| Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti: |
Now at that time a monk called Ariṭtha, who had previously been a vulture trapper, had the following harmful misconception: |
當時，一位名叫阿利吒的比丘，他以前是捕禿鷹的，生起了以下這種有害的邪見： |
| “tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā”ti. |
“As I understand the Buddha’s Dharmas, the acts that he says are obstructions are not really obstructions for the one who performs them.” |
「據我對佛陀法的理解，祂所說的障礙法，對於行此法者而言，並非真正的障礙。」 |
| Assosuṃ kho sambahulā bhikkhū: |
Several monks heard about this. |
有幾位比丘聽聞此事。 |
| “ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ: |
|
|
| ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti. |
|
|
| Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṃsu; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocuṃ: |
They went up to Ariṭṭha and said to him: |
他們去到阿利吒那裡，對他說： |
| “saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ: |
“Is it really true, Reverend Ariṭṭha, that you have such a harmful misconception: |
「阿利吒尊者，您真的有這樣的有害邪見嗎： |
| ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti. |
‘As I understand the Buddha’s Dharmas, the acts that he says are obstructions are not really obstructions for the one who performs them’?” |
『據我對佛陀法的理解，祂所說的障礙法，對於行此法者而言，並非真正的障礙』？」 |
| “Evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā”ti. |
“Absolutely, reverends. As I understand the Buddha’s Dharmas, the acts that he says are obstructions are not really obstructions for the one who performs them.” |
「確實如此，尊者們。據我對佛陀法的理解，祂所說的障礙法，對於行此法者而言，並非真正的障礙。」 |
| Atha kho tepi bhikkhū ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti: |
Then, wishing to dissuade Ariṭṭha from his view, the monks pursued, pressed, and grilled him: |
然後，為了勸退阿利吒的這種見解，諸比丘追問、逼問、盤問他： |
| “mā hevaṃ, āvuso ariṭṭha, avaca, mā bhagavantaṃ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. |
“Don’t say that, Ariṭṭha! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. |
「不要那樣說，阿利吒！不要誹謗佛陀，因為誹謗佛陀是不好的。而且佛陀不會那樣說。 |
| Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. |
In many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them. |
佛陀在許多方面都說過障礙法是障礙，它們確實會障礙行此法者。 |
| Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
The Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. |
佛陀說欲樂少味、多苦、多惱，充滿更多過患。 |
| Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā … |
With the similes of a skeleton … |
以骸骨喻… |
| maṃsapesūpamā kāmā vuttā bhagavatā … |
a piece of flesh … |
肉塊喻… |
| tiṇukkūpamā kāmā vuttā bhagavatā … |
a grass torch … |
草火炬喻… |
| aṅgārakāsūpamā kāmā vuttā bhagavatā … |
a pit of glowing coals … |
火炭坑喻… |
| supinakūpamā kāmā vuttā bhagavatā … |
a dream … |
夢喻… |
| yācitakūpamā kāmā vuttā bhagavatā … |
borrowed goods … |
借來物品喻… |
| rukkhaphalūpamā kāmā vuttā bhagavatā … |
fruit on a tree … |
樹上果實喻… |
| asisūnūpamā kāmā vuttā bhagavatā … |
a butcher’s knife and chopping block … |
屠夫刀俎喻… |
| sattisūlūpamā kāmā vuttā bhagavatā … |
a staking sword … |
利劍喻… |
| sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. |
a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.” |
蛇頭喻，佛陀說欲樂少味、多苦、多惱，充滿更多過患。」 |
| Yato kho te bhikkhū nāsakkhiṃsu ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ: |
When they weren’t able to dissuade Ariṭṭha from his view, the monks went to the Buddha, bowed, sat down to one side, and told him what had happened. |
當他們無法勸退阿利吒的見解時，諸比丘便去到佛陀那裡，頂禮後，坐在一旁，將所發生的事告訴了他。 |
| “ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ: |
|
|
| ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. |
|
|
| Assumha kho mayaṃ, bhante: |
|
|
| ‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ— |
|
|
| tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti. |
|
|
| Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi: |
So the Buddha said to a certain monk: |
於是佛陀對某位比丘說： |
| “ehi tvaṃ, bhikkhu, mama vacanena ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ āmantehi: |
“Please, monk, in my name tell the monk Ariṭṭha, formerly a vulture trapper, that |
「比丘，請你以我的名義告訴比丘阿利吒，以前是捕禿鷹的， |
| ‘satthā taṃ, āvuso ariṭṭha, āmantetī’”ti. |
the teacher summons him.” |
說導師召見他。」 |
| “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca: |
“Yes, sir,” that monk replied. He went to Ariṭṭha and said to him: |
「是的，世尊。」那位比丘回答。他去到阿利吒那裡，對他說： |
| “satthā taṃ, āvuso ariṭṭha, āmantetī”ti. |
“Reverend Ariṭṭha, the teacher summons you.” |
「阿利吒尊者，導師召見您。」 |
| “Evamāvuso”ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ bhagavā etadavoca: |
“Yes, reverend,” Ariṭṭha replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: |
「是的，尊者。」阿利吒回答。他去到佛前，頂禮後，坐在一旁。佛陀對他說： |
| “saccaṃ kira te, ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ: |
“Is it really true, Ariṭṭha, that you have such a harmful misconception: |
「阿利吒，你真的有這樣的有害邪見嗎： |
| ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti? |
‘As I understand the Buddha’s Dharmas, the acts that he says are obstructions are not really obstructions for the one who performs them’?” |
『據我對佛陀法的理解，祂所說的障礙法，對於行此法者而言，並非真正的障礙』？」 |
| “Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi: ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti. |
“Absolutely, sir. As I understand the Buddha’s Dharmas, the acts that he says are obstructions are not really obstructions for the one who performs them.” |
「確實如此，世尊。據我對佛陀法的理解，祂所說的障礙法，對於行此法者而言，並非真正的障礙。」 |
| “Kassa kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi? |
“Foolish man, who on earth have you ever known me to teach in that way? |
「愚人，你可知我曾對誰如此說法？ |
| Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya. |
Haven’t I said in many ways that obstructive acts are obstructive, and that they really do obstruct the one who performs them? |
我豈非在許多方面說過障礙法是障礙，它們確實會障礙行此法者？ |
| Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. |
我說過欲樂少味、多苦、多惱，充滿更多過患。 |
| Aṭṭhikaṅkalūpamā kāmā vuttā mayā … |
With the similes of a skeleton … |
以骸骨喻… |
| maṃsapesūpamā kāmā vuttā mayā … |
a piece of flesh … |
肉塊喻… |
| tiṇukkūpamā kāmā vuttā mayā … |
a grass torch … |
草火炬喻… |
| aṅgārakāsūpamā kāmā vuttā mayā … |
a pit of glowing coals … |
火炭坑喻… |
| supinakūpamā kāmā vuttā mayā … |
a dream … |
夢喻… |
| yācitakūpamā kāmā vuttā mayā … |
borrowed goods … |
借來物品喻… |
| rukkhaphalūpamā kāmā vuttā mayā … |
fruit on a tree … |
樹上果實喻… |
| asisūnūpamā kāmā vuttā mayā … |
a butcher’s knife and chopping block … |
屠夫刀俎喻… |
| sattisūlūpamā kāmā vuttā mayā … |
a staking sword … |
利劍喻… |
| sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
a snake’s head, I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. |
蛇頭喻，我說過欲樂少味、多苦、多惱，充滿更多過患。 |
| Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṃ pasavasi. |
But still you misrepresent me by your wrong grasp, harm yourself, and make much bad karma. |
但你仍以你的錯解來誹謗我，傷害你自己，並造下許多惡業。 |
| Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti. |
This will be for your lasting harm and suffering.” |
這將為你帶來長久的傷害和痛苦。」 |
| Atha kho bhagavā bhikkhū āmantesi: |
Then the Buddha said to the monks: |
然後佛陀對諸比丘說： |
| “Taṃ kiṃ maññatha, bhikkhave, |
“What do you think, monks? |
「你們認為如何，諸比丘？ |
| api nāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṃ dhammavinaye”ti? |
Has this monk Ariṭṭha even begun to warm up in this Dharma and training?” |
這位比丘阿利吒可曾在此法與律中得到絲毫暖意？」 |
| “Kiñhi siyā, bhante; |
“How could that be, sir? |
「怎麼可能呢，世尊？ |
| no hetaṃ, bhante”ti. |
No, sir.” |
沒有，世尊。」 |
| Evaṃ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. |
When this was said, Ariṭṭha sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say. |
此話一出，阿利吒默然無語，羞愧地垂下肩膀，低著頭，沮喪消沉，無話可說。 |
| Atha kho bhagavā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca: |
Knowing this, the Buddha said: |
佛陀知道這一點，便說： |
| “paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena. |
“Foolish man, you will be known by your own harmful misconception. |
「愚人，你將因你自己的有害邪見而被識知。 |
| Idhāhaṃ bhikkhū paṭipucchissāmī”ti. |
I’ll question the monks about this.” |
我將就此事問諸比丘。」 |
| Atha kho bhagavā bhikkhū āmantesi: |
Then the Buddha said to the monks: |
於是佛陀對諸比丘說： |
| “tumhepi me, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavatī”ti? |
“monks, do you understand my Dharmas as Ariṭṭha does, when he misrepresents me by his wrong grasp, harms himself, and makes much bad karma?” |
「諸比丘，你們是否像阿利吒那樣理解我的法，他以錯解誹謗我，傷害自己，並造下許多惡業？」 |
| “No hetaṃ, bhante. |
“No, sir. |
「不，世尊。 |
| Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā; |
For in many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them. |
因為佛陀在許多方面都說過障礙法是障礙，它們確實會障礙行此法者。 |
| alañca pana te paṭisevato antarāyāya. |
|
|
| Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
The Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. |
佛陀說過欲樂少味、多苦、多惱，充滿更多過患。 |
| Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā … pe … |
With the similes of a skeleton … |
以骸骨喻… |
| sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. |
a snake’s head, the Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.” |
蛇頭喻，佛陀說過欲樂少味、多苦、多惱，充滿更多過患。」 |
| sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. |
我說過欲樂少味、多苦、多惱，充滿更多過患。 |
| Atha ca panāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavati. |
But still this Ariṭṭha misrepresents me by his wrong grasp, harms himself, and makes much bad karma. |
但這位阿利吒仍以他的錯解來誹謗我，傷害他自己，並造下許多惡業。 |
| Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya. |
This will be for his lasting harm and suffering. |
這將為他帶來長久的傷害和痛苦。 |
| So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti—netaṃ ṭhānaṃ vijjati. |
Truly, monks, it’s not possible to perform sensual acts without sensual pleasures, sensual perceptions, and sensual thoughts. |
誠然，諸比丘，若無欲樂、欲想、欲尋，是不可能行欲事的。 |
| Idha, bhikkhave, ekacce moghapurisā dhammaṃ pariyāpuṇanti— |
Take a foolish person who memorizes The Dharma— |
譬如愚人記誦法—— |
| suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. |
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. |
經、歌、論、偈、感興語、傳奇、本生譚、希有法及分析。 |
| Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. |
But they don’t examine the meaning of those Dharmas with wisdom, |
但他們不用智慧審察那些法的意義， |
| Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. |
and so don’t come to a reflective acceptance of them. |
因此未能反思接受它們。 |
| Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. |
They just memorize The Dharma for the sake of finding fault and winning debates. |
他們記誦法只是為了吹毛求疵和贏得辯論。 |
| Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. |
They don’t realize the goal for which they memorized them. |
他們沒有實現他們記誦法的目的。 |
| Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. |
Because they’re wrongly grasped, those Dharmas lead to their lasting harm and suffering. |
因為被錯誤地執取，那些法導致他們長久的傷害和痛苦。 |
| Taṃ kissa hetu? |
Why is that? |
為何如此？ |
| Duggahitattā, bhikkhave, dhammānaṃ. |
Because of their wrong grasp of the Dharmas. |
因為他們對法的錯誤執取。 |
| Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno. |
Suppose there was a person in need of a snake. And while wandering in search of a snake |
譬如有人需要一條蛇。當他四處尋找蛇時 |
| So passeyya mahantaṃ alagaddaṃ. |
they’d see a big snake, |
他看到一條大蛇， |
| Tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya. |
and grasp it by the coil or the tail. |
並抓住牠的身體中段或尾巴。 |
| Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya. |
But that snake would twist back and bite them on the hand or the arm or limb, |
但那條蛇會轉過身來咬他的手、臂或肢體， |
| So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. |
resulting in death or deadly pain. |
導致死亡或致命的痛苦。 |
| Taṃ kissa hetu? |
Why is that? |
為何如此？ |
| Duggahitattā, bhikkhave, alagaddassa. |
Because of their wrong grasp of the snake. |
因為他錯誤地抓住了蛇。 |
| Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti— |
In the same way, a foolish person memorizes The Dharma … |
同樣地，愚人記誦法… |
| suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. |
|
|
| Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. |
|
|
| Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. |
|
|
| Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. |
|
|
| Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti. |
|
|
| Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. |
and those Dharmas lead to their lasting harm and suffering. |
而那些法導致他們長久的傷害和痛苦。 |
| Taṃ kissa hetu? |
Why is that? |
為何如此？ |
| Duggahitattā, bhikkhave, dhammānaṃ. |
Because of their wrong grasp of the Dharmas. |
因為他們對法的錯誤執取。 |
| Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti— |
Now, take a respectable person who memorizes The Dharma— |
現在，譬如善男子記誦法—— |
| suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. |
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses. |
經、歌、論、偈、感興語、傳奇、本生譚、希有法及分析。 |
| Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti. |
And once they’ve memorized them, they examine their meaning with wisdom, |
記誦之後，他們用智慧審察其意義， |
| Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti. |
and come to a reflective acceptance of them. |
並反思接受它們。 |
| Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti na itivādappamokkhānisaṃsā ca. |
They don’t memorize The Dharma for the sake of finding fault and winning debates. |
他們不為吹毛求疵和贏得辯論而記誦法。 |
| Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ anubhonti. |
They realize the goal for which they memorized them. |
他們實現了他們記誦法的目的。 |
| Tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti. |
Because they’re correctly grasped, those Dharmas lead to their lasting welfare and happiness. |
因為被正確地執取，那些法導致他們長久的福祉和快樂。 |
| Taṃ kissa hetu? |
Why is that? |
為何如此？ |
| Suggahitattā bhikkhave dhammānaṃ. |
Because of their correct grasp of the Dharmas. |
因為他們對法的正確執取。 |
| Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno. |
Suppose there was a person in need of a snake. And while wandering in search of a snake |
譬如有人需要一條蛇。當他四處尋找蛇時 |
| So passeyya mahantaṃ alagaddaṃ. |
they’d see a big snake, |
他看到一條大蛇， |
| Tamenaṃ ajapadena daṇḍena suniggahitaṃ niggaṇheyya. |
and hold it down carefully with a cleft stick. |
並用一支開叉的棍子小心地按住它。 |
| Ajapadena daṇḍena suniggahitaṃ niggahitvā, gīvāya suggahitaṃ gaṇheyya. |
Only then would they correctly grasp it by the neck. |
只有這樣，他才能正確地抓住它的脖子。 |
| Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṃ vā bāhaṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhogehi paliveṭheyya, atha kho so neva tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. |
And even though that snake might wrap its coils around that person’s hand or arm or some other limb, that wouldn’t result in death or deadly pain. |
即使那條蛇可能會用身體纏繞那個人的手、臂或其他肢體，那也不會導致死亡或致命的痛苦。 |
| Taṃ kissa hetu? |
Why is that? |
為何如此？ |
| Suggahitattā, bhikkhave, alagaddassa. |
Because of their correct grasp of the snake. |
因為他正確地抓住了蛇。 |
| Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti— |
In the same way, a respectable person memorizes The Dharma … |
同樣地，善男子記誦法… |
| suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. |
|
|
| Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti. |
|
|
| Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti. |
|
|
| Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti, na itivādappamokkhānisaṃsā ca. |
|
|
| Yassa catthāya dhammaṃ pariyāpuṇanti, tañcassa atthaṃ anubhonti. |
|
|
| Tesaṃ te dhammā suggahitā dīgharattaṃ atthāya hitāya sukhāya saṃvattanti. |
and those Dharmas lead to their lasting welfare and happiness. |
而那些法導致他們長久的福祉和快樂。 |
| Taṃ kissa hetu? |
Why is that? |
為何如此？ |
| Suggahitattā, bhikkhave, dhammānaṃ. |
Because of their correct grasp of the Dharmas. |
因為他們對法的正確執取。 |
| Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṃ ājāneyyātha, tathā naṃ dhāreyyātha. |
So, monks, when you understand what I’ve said, you should remember it accordingly. |
所以，諸比丘，當你們理解我所說的話時，應當照此憶持。 |
| Yassa ca pana me bhāsitassa atthaṃ na ājāneyyātha, ahaṃ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū. |
But if I’ve said anything that you don’t understand, you should ask me about it, or some competent monks. |
但如果我說的任何話你們不理解，你們應當來問我，或問某些有能力的諸比丘。 |
| “Seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno. |
“Suppose there was a person travelling along the road. |
「譬如有人在路上旅行。 |
| So passeyya mahantaṃ udakaṇṇavaṃ, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; |
They’d see a large deluge, whose near shore was dubious and perilous, while the far shore was a sanctuary free of peril. |
他看到一大片洪水，此岸可疑而危險，而彼岸則是安全無虞的庇護所。 |
| na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. |
But there was no ferryboat or bridge for crossing over. |
但沒有渡船或橋樑可以渡過。 |
| Tassa evamassa: |
They’d think: |
他會想： |
| ‘ayaṃ kho mahāudakaṇṇavo, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; |
|
|
| natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. |
|
|
| Yannūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṅkaḍḍhitvā, kullaṃ bandhitvā, taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyyan’ti. |
‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’ |
『我何不收集草、木、枝、葉，做一個木筏？乘著木筏，用手腳划水，我便能安全到達彼岸。』 |
| Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṅkaḍḍhitvā, kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyya. |
And so they’d do exactly that. |
於是他便照此行事。 |
| Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa: |
And when they’d crossed over to the far shore, they’d think: |
當他渡到彼岸後，他會想： |
| ‘bahukāro kho me ayaṃ kullo; |
‘This raft has been very helpful to me. |
『這個木筏對我幫助很大。 |
| imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo. |
Riding on the raft, and paddling with my hands and feet, I have safely crossed over to the far shore. |
乘著木筏，用手腳划水，我已安全渡到彼岸。 |
| Yannūnāhaṃ imaṃ kullaṃ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṃ pakkameyyan’ti. |
Why don’t I hoist it on my head or pick it up on my shoulder and go wherever I want?’ |
我何不將它頂在頭上或扛在肩上，去我想去的任何地方？』 |
| Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
你們認為如何，諸比官？ |
| api nu so puriso evaṃkārī tasmiṃ kulle kiccakārī assā”ti? |
Would that person be doing what should be done with that raft?” |
那個人對那個木筏所做的，是應當做的事嗎？」 |
| “No hetaṃ, bhante”. |
“No, sir.” |
「不，世尊。」 |
| “Kathaṃkārī ca so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa? |
“And what, monks, should that person do with the raft? |
「那麼，諸比丘，那個人應當如何處理那個木筏呢？ |
| Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa: |
When they’d crossed over they should think: |
當他渡過後，他應當想： |
| ‘bahukāro kho me ayaṃ kullo; |
‘This raft has been very helpful to me. … |
『這個木筏對我幫助很大。… |
| imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo. |
|
|
| Yannūnāhaṃ imaṃ kullaṃ thale vā ussādetvā udake vā opilāpetvā yena kāmaṃ pakkameyyan’ti. |
Why don’t I beach it on dry land or set it adrift on the water and go wherever I want?’ |
我何不將它拖上岸，或讓它在水中漂流，然後去我想去的任何地方？』 |
| Evaṃkārī kho so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa. |
That’s what that person should do with the raft. |
這才是那個人應當對那個木筏做的事。 |
| Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. |
In the same way, I have taught how The Dharma is similar to a raft: it’s for crossing over, not for holding on. |
同樣地，我教導的法如何如筏喻：是為了渡河，而非執取。 |
| Kullūpamaṃ vo, bhikkhave, dhammaṃ desitaṃ, ājānantehi dhammāpi vo pahātabbā pageva adhammā. |
By understanding the simile of the raft, you will even give up the Dharmas, let alone what is against the Dharmas. |
通過理解筏喻，你們甚至將捨棄法，何況是非法呢？ |
| Chayimāni, bhikkhave, diṭṭhiṭṭhānāni. |
monks, there are these six grounds for views. |
比丘们，有这六种见地。 |
| Katamāni cha? |
What six? |
哪六种？ |
| Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, |
Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons. |
未受教育的普通人，没有见过高尚的人，也没有受过高尚之法的熏陶和训练。他们没有见过善人，也没有受过善人法的熏陶和训练。 |
| rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; |
They regard form like this: ‘This is mine, I am this, this is my self.’ |
他们这样看待形式：“这是我的，我就是这个，这是我的自我。” |
| vedanaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; |
They also regard feeling … |
他们也这样看待感受…… |
| saññaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; |
perception … |
认知…… |
| saṅkhāre ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; |
co-activities … |
协同活动…… |
| yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati; |
whatever is seen, heard, thought, cognized, searched, and explored by the mind like this: ‘This is mine, I am this, this is my self.’ |
所有通过心所见、所闻、所思、所知、所寻、所究的，都像这样：“这是我的，我就是这个，这是我的自我。” |
| yampi taṃ diṭṭhiṭṭhānaṃ— |
And the same for this ground for views: |
对于这种见地也是如此： |
| so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti— |
‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’ |
“自我与宇宙是一体的。死后我将是永久的，永恒的，不朽的，永远持续下去。” |
| tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. |
They also regard this: ‘This is mine, I am this, this is my self.’ |
他们也这样看待：“这是我的，我就是这个，这是我的自我。” |
| Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, |
But an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons. |
但受过教育的圣弟子，见过高尚的人，并且受过高尚之法的熏陶和训练。他们见过善人，并且受过善人法的熏陶和训练。 |
| rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; |
They regard form like this: ‘This is not mine, I am not this, this is not my self.’ |
他们这样看待形式：“这不是我的，我不是这个，这不是我的自我。” |
| vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; |
They also regard feeling … |
他们也这样看待感受…… |
| saññaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; |
perception … |
认知…… |
| saṅkhāre ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; |
co-activities … |
协同活动…… |
| yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā, tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati; |
whatever is seen, heard, thought, cognized, searched, and explored by the mind like this: ‘This is not mine, I am not this, this is not my self.’ |
所有通过心所见、所闻、所思、所知、所寻、所究的，都像这样：“这不是我的，我不是这个，这不是我的自我。” |
| yampi taṃ diṭṭhiṭṭhānaṃ— |
And the same for this ground for views: |
对于这种见地也是如此： |
| so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti— |
‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’ |
“自我与宇宙是一体的。死后我将是永久的，永恒的，不朽的，永远持续下去。” |
| tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. |
They also regard this: ‘This is not mine, I am not this, this is not my self.’ |
他们也这样看待：“这不是我的，我不是这个，这不是我的自我。” |
| So evaṃ samanupassanto asati na paritassatī”ti. |
Seeing in this way they’re not anxious about what doesn’t exist.” |
这样看待，他们就不会对不存在的事物感到焦虑。” |
| Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca: |
When he said this, one of the monks asked the Buddha: |
他说这话时，一位比丘问佛陀： |
| “siyā nu kho, bhante, bahiddhā asati paritassanā”ti? |
“Sir, can there be anxiety about what doesn’t exist externally?” |
“尊者，对外在不存在的事物会有焦虑吗？” |
| “Siyā, bhikkhū”ti—bhagavā avoca. |
“There can, monk,” said the Buddha. |
“会的，比丘，”佛陀说。 |
| “Idha bhikkhu ekaccassa evaṃ hoti: |
“It’s when someone thinks: |
“那是当有人这样想的时候： |
| ‘ahu vata me, taṃ vata me natthi; |
‘Oh, but it used to be mine, and it is mine no more. |
‘哦，它曾经是我的，现在不再是我的了。 |
| siyā vata me, taṃ vatāhaṃ na labhāmī’ti. |
Oh, but it could be mine, and I will get it no more.’ |
哦，它可能曾经是我的，但我再也得不到了。’ |
| So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. |
They sorrow and pine and lament, beating their breast and falling into confusion. |
他们悲伤、憔悴、哀叹，捶胸顿足，陷入混乱。 |
| Evaṃ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti. |
That’s how there is anxiety about what doesn’t exist externally.” |
这就是对外在不存在的事物感到焦虑的方式。” |
| “Siyā pana, bhante, bahiddhā asati aparitassanā”ti? |
“But can there be no anxiety about what doesn’t exist externally?” |
“但是对外在不存在的事物能否没有焦虑呢？” |
| “Siyā, bhikkhū”ti—bhagavā avoca. |
“There can, monk,” said the Buddha. |
“可以的，比丘，”佛陀说。 |
| “Idha bhikkhu ekaccassa na evaṃ hoti: |
“It’s when someone doesn’t think: |
“那是当有人不这样想的时候： |
| ‘ahu vata me, taṃ vata me natthi; |
‘Oh, but it used to be mine, and it is mine no more. |
‘哦，它曾经是我的，现在不再是我的了。 |
| siyā vata me, taṃ vatāhaṃ na labhāmī’ti. |
Oh, but it could be mine, and I will get it no more.’ |
哦，它可能曾经是我的，但我再也得不到了。’ |
| So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. |
They don’t sorrow and pine and lament, beating their breast and falling into confusion. |
他们不悲伤、不憔悴、不哀叹，不捶胸顿足，不陷入混乱。 |
| Evaṃ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti. |
That’s how there is no anxiety about what doesn’t exist externally.” |
这就是对外在不存在的事物没有焦虑的方式。” |
| “Siyā nu kho, bhante, ajjhattaṃ asati paritassanā”ti? |
“But can there be anxiety about what doesn’t exist internally?” |
“但是对内在不存在的事物会有焦虑吗？” |
| “Siyā, bhikkhū”ti—bhagavā avoca. |
“There can, monk,” said the Buddha. |
“会的，比丘，”佛陀说。 |
| “Idha, bhikkhu, ekaccassa evaṃ diṭṭhi hoti: |
“It’s when someone has such a view: |
“那是当有人持有这种见地的时候： |
| ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti. |
‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’ |
‘自我与宇宙是一体的。死后我将是永久的，永恒的，不朽的，永远持续下去。’ |
| So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa. |
They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, dedications, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana. |
他们听到如来或其弟子教导佛法，旨在根除所有关于见地的基础、奉献、执着、坚持和潜在倾向；旨在平息所有活动，放下所有执着，终止贪爱，消退，止息，涅槃。 |
| Tassa evaṃ hoti: |
They think: |
他们想： |
| ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. |
‘Whoa, I’m going to be annihilated and destroyed! I won’t exist any more!’ |
‘哎呀，我将被消灭和摧毁！我将不复存在！’ |
| So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. |
They sorrow and pine and lament, beating their breast and falling into confusion. |
他们悲伤、憔悴、哀叹，捶胸顿足，陷入混乱。 |
| Evaṃ kho, bhikkhu, ajjhattaṃ asati paritassanā hotī”ti. |
That’s how there is anxiety about what doesn’t exist internally.” |
这就是对内在不存在的事物感到焦虑的方式。” |
| “Siyā pana, bhante, ajjhattaṃ asati aparitassanā”ti? |
“But can there be no anxiety about what doesn’t exist internally?” |
“但是对内在不存在的事物能否没有焦虑呢？” |
| “Siyā, bhikkhū”ti bhagavā avoca. |
“There can,” said the Buddha. |
“可以的，”佛陀说。 |
| “Idha, bhikkhu, ekaccassa na evaṃ diṭṭhi hoti: |
“It’s when someone doesn’t have such a view: |
“那是当有人不持有这种见地的时候： |
| ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti. |
‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’ |
‘自我与宇宙是一体的。死后我将是永久的，永恒的，不朽的，永远持续下去。’ |
| So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa. |
They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, dedicationss, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana. |
他们听到如来或其弟子教导佛法，旨在根除所有关于见地的基础、奉献、执着、坚持和潜在倾向；旨在平息所有活动，放下所有执着，终止贪爱，消退，止息，涅槃。 |
| Tassa na evaṃ hoti: |
It never occurs to them: |
他们从不这样想： |
| ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. |
‘Whoa, I’m going to be annihilated and destroyed! I won’t exist any more!’ |
‘哎呀，我将被消灭和摧毁！我将不复存在！’ |
| So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. |
They don’t sorrow and pine and lament, beating their breast and falling into confusion. |
他们不悲伤、不憔悴、不哀叹，不捶胸顿足，不陷入混乱。 |
| Evaṃ kho, bhikkhu, ajjhattaṃ asati aparitassanā hoti. |
That’s how there is no anxiety about what doesn’t exist internally. |
这就是对内在不存在的事物没有焦虑的方式。” |
| Taṃ, bhikkhave, pariggahaṃ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyya. |
monks, it would make sense to be possessive about something that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. |
比丘们，如果有什么东西是永久的、永恒的、不朽的、永远存在的，那么对它产生占有欲是合理的。 |
| Passatha no tumhe, bhikkhave, taṃ pariggahaṃ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyyā”ti? |
But do you see any such possession?” |
但是你们看到有这样的占有吗？” |
| “No hetaṃ, bhante”. |
“No, sir.” |
“没有，尊者。” |
| “Sādhu, bhikkhave. |
“Good, monks! |
“很好，比丘们！ |
| Ahampi kho taṃ, bhikkhave, pariggahaṃ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyya. |
I also can’t see any such possession. |
我也看不到任何这样的占有。 |
| Taṃ, bhikkhave, attavādupādānaṃ upādiyetha, yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā. |
It would make sense to grasp at a doctrine of self that didn’t give rise to sorrow, lamentation, pain, sadness, and distress. |
执着于一种不会带来悲伤、哀叹、痛苦、悲伤和苦恼的自我学说是合理的。 |
| Passatha no tumhe, bhikkhave, taṃ attavādupādānaṃ yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? |
But do you see any such doctrine of self?” |
但你们看到有这样的自我学说吗？” |
| “No hetaṃ, bhante”. |
“No, sir.” |
“没有，尊者。” |
| “Sādhu, bhikkhave. |
“Good, monks! |
“很好，比丘们！ |
| Ahampi kho taṃ, bhikkhave, attavādupādānaṃ na samanupassāmi yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā. |
I also can’t see any such doctrine of self. |
我也看不到任何这样的自我学说。 |
| “Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṃ diṭṭhiṭṭhānaṃ: |
“But self and what belongs to a self are not acknowledged as a genuine fact. This being so, is not the following a totally foolish teaching: |
“但是自我和属于自我的东西不被承认为真实的存在。既然如此，以下这种教导难道不是完全愚蠢的吗： |
| ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti— |
‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever’?” |
‘自我与宇宙是一体的。死后我将是永久的，永恒的，不朽的，永远持续下去’？” |
| nanāyaṃ, bhikkhave, kevalo paripūro bāladhammo”ti? |
|
|
| “Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
“So, monks, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
所以，比丘们，你们应该以正见真实地看待任何一种色——过去、未来或现在；内在或外在；粗或细；劣或优；远或近：所有的色——都应该这样看待：‘这不是我的，我不是这个，这不是我的自我。’ |
| Yā kāci vedanā … pe … |
You should truly see any kind of feeling … |
你们应该真实地看待任何一种受…… |
| yā kāci saññā … |
perception … |
想…… |
| ye keci saṅkhārā … |
co-activities … |
行…… |
| yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ |
识——过去、未来或现在；内在或外在；粗或细；劣或优；远或近：所有的识——都应该这样看待：‘这不是我的，我不是这个，这不是我的自我。’ |
| Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmiṃ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṃ nibbindati, |
Seeing this, a learned noble-one's-disciple grows disenchanted with form, feeling, perception, co-activities, and consciousness. |
看到这一点，一位有学识的圣弟子对色、受、想、行和识感到厌离。 |
| nibbidā virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. |
厌离之后，欲望就会消退。当欲望消退时，他们就得到了解脱。当他们得到解脱时，他们就知道自己已经解脱了。 |
| ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ |
他们明白：‘轮回已尽，梵行已立，所作已办，不再有任何存在状态。’ |
| Ayaṃ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi. |
This is called a monk who has lifted up the cross-bar, filled in the trench, and pulled up the pillar; who is unbarred, a noble one with banner and burden put down, detached. |
这被称为一个比丘，他已举起横杆，填平了壕沟，拔起了柱子；他已无碍，是一位放下旗帜和重担、超然的圣者。 |
| Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? |
And how has a monk lifted the cross-bar? |
比丘如何举起横杆？ |
| Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṃ anuppādadhammā. |
It’s when a monk has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. |
那就是比丘已经舍弃了无明，连根拔起，使它像棕榈树桩一样，彻底消灭了它，使它将来无法生起。 |
| Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti. |
That’s how a monk has lifted the cross-bar. |
比丘就是这样举起横杆的。 |
| Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti? |
And how has a monk filled in the trench? |
比丘如何填平壕沟？ |
| Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṃsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṃ anuppādadhammo. |
It’s when a monk has given up transmigrating through births in future lives, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. |
那就是比丘已经舍弃了未来世的轮回，连根拔起，使它像棕榈树桩一样，彻底消灭了它，使它将来无法生起。 |
| Evaṃ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti. |
That’s how a monk has filled in the trench. |
比丘就是这样填平壕沟的。 |
| Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? |
And how has a monk pulled up the pillar? |
比丘如何拔起柱子？ |
| Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṃ anuppādadhammā. |
It’s when a monk has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. |
那就是比丘已经舍弃了贪爱，连根拔起，使它像棕榈树桩一样，彻底消灭了它，使它将来无法生起。 |
| Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti. |
That’s how a monk has pulled up the pillar. |
比丘就是这样拔起柱子的。 |
| Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? |
And how is a monk unbarred? |
比丘如何无碍？ |
| Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṃyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṃ anuppādadhammāni. |
It’s when a monk has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future. |
那就是比丘已经舍弃了五下分结，连根拔起，使它们像棕榈树桩一样，彻底消灭了它们，使它们将来无法生起。 |
| Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti. |
That’s how a monk is unbarred. |
比丘就是这样无碍的。 |
| Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti? |
And how is a monk a noble one with banner and burden put down, detached? |
比丘如何放下旗帜、重担，超然自若？ |
| Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṃ anuppādadhammo. |
It’s when a monk has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. |
那就是比丘已经舍弃了“我慢”，连根拔起，使它像棕榈树桩一样，彻底消灭了它，使它将来无法生起。 |
| Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti. |
That’s how a monk is a noble one with banner and burden put down, detached. |
比丘就是这样放下旗帜、重担，超然自若的。 |
| Evaṃ vimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā anvesaṃ nādhigacchanti: |
When a monk’s mind is freed like this, the gods together with Indra, Brahmā, and Pajāpati, search as they may, will not find |
当比丘的心像这样解脱时，天神们，包括帝释天、梵天和波阇波提，即使竭力寻找，也找不到 |
| ‘idaṃ nissitaṃ tathāgatassa viññāṇan’ti. |
anything that such a Realized One’s consciousness depends on. |
任何能让这位如来意识所依赖的东西。 |
| Taṃ kissa hetu? |
Why is that? |
为什么会这样呢？ |
| Diṭṭhevāhaṃ, bhikkhave, dhamme tathāgataṃ ananuvijjoti vadāmi. |
Because even in the present life the Realized One is undiscoverable, I say. |
因为我说，即使在今生，如来也是不可发现的。 |
| Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: |
Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, baseless, lying, untruthful claim: |
尽管我这样说和解释，某些沙门和婆罗门却用虚假的、毫无根据的、谎言的、不真实的言论来诬蔑我： |
| ‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti. |
‘The ascetic Gotama is an exterminator. He advocates the annihilation, eradication, and obliteration of an existing being.’ |
“沙门乔达摩是一个灭绝者。他主张现有众生的消灭、根除和湮灭。” |
| Yathā cāhaṃ na, bhikkhave, yathā cāhaṃ na vadāmi, tathā maṃ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: |
I have been falsely misrepresented as being what I am not, and saying what I do not say. |
我被虚假地诬蔑为我不是的东西，说我没有说过的话。 |
| ‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti. |
|
|
| Pubbe cāhaṃ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṃ. |
In the past, as today, what I describe is suffering and the cessation of suffering. |
过去如此，今天也如此，我所描述的是苦和苦的止息。 |
| Tatra ce, bhikkhave, pare tathāgataṃ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi. |
This being so, if others abuse, attack, harass, and trouble the Realized One, he doesn’t get resentful, bitter, and emotionally exasperated. |
既然如此，如果他人辱骂、攻击、骚扰和烦扰如来，他不会怨恨、痛苦和情绪激动。 |
| Tatra ce, bhikkhave, pare tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṃ na cetaso uppilāvitattaṃ. |
Or if others honor, respect, revere, or venerate him, he doesn’t get thrilled, elated, and emotionally excited. |
或者如果他人尊敬、尊重、敬仰、崇拜他，他不会感到兴奋、高兴和情绪激动。 |
| Tatra ce, bhikkhave, pare vā tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṃ hoti: |
He just thinks: |
他只是想： |
| ‘yaṃ kho idaṃ pubbe pariññātaṃ tattha me evarūpā kārā karīyantī’ti. |
‘They do such things for what has already been completely understood.’ |
“他们这样做是为了已经完全理解的东西。” |
| Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viheseyyuṃ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. |
So, monks, if others abuse, attack, harass, and trouble you, don’t make yourselves resentful, bitter, and emotionally exasperated. |
所以，比丘们，如果他人辱骂、攻击、骚扰和烦扰你们，不要让自己怨恨、痛苦和情绪激动。 |
| Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ. |
Or if others honor, respect, revere, or venerate you, don’t make yourselves thrilled, elated, and emotionally excited. |
或者如果他人尊敬、尊重、敬仰、崇拜你们，不要让自己兴奋、高兴和情绪激动。 |
| Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, tatra tumhākaṃ evamassa: |
Just think: |
只管想： |
| ‘yaṃ kho idaṃ pubbe pariññātaṃ, tatthame evarūpā kārā karīyantī’ti. |
‘They do such things for what has already been completely understood.’ |
“他们这样做是为了已经完全理解的东西。” |
| Tasmātiha, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; |
So, monks, give up what isn't yours. |
所以，比丘们，放弃不属于你们的东西。 |
| taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your lasting welfare and happiness. |
放弃它们将给你们带来长久的福祉和幸福。 |
| Kiñca, bhikkhave, na tumhākaṃ? |
And what isn’t yours? |
什么不属于你们？ |
| Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; |
Form isn’t yours: give it up. |
色不属于你们：放弃它。 |
| taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your lasting welfare and happiness. |
放弃它将给你们带来长久的福祉和幸福。 |
| Vedanā, bhikkhave, na tumhākaṃ, taṃ pajahatha; |
Feeling … |
受…… |
| sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. |
|
|
| Saññā, bhikkhave, na tumhākaṃ, taṃ pajahatha; |
perception … |
想…… |
| sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. |
|
|
| Saṅkhārā, bhikkhave, na tumhākaṃ, te pajahatha; |
co-activities … |
行…… |
| te vo pahīnā dīgharattaṃ hitāya sukhāya bhavissanti. |
|
|
| Viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; |
consciousness isn’t yours: give it up. |
识不属于你们：放弃它。 |
| taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your lasting welfare and happiness. |
放弃它将给你们带来长久的福祉和幸福。 |
| Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
你们认为呢，比丘们？ |
| yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ, taṃ jano hareyya vā daheyya vā yathāpaccayaṃ vā kareyya. |
Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. |
假设有人要把这祇陀林的草、木、枝叶搬走，或者烧掉，或者随心所欲地处理它们。 |
| Api nu tumhākaṃ evamassa: |
Would you think: |
你们会想： |
| ‘amhe jano harati vā dahati vā yathāpaccayaṃ vā karotī’”ti? |
‘This person is carrying us off, burning us, or doing what they want with us?’” |
“这人把我们搬走、烧掉，或者随心所欲地处理我们吗？” |
| “No hetaṃ, bhante”. |
“No, sir. |
“不，尊者。 |
| “Taṃ kissa hetu”? |
Why is that? |
为什么呢？ |
| “Na hi no etaṃ, bhante, attā vā attaniyaṃ vā”ti. |
Because that’s neither self nor belonging to self.” |
因为那既不是自我，也不属于自我。” |
| “Evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; |
“In the same way, monks, give up what isn't yours. |
“同样地，比丘们，放弃不属于你们的东西。 |
| taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your lasting welfare and happiness. |
放弃它将给你们带来长久的福祉和幸福。 |
| Kiñca, bhikkhave, na tumhākaṃ? |
And what isn’t yours? |
什么不属于你们？ |
| Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; |
Form … |
色…… |
| taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. |
|
|
| Vedanā, bhikkhave … pe … |
feeling … |
受…… |
| saññā, bhikkhave … |
perception … |
想…… |
| saṅkhārā, bhikkhave … pe … |
co-activities … |
行…… |
| viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; |
consciousness isn’t yours: give it up. |
识不属于你们：放弃它。 |
| taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. |
Giving it up will be for your lasting welfare and happiness. |
放弃它将给你们带来长久的福祉和幸福。 |
| Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. |
Thus The Dharma has been well explained by me, made clear, opened, illuminated, and stripped of patchwork. |
因此，佛法已被我善加解释，清楚明了，揭示开显，破除迷障。 |
| Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, vaṭṭaṃ tesaṃ natthi paññāpanāya. |
In this Dharma there are monks who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. For them, there is no cycle of rebirths to be found. … |
在此佛法中，有已证得圆满的僧侣，他们已断尽烦恼，圆满梵行，所作已办，放下重担，达到自身目的，彻底断除轮回的束缚，并透过觉悟正当地解脱。对他们而言，不再有轮回可寻觅。…… |
