MN 56 Upāli: (name of layperson)

56.1 - (Jain leader explains 3 types of action: bodily, verbal, mental)
- 56.1.1 – (3 types of action distinct from each other)
- 56.1.2 - (Jain leader says bodily action is most potent of 3, Buddha is incredulous)
56.2 – (Buddha explains his 3 types of action: bodily, verbal, mental)
- 56.2.1 – (3 types of action distinct from each other)
- 56.2.2 - (Buddha says mental action is most potent of 3)
56.3 – (Dīgha goes to Jain leader to report conversation, they all agree Buddha is wrong)
56.4 – (Upali intends to see Buddha and beat him in debate)
56.5 – (Digha tells Jain leader it’s a bad idea, Buddha is a formidable ‘magician’, can convert Upali )
- 56.5.1 – (Jain leader thinks Upali will convert Buddha!)
56.6 – (Upali goes to see Buddha and confirm what he said on his view of 3 actions with Digha)
56.7 – (for the 4th time, Buddha points out Upali’s contradiction violates rules of fair debate)
56.8 – (Buddha leads Upali to Dharma eye and stream entry with talk on gradual training)
- 56.8.1 – (Upali attains stream entry with a sufficient first jhāna, free of 5 hindrances, hearing and thinking while it happened)
56.9 – (Jains hear about Upali’s conversion and are shocked)

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ 2018/12)

Upālisutta	With Upāli	与优婆离
Evaṃ me sutaṃ—	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.	At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.	一时，佛陀住在那烂陀附近，在波婆利迦的芒果园里。
Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ.	At that time Nigaṇṭha Nāṭaputta was residing at Nāḷandā together with a large assembly of Jain ascetics.	那时，尼乾陀·那吒弗多与大批耆那教苦行僧一同居住在那烂陀。
Atha kho dīghatapassī nigaṇṭho nāḷandāyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the Jain ascetic Dīgha Tapassī wandered for alms in Nāḷandā. After the meal, on his return from alms-round, he went to Pāvārika’s mango grove. There he approached the Buddha, and exchanged greetings with him.	然后耆那教苦行僧长苦行者迪迦·塔帕西在那烂陀乞食。饭后，从乞食回来，他去到波婆利迦的芒果园。在那里他走到佛陀面前，与佛陀寒暄。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca:	When the greetings and polite conversation were over, he stood to one side. The Buddha said to him:	寒暄和客套结束后，他站到一旁。佛陀对他说道：
“saṃvijjanti kho, tapassi, āsanāni; sace ākaṅkhasi nisīdā”ti.	“There are seats, Tapassī. Please sit if you wish.”	“有座位，塔帕西。如果您愿意，请坐。”
Evaṃ vutte, dīghatapassī nigaṇṭho aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When he said this, Dīgha Tapassī took a low seat and sat to one side.	他说这话时，迪迦·塔帕西坐到一张低矮的座位上，坐到一旁。
Ekamantaṃ nisinnaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca:	The Buddha said to him:	佛陀对他说道：
“kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?	“Tapassī, how many kinds of deed does Nigaṇṭha Nātaputta describe for performing bad deeds?”	“塔帕西，尼乾陀·那吒弗多描述了多少种行为来行恶？”

“Na kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa ‘kammaṃ, kamman’ti paññapetuṃ;	“Reverend Gotama, Nigaṇṭha Nātaputta doesn’t usually speak in terms of ‘deeds’.	“乔达摩尊者，尼乾陀·那吒弗多通常不说‘行为’。
‘daṇḍaṃ, daṇḍan’ti kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa paññapetun”ti.	He usually speaks in terms of ‘rods’.”	他通常说‘棍棒’。”

56.1 – (Jain leader explains 3 types of action: bodily, verbal, mental)

56.1.1 – (3 types of action distinct from each other)
56.1.2 - (Jain leader says bodily action is most potent of 3, Buddha is incredulous)

“Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?

“Then how many kinds of rod does Nigaṇṭha Nātaputta describe for performing bad deeds?”

“那么尼乾陀·那吒弗多描述了多少种棍棒来行恶？”

“Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṃ—	“Nigaṇṭha Nātaputta describes three kinds of rod for performing bad deeds:	“尼乾陀·那吒弗多描述了三种棍棒来行恶：
kāyadaṇḍaṃ, vacīdaṇḍaṃ, manodaṇḍan”ti.	the physical rod, the verbal rod, and the mental rod.”	身棒、语棒和意棒。”

§1.1 – (3 types of action distinct from each other)

“Kiṃ pana, tapassi, aññadeva kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍan”ti?

“But are these kinds of rod all distinct from each other?”

“但是这些棍棒彼此都不同吗？”

“Aññadeva, āvuso gotama, kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍan”ti.

“Yes, each is quite distinct.”

“是的，每一种都完全不同。”

“Imesaṃ pana, tapassi, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ daṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyadaṇḍaṃ, yadi vā vacīdaṇḍaṃ, yadi vā manodaṇḍan”ti?

“Of the three rods thus analyzed and differentiated, which rod does Nigaṇṭha Nātaputta describe as being the most blameworthy for performing bad deeds: the physical rod, the verbal rod, or the mental rod?”

“在这三种如此分析和区分的棍棒中，尼乾陀·那吒弗多描述哪种棍棒在行恶方面是最应受谴责的：身棒、语棒还是意棒？”

§1.2 – (Jain leader says bodily action is most potent of 3, Buddha is incredulous)

“Imesaṃ kho, āvuso gotama, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ kāyadaṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṃ, no tathā manodaṇḍan”ti.

“Nigaṇṭha Nātaputta describes the physical rod as being the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

尼乾陀·那提子说身体上的行为是造恶业中最应受谴责的，而不是言语或思想上的行为。

“Kāyadaṇḍanti, tapassi, vadesi”?

“Do you say the physical rod, Tapassī?”

“你说的是身体上的行为吗，塔帕西？”

“Kāyadaṇḍanti, āvuso gotama, vadāmi”.

“I say the physical rod, Reverend Gotama.”

“我说的是身体上的行为，尊敬的乔达摩。”

“Kāyadaṇḍanti, tapassi, vadesi”?

“Do you say the physical rod, Tapassī?”

“你说的是身体上的行为吗，塔帕西？”

“Kāyadaṇḍanti, āvuso gotama, vadāmi”.

“I say the physical rod, Reverend Gotama.”

“我说的是身体上的行为，尊敬的乔达摩。”

“Kāyadaṇḍanti, tapassi, vadesi”?

“Do you say the physical rod, Tapassī?”

“你说的是身体上的行为吗，塔帕西？”

“Kāyadaṇḍanti, āvuso gotama, vadāmī”ti.

“I say the physical rod, Reverend Gotama.”

“我说的是身体上的行为，尊敬的乔达摩。”

Itiha bhagavā dīghatapassiṃ nigaṇṭhaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpesi.

Thus the Buddha made Dīgha Tapassī stand by this point up to the third time.

就这样，佛陀让迪迦·塔帕西三次坚持这个观点。

Evaṃ vutte, dīghatapassī nigaṇṭho bhagavantaṃ etadavoca:	When this was said, Dīgha Tapassī said to the Buddha:	听他这么说，迪迦·塔帕西对佛陀说：
“tvaṃ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?	“But Reverend Gotama, how many kinds of rod do you describe for performing bad deeds?”	“但是尊敬的乔达摩，您说造恶业有多少种行为？”

“Na kho, tapassi, āciṇṇaṃ tathāgatassa ‘daṇḍaṃ, daṇḍan’ti paññapetuṃ;	“Tapassī, the Realized One doesn’t usually speak in terms of ‘rods’.	“塔帕西，如来通常不说‘行为’。
‘kammaṃ, kamman’ti kho, tapassi, āciṇṇaṃ tathāgatassa paññapetun”ti?	He usually speaks in terms of ‘deeds’.”	他通常说‘业’。”

❧

56.2 – (Buddha explains his 3 types of action: bodily, verbal, mental)

56.2.1 – (3 types of action distinct from each other)
56.2.2 - (Buddha says mental action is most potent of 3)

“Tvaṃ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?

“Then how many kinds of deed do you describe for performing bad deeds?”

“那么，您说造恶业有多少种业？”

“Tīṇi kho ahaṃ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṃ—	“I describe three kinds of deed for performing bad deeds:	“我说造恶业有三种业：
kāyakammaṃ, vacīkammaṃ, manokamman”ti.	physical deeds, verbal deeds, and mental deeds.”	身体业、言语业和思想业。”

§2.1 – (3 types of action distinct from each other)

“Kiṃ panāvuso gotama, aññadeva kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamman”ti?

“But are these kinds of deed all distinct from each other?”

“但是这些业彼此之间都不同吗？”

“Aññadeva, tapassi, kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamman”ti.

“Yes, each is quite distinct.”

“是的，每一种都截然不同。”

§2.2 – (Buddha says mental action is most potent of 3)

“Imesaṃ panāvuso gotama, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ kammaṃ mahāsāvajjataraṃ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṃ, yadi vā vacīkammaṃ, yadi vā manokamman”ti?

“Of the three deeds thus analyzed and differentiated, which deed do you describe as being the most blameworthy for performing bad deeds: physical deeds, verbal deeds, or mental deeds?”

“在这三种如此分析和区分的业中，您认为哪种业是造恶业中最应受谴责的：身体业、言语业还是思想业？”

“Imesaṃ kho ahaṃ, tapassi, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ manokammaṃ mahāsāvajjataraṃ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṃ, no tathā vacīkamman”ti.

“I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.”

“我认为思想业是造恶业中最应受谴责的，而不是身体业或言语业。”

“Manokammanti, āvuso gotama, vadesi”?

“Do you say mental deeds, Reverend Gotama?”

“您说的是思想业吗，尊敬的乔达摩？”

“Manokammanti, tapassi, vadāmi”.

“I say mental deeds, Tapassī.”

“我说的是思想业，塔帕西。”

“Manokammanti, āvuso gotama, vadesi”?

“Do you say mental deeds, Reverend Gotama?”

“您说的是思想业吗，尊敬的乔达摩？”

“Manokammanti, tapassi, vadāmi”.

“I say mental deeds, Tapassī.”

“我说的是思想业，塔帕西。”

“Manokammanti, āvuso gotama, vadesi”?

“Do you say mental deeds, Reverend Gotama?”

“您说的是思想业吗，尊敬的乔达摩？”

“Manokammanti, tapassi, vadāmī”ti.

“I say mental deeds, Tapassī.”

“我说的是思想业，塔帕西。”

Itiha dīghatapassī nigaṇṭho bhagavantaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.

Thus the Jain ascetic Dīgha Tapassī made the Buddha stand by this point up to the third time, after which he got up from his seat and went to see Nigaṇṭha Nātaputta.

于是，耆那教苦行僧迪迦·塔帕西让佛陀三次坚持这个观点，之后他起身离开座位，去见尼乾陀·那提子。

56.3 – (Dīgha goes to Jain leader to report conversation, they all agree Buddha is wrong)

Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṃ nisinno hoti bālakiniyā parisāya upālipamukhāya.	Now at that time Nigaṇṭha Nātaputta was sitting together with a large assembly of laypeople of Bālaka headed by Upāli.	当时，尼乾陀·那提子正和以优婆离为首的大批巴拉卡居士坐在一起。
Addasā kho nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ;	Nigaṇṭha Nātaputta saw Dīgha Tapassī coming off in the distance	尼乾陀·那提子远远地看到迪迦·塔帕西走过来，
disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca:	and said to him:	对他说：
“handa kuto nu tvaṃ, tapassi, āgacchasi divā divassā”ti?	“So, Tapassī, where are you coming from in the middle of the day?”	“那么，塔帕西，你大中午从哪里来？”
“Ito hi kho ahaṃ, bhante, āgacchāmi samaṇassa gotamassa santikā”ti.	“Just now, sir, I’ve come from the presence of the ascetic Gotama.”	“先生，我刚刚从乔达摩沙门那里来。”
“Ahu pana te, tapassi, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti?	“But did you have some discussion with him?”	“但是你和他有过一些讨论吗？”
“Ahu kho me, bhante, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti.	“I did.”	“有。”
“Yathā kathaṃ pana te, tapassi, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti?	“And what kind of discussion did you have with him?”	“你和他有什么样的讨论？”
Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ nigaṇṭhassa nāṭaputtassa ārocesi.	Then Dīgha Tapassī informed Nigaṇṭha Nātaputta of all they had discussed.	于是迪迦·塔帕西把他们讨论的所有内容都告诉了尼乾陀·那提子。
Evaṃ vutte, nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ etadavoca:	When he had spoken, Nigaṇṭha said to him:	他说完后，尼乾陀对他说：
“sādhu sādhu, tapassi.	“Good, good, Tapassī!	“好，好，塔帕西！
Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṃ.	Dīgha Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions.	迪迦·塔帕西回答乔达摩沙门就像一个受过教育的弟子，正确理解了老师的教诲。
Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya.	For how impressive is the measly mental rod when compared with the substantial physical rod?	因为与实质性的身体行为相比，微不足道的精神行为又有多大的影响力呢？
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.	Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”	相反，身体行为是造恶业中最应受谴责的，而不是言语或思想上的行为。”

56.4 – (Upali intends to see Buddha and beat him in debate)

Evaṃ vutte, upāli gahapati nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	When he said this, the householder Upāli said to him:	听他这么说，居士优婆离对他说：
“sādhu sādhu, bhante dīghatapassī.	“Good, sir! Well done, Dīgha Tapassī!	“先生，太好了！迪迦·塔帕西做得好！
Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ bhadantena tapassinā samaṇassa gotamassa byākataṃ.	The honorable Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions.	尊敬的塔帕西回答乔达摩沙门就像一个受过教育的弟子，正确理解了老师的教诲。
Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya.	For how impressive is the measly mental rod when compared with the substantial physical rod?	因为与实质性的身体行为相比，微不足道的精神行为又有多大的影响力呢？
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo.	Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.	相反，身体行为是造恶业中最应受谴责的，而不是言语或思想上的行为。
Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmi.	I’d better go and refute the ascetic Gotama’s doctrine regarding this point.	我最好去驳斥乔达摩沙门关于这一点的教义。
Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṃ; seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.	If he stands by the position that he stated to Dīgha Tapassī, I’ll take him on in debate and drag him to and fro and round about, like a strong man would drag a fleecy sheep to and fro and round about!	如果他坚持他对迪迦·塔帕西所说的立场，我就会和他辩论，来回拖他，就像一个强壮的人来回拖一只多毛的羊一样！
Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākilañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.	Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about!	和他辩论，我会来回拖他，就像一个强壮的酿酒工人把一个大酿酒筛子扔进深湖里，抓住它的角，来回拖它一样！
Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi.	Taking him on in debate, I’ll shake him down and about and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating!	和他辩论，我会把他摇下来，打他一顿，就像一个强壮的酿酒搅拌器抓住一个过滤器的角，把它摇下来，打它一顿一样！
Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati; evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi.	I’ll play a game of ear-washing with the ascetic Gotama, like a sixty year old elephant would plunge into a deep lotus pond and play a game of ear-washing!	我要和乔达摩沙门玩‘洗耳朵’的游戏，就像一头六十岁的象会跳进一个深荷塘里玩‘洗耳朵’的游戏一样！
Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmī”ti.	Sir, I’d better go and refute the ascetic Gotama’s doctrine on this point.”	先生，我最好去驳斥乔达摩沙门关于这一点的教义。”
“Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi.	“Go, householder, refute the ascetic Gotama’s doctrine on this point.	“去吧，居士，驳斥乔达摩沙门关于这一点的教义。
Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā”ti.	For either I should do so, or Dīgha Tapassī, or you.”	因为要么我应该这样做，要么迪迦·塔帕西，要么你。”

56.5 – (Digha tells Jain leader it’s a bad idea, Buddha is a formidable ‘magician’, can convert Upali )

56.5.1 – (Jain leader thinks Upali will convert Buddha!)

Evaṃ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	When he said this, Dīgha Tapassī said to Nigaṇṭha Nātaputta:	听他这么说，迪迦·塔帕西对尼乾陀·那提子说：
“na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya.	“Sir, I don’t think it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.	“先生，我不认为居士优婆离驳斥乔达摩沙门的教义是个好主意。
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī”ti.	For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.”	因为乔达摩沙门是个魔术师。他知道一种转化魔术，并用它来转化那些追随其他道路的弟子的。”
“Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya.	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.	“不可能，塔帕西，优婆离不可能成为乔达摩的弟子。
Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya.	But it is possible that Gotama could become Upāli’s disciple.	但是乔达摩有可能成为优婆离的弟子。
Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi.	Go, householder, refute the ascetic Gotama’s doctrine on this point.	去吧，居士，驳斥乔达摩沙门关于这一点的教义。
Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā”ti.	For either I should do so, or Dīgha Tapassī, or you.”	因为要么我应该这样做，要么迪迦·塔帕西，要么你。”
Dutiyampi kho dīghatapassī … pe …	For a second time …	第二次……
tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	and a third time, Dīgha Tapassī said to Nigaṇṭha Nātaputta:	第三次，迪迦·塔帕西对尼乾陀·那提子说：
“na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya.	“Sir, I don’t think it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.	“先生，我不认为居士优婆离驳斥乔达摩沙门的教义是个好主意。
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī”ti.	For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.”	因为乔达摩沙门是个魔术师。他知道一种转化魔术，并用它来转化那些追随其他道路的弟子的。”

§5.1 – (Jain leader thinks Upali will convert Buddha!)

“Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya.	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.	“不可能，塔帕西，优婆离不可能成为乔达摩的弟子。
Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya.	But it is possible that Gotama could become Upāli’s disciple.	但是乔达摩有可能成为优婆离的弟子。
Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi.	Go, householder, refute the ascetic Gotama’s doctrine on this point.	去吧，居士，驳斥乔达摩沙门关于这一点的教义。
Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā”ti.	For either I should do so, or Dīgha Tapassī, or you.”	因为要么我应该这样做，要么迪迦·塔帕西，要么你。”

56.6 – (Upali goes to see Buddha and confirm what he said on his view of 3 actions with Digha)

56.6.1 – (Upali affirms Jain leader is right, Buddha is wrong)
56.6.2 – (Buddha establishes ground rules for fair debate)
56.6.11 – (Buddha’s example #1 showing Jain contradiction: dying and rebirth caused by mental action instead of physical one)
56.6.12 – (example #2: accidentally killing bugs, intentional makes it blameworthy)
56.6.13 – (example #3: evil yogi with psychic power can kill with mind/mano, without bodily karma)
56.6.14 – (example #4: wilderness of some areas had become that way because of evil mental actions of some hermits)

“Evaṃ, bhante”ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upāli gahapati bhagavantaṃ etadavoca:	“Yes, sir,” replied the householder Upāli to Nigaṇṭha Nāṭaputta. He got up from his seat, bowed, and respectfully circled him, keeping him on his right. Then he went to the Buddha, bowed, sat down to one side, and said to him:	“是的，先生，”居士优婆离回答尼乾陀·那提子。他从座位上站起来，鞠躬，恭敬地绕着他转了一圈，让他保持在他的右边。然后他去见佛陀，鞠躬，坐在一边，对他说：
“āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho”ti?	“Sir, did the Jain ascetic Dīgha Tapassī come here?”	“先生，耆那教苦行僧迪迦·塔帕西来过这里吗？”

“Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho”ti.

“He did, householder.”

“来过，居士。”

“Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo”ti?

“But did you have some discussion with him?”

“但是你和他有过一些讨论吗？”

“Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo”ti.

“I did.”

“有。”

“Yathā kathaṃ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo”ti?

“And what kind of discussion did you have with him?”

“你和他有什么样的讨论？”

Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṃ kathāsallāpo taṃ sabbaṃ upālissa gahapatissa ārocesi.

Then the Buddha informed Upāli of all they had discussed.

于是佛陀把他们讨论的所有内容都告诉了优婆离。

§6.1 – (Upali affirms Jain leader is right, Buddha is wrong)

Evaṃ vutte, upāli gahapati bhagavantaṃ etadavoca:	When he said this, the householder Upāli said to him:	听他这么说，居士优婆离对他说：
“sādhu sādhu, bhante tapassī.	“Good, sir, well done by Tapassī!	“先生，塔帕西做得好，做得妙！
Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ dīghatapassinā nigaṇṭhena bhagavato byākataṃ.	The honorable Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions.	尊敬的塔帕西回答乔达摩沙门就像一个受过教育的弟子，正确理解了老师的教诲。
Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya?	For how impressive is the measly mental rod when compared with the substantial physical rod?	因为与实质性的身体行为相比，微不足道的精神行为又有多大的影响力呢？
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.	Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”	相反，身体行为是造恶业中最应受谴责的，而不是言语或思想上的行为。”

§6.2 – (Buddha establishes ground rules for fair debate)

“Sace kho tvaṃ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo”ti.	“Householder, so long as you debate on the basis of truth, we can have some discussion about this.”	“居士，只要你以真理为基础进行辩论，我们就可以讨论这个问题。”
“Sacce ahaṃ, bhante, patiṭṭhāya mantessāmi;	“I will debate on the basis of truth, sir.	“我将以真理为基础进行辩论，先生。
hotu no ettha kathāsallāpo”ti.	Let us have some discussion about this.”	让我们讨论这个问题。”

§6.11 – (Buddha’s example #1 showing Jain contradiction: dying and rebirth caused by mental action instead of physical one)

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?	“居士，你觉得怎么样？
idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī.	Take a Jain ascetic who is sick, suffering, gravely ill. They reject cold water and use only hot water.	假设一个耆那教苦行僧生病了，受苦了，病得很重。他们拒绝冷水，只用热水。
So sītodakaṃ alabhamāno kālaṃ kareyya.	Not getting cold water, they might die.	得不到冷水，他们可能会死。
Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṃ paññapetī”ti?	Now, where does Nigaṇṭha Nātaputta say they would be reborn?”	那么，尼乾陀·那提子说他们会投生到哪里？”

“Atthi, bhante, manosattā nāma devā tattha so upapajjati”.

“Sir, there are gods called ‘mind-bound’. They would be reborn there.

“先生，有一种神叫做‘意生身’。他们会投生到那里。

“Taṃ kissa hetu”?

Why is that?

为什么呢？

“Asu hi, bhante, manopaṭibaddho kālaṃ karotī”ti.

Because they died with mental attachment.”

因为他们带着心识执着而死。”

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.	“Think about it, householder! You should think before answering.	“想一想，居士！你回答之前应该三思。
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.	你之前说的和之后说的对不上。
Bhāsitā kho pana te, gahapati, esā vācā:	But you said that you would debate on the basis of truth.”	但是你说过你会以真理为基础进行辩论。”
‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi,
hotu no ettha kathāsallāpo’”ti.
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.	“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”	“即使佛陀这么说，身体上的行为仍然是造恶业中最应受谴责的，而不是言语或思想上的行为。”

§6.12 – (example #2: accidentally killing bugs, intentional makes it blameworthy)

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?	“居士，你觉得怎么样？
idhassa nigaṇṭho nāṭaputto cātuyāmasaṃvarasaṃvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo.	Take a Jain ascetic who is restrained in the fourfold restraint: obstructed by all water, devoted to all water, shaking off all water, pervaded by all water.	假设一个耆那教苦行僧被四重束缚所束缚：被所有水阻碍，致力于所有水，抖落所有水，被所有水充满。
So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṃ āpādeti.	When going out and coming back they accidentally injure many little creatures.	当他们外出和回来时，不小心伤害了许多小生物。
Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṃ vipākaṃ paññapetī”ti?	Now, what result does Nigaṇṭha Nātaputta say they would incur?”	那么，尼乾陀·那提子说他们会招致什么结果？”

“Asañcetanikaṃ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṃ paññapetī”ti.

“Sir, Nigaṇṭha Nātaputta says that unintentional acts are not very blameworthy.”

“先生，尼乾陀·那提子说无意的行为不怎么应受谴责。”

“Sace pana, gahapati, cetetī”ti?

“But if they are intentional?”

“但是如果是有意的呢？”

“Mahāsāvajjaṃ, bhante, hotī”ti.

“Then they are very blameworthy.”

“那么它们就非常应受谴责。”

“Cetanaṃ pana, gahapati, nigaṇṭho nāṭaputto kismiṃ paññapetī”ti?

“But where does Nigaṇṭha Nātaputta say that intention is classified?”

“但是尼乾陀·那提子说意图被归类在哪里？”

“Manodaṇḍasmiṃ, bhante”ti.

“In the mental rod, sir.”

“在精神行为中，先生。”

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.	“Think about it, householder! You should think before answering.	“想一想，居士！你回答之前应该三思。
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.	你之前说的和之后说的对不上。
Bhāsitā kho pana te, gahapati, esā vācā:	But you said that you would debate on the basis of truth.”	但是你说过你会以真理为基础进行辩论。”
‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi;
hotu no ettha kathāsallāpo’”ti.
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.	“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”	“即使佛陀这么说，身体上的行为仍然是造恶业中最应受谴责的，而不是言语或思想上的行为。”

§6.13 – (example #3: evil yogi with psychic power can kill with mind/mano, without bodily karma)

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?	“居士，你觉得怎么样？
ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti?	Is this Nāḷandā successful and prosperous and full of people?”	这个那烂陀城是成功繁荣、人烟稠密吗？”

“Evaṃ, bhante, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti.

“Indeed it is, sir.”

“确实如此，先生。”

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?	“居士，你觉得怎么样？
idha puriso āgaccheyya ukkhittāsiko.	Suppose a man were to come along with a drawn sword	假设一个人拿着一把拔出的剑走过来
So evaṃ vadeyya:	and say:	说：
‘ahaṃ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ karissāmī’ti.	‘In one moment I will reduce all the living creatures within the bounds of Nāḷandā to one heap and mass of flesh!’	‘一瞬间，我要把那烂陀城境内所有的生物都变成一堆肉块！’
Taṃ kiṃ maññasi, gahapati,	What do you think, householder?	居士，你觉得怎么样？
pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātun”ti?	Could he do that?”	他能做到吗？”

“Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṃsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātuṃ.	“Sir, even ten, twenty, thirty, forty, or fifty men couldn’t do that.	“先生，即使是十个、二十个、三十个、四十个或五十个人也做不到。
Kiñhi sobhati eko chavo puriso”ti.	How impressive is one measly man?”	一个人微不足道，能有多大力量？”

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?	“居士，你觉得怎么样？
idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto.	Suppose an ascetic or brahmin with psychic power, who has achieved mastery of the mind, were to come along	假设一位拥有神通，已证得心识自在的沙门或婆罗门走过来
So evaṃ vadeyya:	and say:	说：
‘ahaṃ imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ karissāmī’ti.	‘I will reduce Nāḷandā to ashes with a single malevolent act of will!’	‘我要用一次恶意的意念把那烂陀城烧成灰烬！’
Taṃ kiṃ maññasi, gahapati,	What do you think, householder?	居士，你觉得怎么样？
pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ kātun”ti?	Could he do that?”	他能做到吗？”

“Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṃsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṃ kātuṃ.	“Sir, an ascetic or brahmin with psychic power, who has achieved mastery of the mind, could reduce ten, twenty, thirty, forty, or fifty Nāḷandās to ashes with a single malevolent act of will.	“先生，一位拥有神通，已证得心识自在的沙门或婆罗门，可以用一次恶意的意念把十个、二十个、三十个、四十个或五十个那烂陀城烧成灰烬。
Kiñhi sobhati ekā chavā nāḷandā”ti.	How impressive is one measly Nāḷandā?”	一个微不足道的那烂陀城，能有多大力量？”

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.	“Think about it, householder! You should think before answering.	“想一想，居士！你回答之前应该三思。
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.	你之前说的和之后说的对不上。
Bhāsitā kho pana te, gahapati, esā vācā:	But you said that you would debate on the basis of truth.”	但是你说过你会以真理为基础进行辩论。”
‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi;
hotu no ettha kathāsallāpo’”ti.

“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.

“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

“即使佛陀这么说，身体上的行为仍然是造恶业中最应受谴责的，而不是言语或思想上的行为。”

❧

§6.14 – (example #4: wilderness of some areas had become that way because of evil mental actions of some hermits)

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?	“居士，你觉得怎么样？
sutaṃ te daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti?	Have you heard how the wildernesses of Daṇḍaka, Kāliṅga, Mejjha, and Mātaṅga came to be that way?”	你听说过丹达卡、卡林加、梅杰和马坦加的荒野是如何形成的吗？”

“Evaṃ, bhante, sutaṃ me daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti.

“I have, sir.”

“听说过，先生。”

“Taṃ kiṃ maññasi, gahapati, kinti te sutaṃ kena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti?

“What have you heard?”

“你听说了什么？”

“Sutaṃ metaṃ, bhante, isīnaṃ manopadosena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti.

“I heard that it was because of a malevolent act of will by hermits that the wildernesses of Daṇḍaka, Kāliṅga, Mejjha, and Mātaṅga came to be that way.”

“我听说是因为隐士恶意的意念，丹达卡、卡林加、梅杰和马坦加的荒野才变成那样的。”

end of section [56.6 – (Upali goes to see Buddha and confirm what he said on his view of 3 actions with Digha)]❧

56.7 – (for the 4th time, Buddha points out Upali’s contradiction violates rules of fair debate)

56.7.1 – (Upali confesses to Buddha: “Sir, you had me at hello, with the first simile.”)
56.7.2 – (Upali converts, takes refuge in Buddha)
56.7.3 – (Buddha advises Upali to consider carefully before converting)
56.7.4 – (Buddha advises Upali to continue offering support to Jains)

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.	“Think about it, householder! You should think before answering.	“想一想，居士！你回答之前应该三思。
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.	你之前说的和之后说的对不上。
Bhāsitā kho pana te, gahapati, esā vācā:	But you said that you would debate on the basis of truth.”	但是你说过你会以真理为基础进行辩论。”
‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi;
hotu no ettha kathāsallāpo’”ti.

§7.1 – (Upali confesses to Buddha: “Sir, you had me at hello, with the first simile.”)

“Purimenevāhaṃ, bhante, opammena bhagavato attamano abhiraddho.	“Sir, I was already delighted and satisfied by the Buddha’s very first simile.	“先生，我一开始就被佛陀的第一个比喻所感动和满足了。
Api cāhaṃ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṃ bhagavantaṃ paccanīkaṃ kātabbaṃ amaññissaṃ.	Nevertheless, I wanted to hear the Buddha’s various solutions to the problem, so I thought I’d oppose you in this way.	然而，我想听听佛陀对这个问题的各种解决方案，所以我才想这样反对您。
Abhikkantaṃ, bhante, abhikkantaṃ, bhante.	Excellent, sir! Excellent!	太好了，先生！太好了！
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made The Dharma clear in many ways.	佛陀以多种方式阐明了佛法，就像他扶正了翻倒的，揭示了隐藏的，指出了迷失的道路，或者在黑暗中点亮了一盏灯，让眼睛好的人能看到那里有什么。

§7.2 – (Upali converts, takes refuge in Buddha)

Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.	我皈依佛、法、僧。
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”	从今天起，愿佛陀记住我是一个终身皈依的在家弟子。”

§7.3 – (Buddha advises Upali to consider carefully before converting)

“Anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī”ti.	“Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.”	“居士，你应该慎重行事。像你这样有名望的人，慎重行事是好的。”
“Imināpāhaṃ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha: ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti.	“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration.	“现在我对佛陀更加高兴和满意了，因为他告诉我应该慎重行事。
Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ nāḷandaṃ paṭākaṃ parihareyyuṃ:	For if the followers of other paths were to gain me as a disciple, they’d carry a banner all over Nāḷandā, saying:	因为如果其他教派的追随者把我收为弟子，他们会拿着旗帜在那烂陀城到处宣扬：
‘upāli amhākaṃ gahapati sāvakattaṃ upagato’ti.	‘The householder Upāli has become our disciple!’	‘居士优婆离已经成为我们的弟子了！’
Atha ca pana maṃ bhagavā evamāha:	And yet the Buddha says:	然而佛陀却说：
‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti.	‘Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.’	‘居士，你应该慎重行事。像你这样有名望的人，慎重行事是好的。’
Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	For a second time, I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.	第二次，我皈依佛、法、僧。
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”	从今天起，愿佛陀记住我是一个终身皈依的在家弟子。”

§7.4 – (Buddha advises Upali to continue offering support to Jains)

“Dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī”ti.	“For a long time now, householder, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.”	“居士，长期以来，你的家族一直是耆那教苦行僧的支柱。他们来的时候，你应该考虑施舍给他们。”
“Imināpāhaṃ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha: ‘dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti.	“Now I’m even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come.	“现在我对佛陀更加高兴和满意了，因为他告诉我当耆那教苦行僧来的时候，要考虑施舍给他们。
Sutaṃ metaṃ, bhante, samaṇo gotamo evamāha:	I have heard, sir, that the ascetic Gotama says this:	先生，我听说乔达摩沙门这样说：
‘mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ;	‘Gifts should only be given to me, not to others.	‘布施只应该给我，不应该给其他人。
mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ;	Gifts should only be given to my disciples, not to the disciples of others.	布施只应该给我的弟子，不应该给其他人的弟子。
mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ;	Only what is given to me is very fruitful, not what is given to others.	只有施舍给我的才有丰厚的回报，而不是施舍给其他人的。
mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti.	Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’	只有施舍给我的弟子才有丰厚的回报，而不是施舍给其他人的弟子。’
Atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti.	Yet the Buddha encourages me to give to the Jain ascetics.	然而佛陀却鼓励我施舍给耆那教苦行僧。
Api ca, bhante, mayamettha kālaṃ jānissāma.	Well, sir, we’ll know the proper time for that.	那么，先生，我们会知道合适的时机。
Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	For a third time, I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.	第三次，我皈依佛、法、僧。
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”	从今天起，愿佛陀记住我是一个终身皈依的在家弟子。”

❧

56.8 – (Buddha leads Upali to Dharma eye and stream entry with talk on gradual training)

56.8.1 – (Upali attains stream entry with a sufficient first jhāna, free of 5 hindrances, hearing and thinking while it happened)

Atha kho bhagavā upālissa gahapatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ—	Then the Buddha taught the householder Upāli step by step, with	于是，佛陀循序渐进地教导居士优婆离，
dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi.	a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.	讲述布施、戒律和天堂。他解释了感官享乐的缺点，它们是如此肮脏和腐败，以及出离的益处。

§8.1 – (Upali attains stream entry with a sufficient first jhāna, free of 5 hindrances, hearing and thinking while it happened)

Yadā bhagavā aññāsi upāliṃ gahapatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi—	And when he knew that Upāli’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas:	当他知道优婆离的心已经准备好、柔软、没有障碍、喜悦和自信时，他解释了佛陀的特殊教义：
dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ.	suffering, its origin, its cessation, and the path.	苦、苦的起源、苦的止息和道。
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya;	Just as a clean cloth rid of stains would properly absorb dye,	正如一块干净的布，去除污渍后能很好地吸收染料一样，
evameva upālissa gahapatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	in that very seat the stainless, immaculate vision of the Dhamma arose in Upāli:	就在那个座位上，优婆离生起了无染、纯净的法眼：
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”	“凡有始者，皆有终。”
Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca:	Then Upāli saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:	然后优婆离见法、得法、解法、悟法。他超越了疑惑，摆脱了犹豫，在导师的教诲方面变得自信和独立。他对佛陀说：
“handa ca dāni mayaṃ, bhante, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti.	“Well, now, sir, I must go. I have many duties, and much to do.”	“那么，先生，我必须走了。我有很多职责，还有很多事情要做。”
“Yassadāni tvaṃ, gahapati, kālaṃ maññasī”ti.	“Please, householder, go at your convenience.”	“请吧，居士，你方便的时候就去吧。”

56.9 – (Jains hear about Upali’s conversion and are shocked)

56.9.1 – (Jains not allowed on main property, relegated to visitor area)
56.9.2 – (Jain leader hears about that from Digha, then in denial about conversion)
56.9.3 – (Digha visits Upali to confirm)
56.9.4 – (Jain leader still in denial after Digha’s report, decides to visit Upali)
56.9.5 – (Upali makes Jains and Jain leader sit in a visitor area for meal, and Upali himself occupies high seat of honor)
56.9.6 – (Jain leader criticizes Upali for getting converted ‘by magic’, Upali says it would benefit whole world to get converted)
56.9.7 – (Upali makes simile Comparing Jain doctrine to monkey abuse)
- (punchline: Jain doctrine looks fine at first, but can’t handle pounding from scrutiny )
- (punchline part 2: Buddha’s Dharma also looks fine at first, and it easily withstands pounding from scrutiny )
56.9.20 – (Upali’s verse praising Buddha)
56.9.21 – (Jain leader, Nātaputta, spews hot blood)

Atha kho upāli gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā dovārikaṃ āmantesi:	And then the householder Upāli approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went back to his own home, where he addressed the gatekeeper:	于是，居士优婆离赞同并同意了佛陀所说的话。他从座位上站起来，鞠躬，恭敬地绕着佛陀转了一圈，让他保持在他的右边。然后他回到自己家里，对守门人说：
“ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	“My good gatekeeper, from this day forth close the gate to Jain monks and nuns, and open it for the Buddha’s monks, nuns, laymen, and laywomen.	“我的好守门人，从今天起，关上耆那教僧尼的大门，为佛陀的僧尼、居士、居士信女打开大门。
Sace koci nigaṇṭho āgacchati tamenaṃ tvaṃ evaṃ vadeyyāsi:	If any Jain ascetics come, say this to them:	如果有耆那教苦行僧来，就对他们说：

§9.1 – (Jains not allowed on main property, relegated to visitor area)

‘tiṭṭha, bhante, mā pāvisi.	‘Wait, sir, do not enter.	‘请稍等，先生，请勿入内。
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato.	From now on the householder Upāli has become a disciple of the ascetic Gotama.	从现在起，居士优婆离已经成为乔达摩沙门的弟子。
Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.	他的大门对耆那教僧尼关闭，对佛陀的僧尼、居士、居士信女开放。
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’”ti.	If you require alms-food, wait here, they will bring it to you.’”	如果您需要施食，请在这里等候，他们会给您送来。’”
“Evaṃ, bhante”ti kho dovāriko upālissa gahapatissa paccassosi.	“Yes, sir,” replied the gatekeeper.	“是的，先生，”守门人回答道。

§9.2 – (Jain leader hears about that from Digha, then in denial about conversion)

Assosi kho dīghatapassī nigaṇṭho:	Dīgha Tapassī heard that	迪迦·塔帕西听说了
“upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato”ti.	Upāli had become a disciple of the ascetic Gotama.	优婆离已经成为乔达摩沙门的弟子。
Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	He went to Nigaṇṭha Nātaputta and said to him:	他去见尼乾陀·那提子，对他说：
“sutaṃ metaṃ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato”ti.	“Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.”	“先生，他们说居士优婆离已经成为乔达摩沙门的弟子了。”
“Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya.	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.	“不可能，塔帕西，优婆离不可能成为乔达摩的弟子。
Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.	But it is possible that Gotama could become Upāli’s disciple.”	但是乔达摩有可能成为优婆离的弟子。”
Dutiyampi kho dīghatapassī nigaṇṭho … pe …	For a second time …	第二次……
tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	and a third time, Dīgha Tapassī said to Nigaṇṭha Nātaputta:	第三次，迪迦·塔帕西对尼乾陀·那提子说：
“sutaṃ metaṃ, bhante …	“Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.”	“先生，他们说居士优婆离已经成为乔达摩沙门的弟子了。”
pe …	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.	“不可能，塔帕西，优婆离不可能成为乔达摩的弟子。
upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.	But it is possible that Gotama could become Upāli’s disciple.”	但是乔达摩有可能成为优婆离的弟子。”
“Handāhaṃ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no”ti.	“Well, sir, I’d better go and find out whether or not Upāli has become Gotama’s disciple.”	“那么，先生，我最好去查清楚优婆离是否真的成了乔达摩的弟子。”
“Gaccha tvaṃ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no”ti.	“Go, Tapassī, and find out whether or not Upāli has become Gotama’s disciple.”	“去吧，塔帕西，去查清楚优婆离是否真的成了乔达摩的弟子。”

§9.3 – (Digha visits Upali to confirm)

Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṃ tenupasaṅkami.	Then Dīgha Tapassī went to Upāli’s home.	于是迪迦·塔帕西去了优婆离的家。
Addasā kho dovāriko dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ.	The gatekeeper saw him coming off in the distance	守门人远远地看到他走过来
Disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca:	and said to him:	对他说：
“tiṭṭha, bhante, mā pāvisi.	“Wait, sir, do not enter.	“请稍等，先生，请勿入内。
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato.	From now on the householder Upāli has become a disciple of the ascetic Gotama.	从现在起，居士优婆离已经成为乔达摩沙门的弟子。
Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.	他的大门对耆那教僧尼关闭，对佛陀的僧尼、居士、居士信女开放。
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti.	If you require alms-food, wait here, they will bring it to you.”	如果您需要施食，请在这里等候，他们会给您送来。”
“Na me, āvuso, piṇḍakena attho”ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	Saying, “No, mister, I do not require alms-food,” he turned back and went to Nigaṇṭha Nātaputta and said to him:	他说：“不，先生，我不需要施食。”他转过身，回到尼乾陀·那提子那里，对他说：
“saccaṃyeva kho, bhante, yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato.	“Sir, it’s really true that Upāli has become Gotama’s disciple.	“先生，优婆离真的成了乔达摩的弟子了。
Etaṃ kho te ahaṃ, bhante, nālatthaṃ, na kho me, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya.	Sir, I couldn’t get you to accept that it wasn’t a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.	先生，我没能让您接受居士优婆离驳斥乔达摩沙门的教义不是个好主意。
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetīti.	For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.	因为乔达摩沙门是个魔术师。他知道一种转化魔术，并用它来转化那些追随其他道路的弟子的。
Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā”ti.	The householder Upāli has been converted by the ascetic Gotama’s conversion magic!”	居士优婆离已经被乔达摩沙门的转化魔术转化了！”
“Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya.	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.	“不可能，塔帕西，优婆离不可能成为乔达摩的弟子。
Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.	But it is possible that Gotama could become Upāli’s disciple.”	但是乔达摩有可能成为优婆离的弟子。”
Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	For a second time …	第二次……
“saccaṃyeva, bhante … pe …
upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.
Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	and a third time, Dīgha Tapassī said to Nigaṇṭha Nātaputta:	第三次，迪迦·塔帕西对尼乾陀·那提子说：
“saccaṃyeva kho, bhante …	“It’s really true …”	“是真的……”
pe …	“It is impossible …	“不可能……
upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.
“Handa cāhaṃ, tapassi, gacchāmi yāva cāhaṃ sāmaṃyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no”ti.	Well, Tapassī, I’d better go and find out for myself whether or not Upāli has become Gotama’s disciple.”	那么，塔帕西，我最好亲自去查清楚优婆离是否真的成了乔达摩的弟子。”

❧

§9.4 – (Jain leader still in denial after Digha’s report, decides to visit Upali)

Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena upālissa gahapatissa nivesanaṃ tenupasaṅkami.	Then Nigaṇṭha Nātaputta went to Upāli’s home together with a large following of Jain ascetics.	于是尼乾陀·那提子和一大批耆那教苦行僧一起去了优婆离的家。
Addasā kho dovāriko nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ.	The gatekeeper saw him coming off in the distance	守门人远远地看到他走过来
Disvāna nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	and said to him:	对他说：
“tiṭṭha, bhante, mā pāvisi.	‘Wait, sir, do not enter.	“请稍等，先生，请勿入内。
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato.	From now on the householder Upāli has become a disciple of the ascetic Gotama.	从现在起，居士优婆离已经成为乔达摩沙门的弟子。
Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.	他的大门对耆那教僧尼关闭，对佛陀的僧尼、居士、居士信女开放。
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti.	If you require alms-food, wait here, they will bring it to you.”	如果您需要施食，请在这里等候，他们会给您送来。”
“Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṃ gahapatiṃ evaṃ vadehi:	“Well then, my good gatekeeper, go to Upāli and say:	“那么，我的好守门人，你去对优婆离说：
‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito;	‘Sir, Nigaṇṭha Nātaputta is waiting outside the gates together with a large following of Jain ascetics.	‘先生，尼乾陀·那提子和一大批耆那教苦行僧在门外等候。
so te dassanakāmo’”ti.	He wishes to see you.’”	他想见您。’”
“Evaṃ, bhante”ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca:	“Yes, sir,” replied the gatekeeper. He went to Upāli and relayed what was said.	“是的，先生，”守门人回答道。他去见优婆离，转达了所说的话。
“nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito;
so te dassanakāmo”ti.
“Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī”ti.	Upāli said to him: “Well, then, my good gatekeeper, prepare seats in the hall of the middle gate.”	优婆离对他说：“那么，我的好守门人，在中门厅里准备座位。”
“Evaṃ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca:	“Yes, sir,” replied the gatekeeper. He did as he was asked, then returned to Upāli and said:	“是的，先生，”守门人回答道。他照做了，然后回到优婆离那里，说：
“paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni.	“Sir, seats have been prepared in the hall of the middle gate.	“先生，中门厅里已经准备好座位了。
Yassadāni kālaṃ maññasī”ti.	Please go at your convenience.”	请您方便的时候过去。”

§9.5 – (Upali makes Jains and Jain leader sit in a visitor area for meal, and Upali himself occupies high seat of honor)

Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā dovārikaṃ āmantesi:	Then Upāli went to the hall of the middle gate, where he sat on the highest and finest seat. He addressed the gatekeeper:	于是优婆离去了中门厅，坐在最高最好的座位上。他对守门人说：
“tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ evaṃ vadehi:	“Well then, my good gatekeeper, go to Nigaṇṭha Nātaputta and say to him:	“那么，我的好守门人，你去对尼乾陀·那提子说：
‘upāli, bhante, gahapati evamāha—	‘Sir, Upāli says	‘先生，优婆离说
pavisa kira, bhante, sace ākaṅkhasī’”ti.	you may enter if you wish.’”	如果您愿意，可以进来。’”
“Evaṃ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	“Yes, sir,” replied the gatekeeper. He went to Nigaṇṭha Nātaputta and relayed what was said.	“是的，先生，”守门人回答道。他去见尼乾陀·那提子，转达了所说的话。
“upāli, bhante, gahapati evamāha:
‘pavisa kira, bhante, sace ākaṅkhasī’”ti.
Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena majjhimā dvārasālā tenupasaṅkami.	Then Nigaṇṭha Nātaputta went to the hall of the middle gate together with a large following of Jain ascetics.	于是尼乾陀·那提子和一大批耆那教苦行僧一起去了中门厅。
Atha kho upāli gahapati—
yaṃ sudaṃ pubbe yato passati nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ disvāna tato paccuggantvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca taṃ uttarāsaṅgena sammajjitvā pariggahetvā nisīdāpeti so—	Previously, when Upāli saw Nigaṇṭha Nātaputta coming, he would go out to greet him and, having wiped off the highest and finest seat with his upper robe, he would put his arms around him and sit him down.	以前，当优婆离看到尼乾陀·那提子来的时候，他会出去迎接他，然后用上衣擦干净最高最好的座位，然后拥抱他，让他坐下。
dāni yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	But today, having seated himself on the highest and finest seat, he said to Nigaṇṭha Nātaputta:	但是今天，他坐在最高最好的座位上，对尼乾陀·那提子说：
“saṃvijjanti kho, bhante, āsanāni;	“There are seats, sir.	“有座位，先生。
sace ākaṅkhasi, nisīdā”ti.	Please sit if you wish.”	如果您愿意，请坐。”
Evaṃ vutte, nigaṇṭho nāṭaputto upāliṃ gahapatiṃ etadavoca:	When he said this, Nigaṇṭha Nātaputta said to him:	听他这么说，尼乾陀·那提子对他说：
“ummattosi tvaṃ, gahapati, dattosi tvaṃ, gahapati.	“You’re mad, householder! You’re a moron!	“你疯了，居士！你是个白痴！
‘Gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato.	You said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine.	你说：‘我要去驳斥乔达摩沙门的教义。’但是你却回来，被他的教义的巨大罗网所困。
Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya;	Suppose a man went to deliver a pair of balls, but came back castrated. Or they went to deliver eyes, but came back blinded.	假设一个人去送一对睾丸，但却被阉割了回来。或者他们去送眼睛，但却被弄瞎了眼睛回来了。
evameva kho tvaṃ, gahapati, ‘gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato.	In the same way, you said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine.	同样，你说：‘我要去驳斥乔达摩沙门的教义。’但是你却回来，被他的教义的巨大罗网所困。
Āvaṭṭosi kho tvaṃ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā”ti.	You’ve been converted by the ascetic Gotama’s conversion magic!”	你已经被乔达摩沙门的转化魔术转化了！”

❧

§9.6 – (Jain leader criticizes Upali for getting converted ‘by magic’, Upali says it would benefit whole world to get converted)

“Bhaddikā, bhante, āvaṭṭanī māyā;	“Sir, this conversion magic is excellent.	“先生，这种转化魔术太好了。
kalyāṇī, bhante, āvaṭṭanī māyā;	This conversion magic is lovely!	这种转化魔术太可爱了！
piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya;	If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness.	如果我的亲朋好友被这种魔术转化，那将是他们持久的幸福和快乐。
sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā … pe … vessā … pe … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya;	If all the warrior-nobles, brahmins, merchants, and workers were to be converted by this, it would be for their lasting welfare and happiness.	如果所有的刹帝利、婆罗门、商人、劳动者都被这种魔术转化，那将是他们持久的幸福和快乐。
sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyāti.	If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, it would be for their lasting welfare and happiness.	如果整个世界——包括天神、魔罗、梵天，以及沙门、婆罗门、天神和人类——都被这种魔术转化，那将是他们持久的幸福和快乐。
Tena hi, bhante, upamaṃ te karissāmi.	Well then, sir, I shall give you a simile.	那么，先生，我给您讲个比喻。
Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.	因为通过比喻，一些明智的人能够理解所说的话的含义。

§9.7 – (Upali makes simile Comparing Jain doctrine to monkey abuse)

(punchline: Jain doctrine looks fine at first, but can’t handle pounding from scrutiny )
(punchline part 2: Buddha’s Dharma also looks fine at first, and it easily withstands pounding from scrutiny )

Bhūtapubbaṃ, bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā.	Once upon a time there was an old brahmin, elderly and senior. His wife was a young brahmin lady who was pregnant and approaching the time for giving birth.	从前，有一位年迈的婆罗门，年纪很大，很资深。他的妻子是一位年轻的婆罗门女子，她怀孕了，快要分娩了。
Atha kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca:	Then she said to the brahmin:	于是她对婆罗门说：
‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.	‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’	“去吧，婆罗门，从市场上买一只小猴子回来，让它成为我孩子的玩伴。”
Evaṃ vutte, so brāhmaṇo taṃ māṇavikaṃ etadavoca:	When she said this, the brahmin said to her:	听她这么说，婆罗门对她说：
‘āgamehi tāva, bhoti, yāva vijāyati.	‘Wait, my dear, until you give birth.	“亲爱的，等生完孩子吧。
Sace tvaṃ, bhoti, kumārakaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpakaṃ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati.	If your child is a boy, I’ll buy you a male monkey,	如果你的孩子是男孩，我就给你买一只公猴，
Sace pana tvaṃ, bhoti, kumārikaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpikaṃ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti.	but if it’s a girl, I’ll buy a female monkey.’	但如果是女孩，我就给你买一只母猴。”
Dutiyampi kho, bhante, sā māṇavikā … pe …	For a second time,	第二次，
tatiyampi kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca:	and a third time she said to the brahmin:	第三次她对婆罗门说：
‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.	‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’	“去吧，婆罗门，从市场上买一只小猴子回来，让它成为我孩子的玩伴。”

Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṃ kiṇitvā ānetvā taṃ māṇavikaṃ etadavoca:	Then that brahmin, because of his infatuation with the brahmin lady, bought a male baby monkey at the market, brought it to her, and said:	于是那个婆罗门，因为对那个婆罗门女子的迷恋，在市场上买了一只雄性小猴子，带给她，说：
‘ayaṃ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti.	‘I’ve bought this male baby monkey for you so it can be a playmate for your child.’	“我给你买的这只雄性小猴子，可以成为你孩子的玩伴。”
Evaṃ vutte, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca:	When he said this, she said to him:	听他这么说，她对他说：
‘gaccha tvaṃ, brāhmaṇa, imaṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ evaṃ vadehi—	‘Go, brahmin, take this monkey to Rattapāṇi the dyer and say:	“去吧，婆罗门，把这只猴子带给染匠拉塔帕尼，对他说：
icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭhan’ti.	“Mister Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.”’	‘拉塔帕尼先生，我希望把这只猴子染成黄色油彩的颜色，反复捶打，两面压实。’”

(punchline: Jain doctrine looks fine at first, but can’t handle pounding from scrutiny )

Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca:	Then that brahmin, because of his infatuation with the brahmin lady, took the monkey to Rattapāṇi the dyer and said:	于是那个婆罗门，因为对那个婆罗门女子的迷恋，把猴子带给染匠拉塔帕尼，说：
‘icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭhan’ti.	‘Mister Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’	“拉塔帕尼先生，我希望把这只猴子染成黄色油彩的颜色，反复捶打，两面压实。”
Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca:	When he said this, Rattapāṇi said to him:	听他这么说，拉塔帕尼对他说：
‘ayaṃ kho te, bhante, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti.	‘Sir, this monkey can withstand a dying, but not a pounding or a pressing.’	“先生，这只猴子能承受染色，但不能承受捶打或压实。”
Evameva kho, bhante, bālānaṃ nigaṇṭhānaṃ vādo raṅgakkhamo hi kho bālānaṃ no paṇḍitānaṃ, no anuyogakkhamo, no vimajjanakkhamo.	In the same way, the doctrine of the foolish Jains looks fine initially—for fools, not for the astute—but can’t withstand being scrutinized or pressed.	同样，愚蠢的耆那教义乍看之下很好——对愚蠢的人而言，而不是对明智的人而言——但经不起审视或推敲。

(punchline part 2: Buddha’s Dharma also looks fine at first, and it easily withstands pounding from scrutiny )

Atha kho, bhante, so brāhmaṇo aparena samayena navaṃ dussayugaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca:	Then some time later that brahmin took a new pair of garments to Rattapāṇi the dyer and said:	然后过了一段时间，那个婆罗门拿着一件新衣服给染匠拉塔帕尼，说：
‘icchāmahaṃ, samma rattapāṇi, imaṃ navaṃ dussayugaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭhan’ti.	‘Mister Rattapāṇi, I wish to have this new pair of garments dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’	“拉塔帕尼先生，我希望把这件新衣服染成黄色油彩的颜色，反复捶打，两面压实。”
Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca:	When he said this, Rattapāṇi said to him:	听他这么说，拉塔帕尼对他说：
‘idaṃ kho te, bhante, navaṃ dussayugaṃ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti.	‘Sir, this pair of garments can withstand a dying, a pounding, and a pressing.’	“先生，这件衣服能承受染色、捶打和压实。”
Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṃ no bālānaṃ, anuyogakkhamo ca vimajjanakkhamo cā”ti.	In the same way, the doctrine of the Buddha looks fine initially—for the astute, not for fools—and it can withstand being scrutinized and pressed.”	同样，佛陀的教义乍看之下很好——对明智的人而言，而不是对愚蠢的人而言——而且它能经受住审视和推敲。”

“Sarājikā kho, gahapati, parisā evaṃ jānāti:	“Householder, the king and his retinue know you as	“居士，国王和他的随从都知道您是
‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti.	a disciple of Nigaṇṭha Nātaputta.	尼乾陀·那提子的弟子。
Kassa taṃ, gahapati, sāvakaṃ dhāremā”ti?	Whose disciple should we remember you as?”	我们应该记住您是谁的弟子？”
Evaṃ vutte, upāli gahapati uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	When he had spoken, the householder Upāli got up from his seat, arranged his robe over one shoulder, raised his joined palms in the direction of the Buddha, and said to Nigaṇṭha Nātaputta:	他说完后，居士优婆离从座位上站起来，将袍子披在一肩上，双手合十，朝向佛陀，对尼乾陀·那提子说：
“tena hi, bhante, suṇohi yassāhaṃ sāvako”ti:	“Well then, sir, hear whose disciple I am:	“那么，先生，请听我是谁的弟子：

❧

§9.20 – (Upali’s verse praising Buddha)

“Dhīrassa vigatamohassa,	The wise one, free of delusion,	智者，无痴，
Pabhinnakhīlassa vijitavijayassa;	rid of barrenness, victor in battle;	离垢，战胜者；
Anīghassa susamacittassa,	he’s untroubled and so even-minded,	他无忧无虑，心境平和，
Vuddhasīlassa sādhupaññassa;	with the virtue of an elder and the wisdom of a saint,	具长老之德与圣人之智，
Vesamantarassa vimalassa,	stainless in the midst of it all:	身处其中，一尘不染：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Akathaṅkathissa tusitassa,	He has no indecision, he’s content,	他没有犹豫，他满足，
Vantalokāmisassa muditassa;	joyful, he has spat out the world’s bait;	喜悦，他已吐出世间的诱饵；
Katasamaṇassa manujassa,	he has completed the ascetic’s task as a human,	他已完成苦行者的任务，作为一个人，
Antimasārīrassa narassa;	a man who bears his final body;	一个承载他最后身体的人；
Anopamassa virajassa,	he’s beyond compare, he’s stainless:	他无与伦比，他一尘不染：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Asaṃsayassa kusalassa,	He’s free of doubt, he’s skillful,	他没有疑惑，他很熟练，
Venayikassa sārathivarassa;	he’s a trainer, an excellent charioteer;	他是一名训练师，一名优秀的驾车者；
Anuttarassa ruciradhammassa,	supreme, with brilliant qualities,	至高无上，品质卓越，
Nikkaṅkhassa pabhāsakassa;	confident, his light shines forth;	自信，他的光芒四射；
Mānacchidassa vīrassa,	he has cut off conceit, he’s a hero:	他已断除慢心，他是一名英雄：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Nisabhassa appameyyassa,	The chief bull, immeasurable,	主牛，不可估量，
Gambhīrassa monapattassa;	profound, sagacious;	深奥，明智；
Khemaṅkarassa vedassa,	he is the builder of sanctuary, knowledgeable,	他是避难所的建造者，知识渊博，
Dhammaṭṭhassa saṃvutattassa;	firm in dharma and restrained;	佛法坚定，克制；
Saṅgātigassa muttassa,	he has got over clinging and is liberated:	他已克服执着并获得解脱：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Nāgassa pantasenassa,	He’s a Dragon, living remotely,	他是龙，远离尘嚣，
Khīṇasaṃyojanassa muttassa;	he’s ended the fetters and is liberated;	他已断除束缚并获得解脱；
Paṭimantakassa dhonassa,	he’s skilled in dialogue and cleansed,	他擅长对话且清净，
Pannadhajassa vītarāgassa;	with banner put down, desireless;	旗帜放下，无欲；
Dantassa nippapañcassa,	he’s tamed, and doesn’t proliferate:	他已被驯服，不再繁衍：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Isisattamassa akuhassa,	He is the seventh sage, free of deceit,	他是第七位圣人，没有欺骗，
Tevijjassa brahmapattassa;	with three knowledges, he has attained to holiness,	具三明，他已证得圣果，
Nhātakassa padakassa,	he has bathed, he knows philology,	他已沐浴，他懂语文学，
Passaddhassa viditavedassa;	he’s pacified, he understands what is known;	他已平息，他理解已知；
Purindadassa sakkassa,	he crushes resistance, he is the lord:	他压制反抗，他是主宰：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Ariyassa bhāvitattassa,	The noble one, self-developed,	尊贵者，自我发展，
Pattipattassa veyyākaraṇassa;	he has attained the goal and explains it;	他已达到目标并解释之；
Satimato vipassissa,	he is rememberful [of the Dharma], clear-seeing,	他忆念（佛法），清晰洞察，
Anabhinatassa no apanatassa;	neither leaning forward nor pulling back,	不前倾，不后退，
Anejassa vasippattassa,	he’s unperturbed, attained to mastery:	他安然不动，已达自在：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Samuggatassa jhāyissa,	He has risen up, he practices jhāna,	他已站起，他修禅，
An-anugat-antarassa suddhassa;	Internally-unafflicted, he is pure,	内心无苦，他纯净，
Asitassa hitassa,	independent, and fearless;	独立，无畏；
Pavivittassa aggappattassa;	secluded, he has reached the peak,	隐居，他已达到顶峰，
Tiṇṇassa tārayantassa,	crossed over, he helps others across:	已渡过，他帮助他人渡过：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Santassa bhūripaññassa,	He’s peaceful, his wisdom is vast,	他平静，他的智慧广阔，
Mahāpaññassa vītalobhassa;	with great wisdom, he’s free of greed;	大智慧，他无贪婪；
Tathāgatassa sugatassa,	he is the Realized One, the Holy One,	他是如来，是圣者，
Appaṭipuggalassa asamassa;	unrivaled, unequaled,	无可匹敌，无与伦比，
Visāradassa nipuṇassa,	assured, and subtle:	确凿，微妙：
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.	他是佛陀，我是他的弟子。

Taṇhacchidassa buddhassa,	He has cut off craving and is awakened,	他已断除渴爱并已觉醒，
Vītadhūmassa anupalittassa;	free of fuming, unsullied;	无怒，无垢；
Āhuneyyassa yakkhassa,	a mighty spirit worthy of offerings,	一个值得供养的强大灵魂，
Uttamapuggalassa atulassa;	best of men, inestimable,	人中之最，不可估量，
Mahato yasaggapattassa,	grand, he has reached the peak of glory:	伟大，他已达到荣耀的顶峰：
Bhagavato tassa sāvakohamasmī”ti.	he is the Buddha, and I am his disciple.”	他是佛陀，我是他的弟子。”

end of section [56.9.20 – (Upali’s verse praising Buddha)]❧

§9.21 – (Jain leader, Nātaputta, spews hot blood)

“Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā”ti?	“But when did you compose these praises of the ascetic Gotama’s beautiful qualities, householder?”	“但是，居士，您是什么时候创作出这些赞美乔达摩沙门美德的诗句的呢？”
“Seyyathāpi, bhante, nānāpupphānaṃ mahāpuppharāsi, tamenaṃ dakkho mālākāro vā mālākārantevāsī vā vicittaṃ mālaṃ gantheyya;	“Sir, suppose there was a large heap of many different flowers. An expert garland-maker or their apprentice could tie them into a colorful garland.	“先生，假设有一大堆各种各样的鲜花。一位熟练的花环匠或他的学徒可以将它们编织成一个五彩缤纷的花环。
evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo.	In the same way, the Buddha has many beautiful qualities to praise, many hundreds of such qualities.	同样，佛陀有许多美好的品质值得赞美，有数百种这样的品质。
Ko hi, bhante, vaṇṇārahassa vaṇṇaṃ na karissatī”ti?	Who, sir, would not praise the praiseworthy?”	先生，谁会不赞美值得赞美的人呢？”
Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṃ asahamānassa tattheva uṇhaṃ lohitaṃ mukhato uggacchīti.	Then, unable to bear this honor paid to the Buddha, Nigaṇṭha Nātaputta spewed hot blood from his mouth there and then.	于是，尼乾陀·那提子无法忍受对佛陀的这份尊敬，当场口吐热血。