual, immeasurable, free of enmity, suffusing the world; and likewise with a mind of compassion, sympathetic joy, and equanimity. That ascetic himself recollects the events of countless past kalpas—one birth, two births, up to countless births, the formations and dissolutions of lands, the endings and beginnings of kalpas, seeing and knowing them all. He also sees and knows for himself: 'I was once born in such a clan, with such a name, with such food and drink, with such a lifespan, and experiencing such pleasure and pain; dying there I was born here, and dying here I was born there'—thus completely recollecting the events of countless kalpas. This, brahmacārin, is the steadfast and indestructible ascetic practice."

The Buddha said, “Those ascetic practitioners don’t themselves kill beings and don’t instruct others to kill. They don’t themselves steal and don’t instruct others to steal. They don’t themselves engage in wrong sex and don’t instruct others to engage in sex. They don’t themselves speak falsely and don’t instruct others to speak falsely.

“They completely fill one direction with kindness and the other directions as well. Their kindness is vast, without duality, measureless, and lacking resentments. They completely fill the world with compassion, joy, and equanimity in the same way.

“Those ascetic practitioners are themselves aware of the events of countless eons in the past, whether it’s one, two … countless births, the formation and destruction of countries, or the numerous eons from beginning to end [of the world]. They fully see and fully know them.

“Furthermore, they themselves know, ‘I once was born in that clan with such a name, had such meals, such a life span, and such pleasant and painful experiences. I was born there from and from there to here.’ They fully remember such events of countless eons. This is the ascetic practice of wanderers that’s essential and undestroyed.”

8.45

梵志白佛言：「云何為第一？」

The brahmacārin said to the Buddha: "What is the foremost?"

The wanderer said to the Buddha, “What is the best?”

8.46

佛言：「梵志！諦聽！諦聽！吾當說之。」

The Buddha said: "Brahmacārin, listen closely! Listen closely! I shall explain it."

The Buddha said, “Wanderer, listen closely, listen closely! I will explain it.”

8.47

梵志言：「唯然！世尊！願樂欲聞。」

The brahmacārin said: "Yes, indeed, Bhagavat! We wish to hear it."

The wanderer said, “Very well, Bhagavān. I’d be glad to listen.”

8.48

佛言：「彼苦行者，自不殺生，教人不殺，自不偷盜，教人不盜，自不邪婬，教人不婬，自不妄語，教人不欺；彼以慈心遍滿一方，餘方亦爾，慈心廣大，無二無量，無有結恨，遍滿世間，悲、喜、捨心，亦復如是。彼苦行者，自識往昔無數劫事，一生、二生，至無數生，國土成敗，劫數終始，盡見盡知；又自知見，我曾生彼種姓，如是名字、飲食、壽命，如是所經苦樂，從彼生此，從此生彼，如是盡憶無數劫事；彼天眼淨觀眾生類，死此生彼，顏色好醜、善惡所趣，隨行所墮，盡見盡知。又知眾生身行不善，口行不善，意行不善，誹謗賢聖，信邪倒見，身壞命終，墮三惡道。或有眾生身行善，口、意亦善，不謗賢聖，見正信行，身壞命終，生天、人中。行者天眼清淨，觀見眾生，乃至隨行所墮，無不見知，是為苦行第一勝也。」

The Buddha said: "That ascetic himself does not kill living beings, and instructs others not to kill; he himself does not steal, and instructs others not to steal; he himself does not engage in sexual misconduct, and instructs others not to do so; he himself does not tell lies, and instructs others not to deceive. With a mind of benevolence he suffuses one direction, and likewise the other directions: a mind of benevolence vast, immense, non-dual, immeasurable, free of enmity, suffusing the world; and likewise with a mind of compassion, sympathetic joy, and equanimity. That ascetic himself recollects the events of countless past kalpas—one birth, two births, up to countless births, the formations and dissolutions of lands, the endings and beginnings of kalpas, seeing and knowing them all. He also knows and sees for himself: 'I was once born in such a clan, with such a name, food and drink, and lifespan, and experiencing such pleasure and pain; dying there I was born here, and dying here I was born there'—thus completely recollecting the events of countless kalpas. With the purified divine eye he observes the classes of sentient beings dying here and being born there, their appearances fair or ugly, their destinies good or bad, falling according to their actions, seeing and knowing all. He also knows that sentient beings whose bodily actions are unwholesome, whose verbal actions are unwholesome, and whose mental actions are unwholesome, who defame the noble ones, and who have faith in perverse and inverted views, upon the breakup of the body at the end of life, fall into the three bad destinations. Or there are sentient beings whose bodily actions are wholesome, whose verbal and mental actions are also wholesome, who do not defame the noble ones, and who hold right view and act faithfully, upon the breakup of the body at the end of life, are born among devas and humans. The practitioner, with the purified divine eye, observes sentient beings, down to their falling according to their actions, seeing and knowing without exception. This is the foremost and supreme ascetic practice."

The Buddha said, “Those ascetic practitioners don’t themselves kill beings and don’t instruct others to kill. They don’t themselves steal and don’t instruct others to steal. They don’t themselves engage in wrong sex and don’t instruct others to engage in sex. They don’t themselves speak falsely and don’t instruct others to speak falsely.

“They completely fill one direction with kindness and the other directions as well. Their kindness is vast, without duality, measureless, and lacking resentments. They completely fill the world with compassion, joy, and equanimity in the same way.

“Those ascetic practitioners are themselves aware of the events of countless eons in the past, whether it’s one, two … countless births, the formation and destruction of countries, and the numerous eons from beginning to end [of the world]. They fully see and fully know them.

“Furthermore, they themselves see and know, ‘I once was born in that clan with such a name, had such meals, such a life span, and such pleasant and painful experiences. I was born there from here and from there to here.’ They full remember such events of countless eons.

“They clearly observe sentient beings with the heavenly eye as they die here and are born there. They appear beautiful and ugly and fall into good and bad destinations according to their deeds. They fully see and fully know them.

‘Furthermore, they know the unskillful physical, verbal, and mental deeds of sentient beings who slander noble people, believe deluded views, and fall to the three bad destinies when their bodies break up and their lives end. They also know the skillful physical, verbal, and mental deeds of sentient beings who don’t slander noble people, see what’s correct and practice it faithfully, and who are born in Heaven or among humans when their bodies break up and their lives end. The practitioner’s heavenly eye is purified and observes sentient beings … falling into [good and bad] destinations according to their deeds. There’s none whom they don’t see and know. This is the supreme ascetic practice.”

8.49

佛告梵志：「於此法中復有勝者，我常以此法化諸聲聞，彼以此法得修梵行。」

The Buddha said to the brahmacārin: "In this Dharma there is still something superior to this. I always transform the śrāvakas with this Dharma, and they are able to cultivate the brahmacarya by means of this Dharma."

The Buddha told the wanderer, “Among these teachings, there is another that’s superior. I always teach disciples this teaching, and they are able to cultivate the religious life with it.”

8.50

時，五百梵志弟子各大舉聲，自相謂言：「今觀世尊為最尊上，我師不及。」

Then the five hundred brahmacārin disciples all raised their voices and said to one another: "Looking now at the Bhagavat, he is the most supreme; our teacher cannot match him."

The wanderer’s 500 disciples all raised their voices, saying to each other, “Now look! The Bhagavān is the Most Exalted One. Our teacher doesn’t compare to him.”

8.51

時，彼散陀那居士語梵志曰：「汝向自言：『瞿曇若來，吾等當稱以為瞎牛。』世尊今來，汝何不稱？又汝向言：『當以一言窮彼瞿曇，能使默然，如龜藏六，謂可無患，以一箭射，使無逃處。』汝今何不以汝一言窮如來耶？」

Then Sandhāna the gṛhapati said to the brahmacārin: "Just now you yourself said, 'If Gautama comes, we shall call him a blind ox.' The Bhagavat has now come; why do you not call him so? Furthermore, you just now said, 'With a single word I will corner that Gautama and make him silent, like a turtle retracting its six limbs thinking it can avoid harm, and shoot him with a single arrow leaving him no place to flee.' Why do you now not corner the Tathāgata with your single word?"

The householder Sandhāna then said to the wanderer, “You yourself had said, ‘If Gautama were to come here, we would call him a one-eyed cow.’ The Bhagavān is here now. Why don’t you call him that? You also said, ‘I’d finish that Gautama with a single word. He’d fall silent like a turtle hiding in its shell. It’d be no trouble to take away his escape with a single arrow.’ Why don’t you finish the Tathāgata with a single word now?”

8.52

佛問梵志：「汝憶先時有是言不？」

The Buddha asked the brahmacārin: "Do you remember having spoken these words before, or not?"

The Buddha asked the wanderer, “Do you recall saying that before?”

8.53

答曰：「實有！」

He replied: "Indeed, I did!"

He replied, “It’s true, I did.”

8.54

佛告梵志：「汝豈不從先宿梵志聞諸佛、如來獨處山林，樂閑靜處，如我今日樂於閑居；不如汝法，樂於憒閙，說無益事，以終日耶？」

The Buddha said to the brahmacārin: "Did you not hear from former senior brahmacārins that the Buddhas, Tathāgatas, dwell alone in mountain forests and delight in secluded places, just as I today delight in secluded living; unlike your doctrine, which delights in bustle and spends the entire day talking about useless matters?"

The Buddha told the wanderer, “Haven’t you heard from wanderers in the past that buddhas and tathāgatas dwell alone in mountains and forests and enjoy quiet places? They enjoyed seclusion just I do today. How could they enjoy noisy discussions of useless subjects lasting until the end of the day the way you do?”

8.55

梵志曰：「聞過去諸佛樂於閑靜，獨處山林，如今世尊；不如我法，樂於憒閙，說無益事，以終日耶！」

The brahmacārin said: "I have heard that past Buddhas delighted in secluded places and dwelt alone in mountain forests, just as the Bhagavat does today; unlike our doctrine, which delights in bustle and spends the entire day talking about useless matters!"

The wanderer said, “I have heard that buddhas in the past enjoyed peace and dwelled alone in mountains and forests as the Bhagavān does today. How could they enjoy noisy discussions of useless subjects lasting until the end of the day the way we do?”

8.56

佛告梵志：「汝豈不念：『瞿曇沙門能說菩提。自能調伏，能調伏人；自得止息，能止息人；自度彼岸，能使人度；自得解脫，能解脫人；自得滅度，能滅度人？』」

The Buddha said to the brahmacārin: "Did you not think: 'The śramaṇa Gautama is able to teach bodhi. Having tamed himself, he can tame others; having attained tranquility himself, he can bring tranquility to others; having crossed to the other shore himself, he can cause others to cross over; having attained liberation himself, he can liberate others; having attained extinction himself, he can lead others to extinction?'"

The Buddha told the wanderer, “Don’t you think, ‘The ascetic Gautama teaches awakening. Having disciplined himself, he disciplines others. He could stop his breath and makes it possible for others to stop their breath. He crossed over to the other shore and makes it possible for others to cross over. He attained liberation and makes it possible for others to attain liberation. He attained extinguishment and makes it possible for others to attain extinguishment’?”

8.57

時，彼梵志即從座起，頭面作禮，手捫佛足，自稱己名曰：「我是尼俱陀梵志！我是尼俱陀梵志！今者自歸，禮世尊足。」

Then that brahmacārin rose from his seat, bowed his head to make obeisance, stroked the Buddha's feet with his hands, and declared his own name, saying: "I am the brahmacārin Nigrodha! I am the brahmacārin Nigrodha! Now I take refuge and pay homage at the feet of the Bhagavat."

That wanderer then rose from his seat and bowed his head with his hands touching the Buddha’s feet. He declared of himself, “I am Nigrodha the Wanderer! I am Nigrodha the Wanderer! I bow to the Bhagavān’s feet!”

8.58

佛告梵志：「止！止！且住！使汝心解，便為禮敬。」

The Buddha said to the brahmacārin: "Stop, stop! Wait a moment! When your mind is liberated, that will be your paying homage."

The Buddha addressed the wanderer, “Stop, stop! You ought to stand up. You can bow to me when your mind is freed.”

8.59

時，彼梵志重禮佛足，在一面坐。

Then that brahmacārin again paid homage at the Buddha's feet and sat down to one side.

The wanderer bowed deeply at the Buddha’s feet and sat to one side.

8.60

佛告梵志：「汝將無謂佛為利養而說法耶？勿起是心！若有利養，盡以施汝。吾所說法，微妙第一，為滅不善，增益善法。」

The Buddha said to the brahmacārin: "Could you be thinking that the Buddha teaches the Dharma for gain and offerings? Do not give rise to such a thought! If there be any gain and offerings, I will give them all to you. The Dharma taught by me is subtle and supreme, for the eradication of what is unwholesome and the enhancement of wholesome dharmas."

The Buddha told the wanderer, “Did you think the Buddha teaches the Dharma for no reason other than gain? Don’t have such a thought. If there’s gain, it’ll all be yours. The Dharma I teach is sublime and supreme. It ceases what’s unskillful and increases skillful qualities.”

8.61

又告梵志：「汝將無謂佛為名稱，為尊重故，為導首故，為眷屬故，為大眾故，而說法耶？勿起此心！今汝眷屬盡屬於汝。我所說法，為滅不善，增長善法。」

He also said to the brahmacārin: "Could you be thinking that the Buddha teaches the Dharma for fame, for respect, to be a leader, for followers, or for a great assembly? Do not give rise to this thought! Now your followers belong entirely to you. The Dharma taught by me is for the eradication of what is unwholesome and the growth of wholesome dharmas."

He also told the wanderer, “Did you think the Buddha teaches the Dharma for no reason other than being honored … being a leader … having followers … having a great assembly? Don’t have such a thought. Now, your followers are all your own. The Dharma I teach is for ceasing what’s unskillful and increasing skillful qualities.”

8.62

又告梵志：「汝將無謂佛以汝置不善聚、黑冥聚中耶？勿生是心！諸不善聚及黑冥聚汝但捨去，吾自為汝說善淨法。」

He also said to the brahmacārin: "Could you be thinking that the Buddha would place you in an unwholesome heap, in a dark heap? Do not produce such a thought! You need only abandon all unwholesome heaps and dark heaps, and I myself will teach you the wholesome and pure Dharma."

He also told the wanderer, “Did you think the Buddha would put you in the unskillful category or the category of darkness for no reason? Don’t have such a thought. You should simply abandon those categories of unskillfulness and darkness. I’ll teach you the skillful and pure teaching.”

8.63

又告梵志：「汝將無謂佛黜汝於善法聚、清白聚耶？勿起是心！汝但於善法聚、清白聚中精勤修行，吾自為汝說善淨法，滅不善行，增益善法。」

He also said to the brahmacārin: "Could you be thinking that the Buddha would dismiss you from the heap of wholesome dharmas, from the pure and white heap? Do not give rise to such a thought! You need only practice with diligence in the heap of wholesome dharmas and the pure and white heap, and I myself will teach you the wholesome and pure Dharma, eradicating unwholesome conduct and enhancing wholesome dharmas."

He also told the wanderer, “Were you thinking the Buddha would drive you away from the category of skillful things and the category of clean things for no reason? Don’t have such a thought. Simply cultivate the categories of skillful and clean things with diligence. I’ll teach you the skillful and pure teaching that ceases unskillful practices and increases skillful qualities.”

8.64

爾時，五百梵志弟子皆端心正意，聽佛所說。時，魔波旬作此念言：「此五百梵志弟子端心正意，從佛聽法，我今寧可往壞其意。」爾時，惡魔即以己力壞亂其意。爾時，世尊告散陀那曰：「此五百梵志子端心正意，從我聽法，天魔波旬壞亂其意，今吾欲還，汝可俱去。」爾時，世尊以右手接散陀那居士置掌中，乘虛而歸。

At that time, the five hundred brahmacārin disciples all uprighted their minds and focused their thoughts, listening to what the Buddha taught. Then Māra Pāpīmān thought to himself: "These five hundred brahmacārin disciples are uprighting their minds and focusing their thoughts, listening to the Dharma from the Buddha. I had better go now and corrupt their minds." At that time, the evil Māra immediately used his power to disrupt and confuse their minds. Then the Bhagavat said to Sandhāna: "These five hundred brahmacārin disciples were uprighting their minds and focusing their thoughts, listening to the Dharma from me, but the celestial Māra Pāpīmān has disrupted and confused their minds. Now I wish to return; you may come along with me." Then the Bhagavat took Sandhāna the gṛhapati in the palm of his right hand and returned, soaring through the empty air.

The wanderer’s 500 disciples then rectified their hearts and corrected their thinking as they listened to what the Buddha taught. Māra the Evil One then thought, “These 500 disciples of the wanderer have rectified their hearts and corrected their thinking as they listened to what the Buddha taught. I better go destroy that thinking now!”

Evil Māra then confounded their thinking with his own power.

The Bhagavān then told Sandhāna, “These 500 disciples of the wanderer had rectified their hearts and corrected their thinking as they listened to what I taught, but Māra the Evil One has confounded their thinking. Now, I’d like to go. Let’s you and I leave together.”

The Bhagavān then offered his right hand to the householder Sandhāna, who took it in his palm, and they flew back through the sky.

8.65

時，散陀那居士、尼俱陀梵志及五百梵志子聞佛所說，歡喜奉行。

Then Sandhāna the gṛhapati, Nigrodha the brahmacārin, and the five hundred brahmacārin disciples, having heard what the Buddha taught, rejoiced and put it into practice.

The householder Sandhāna, the wanderer Nigrodha, and the 500 wanderer disciples who heard what the Buddha taught rejoiced and approved.