Chinese
于非智，仁者不应随彼而学，修行险道。”说伽他曰： “邪解非善说， 情乐下劣法； 善教若如是， 非法当云何？” 说是语已，当知彼是如击空器，击已而去。次诣末羯利瞿阇离子处，白言：“仁者行何法眼？习何教法？复得何果？若持梵行获何殊胜？”答曰：“我如是说，如是见：无因无缘。有情受苦无因无缘，得净不由因缘，自然得净无因无缘。有情无智慧、无见，无因无缘有情自然智慧有见。无力、无精进、无丈夫、无世力、无我形、无他形、无我作、无他作。一切有情、一切有命、一切有类，无处无居无观。决定正道，有情归依，苦乐觉悟，所谓六道众生。”时俱哩多及邬波底沙，作如是念：“此师住于非道、乘于邪道，智者远离，此是险道。”如是知已，说伽他曰： “邪解非善说， 情乐下劣法； 正法若如此， 非法当云何？” 作是语已，如击空器，知非而去。次往珊逝移毗剌知子处，白言：“仁者行何法眼？习何教法？复得何果？有何殊胜？修何梵行？”答言：“摩纳婆！我于此处，作如是见、作如是说：汝应如是，为杀命故，应如是作，及教他作。应以自烧，及命他烧斫截害等。亦如是作，不与应取，于欲应行、妄语应作、酒等应饮。多积人山，利刀应杀 现代汉语译本： ‘于非智者，有智慧的人不应该跟随他们学习，因为那是修行险恶的道路。’然后说了以下偈颂： ‘错误的理解不是好的教导，人们喜爱的是低下恶劣的法；如果正确的教导都像这样，那么非法的教导又会是什么样呢？’ 说完这些话后，要知道他们就像敲击空容器一样，敲击后就离开了。接着，他们前往末羯利·瞿阇梨子（Makkhali Gosala，一位苦行僧）那里，问道：‘仁者修行的是什么法眼？学习的是什么教法？又能得到什么果报？如果持守梵行，又能获得什么殊胜的成就？’他回答说：‘我是这样说的，也是这样见的：没有原因，也没有条件。众生受苦没有原因，也没有条件；得到清净不是因为任何原因或条件，而是自然而然地得到清净，没有原因，也没有条件。众生没有智慧，没有见解；没有原因，也没有条件，众生自然而然地拥有智慧和见解。没有力量，没有精进，没有丈夫气概，没有世俗的力量，没有自我，没有他人，没有我所作，没有他所作。一切众生、一切生命、一切种类，无处可去，无处可居，无法观察。决定正确的道路，众生可以归依，苦乐的觉悟，就是所谓的六道众生。’当时，俱哩多（Kolita，舍利弗的旧名）和邬波底沙（Upatissa，目犍连的旧名）心中想：‘这位老师住在错误的道路上，乘坐的是邪恶的道路，有智慧的人应该远离他，这是一条危险的道路。’这样认识之后，他们说了以下偈颂： ‘错误的理解不是好的教导，人们喜爱的是低下恶劣的法；如果正确的法都像这样，那么非法的法又会是什么样呢？’ 说完这些话后，他们就像敲击空容器一样，知道不对就离开了。接着，他们前往珊逝移·毗剌知子（Sanjaya Belatthiputta，一位怀疑论者）那里，问道：‘仁者修行的是什么法眼？学习的是什么教法？又能得到什么果报？有什么殊胜之处？修持的是什么梵行？’他回答说：‘摩纳婆（Manava，年轻人）！我在这里，是这样见的，也是这样说的：你应该这样做，为了杀害生命，你应该这样做，并且教他人这样做。应该自己烧身，或者命令他人烧身，砍伐伤害等等。也应该这样做，不给予就应该拿取，对于欲望应该放纵，谎言应该说，酒等应该喝。大量堆积人头，用锋利的刀应该杀戮……’
English
English version: 'O you who are not wise, the wise should not follow them to learn, for it is a dangerous path to practice.' Then he spoke the following Gatha (verse): 'False understanding is not good teaching, people delight in inferior and base Dharma (teachings); if the correct teaching is like this, then what would the unlawful teaching be like?' Having spoken these words, know that they are like striking an empty vessel, striking it and then leaving. Next, they went to Makkhali Gosala (an ascetic), and asked: 'O virtuous one, what Dharma eye do you practice? What teachings do you learn? What fruit do you attain? If you uphold the Brahmacharya (pure conduct), what superior achievement do you gain?' He replied: 'I say and see thus: there is no cause, no condition. Sentient beings suffer without cause, without condition; attaining purity is not due to any cause or condition, but naturally attaining purity without cause, without condition. Sentient beings have no wisdom, no insight; without cause, without condition, sentient beings naturally have wisdom and insight. There is no strength, no diligence, no manliness, no worldly power, no self, no other, no self-made, no other-made. All sentient beings, all lives, all species, have nowhere to go, nowhere to dwell, nothing to observe. The determined right path, sentient beings can take refuge in, the awakening of suffering and joy, is what is called the six realms of beings.' At that time, Kolita (Sariputta's former name) and Upatissa (Moggallana's former name) thought: 'This teacher dwells on the wrong path, rides on the evil path, the wise should stay away from him, this is a dangerous path.' Having realized this, they spoke the following Gatha: 'False understanding is not good teaching, people delight in inferior and base Dharma; if the correct Dharma is like this, then what would the unlawful Dharma be like?' Having spoken these words, they were like striking an empty vessel, knowing it was wrong and leaving. Next, they went to Sanjaya Belatthiputta (a skeptic), and asked: 'O virtuous one, what Dharma eye do you practice? What teachings do you learn? What fruit do you attain? What superior qualities are there? What Brahmacharya do you practice?' He replied: 'Manava (young man)! Here, I see and say thus: you should do this, for the sake of killing life, you should do this, and teach others to do this. You should burn yourself, or order others to burn themselves, cut and harm, and so on. You should also do this, take what is not given, indulge in desires, tell lies, drink wine, and so on. Accumulate mountains of people's heads, and kill with sharp knives...' --------------------------------------------------------------------------------
Chinese
、应剉为聚。如是种种杀害，无有罪业，亦无有报。于恒河南岸种种杀生，于北种种设会祭祀，无罪无福。若行布施持戒精进等法，及以四摄，如不作者，得大果报。”尔时俱哩多、邬波底沙共相谓曰：“此说非理，并是邪教，应当恐怖，智者远离。”作是语已，说伽他曰： “邪解非善说， 情乐下劣法； 正法既如是， 非法当云何？” 作是语已，如击空器，舍之而去。次诣阿市多鸡舍甘跋罗子处，白言：“仁者行何法眼？作何教示？有何殊胜？修何梵行？复得何果？”彼便答曰：“摩纳婆！我有如是见、如是说：复有七身。何等为七？所谓地、水、火、风、苦、乐及命，彼皆无作无所作、无化所化、无有损害，积聚安住，犹如木梢更互相持，彼皆不生，无变易故，至不相害。若福若罪、若以罪福、若苦若乐、若以苦乐，于彼七中，谁是丈夫能相杀害？能杀所杀皆无主宰，不坏世间。命于六身，居窍而住、与六为主，终无损害，于中亦无能相害者，亦无斗诤。无有悟者，亦无发悟、亦无忆念、无有省者，亦无表者，无表示者，凡有一万四千六百发趣度门，以为上首。复有五业：三是应作、二是所作，亦有全业亦有半业。六万四千观属，六十中劫，一百三十那剌迦诸根。复有一百三十六病界，四万 现代汉语译本： 他们应该将‘剉’理解为‘聚’。像这样种种的杀害行为，都没有罪业，也不会有报应。在恒河南岸进行各种杀生，在北岸举行各种设会祭祀，都没有罪过也没有福报。如果修行布施、持戒、精进等法，以及四摄法（布施、爱语、利行、同事），就像没有做一样，反而会得到很大的果报。’ 当时，俱哩多（Kurita，姓名）和邬波底沙（Upatisya，姓名）互相说道：‘这种说法不合道理，完全是邪教，应当感到恐怖，有智慧的人应该远离。’ 说完这些话后，他们说了一首偈颂： ‘邪恶的理解不是好的说法，情欲喜爱低劣的法；正法既然是这样，那么非法又会是怎样呢？’ 说完这些话后，他们就像敲击空虚的器皿一样，舍弃了那里离开了。接着他们前往阿市多鸡舍甘跋罗子（Ajita Kesakambalin，六师外道之一）那里，禀告说：‘仁者您修行什么法眼？作何教示？有什么殊胜之处？修什么梵行？又得到什么果报？’ 他便回答说：‘摩纳婆（Manava，青年）！我有这样的见解、这样的说法：存在七种身。哪七种呢？就是地、水、火、风、苦、乐以及命，它们都是无作的，没有谁创造它们，没有谁化生它们，也没有任何损害，它们积聚安住，就像木头的树梢一样互相支撑，它们都不生不灭，因为没有变易，所以不会互相伤害。无论是福是罪、无论是罪与福、无论是苦是乐、无论是苦与乐，在这七种身中，谁是丈夫能够互相杀害？能杀的和所杀的都没有主宰，不会破坏世间。命在六种身中，居住在窍穴中，与六种身为主，始终没有损害，其中也没有能够互相伤害的人，也没有斗争。没有觉悟者，也没有使人觉悟的，没有忆念，也没有省察者，也没有表示者，也没有被表示者，总共有14600个发趣度门，作为最重要的。还有五种业：三种是应该做的，两种是所做的，也有全部的业，也有半业。六万四千种观属，六十中劫，一百三十种那剌迦（Naraka，地狱）的诸根。还有一百三十六种病界，四万'
English
English version: They should understand 'chopa' as 'gathering'. Such various acts of killing are without sin and without retribution. Performing various killings on the southern bank of the Ganges River and holding various assemblies and sacrifices on the northern bank are without sin and without merit. If one practices giving, keeping precepts, diligence, and other practices, as well as the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation), it is as if one has not done them, and instead, one will receive great rewards.' At that time, Kurita (name) and Upatisya (name) said to each other, 'This teaching is unreasonable and completely heretical. One should be terrified, and wise people should stay away.' After saying these words, they spoke a verse: 'A perverse understanding is not a good teaching; desire delights in inferior dharmas; if the right dharma is like this, then what will the non-dharma be like?' After saying these words, they abandoned that place and left, like striking an empty vessel. Then they went to Ajita Kesakambalin (one of the Six Heretical Teachers) and reported, 'Benevolent one, what Dharma Eye do you practice? What teachings do you give? What are your special qualities? What pure conduct do you cultivate? And what results do you obtain?' He replied, 'Manava (youth)! I have such a view and such a saying: there are seven bodies. What are the seven? They are earth, water, fire, wind, suffering, pleasure, and life. They are all uncreated, no one creates them, no one transforms them, and there is no harm. They gather and abide, supporting each other like the branches of a tree. They are neither born nor die, because there is no change, so they do not harm each other. Whether it is merit or sin, whether it is sin and merit, whether it is suffering or pleasure, whether it is suffering and pleasure, among these seven bodies, who is the man who can kill each other? The killer and the killed have no master, and they do not destroy the world. Life dwells in the six bodies, residing in the orifices, and is the master of the six bodies. There is no harm, and there is no one who can harm each other, and there is no strife. There is no enlightened one, nor is there one who enlightens, there is no recollection, nor is there one who reflects, there is no indicator, nor is there one who is indicated. There are a total of 14,600 doors of departure and attainment, which are the most important. There are also five kinds of karma: three are to be done, and two are done, there is also complete karma, and there is also half karma. Sixty-four thousand contemplations, sixty intermediate kalpas, one hundred and thirty roots of Naraka (hell). There are also one hundred and thirty-six disease realms, forty thousand' --------------------------------------------------------------------------------
Chinese
九千龙眷属、四万九千妙翅鸟、四万九千尼揵子眷属、四万九千外道眷属。七有名劫、七无名劫、七阿苏罗世、七毗舍遮世、七天居、七人间、七大池、七小池、七大梦、七百小梦、七大巅坑、七百小巅坑、七大悟、七百小悟，六端严生、十增长以大丈夫。此是八万四千大劫，于中愚夫智者，莫不流转已而得苦尽，然始解脱。譬如以线缠系重物，从高掷下，而转线尽。愚夫智者，亦复如是，经于八万四千劫中流转生死，至劫终已而得解脱。于中若沙门婆罗门，能作如是语：‘我以此禁戒，勤苦修梵行。未成熟者，令成熟。其成熟者，苦尽获果。’作此说者，无有是处。然苦乐当住，无有增减，不可得知。我如是说：‘了知生死，是实不虚。’”作此说已，时俱哩多及邬波底沙，咸作是念：“然此教师，住于非道，犹如险路，智者应当远离于彼。”作是念已，说伽他曰： “邪解非善说， 情乐下劣法， 正法既如是， 非法当云何？” 说是颂已，如击空器等，广说如前。次诣昵揭烂陀子处，白言：“仁者行何法眼？作何教示？有何殊胜？有何梵行？复得何果？”答曰：“我如是见、我如是说：一切有情所受果报，皆由宿业。过去恶业，今修梵行而得苦尽。今修善业因缘获果，更不造恶，当得漏尽。漏 现代汉语译本 九千龙族眷属、四万九千妙翅鸟（Garuda，金翅鸟）、四万九千尼揵子（Nigantha，耆那教徒）眷属、四万九千外道眷属。经历七个有名劫（有名字的劫）、七个无名劫（没有名字的劫）、七个阿苏罗（Asura，阿修罗）世、七个毗舍遮（Pisaca，食人鬼）世、七个天居、七个人间、七个大池、七个小池、七个大梦、七百个小梦、七个大巅坑、七百个小巅坑、七个大悟、七百个小悟，六种端正庄严的出生、十种增长的大丈夫相。这是八万四千大劫，其中无论是愚笨的人还是聪明的人，无不经历流转，最终才能苦尽，然后才能解脱。譬如用线缠绕重物，从高处扔下，直到线全部放完。愚笨的人和聪明的人，也像这样，经历八万四千劫的生死流转，直到劫数终了才能得到解脱。其中如果有沙门（Sramana，出家修行者）或婆罗门（Brahmana，婆罗门），能这样说：‘我用这些禁戒，勤苦地修习梵行。未成熟的，使之成熟；已经成熟的，苦尽而获得果报。’说这种话，是没有道理的。苦和乐应当安住，不会增加也不会减少，无法得知。我这样说：‘了知生死，这是真实不虚的。’”， 说完这些话后，俱哩多（Kulika）和邬波底沙（Upatisya）都这样想：‘这位教师，住在非正道上，就像危险的道路，智者应当远离他。’这样想后，说了偈颂： ‘邪见的解释不是好的说法，情意喜爱下劣的法，正法既然是这样，非法又会是怎样呢？’ 说完这首偈颂后，就像敲击空容器一样，广泛地说了和之前一样的话。接着前往尼揭烂陀子（Nigantha Nataputta，耆那教领袖）处，禀告说：‘仁者修行什么法眼？作什么教示？有什么殊胜之处？有什么梵行？又得到什么果报？’回答说：‘我这样见、我这样说：一切有情所受的果报，都是由于宿业。过去所造的恶业，现在通过修行梵行而得以苦尽。现在修行善业，因为这种因缘而获得果报，不再造作恶业，应当能够漏尽（烦恼断尽）。’