+ MN 13 Mahā-dukkha-k-khandha: Longer Discourse on the Mass of Suffering + all - all
(2022 trans. Derived from
B. Sujato )
Mahādukkhakkhandhasutta
The Longer Discourse on the Mass of Suffering
苦蘊大經
Evaṃ me sutaṃ—
So I have heard.
如是我聞。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
一時，佛在舍衛國祇樹給孤獨園。
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
那時，有幾位比丘在清晨著衣持缽，入舍衛城乞食。
Atha kho tesaṃ bhikkhūnaṃ etadahosi:
Then those monks thought:
那些比丘心想：
“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ,
“It’s too early to wander for alms in Sāvatthī.
「現在入舍衛城乞食還太早。
+ 13.0 – (wanderers ask Buddha...)
yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti.
Why don’t we go to the monastery of the wanderers who follow other paths?”
我們何不去外道遊方者的僧院呢？」
Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu;
Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
於是他們去了外道遊方者的僧院，與那裡的遊方者互相問候。
§0.1 – (what is difference between his way of teaching rūpa, vedana, 5kg )
sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:
問候與客氣交談結束後，他們坐在一旁。遊方者對他們說：
“samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema;
“Reverends, the ascetic Gotama advocates the complete understanding of sensual pleasures, and so do we.
「尊者們，沙門喬達摩提倡對欲樂的完全了知，我們也是。
samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema;
The ascetic Gotama advocates the complete understanding of material-form, and so do we.
沙門喬達摩提倡對色的完全了知，我們也是。
samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema;
The ascetic Gotama advocates the complete understanding of sensations, and so do we.
沙門喬達摩提倡對受的完全了知，我們也是。
idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā—
What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”
那麼，沙門喬達摩的教導與我們的教導之間，有什麼不同呢？」
yadidaṃ dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti?
Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu, nappaṭikkosiṃsu;
Those monks neither approved nor dismissed that statement of the wanderers who follow other paths.
那些比丘對外道遊方者的話既未認可也未反駁。
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu:
They got up from their seat, thinking:
他們從座位上站起來，心想：
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti.
“We will learn the meaning of this statement from the Buddha himself.”
「我們將從佛陀本人那裡學習這句話的含義。」
Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
於是，在飯後，他們乞食回來，便去到佛陀那裡，頂禮後，坐在一旁，將所發生的事告訴了祂。佛陀說：
“idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisimha.
Tesaṃ no, bhante, amhākaṃ etadahosi:
‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ,
yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’ti.
Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha;
sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. Ekamantaṃ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṃ:
‘samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema.
Samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema.
Samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema.
Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsanin’ti.
Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha, nappaṭikkosimha;
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha:
‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’”ti.
§0.2 – (heterodox 5kg can’t answer ‘gratification, danger, escape’ )5kg
“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
“monks, when wanderers who follow other paths say this, you should say to them:
「諸比丘，當外道遊方者這樣說時，你們應該對他們說：
‘ko panāvuso, kāmānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ?
‘But reverends, what’s the gratification, the drawback, and the escape when it comes to sensual pleasures?
『但尊者們，關於欲樂，其味、其患、其離為何？
Ko rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ?
What’s the gratification, the drawback, and the escape when it comes to material-form?
關於色，其味、其患、其離為何？
Ko vedanānaṃ assādo, ko ādīnavo, kiṃ nissaraṇan’ti?
What’s the gratification, the drawback, and the escape when it comes to sensations?’
關於受，其味、其患、其離為何？』
Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti.
Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated.
被這樣質問，外道遊方者會啞口無言，而且還會惱羞成怒。
Taṃ kissa hetu?
Why is that?
為何如此？
Yathā taṃ, bhikkhave, avisayasmiṃ.
Because they’re out of their element.
因為這超出了他們的領域。
Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā.
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.
我不見此世間——包括諸天、魔羅、梵天，此眾生——包括沙門、婆羅門、諸天與人——有誰能對這些問題給出滿意的答案，除了如來或祂的弟子，或從他們那裡聽聞過的人。
❧
+ 13.1 – (kāmānaṃ = sensual pleasures ) + all - all 13.1.1 - (What is gratification of sensual pleasure? STED 5kg ) + 13.1.2 - (What is drawback of sensual pleasure?) (1. Working lay person still subject to cold, mosquito bites, hot sun ) (2. Working lay person doesn’t make enough money, sorrows and laments) (3. Working lay person makes enough money, but worries about protecting it from bandits, floods, etc. ) (4. For 5kg, kings wage wars, family have blood feuds ) (5. Furthermore, they battle with weapons to maim, to the death ) (6. Furthermore, they charge castles, get dung thrown on them, decapitated, etc ) (7. For 5kg they commit theft, sex crimes, then get punished by kings ) (8. For 5kg they commit wrongs by way of body, speech, mind, and are reborn in hell ) 13.1.3 - (What is escape from sensual pleasure? Remove chanda + rāga) §1.1 – (What is gratification of sensual pleasure? STED 5kg )5kg
Ko ca, bhikkhave, kāmānaṃ assādo?
And what is the gratification of sensual pleasures?
欲樂的味是什麼？
Pañcime, bhikkhave, kāmaguṇā.
There are these five kinds of sensual stimulation.
有這五種感官刺激。
Katame pañca?
What five?
哪五種？
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,
material-form known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
眼所識之色，是可愛、可喜、可意、愉悅、感官的、引人欲的。
sotaviññeyyā saddā … pe …
Sounds known by the ear …
耳所識之聲…
ghānaviññeyyā gandhā …
Smells known by the nose …
鼻所識之香…
jivhāviññeyyā rasā …
Tastes known by the tongue …
舌所識之味…
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
身所識之觸，是可愛、可喜、可意、愉悅、感官的、引人欲的。
ime kho, bhikkhave, pañca kāmaguṇā.
These are the five kinds of sensual stimulation.
這就是五種感官刺激。
Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ—ayaṃ kāmānaṃ assādo.
The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures.
從這五種感官刺激中生起的快樂與幸福：這就是欲樂的味。
+ §1.2 – (What is drawback of sensual pleasure?) (1. Working lay person still subject to cold, mosquito bites, hot sun ) (2. Working lay person doesn’t make enough money, sorrows and laments) (3. Working lay person makes enough money, but worries about protecting it from bandits, floods, etc. ) (4. For 5kg, kings wage wars, family have blood feuds ) (5. Furthermore, they battle with weapons to maim, to the death ) (6. Furthermore, they charge castles, get dung thrown on them, decapitated, etc ) (7. For 5kg they commit theft, sex crimes, then get punished by kings ) (8. For 5kg they commit wrongs by way of body, speech, mind, and are reborn in hell )
Ko ca, bhikkhave, kāmānaṃ ādīnavo?
And what is the drawback of sensual pleasures?
欲樂的患是什麼？
(1. Working lay person still subject to cold, mosquito bites, hot sun )
Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti—
It’s when a respectable person earns a living by means such as
當一個有身分的人通過諸如
yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena—
computing, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions.
計算、會計、算術、農耕、貿易、畜牧、射箭、公職或某種專業來謀生。
sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno;
But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst.
但他們必須面對寒冷與炎熱，被蚊、蠅、風、日、爬蟲之觸所傷，並冒著飢渴而死的風險。
ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
This is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
這是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。
(2. Working lay person doesn’t make enough money, sorrows and laments)
Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti.
That respectable person might try hard, strive, and make an effort, but fail to earn any money.
那個有身分的人可能努力、奮鬥、盡力，卻未能賺到任何錢。
So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati:
If this happens, they sorrow and pine and lament, beating their breast and falling into confusion, saying:
如果發生這種情況，他們便憂愁、悲傷、哀嘆，捶胸頓足，陷入迷亂，說：
‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti.
‘Oh, my hard work is wasted. My efforts are fruitless!’
『哦，我的辛勞白費了。我的努力是徒勞的！』
Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。
(3. Working lay person makes enough money, but worries about protecting it from bandits, floods, etc. )
Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti.
That respectable person might try hard, strive, and make an effort, and succeed in earning money.
那個有身分的人可能努力、奮鬥、盡力，並成功賺到錢。
So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti:
But they experience pain and sadness when they try to protect it, thinking:
但當他們試圖保護它時，會經歷痛苦和悲傷，心想：
‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti.
‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
『我如何能防止我的財富被官府或盜賊奪走，被火燒毀，被水沖走，或被不肖繼承人取走？』
Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti.
And even though they protect it and ward it, rulers or bandits take it, or fire consumes it, or flood sweeps it away, or unloved heirs take it.
即使他們保護它、守衛它，官府或盜賊還是奪走了它，或火燒毀了它，或水沖走了它，或不肖繼承人取走了它。
So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati:
They sorrow and pine and lament, beating their breast and falling into confusion:
他們憂愁、悲傷、哀嘆，捶胸頓足，陷入迷亂：
‘yampi me ahosi tampi no natthī’ti.
‘What used to be mine is gone.’
『曾經屬於我的東西不見了。』
Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。
(4. For 5kg, kings wage wars, family have blood feuds )
Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati.
Furthermore, for the sake of sensual pleasures kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend.
再者，為了欲樂，王與王爭，貴族與貴族爭，婆羅門與婆羅門爭，居士與居士爭。母與子爭，子與母爭，父與子爭，子與父爭。兄弟相爭，兄與妹爭，姊與弟爭，朋友與朋友爭。
Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti.
Once they’ve started quarreling, arguing, and fighting, they attack each other with fists, stones, rods, and swords,
一旦他們開始爭吵、辯論、打鬥，他們就用拳頭、石頭、棍棒和刀劍互相攻擊，
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ.
resulting in death and deadly pain.
導致死亡和致命的痛苦。
Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。
(5. Furthermore, they battle with weapons to maim, to the death )
Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.
Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing.
再者，為了欲樂，他們披上刀劍與盾牌，扣上弓箭，衝入雙方集結的戰場，箭矢與長矛飛舞，刀劍閃爍。
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ chindanti.
There they are struck with arrows and spears, and their heads are chopped off,
在那裡，他們被箭矢和長矛擊中，頭顱被砍下，
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ.
resulting in death and deadly pain.
導致死亡和致命的痛苦。
Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。
(6. Furthermore, they charge castles, get dung thrown on them, decapitated, etc )
Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.
Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing.
再者，為了欲樂，他們披上刀劍與盾牌，扣上弓箭，衝向濕泥塗抹的堡壘，箭矢與長矛飛舞，刀劍閃爍。
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti.
There they are struck with arrows and spears, splashed with dung, crushed with spiked blocks, and their heads are chopped off,
在那裡，他們被箭矢和長矛擊中，被潑灑糞便，被尖刺的木塊壓碎，頭顱被砍下，
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ.
resulting in death and deadly pain.
導致死亡和致命的痛苦。
Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。
(7. For 5kg they commit theft, sex crimes, then get punished by kings )
Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti.
Furthermore, for the sake of sensual pleasures they break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, and commit adultery.
再者，為了欲樂，他們破門入戶，搶劫財物，盜竊偏僻的建築物，攔路搶劫，以及通姦。
Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti—
The rulers would arrest them and subject them to various punishments—
官府會逮捕他們，並對他們施以各種懲罰——
kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti.
whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.
鞭打、杖擊、棍打；砍掉手或腳，或手腳皆砍；割掉耳朵或鼻子，或耳鼻皆割；『粥鍋刑』、『貝禿刑』、『羅睺口刑』、『火鬘刑』、『燃手刑』、『草葉刑』、『樹皮衣刑』、『羚羊刑』、『肉鉤刑』、『錢幣刑』、『鹼水浸泡刑』、『扭轉橫桿刑』、『稻草蓆刑』；被潑熱油、被餵狗、被活活刺穿、以及被斬首。
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ.
These result in death and deadly pain.
這些都會導致死亡和致命的痛苦。
Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
這也是欲樂在此生中顯而易見的過患，是由欲樂引起的苦蘊。
(8. For 5kg they commit wrongs by way of body, speech, mind, and are reborn in hell )
Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.
Furthermore, for the sake of sensual pleasures, they conduct themselves badly by way of body, speech, and mind.
再者，為了欲樂，他們在身、語、意上行為不善。
Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
當他們的身體敗壞，死亡之後，他們會重生到失落之處、惡趣、地獄。
Ayampi, bhikkhave, kāmānaṃ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.
This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures.
這是與來世有關的欲樂的過患，是由欲樂引起的苦蘊。
end of section [13.1.2 - (What is drawback of sensual pleasure?)] ❧
§1.3 – (What is escape from sensual pleasure? Remove chanda + rāga)
Kiñca, bhikkhave, kāmānaṃ nissaraṇaṃ?
And what is the escape from sensual pleasures?
欲樂的出離是什麼？
Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṃ—idaṃ kāmānaṃ nissaraṇaṃ.
Removing and giving up desire and greed for sensual pleasures: this is the escape from sensual pleasures.
去除和放棄對欲樂的欲與貪：這就是欲樂的出離。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā kāme parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—netaṃ ṭhānaṃ vijjati.
There are ascetics and brahmins who don’t truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures.
有些沙門和婆羅門不能如實地了知欲樂的味、患、離。他們不可能自己完全了知欲樂，也不可能教導他人，使其依法修行而完全了知欲樂。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti, te vata sāmaṃ vā kāme parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—ṭhānametaṃ vijjati.
There are ascetics and brahmins who do truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures.
有些沙門和婆羅門確實能如實地了知欲樂的味、患、離。他們有可能自己完全了知欲樂，也能夠教導他人，使其依法修行而完全了知欲樂。
end of section [13.1 - (kāmānaṃ = sensual pleasures )] ❧
+ 13.2 – (Rūpa = material form [1st of 5 aggregates]) + all - all §2.1 – (What is gratification of material-form? Compared to 16 year old girl at peak of beauty)
Ko ca, bhikkhave, rūpānaṃ assādo?
And what is the gratification of material-form?
色的味是什麼？
Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṃ samaye subhā vaṇṇanibhāti?
Suppose there was a girl of the brahmins, aristocrats, or householders in her fifteenth or sixteenth year, neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair. Is she not at the height of her beauty and prettiness?”
假設有一位婆羅門、剎帝利或居士家的少女，年方十五、十六，不高不矮，不胖不瘦，不黑不白。她豈不是正值美麗嬌豔的巔峰嗎？」
‘Evaṃ, bhante’.
“Yes, sir.”
「是的，世尊。」
Yaṃ kho, bhikkhave, subhaṃ vaṇṇanibhaṃ paṭicca uppajjati sukhaṃ somanassaṃ—
“The pleasure and happiness that arise from this beauty and prettiness
「從這美麗和嬌豔中生起的快樂和幸福
ayaṃ rūpānaṃ assādo.
is the gratification of material-form.
就是色的味。
+ §2.2 – (What is drawback of material-form? Compared to 16 year old girl at different stages of life )
(1. 16 year old girl now 80, broken down and ugly )
Ko ca, bhikkhave, rūpānaṃ ādīnavo?
And what is the drawback of material-form?
色的患是什麼？
Idha, bhikkhave, tameva bhaginiṃ passeyya aparena samayena āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā, jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantiṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ, vilūnaṃ khalitasiraṃ valinaṃ tilakāhatagattaṃ.
Suppose that some time later you were to see that same sister—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy.
假設過些時候，你看到同一個姊妹——八十、九十或一百歲——彎腰駝背，身體歪斜，拄著拐杖，步履蹣跚，病痛纏身，年華老去，牙齒脫落，頭髮灰白稀疏或禿頂，皮膚皺紋滿布，四肢斑駁。
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
你們認為如何，諸比丘？
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
Has not that former beauty vanished and the drawback become clear?”
昔日的美貌是否已消失，而過患是否已顯現？」
‘Evaṃ, bhante’.
“Yes, sir.”
「是的，世尊。」
Ayampi, bhikkhave, rūpānaṃ ādīnavo.
"This is the drawback of material-form.
「這就是色的過患。
(2. Old woman gravely ill, collapsed in her own urine and feces )
Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ, aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamānaṃ.
Furthermore, suppose that you were to see that same sister sick, suffering, gravely ill, collapsed in her own urine and feces, being picked up by some and put down by others.
再者，假設你看到同一個姊妹生病、受苦、病重，倒臥在自己的屎尿中，需要別人扶起和放下。
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
你們認為如何，諸比丘？
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
Has not that former beauty vanished and the drawback become clear?”
昔日的美貌是否已消失，而過患是否已顯現？」
‘Evaṃ, bhante’.
“Yes, sir.”
「是的，世尊。」
Ayampi, bhikkhave, rūpānaṃ ādīnavo.
“This too is the drawback of material-form.
「這也是色的過患。
+ (3-12: old woman dead and goes through 9 stages of corpse decay, as in MN 119.1.6 )
Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ—
Furthermore, suppose that you were to see that same sister as a corpse thrown in a charnel ground. And she had been dead for one, two, or three days, bloated, livid, and festering.
再者，假設你看到同一個姊妹的屍體被丟在塚間。她已死了一、二或三天，屍體膨脹、青瘀、腐爛。
ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā, uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
你們認為如何，諸比丘？
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
Has not that former beauty vanished and the drawback become clear?”
昔日的美貌是否已消失，而過患是否已顯現？」
‘Evaṃ, bhante’.
“Yes, sir.”
「是的，世尊。」
Ayampi, bhikkhave, rūpānaṃ ādīnavo.
“This too is the drawback of material-form.
「這也是色的過患。
Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ—
Furthermore, suppose that you were to see that same sister as a corpse thrown in a charnel ground. And she was being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures …
再者，假設你看到同一個姊妹的屍體被丟在塚間。她正被烏鴉、鷹、鷲、鷺、狗、虎、豹、豺狼和各種小生物啃食…
kākehi vā khajjamānaṃ, kulalehi vā khajjamānaṃ, gijjhehi vā khajjamānaṃ, kaṅkehi vā khajjamānaṃ, sunakhehi vā khajjamānaṃ, byagghehi vā khajjamānaṃ, dīpīhi vā khajjamānaṃ, siṅgālehi vā khajjamānaṃ, vividhehi vā pāṇakajātehi khajjamānaṃ.
Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
‘Evaṃ, bhante’.
Ayampi, bhikkhave, rūpānaṃ ādīnavo.
Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ—
Furthermore, suppose that you were to see that same sister as a corpse thrown in a charnel ground.
再者，假設你看到同一個姊妹的屍體被丟在塚間。
aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni—
And she had been reduced to a skeleton with flesh and blood, held together by sinews … a skeleton rid of flesh but smeared with blood, and held together by sinews … a skeleton rid of flesh and blood, held together by sinews …
她已變成一具帶血肉、筋腱相連的骸骨… 一具無肉但沾血、筋腱相連的骸骨… 一具無血肉、筋腱相連的骸骨…
aññena hatthaṭṭhikaṃ, aññena pādaṭṭhikaṃ, aññena gopphakaṭṭhikaṃ, aññena jaṅghaṭṭhikaṃ, aññena ūruṭṭhikaṃ, aññena kaṭiṭṭhikaṃ, aññena phāsukaṭṭhikaṃ, aññena piṭṭhiṭṭhikaṃ, aññena khandhaṭṭhikaṃ, aññena gīvaṭṭhikaṃ, aññena hanukaṭṭhikaṃ, aññena dantaṭṭhikaṃ, aññena sīsakaṭāhaṃ.
bones without sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull. …
無筋之骨散落四方。這裡一塊手骨，那裡一塊腳骨，這裡一塊脛骨，那裡一塊股骨，這裡一塊髖骨，那裡一塊肋骨，這裡一塊脊骨，那裡一塊臂骨，這裡一塊頸骨，那裡一塊顎骨，這裡一顆牙齒，那裡一個頭骨。…
Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
‘Evaṃ, bhante’.
Ayampi, bhikkhave, rūpānaṃ ādīnavo.
Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ—
Furthermore, suppose that you were to see that same sister as a corpse thrown in a charnel ground.
再者，假設你看到同一個姊妹的屍體被丟在塚間。
aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni.
And she had been reduced to white bones, the color of shells … decrepit bones, heaped in a pile … bones rotted and crumbled to powder.
她已變成白骨，色如海螺… 朽骨，堆成一堆… 腐爛成粉末的骨頭。
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
你們認為如何，諸比丘？
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
Has not that former beauty vanished and the drawback become clear?”
昔日的美貌是否已消失，而過患是否已顯現？」
‘Evaṃ, bhante’.
“Yes, sir.”
「是的，世尊。」
Ayampi, bhikkhave, rūpānaṃ ādīnavo.
“This too is the drawback of material-form.
「這也是色的過患。
❧
§2.3 – (What is escape from material-form? Remove chanda + rāga for rūpa)
Kiñca, bhikkhave, rūpānaṃ nissaraṇaṃ?
And what is the escape from material-form?
色的出離是什麼？
Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṃ—idaṃ rūpānaṃ nissaraṇaṃ.
Removing and giving up desire and greed for material-form: this is the escape from material-form.
去除和放棄對色的欲與貪：這就是色的出離。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā rūpe parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—netaṃ ṭhānaṃ vijjati.
There are ascetics and brahmins who don’t truly understand material-form’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand material-form themselves, or to instruct another so that, practicing accordingly, they will completely understand material-form.
有些沙門和婆羅門不能如實地了知色的味、患、離。他們不可能自己完全了知色，也不可能教導他人，使其依法修行而完全了知色。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā rūpe parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—ṭhānametaṃ vijjati.
There are ascetics and brahmins who do truly understand material-form’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand material-form themselves, or to instruct another so that, practicing accordingly, they will completely understand material-form.
有些沙門和婆羅門確實能如實地了知色的味、患、離。他們有可能自己完全了知色，也能夠教導他人，使其依法修行而完全了知色。
end of section [13.2 - (Rūpa = material form [1st of 5 aggregates])] ❧
+ 13.3 – (Vedana/sensations) + all - all §3.1 – (What is gratification of vedana/sensations? The 4 jhānas that abide in intentions non afflicting to self and others)
Ko ca, bhikkhave, vedanānaṃ assādo?
And what is the gratification of sensations?
受的味是什麼？
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
當一位比丘，遠離欲樂，遠離不善法，進入並安住於初禪，這禪定具有由遠離而生的喜與樂，同時有尋有伺。
Yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti;
At that time a monk doesn’t intend to hurt themselves, hurt others, or hurt both;
那時，比丘無意傷害自己，傷害他人，或傷害雙方；
abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti.
they feel only sensations that are not hurtful.
他只感受到無害的受。
Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.
Freedom from being hurt is the ultimate gratification of sensations, I say.
我說，無害是受的究竟之味。
Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati … pe …
Furthermore, a monk enters and remains in the second jhāna …
再者，一位比丘進入並安住於二禪…
yasmiṃ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati … pe …
third jhāna …
三禪…
yasmiṃ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti;
fourth jhāna. At that time a monk doesn’t intend to hurt themselves, hurt others, or hurt both;
四禪。那時，比丘無意傷害自己，傷害他人，或傷害雙方；
abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti.
they feel only sensations that are not hurtful.
他只感受到無害的受。
Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.
Freedom from being hurt is the ultimate gratification of sensations, I say.
我說，無害是受的究竟之味。
§3.2 – (What is drawback of vedana/sensations? Anicca + dukkha)
Ko ca, bhikkhave, vedanānaṃ ādīnavo?
And what is the drawback of sensations?
受的患是什麼？
Yaṃ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṃ vedanānaṃ ādīnavo.
That sensations are impermanent, suffering, and perishable: this is their drawback.
受是無常、苦、易逝的：這是它們的過患。
§3.3 – (What is escape from vedana/sensations? Removing chanda and rāga)
Kiñca, bhikkhave, vedanānaṃ nissaraṇaṃ?
And what is the escape from sensations?
受的出離是什麼？
Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṃ—idaṃ vedanānaṃ nissaraṇaṃ.
Removing and giving up desire and greed for sensations: this is the escape from sensations.
去除和放棄對受的欲與貪：這就是受的出離。
13.5 – (conclusion: heterodox does not truly understand (yatha bhuta))
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti, te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti—netaṃ ṭhānaṃ vijjati.
There are ascetics and brahmins who don’t truly understand sensations’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand sensations themselves, or to instruct another so that, practicing accordingly, they will completely understand sensations.
有些沙門和婆羅門不能如實地了知受的味、患、離。他們不可能自己完全了知受，也不可能教導他人，使其依法修行而完全了知受。
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti—ṭhānametaṃ vijjatī”ti.
There are ascetics and brahmins who do truly understand sensations’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand sensations themselves, or to instruct another so that, practicing accordingly, they will completely understand sensations.”
有些沙門和婆羅門確實能如實地了知受的味、患、離。他們有可能自己完全了知受，也能夠教導他人，使其依法修行而完全了知受。」
Idamavoca bhagavā.
That is what the Buddha said.
佛陀如是說。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what the Buddha said.
諸比丘心滿意足，對佛陀所說感到歡喜。
