|
(derived from B. Sujato 2018/12) |
(derived from B. Sujato 2018/12) |
| Evaṃ me sutaṃ— |
So I have heard. |
我曾这样听说。 |
| ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. |
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. |
有一次，佛陀住在毗舍离大林精舍的尖顶殿堂。 |
| Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṃ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. |
Now at that time Saccaka, the son of Jain parents, was staying in Vesālī. He was a debater and clever speaker regarded as holy by many people. |
那时，耆那教徒之子萨迦迦住在毗舍离。他是一位雄辩家和聪明的演说家，被许多人视为圣人。 |
| So vesāliyaṃ parisati evaṃ vācaṃ bhāsati: |
He was telling a crowd in Vesālī: |
他正在毗舍离的人群中说： |
| “nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ. |
“If I was to take them on in debate, I don’t see any ascetic or brahmin—leader of an order or a community, or the teacher of a community, even one who claims to be a perfected one, a fully awakened Buddha—who would not shake and rock and tremble, sweating from the armpits. |
“如果我要与他们辩论，我没有看到任何沙门或婆罗门——无论是教团或社区的领袖，还是社区的导师，甚至是那些声称自己是阿罗汉、完全觉醒的佛陀的人——不会摇晃、颤抖、发抖，腋下出汗。 |
| Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ, sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. |
Even if I took on an insentient post in debate, it would shake and rock and tremble. |
即使我与一根无生命的柱子辩论，它也会摇晃、颤抖、发抖。 |
| Ko pana vādo manussabhūtassā”ti? |
How much more then a human being!” |
何况是人类呢！” |
| Atha kho āyasmā assaji pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. |
Then Venerable Assaji robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. |
于是，尊者阿沙吉早上穿好袈裟，拿起钵和袈裟，进入毗舍离乞食。 |
| Addasā kho saccako nigaṇṭhaputto vesāliyaṃ jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno āyasmantaṃ assajiṃ dūratova āgacchantaṃ. |
As Saccaka was going for a walk he saw Assaji coming off in the distance. |
萨迦迦正在散步时，远远地看到阿沙吉走来。 |
| Disvāna yenāyasmā assaji tenupasaṅkami; upasaṅkamitvā āyasmatā assajinā saddhiṃ sammodi. |
He approached him and exchanged greetings with him. |
他走上前去，与他互相问候。 |
| Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho saccako nigaṇṭhaputto āyasmantaṃ assajiṃ etadavoca: |
When the greetings and polite conversation were over, Saccaka stood to one side and said to Assaji: |
问候和礼貌的交谈结束后，萨迦迦站到一边，对阿沙吉说： |
| “kathaṃ pana, bho assaji, samaṇo gotamo sāvake vineti, kathaṃbhāgā ca pana samaṇassa gotamassa sāvakesu anusāsanī bahulā pavattatī”ti? |
“Master Assaji, how does the ascetic Gotama guide his disciples? And how does instruction to his disciples generally proceed?” |
“阿沙吉大师，沙门乔达摩是如何引导他的弟子的？对他的弟子的教导通常是如何进行的？” |
| “Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati: |
“Aggivessana, this is how the ascetic Gotama guides his disciples, and how instruction to his disciples generally proceeds: |
“阿奇瓦萨那，沙门乔达摩就是这样引导他的弟子的，对他的弟子的教导通常就是这样进行的： |
| ‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. |
‘Form, feeling, perception, co-doings, and consciousness are impermanent. |
‘色、受、想、行、识是无常的。 |
| Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. |
Form, feeling, perception, co-doings, and consciousness are not-self. |
色、受、想、行、识是无我的。 |
| Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. |
All conditions are impermanent. All things are not-self.’ |
一切有为法皆是无常。一切法皆是无我。’ |
| Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattatī”ti. |
This is how the ascetic Gotama guides his disciples, and how instruction to his disciples generally proceeds.” |
沙门乔达摩就是这样引导他的弟子的，对他的弟子的教导通常就是这样进行的。” |
| “Dussutaṃ vata, bho assaji, assumha ye mayaṃ evaṃvādiṃ samaṇaṃ gotamaṃ assumha. |
“It’s sad to hear, Master Assaji, that the ascetic Gotama has such a doctrine. |
“阿沙吉大师，听到沙门乔达摩有这样的教义，真令人悲伤。 |
| Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo, appeva nāma tasmā pāpakā diṭṭhigatā viveceyyāmā”ti. |
Hopefully, some time or other I’ll get to meet Master Gotama, and we can have a discussion. And hopefully I can dissuade him from this harmful misconception.” |
希望什么时候我能见到乔达摩大师，我们可以进行一次讨论。也希望我能说服他放弃这种有害的错误观念。” |
| Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre sannipatitāni honti kenacideva karaṇīyena. |
Now at that time around five hundred Licchavis were sitting together at the meeting hall on some business. |
那时，大约五百名离车族人正在会议厅处理一些事务。 |
| Atha kho saccako nigaṇṭhaputto yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca: |
Then Saccaka went up to them and said: |
然后萨迦迦走上前去，说： |
| “abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissati. |
“Come forth, good Licchavīs, come forth! Today I am going to have a discussion with the ascetic Gotama. |
“过来，善良的离车族人，过来！今天我要与沙门乔达摩进行一次讨论。 |
| Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṃ, seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; |
If he stands by the position stated to me by one of his well-known disciples—a monk named Assaji—I’ll take him on in debate and drag him to and fro and round about, like a strong man would drag a fleecy sheep to and fro and round about! |
如果他坚持他的一个知名弟子——一个名叫阿沙吉的比丘——告诉我的立场，我就会与他辩论，像一个强壮的人拖拽一只毛茸茸的绵羊那样，把他来回拖拽，转来转去！ |
| evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. |
|
|
| Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākiḷañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; |
Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about! |
与他辩论时，我会像一个强壮的酿酒工人把一个大的酿酒筛子扔进深湖里，抓住它的角落，来回拖拽，转来转去那样，把他来回拖拽，转来转去！ |
| evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. |
|
|
| Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; |
Taking him on in debate, I’ll shake him down and about, and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating! |
与他辩论时，我会像一个强壮的酿酒混合工人抓住一个滤网的角落，把它上下摇晃，狠狠地敲打一样，把他上下摇晃，狠狠地敲打！ |
| evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi. |
|
|
| Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati; |
I’ll play a game of ear-washing with the ascetic Gotama, like a sixty year old elephant would plunge into a deep lotus pond and play a game of ear-washing! |
我将与沙门乔达摩玩一次“洗耳”游戏，就像一头六十岁的大象会潜入深荷花池中，玩一次“洗耳”游戏一样！ |
| evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi. |
|
|
| Abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissatī”ti. |
Come forth, good Licchavīs, come forth! Today I am going to have a discussion with the ascetic Gotama.” |
过来，善良的离车族人，过来！今天我要与沙门乔达摩进行一次讨论。” |
| Tatrekacce licchavī evamāhaṃsu: |
At that, some of the Licchavis said: |
听了这话，有些离车族人说： |
| “kiṃ samaṇo gotamo saccakassa nigaṇṭhaputtassa vādaṃ āropessati, atha kho saccako nigaṇṭhaputto samaṇassa gotamassa vādaṃ āropessatī”ti? |
“How can the ascetic Gotama refute Saccaka’s doctrine, when it is Saccaka who will refute Gotama’s doctrine?” |
“当萨迦迦驳斥乔达摩的教义时，沙门乔达摩又如何能驳斥萨迦迦的教义呢？” |
| Ekacce licchavī evamāhaṃsu: |
But some of the Licchavis said: |
但有些离车族人说： |
| “kiṃ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṃ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṃ āropessatī”ti? |
“Who is Saccaka to refute the Buddha’s doctrine, when it is the Buddha who will refute Saccaka’s doctrine?” |
“萨迦迦是谁，竟然能驳斥佛陀的教义？应该是佛陀驳斥萨迦迦的教义！” |
| Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami. |
Then Saccaka, escorted by the five hundred Licchavis, went to the hall with the peaked roof in the Great Wood. |
然后萨迦迦，由五百名离车族人陪同，前往大林精舍的尖顶殿堂。 |
| Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. |
At that time several monks were walking meditation in the open air. |
那时，几位比丘正在户外经行。 |
| Atha kho saccako nigaṇṭhaputto yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: |
Then Saccaka went up to them and said: |
然后萨迦迦走上前去，说： |
| “kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati? |
“Gentlemen, where is Master Gotama at present? |
“诸位，乔达摩大师现在在哪里？ |
| Dassanakāmā hi mayaṃ taṃ bhavantaṃ gotaman”ti. |
For we want to see him.” |
因为我们想见他。” |
| “Esa, aggivessana, bhagavā mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno”ti. |
“Aggivessana, the Buddha has plunged deep into the Great Wood and is sitting at the root of a tree for the day’s meditation.” |
“阿奇瓦萨那，佛陀已经深入大林，坐在树根下进行白天的禅修。” |
| Atha kho saccako nigaṇṭhaputto mahatiyā licchaviparisāya saddhiṃ mahāvanaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then Saccaka, together with a large group of Licchavis, went to see the Buddha in the Great Wood, and exchanged greetings with him. |
然后萨迦迦，连同大群离车族人，前往大林精舍见佛陀，并与他互相问候。 |
| Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. |
When the greetings and polite conversation were over, he sat down to one side. |
问候和礼貌的交谈结束后，他坐到一边。 |
| Tepi kho licchavī appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. |
Before sitting down to one side, some of the Licchavīs bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. |
在坐下之前，有些离车族人鞠躬，有些互相问候和礼貌交谈，有些向佛陀合掌，有些报上自己的姓名和族姓，而有些则保持沉默。 |
| Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca: |
Then Saccaka said to the Buddha: |
然后，萨迦迦对佛陀说： |
| “puccheyyāhaṃ bhavantaṃ gotamaṃ kiñcideva desaṃ, sace me bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti. |
“I’d like to ask Master Gotama about a certain point, if you’d take the time to answer.” |
“我想向乔达摩大师请教一个问题，如果您有时间回答。” |
| “Puccha, aggivessana, yadākaṅkhasī”ti. |
“Ask what you wish, Aggivessana.” |
“你想问什么就问吧，阿奇瓦萨那。” |
| “Kathaṃ pana bhavaṃ gotamo sāvake vineti, kathaṃbhāgā ca pana bhoto gotamassa sāvakesu anusāsanī bahulā pavattatī”ti? |
“How does the ascetic Gotama guide his disciples? And how does instruction to his disciples generally proceed?” |
“沙门乔达摩是如何引导他的弟子的？对他的弟子的教导通常是如何进行的？” |
| “Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattati: |
“This is how I guide my disciples, and how instruction to my disciples generally proceeds: |
“我就是这样引导我的弟子的，对我的弟子的教导通常就是这样进行的： |
| ‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. |
‘Form, feeling, perception, co-doings, and consciousness are impermanent. |
‘色、受、想、行、识是无常的。 |
| Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. |
Form, feeling, perception, co-doings, and consciousness are not-self. |
色、受、想、行、识是无我的。 |
| Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. |
All conditions are impermanent. All things are not-self.’ |
一切有为法皆是无常。一切法皆是无我。’ |
| Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī”ti. |
This is how I guide my disciples, and how instruction to my disciples generally proceeds.” |
我就是这样引导我的弟子的，对我的弟子的教导通常就是这样进行的。” |
| “Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya. |
“All the plants and seeds that achieve growth, increase, and maturity do so depending on the earth and grounded on the earth. |
“所有植物和种子，其生长、增加和成熟，都依赖于大地并以大地为基础。 |
| Evamete bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. |
|
|
| Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya. |
All the hard work that gets done depends on the earth and is grounded on the earth. |
所有艰苦的工作都依赖于大地并以大地为基础。 |
| Evamete balakaraṇīyā kammantā karīyanti. |
|
|
| Evameva kho, bho gotama, rūpattāyaṃ purisapuggalo rūpe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, vedanattāyaṃ purisapuggalo vedanāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saññattāyaṃ purisapuggalo saññāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saṅkhārattāyaṃ purisapuggalo saṅkhāresu patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, viññāṇattāyaṃ purisapuggalo viññāṇe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavatī”ti. |
In the same way, an individual’s self is form. Grounded on form they make good and bad co-doings. An individual’s self is feeling … perception … co-doings … consciousness. Grounded on consciousness they make good and bad co-doings.” |
同样地，个体的自我就是色。以色为基础，他们造作善业和恶业。个体的自我就是受……想……行……识。以识为基础，他们造作善业和恶业。” |
| “Nanu tvaṃ, aggivessana, evaṃ vadesi: |
“Aggivessana, are you not saying this: |
“阿奇瓦萨那，你不是在说： |
| ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’”ti? |
‘Form is my self, feeling is my self, perception is my self, co-doings are my self, consciousness is my self’?” |
‘色是我的自我，受是我的自我，想是我的自我，行是我的自我，识是我的自我’吗？” |
| “Ahañhi, bho gotama, evaṃ vadāmi: |
“Indeed, Master Gotama, that is what I am saying. |
“是的，乔达摩大师，我就是这样说的。 |
| ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’ti, ayañca mahatī janatā”ti. |
And this big crowd agrees with me!” |
而且这大群人也同意我的观点！” |
| “Kiñhi te, aggivessana, mahatī janatā karissati? |
“What has this big crowd to do with you? |
“这大群人与你有什么关系？ |
| Iṅgha tvaṃ, aggivessana, sakaññeva vādaṃ nibbeṭhehī”ti. |
Please just explain your own statement.” |
请只解释你自己的陈述。” |
| “Ahañhi, bho gotama, evaṃ vadāmi: |
“Then, Master Gotama, what I am saying is this: |
“那么，乔达摩大师，我所说的就是： |
| ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’”ti. |
‘Form is my self, feeling is my self, perception is my self, co-doings are my self, consciousness is my self’.” |
‘色是我的自我，受是我的自我，想是我的自我，行是我的自我，识是我的自我’。” |
| “Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. |
“Well then, Aggivessana, I’ll ask you about this in return, and you can answer as you like. |
“那么，阿奇瓦萨那，我反过来问你这个问题，你可以随意回答。 |
| Taṃ kiṃ maññasi, aggivessana, |
What do you think, Aggivessana? |
你觉得呢，阿奇瓦萨那？ |
| vatteyya rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso— |
Consider an anointed king such as Pasenadi of Kosala or Ajātasattu Vedehiputta of Magadha. |
考虑一下像憍萨罗国的波斯匿王或摩揭陀国的阿阇世王这样的受膏国王。 |
| ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā”ti? |
Would they have the power in their own realm to execute, fine, or banish those who are guilty?” |
他们在自己的领域里，有没有权力处决、罚款或流放有罪之人？” |
| “Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso— |
“An anointed king would have such power, Master Gotama. |
“受膏国王拥有这样的权力，乔达摩大师。 |
| ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa. |
|
|
| Imesampi hi, bho gotama, saṃghānaṃ gaṇānaṃ— |
Even federations such as the |
即使像 |
| Seyyathidaṃ—vajjīnaṃ mallānaṃ— |
Vajjis and Mallas |
跋耆和末罗这样的联邦 |
| vattati sakasmiṃ vijite vaso— |
have such power in their own realm. |
在他们自己的领域里也拥有这样的权力。 |
| ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ. |
|
|
| Kiṃ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa? |
So of course an anointed king such as Pasenadi or Ajātasattu |
所以像波斯匿或阿阇世这样的受膏国王当然 |
| Vatteyya, bho gotama, vattituñca marahatī”ti. |
would wield such power, as is their right.” |
会行使这样的权力，这是他们的权利。” |
| “Taṃ kiṃ maññasi, aggivessana, |
“What do you think, Aggivessana? |
“你觉得呢，阿奇瓦萨那？ |
| yaṃ tvaṃ evaṃ vadesi: |
When you say, |
当你说， |
| ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso— |
‘Form is my self,’ do you have power over that form to say: |
‘色是我的自我’时，你对那个色有没有权力说： |
| evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī”ti? |
‘May my form be like this! May it not be like that’?” |
‘愿我的色是这样！愿它不是那样’？” |
| Evaṃ vutte, saccako nigaṇṭhaputto tuṇhī ahosi. |
When he said this, Saccaka kept silent. |
他说完这话，萨迦迦保持沉默。 |
| Dutiyampi kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca: |
The Buddha asked the question a second time, |
佛陀第二次提出这个问题， |
| “taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi: |
|
|
| ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso— |
|
|
| evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī”ti? |
|
|
| Dutiyampi kho saccako nigaṇṭhaputto tuṇhī ahosi. |
but Saccaka still kept silent. |
但萨迦迦仍然保持沉默。 |
| Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca: |
So the Buddha said to Saccaka: |
于是佛陀对萨迦迦说： |
| “byākarohi dāni, aggivessana, na dāni te tuṇhībhāvassa kālo. |
“Answer now, Aggivessana. Now is not the time for silence. |
“现在回答吧，阿奇瓦萨那。现在不是沉默的时候。 |
| Yo koci, aggivessana tathāgatena yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalatī”ti. |
If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.” |
如果有人被佛陀三次提问而未能回答一个正当的问题，他的头就会当场裂成七块。” |
| Tena kho pana samayena vajirapāṇi yakkho āyasaṃ vajiraṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ saccakassa nigaṇṭhaputtassa uparivehāsaṃ ṭhito hoti: |
Now at that time the spirit Vajirapāṇi, taking up a burning iron thunderbolt, blazing and glowing, stood in the sky above Saccaka, thinking: |
那时，名叫金刚手（Vajirapāṇi）的神祇，手持燃烧的铁霹雳，炽热发光，站在萨迦迦头顶的天空中，心里想着： |
| “sacāyaṃ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati etthevassa sattadhā muddhaṃ phālessāmī”ti. |
“If this Saccaka doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!” |
“如果这个萨迦迦被问第三次还不回答，我就会当场把他的头劈成七块！” |
| Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati saccako ca nigaṇṭhaputto. |
And both the Buddha and Saccaka could see Vajirapāṇi. |
佛陀和萨迦迦都能看到金刚手。 |
| Atha kho saccako nigaṇṭhaputto bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī bhagavantaṃ etadavoca: |
Saccaka was terrified, shocked, and awestruck. Looking to the Buddha for shelter, protection, and refuge, he said: |
萨迦迦吓坏了，震惊了，敬畏不已。他向佛陀寻求庇护、保护和 Refuge，他说： |
| “pucchatu maṃ bhavaṃ gotamo, byākarissāmī”ti. |
“Ask me, Master Gotama. I will answer.” |
“请问我，乔达摩大师。我会回答的。” |
| “Manasi karohi, aggivessana; |
“Think about it, Aggivessana! |
“好好想想，阿奇瓦萨那！ |
| manasi karitvā kho, aggivessana, byākarohi. |
You should think before answering. |
你应该在回答之前好好想想。 |
| Na kho te sandhiyati purimena vā pacchimaṃ pacchimena vā purimaṃ. |
What you said before and what you said after don’t match up. |
你之前说的和你之后说的自相矛盾。 |
| Taṃ kiṃ maññasi, aggivessana, |
What do you think, Aggivessana? |
你觉得呢，阿奇瓦萨那？ |
| yaṃ tvaṃ evaṃ vadesi: |
When you say, |
当你说， |
| ‘vedanā me attā’ti, vattati te tissaṃ vedanāyaṃ vaso— |
‘Feeling is my self,’ do you have power over that feeling to say: |
‘受是我的自我’时，你对那个受有没有权力说： |
| evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī”ti? |
‘May my feeling be like this! May it not be like that’?” |
‘愿我的受是这样！愿它不是那样’？” |
| “No hidaṃ, bho gotama”. |
“No, Master Gotama.” |
“不，乔达摩大师。” |
| “Manasi karohi, aggivessana; |
“Think about it, Aggivessana! |
“好好想想，阿奇瓦萨那！ |
| manasi karitvā kho, aggivessana, byākarohi. |
You should think before answering. |
你应该在回答之前好好想想。 |
| Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. |
What you said before and what you said after don’t match up. |
你之前说的和你之后说的自相矛盾。 |
| Taṃ kiṃ maññasi, aggivessana, |
What do you think, Aggivessana? |
你觉得呢，阿奇瓦萨那？ |
| yaṃ tvaṃ evaṃ vadesi: |
When you say, |
当你说， |
| ‘saññā me attā’ti, vattati te tissaṃ saññāyaṃ vaso— |
‘Perception is my self,’ do you have power over that perception to say: |
‘想是我的自我’时，你对那个想有没有权力说： |
| evaṃ me saññā hotu, evaṃ me saññā mā ahosī”ti? |
‘May my perception be like this! May it not be like that’?” |
‘愿我的想是这样！愿它不是那样’？” |
| “No hidaṃ, bho gotama”. |
“No, Master Gotama.” |
“不，乔达摩大师。” |
| “Manasi karohi, aggivessana; |
“Think about it, Aggivessana! |
“好好想想，阿奇瓦萨那！ |
| manasi karitvā kho, aggivessana, byākarohi. |
You should think before answering. |
你应该在回答之前好好想想。 |
| Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. |
What you said before and what you said after don’t match up. |
你之前说的和你之后说的自相矛盾。 |
| Taṃ kiṃ maññasi, aggivessana, |
What do you think, Aggivessana? |
你觉得呢，阿奇瓦萨那？ |
| yaṃ tvaṃ evaṃ vadesi: |
When you say, |
当你说， |
| ‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso— |
‘co-doings are my self,’ do you have power over those co-doings to say: |
‘行是我的自我’时，你对那些行有没有权力说： |
| evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun”ti? |
‘May my co-doings be like this! May they not be like that’?” |
‘愿我的行是这样！愿它们不是那样’？” |
| “No hidaṃ, bho gotama”. |
“No, Master Gotama.” |
“不，乔达摩大师。” |
| “Manasi karohi, aggivessana; |
“Think about it, Aggivessana! |
“好好想想，阿奇瓦萨那！ |
| manasi karitvā kho, aggivessana, byākarohi. |
You should think before answering. |
你应该在回答之前好好想想。 |
| Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. |
What you said before and what you said after don’t match up. |
你之前说的和你之后说的自相矛盾。 |
| Taṃ kiṃ maññasi, aggivessana, |
What do you think, Aggivessana? |
你觉得呢，阿奇瓦萨那？ |
| yaṃ tvaṃ evaṃ vadesi: |
When you say, |
当你说， |
| ‘viññāṇaṃ me attā’ti, vattati te tasmiṃ viññāṇe vaso— |
‘Consciousness is my self,’ do you have power over that consciousness to say: |
‘识是我的自我’时，你对那个识有没有权力说： |
| evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī”ti? |
‘May my consciousness be like this! May it not be like that’?” |
‘愿我的识是这样！愿它不是那样’？” |
| “No hidaṃ, bho gotama”. |
“No, Master Gotama.” |
“不，乔达摩大师。” |
| “Manasi karohi, aggivessana; |
“Think about it, Aggivessana! |
“好好想想，阿奇瓦萨那！ |
| manasi karitvā kho, aggivessana, byākarohi. |
You should think before answering. |
你应该在回答之前好好想想。 |
| Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. |
What you said before and what you said after don’t match up. |
你之前说的和你之后说的自相矛盾。 |
| Taṃ kiṃ maññasi, aggivessana, |
What do you think, Aggivessana? |
你觉得呢，阿奇瓦萨那？ |
| rūpaṃ niccaṃ vā aniccaṃ vā”ti? |
Is form permanent or impermanent?” |
色是常还是无常？” |
| “Aniccaṃ, bho gotama”. |
“Impermanent.” |
“无常。” |
| “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“但如果它是无常的，它是苦还是乐？” |
| “Dukkhaṃ, bho gotama”. |
“Suffering.” |
“苦。” |
| “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus: |
“但如果它是无常的、苦的，并且容易坏灭，它适合被这样认为吗： |
| ‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
‘这是我的，我就是这个，这是我的自我’？” |
| “No hidaṃ, bho gotama”. |
“No, Master Gotama.” |
“不，乔达摩大师。” |
| “Taṃ kiṃ maññasi, aggivessana, |
“What do you think, Aggivessana? |
“你觉得呢，阿奇瓦萨那？ |
| vedanā … pe … |
Is feeling … |
受…… |
| saññā … pe … |
perception … |
想…… |
| saṅkhārā … pe … |
co-doings … |
行…… |
| taṃ kiṃ maññasi, aggivessana, viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? |
consciousness permanent or impermanent?” |
识是常还是无常？” |
| “Aniccaṃ, bho gotama”. |
“Impermanent.” |
“无常。” |
| “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? |
“But if it’s impermanent, is it suffering or happiness?” |
“但如果它是无常的，它是苦还是乐？” |
| “Dukkhaṃ, bho gotama”. |
“Suffering.” |
“苦。” |
| “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: |
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus: |
“但如果它是无常的、苦的，并且容易坏灭，它适合被这样认为吗： |
| ‘etaṃ mama, esohamasmi, eso me attā’”ti? |
‘This is mine, I am this, this is my self’?” |
‘这是我的，我就是这个，这是我的自我’？” |
| “No hidaṃ, bho gotama”. |
“No, Master Gotama.” |
“不，乔达摩大师。” |
| “Taṃ kiṃ maññasi, aggivessana, |
“What do you think, Aggivessana? |
“你觉得呢，阿奇瓦萨那？ |
| yo nu kho dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito, dukkhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṃ vā dukkhaṃ parijāneyya, dukkhaṃ vā parikkhepetvā vihareyyā”ti? |
Consider someone who clings, holds, and attaches to suffering, regarding it thus: ‘This is mine, I am this, this is my self.’ Would such a person be able to completely understand suffering themselves, or live having wiped out suffering?” |
考虑一下一个执着、抓住、依附于痛苦的人，他认为：‘这是我的，我就是这个，这是我的自我。’这样的人能完全理解痛苦，或者在消灭痛苦之后生活吗？” |
| “Kiñhi siyā, bho gotama? |
“How could they? |
“怎么可能呢？ |
| No hidaṃ, bho gotamā”ti. |
No, Master Gotama.” |
不能，乔达摩大师。” |
| “Taṃ kiṃ maññasi, aggivessana, |
“What do you think, Aggivessana? |
“你觉得呢，阿奇瓦萨那？ |
| nanu tvaṃ evaṃ sante dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito, dukkhaṃ: |
This being so, aren’t you someone who clings, holds, and attaches to suffering, regarding it thus: ‘This is mine, I am this, this is my self’?” |
既然如此，你难道不是一个执着、抓住、依附于痛苦的人，认为：‘这是我的，我就是这个，这是我的自我’吗？” |
| ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti? |
|
|
| “Kiñhi no siyā, bho gotama? |
“How could I not? |
“怎么可能不是呢？ |
| Evametaṃ, bho gotamā”ti. |
Yes, Master Gotama.” |
是的，乔达摩大师。” |
| “Seyyathāpi, aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. |
“Suppose, Aggivessana, there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. |
“假设，阿奇瓦萨那，有个人需要心材。他在寻找心材时，会带着一把锋利的斧头进入森林。 |
| So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ. |
There they’d see a big banana tree, straight and young and flawlessly grown. |
在那里，他会看到一棵笔直、年轻、完美生长的大香蕉树。 |
| Tamenaṃ mūle chindeyya, mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya. |
They’d cut it down at the base, cut off the top, and unroll the coiled sheaths. |
他会从根部把它砍倒，砍掉顶部，然后剥开卷曲的鞘。 |
| So tattha pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ? |
But they wouldn’t even find sapwood, much less heartwood. |
但他甚至找不到边材，更不用说心材了。 |
| Evameva kho tvaṃ, aggivessana, mayā sakasmiṃ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho. |
In the same way, when pursued, pressed, and grilled by me on your own doctrine, you turn out to be void, hollow, and mistaken. |
同样地，当被我追问、逼迫、盘问你自己的教义时，你结果是空虚、空洞、错误的。 |
| Bhāsitā kho pana te esā, aggivessana, vesāliyaṃ parisati vācā: |
But it was you who stated before the assembly of Vesālī: |
但你却在毗舍离的集会前宣称： |
| ‘nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṃghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ. |
‘If I was to take them on in debate, I don’t see any ascetic or brahmin—leader of an order or a community, or the teacher of a community, even one who claims to be a perfected one, a fully awakened Buddha—who would not shake and rock and tremble, sweating from the armpits. |
‘如果我要与他们辩论，我没有看到任何沙门或婆罗门——无论是教团或社区的领袖，还是社区的导师，甚至是那些声称自己是阿罗汉、完全觉醒的佛陀的人——不会摇晃、颤抖、发抖，腋下出汗。 |
| Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. |
Even if I took on an insentient post in debate, it would shake and rock and tremble. |
即使我与一根无生命的柱子辩论，它也会摇晃、颤抖、发抖。 |
| Ko pana vādo manussabhūtassā’ti? |
How much more then a human being!’ |
何况是人类呢！’ |
| Tuyhaṃ kho pana, aggivessana, appekaccāni sedaphusitāni nalāṭā muttāni, uttarāsaṅgaṃ vinibhinditvā bhūmiyaṃ patiṭṭhitāni. |
But sweat is pouring from your forehead; it’s soaked through your robe and drips on the ground. |
但汗水正从你的额头倾泻而下；它浸透了你的袍子，滴落在地上。 |
| Mayhaṃ kho pana, aggivessana, natthi etarahi kāyasmiṃ sedo”ti. |
While I now have no sweat on my body.” |
而我身上现在没有汗水。” |
| Iti bhagavā tasmiṃ parisati suvaṇṇavaṇṇaṃ kāyaṃ vivari. |
So the Buddha revealed his golden body to the assembly. |
于是佛陀向大众展示了他的金身。 |
| Evaṃ vutte, saccako nigaṇṭhaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. |
When this was said, Saccaka sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say. |
萨迦迦听了这话，默不作声，满脸羞愧，垂头丧气，沮丧不已，无话可说。 |
| Atha kho dummukho licchaviputto saccakaṃ nigaṇṭhaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā bhagavantaṃ etadavoca: |
Knowing this, the Licchavi Dummukha said to the Buddha: |
离车族人杜姆卡看到这种情况，对佛陀说： |
| “upamā maṃ, bhagavā, paṭibhātī”ti. |
“A simile strikes me, Blessed One.” |
“世尊，我有一个比喻。” |
| “Paṭibhātu taṃ, dummukhā”ti bhagavā avoca. |
“Then speak as you feel inspired,” said the Buddha. |
“那就随你所想地说吧，”佛陀说。 |
| “Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī. |
“Sir, suppose there was a lotus pond not far from a town or village, |
“先生，假设有一个离城镇或村庄不远的荷花池， |
| Tatrāssa kakkaṭako. |
and a crab lived there. |
里面住着一只螃蟹。 |
| Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṃ; upasaṅkamitvā taṃ pokkharaṇiṃ ogāhetvā taṃ kakkaṭakaṃ udakā uddharitvā thale patiṭṭhāpeyyuṃ. |
Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on dry land. |
然后几个男孩或女孩会离开城镇或村庄，来到池塘边，他们会把螃蟹拉出来，放在干燥的地上。 |
| Yaññadeva hi so, bhante, kakkaṭako aḷaṃ abhininnāmeyya taṃ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṃ sambhañjeyyuṃ sampalibhañjeyyuṃ. |
Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone. |
每当那只螃蟹伸出爪子，那些男孩或女孩就会用木棍或石头把它折断、敲碎。 |
| Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṃ pokkharaṇiṃ puna otarituṃ, seyyathāpi pubbe. |
And when that crab’s claws had all been snapped, cracked, and broken off it wouldn’t be able to return down into that lotus pond. |
当那只螃蟹的爪子都被折断、敲碎后，它就无法再回到那个荷花池里了。 |
| Evameva kho, bhante, yāni saccakassa nigaṇṭhaputtassa visūkāyitāni visevitāni vipphanditāni tānipi sabbāni bhagavatā sañchinnāni sambhaggāni sampalibhaggāni; |
In the same way, sir, the Buddha has snapped, cracked, and broken off all Saccaka’s tricks, dodges, and evasions. |
同样地，先生，佛陀已经折断、敲碎了萨迦迦所有的伎俩、躲避和推脱。 |
| abhabbo ca dāni, bhante, saccako nigaṇṭhaputto puna bhagavantaṃ upasaṅkamituṃ yadidaṃ vādādhippāyo”ti. |
Now he can’t get near the Buddha again looking for a debate.” |
现在他不能再靠近佛陀寻找辩论了。” |
| Evaṃ vutte, saccako nigaṇṭhaputto dummukhaṃ licchaviputtaṃ etadavoca: |
But Saccaka said to him: |
但萨迦迦对他说： |
| “āgamehi tvaṃ, dummukha,āgamehi tvaṃ, dummukha, () na mayaṃ tayā saddhiṃ mantema, idha mayaṃ bhotā gotamena saddhiṃ mantema. |
“Hold on, Dummukha, hold on! I wasn’t talking with you, I was talking with Master Gotama. |
“等等，杜姆卡，等等！我不是在和你说话，我是在和乔达摩大师说话。 |
| Tiṭṭhatesā, bho gotama, amhākañceva aññesañca puthusamaṇabrāhmaṇānaṃ vācā. |
Master Gotama, leave aside that statement I made—as did various other ascetics and brahmins— |
乔达摩大师，请不要提我之前所说的那句话——正如其他各种沙门婆罗门也说过的那样—— |
| Vilāpaṃ vilapitaṃ maññe. |
it was, like, just a bit of nonsense. |
那只不过是些胡言乱语。 |
| Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti? |
How do you define a disciple of Master Gotama who follows instructions and responds to advice; who has gone beyond doubt, got rid of uncertainty, gained assurance, and is independent of others in the Teacher’s instructions?” |
您如何定义一个遵循指示、响应建议的乔达摩大师的弟子；他已经超越了疑虑，摆脱了不确定性，获得了确定性，并且在导师的教导中独立于他人？” |
| “Idha, aggivessana, mama sāvako 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 passati; |
“It’s when one of my disciples truly sees 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.’ |
“当我的一个弟子真正以正见看待任何形式的色——无论是过去的、未来的、现在的；内在的、外在的；粗糙的、精微的；低劣的、优越的；远的、近的：所有形式的色——‘这不是我的，我不是这个，这不是我的自我’。 |
| yā kāci vedanā … pe … |
They truly see any kind of feeling … |
他们真正看待任何形式的受…… |
| yā kāci saññā … pe … |
perception … |
想…… |
| ye keci saṅkhārā … pe … |
co-doings … |
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 passati. |
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——无论是过去的、未来的、现在的；内在的、外在的；粗糙的、精微的；低劣的、优越的；远的、近的：所有形式的识——都以正见看待：‘这不是我的，我不是这个，这不是我的自我’。 |
| Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti. |
That’s how to define one of my disciples who follows instructions and responds to advice; who has gone beyond doubt, got rid of uncertainty, gained assurance, and is independent of others in the Teacher’s instructions.” |
这就是如何定义我的一个遵循指示、响应建议的弟子；他已经超越了疑虑，摆脱了不确定性，获得了确定性，并且在导师的教导中独立于他人。” |
| “Kittāvatā pana, bho gotama, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti? |
“But how do you define a monk who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment?” |
“但您如何定义一个阿罗汉比丘，他烦恼已尽，梵行已立，所作已办，放下重担，达到自己的真正目标，彻底断除轮回的束缚，并已通过解脱而正确解脱呢？” |
| “Idha, aggivessana, bhikkhu 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 disvā anupādā vimutto hoti; |
“It’s when one of my disciples truly sees 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.’ And having seen this with right understanding they’re freed by not grasping. |
“当我的一个弟子真正以正见看待任何形式的色——无论是过去的、未来的、现在的；内在的、外在的；粗糙的、精微的；低劣的、优越的；远的、近的：所有形式的色——‘这不是我的，我不是这个，这不是我的自我’。并且以正见看待此后，通过不执着而解脱。 |
| yā kāci vedanā … pe … |
They truly see any kind of feeling … |
他们真正看待任何形式的受…… |
| yā kāci saññā … pe … |
perception … |
想…… |
| ye keci saṅkhārā … pe … |
co-doings … |
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 disvā anupādā vimutto hoti. |
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.’ And having seen this with right understanding they’re freed by not grasping. |
识——无论是过去的、未来的、现在的；内在的、外在的；粗糙的、精微的；低劣的、优越的；远的、近的：所有形式的识——都以正见看待：‘这不是我的，我不是这个，这不是我的自我’。并且以正见看待此后，通过不执着而解脱。 |
| Ettāvatā kho, aggivessana, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto. |
That’s how to define a monk who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment. |
这就是如何定义一个阿罗汉比丘，他烦恼已尽，梵行已立，所作已办，放下重担，达到自己的真正目标，彻底断除轮回的束缚，并已通过解脱而正确解脱。 |
| Evaṃ vimuttacitto kho, aggivessana, bhikkhu tīhi anuttariyehi samannāgato hoti— |
A monk whose mind is freed like this has three unsurpassable qualities: |
一个心已如此解脱的比丘拥有三项无上功德： |
| dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena. |
unsurpassable vision, practice, and freedom. |
无上见、无上行、无上解脱。 |
| Evaṃ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṃ karoti māneti pūjeti— |
They honor, respect, esteem, and venerate only the Realized One: |
他们只尊敬、尊重、敬重、崇敬如来： |
| buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī”ti. |
‘The Blessed One is awakened, tamed, serene, crossed over, and nirvana'd. And he teaches Dhamma for awakening, taming, serenity, crossing over, and nirvana.’” |
‘世尊已觉醒、已调伏、已寂静、已度脱、已涅槃。他教导的佛法是为了觉醒、调伏、寂静、度脱、涅槃。’” |
| Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca: |
When he had spoken, Saccaka said to him: |
他说完后，萨迦迦对他说： |
| “mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha. |
“Master Gotama, it was rude and impudent of me to imagine I could attack you in debate. |
“乔达摩大师，我竟然妄想在辩论中攻击您，真是粗鲁无礼。 |
| Siyā hi, bho gotama, hatthiṃ pabhinnaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. |
For a person might find safety after attacking a rutting elephant, but not after attacking Master Gotama. |
一个人攻击一头发情的象或许还能保住性命，但攻击乔达摩大师却不能。 |
| Siyā hi, bho gotama, pajjalitaṃ aggikkhandhaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. |
A person might find safety after attacking a blazing mass of fire, but not after attacking Master Gotama. |
一个人攻击一团熊熊烈火或许还能保住性命，但攻击乔达摩大师却不能。 |
| Siyā hi, bho gotama, āsīvisaṃ ghoravisaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. |
They might find safety after attacking a poisonous viper, but not after attacking Master Gotama. |
一个人攻击一条毒蛇或许还能保住性命，但攻击乔达摩大师却不能。 |
| Mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha. |
It was rude and impudent of me to imagine I could attack you in debate. |
我竟然妄想在辩论中攻击您，真是粗鲁无礼。 |
| Adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti. |
Would Master Gotama together with the monk Saṅgha please accept tomorrow’s meal from me?” |
乔达摩大师和僧团明天能否接受我的供养？” |
| Adhivāsesi bhagavā tuṇhībhāvena. |
The Buddha consented in silence. |
佛陀默许了。 |
| Atha kho saccako nigaṇṭhaputto bhagavato adhivāsanaṃ viditvā te licchavī āmantesi: |
Then, knowing that the Buddha had accepted, Saccaka addressed those Licchavis: |
然后，知道佛陀已经接受了，萨卡卡对那些离车人说： |
| “suṇantu me bhonto licchavī, samaṇo me gotamo nimantito svātanāya saddhiṃ bhikkhusaṅghena. |
“Listen, gentlemen. I have invited the ascetic Gotama together with the Saṅgha of monks for tomorrow’s meal. |
“先生们，请听。我已邀请了苦行者乔达摩和僧伽明天用餐。 |
| Tena me abhihareyyātha yamassa patirūpaṃ maññeyyāthā”ti. |
You may all bring me what you think is suitable.” |
你们都可以给我你们认为合适的食物。” |
| Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṃ abhihariṃsu. |
Then, when the night had passed, those Licchavis presented Saccaka with an offering of five hundred servings of food. |
然后，当夜晚过去后，那些离车人向萨卡卡献上了五百份食物。 |
| Atha kho nigaṇṭhaputto sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi: |
And Saccaka had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying: |
萨卡卡在自己家里准备了各种美味的食物。然后他派人通知佛陀时间，说： |
| “kālo, bho gotama, niṭṭhitaṃ bhattan”ti. |
“Itʼs time, Master Gotama, the meal is ready.” |
“乔达摩大师，时间到了，饭菜准备好了。” |
| Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena saccakassa nigaṇṭhaputtassa ārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. |
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Saccaka’s park, where he sat on the seat spread out, together with the Saṅgha of monks. |
然后佛陀早上穿上袈裟，拿着钵和僧袍，去了萨卡卡的园林，和僧伽一起坐在铺好的座位上。 |
| Atha kho saccako nigaṇṭhaputto buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then Saccaka served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods. |
然后萨卡卡亲手用各种美味的食物侍奉并满足了以佛陀为首的僧伽。 |
| Atha kho saccako nigaṇṭhaputto bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. |
When the Buddha had eaten and washed his hand and bowl, Saccaka took a low seat and sat to one side. |
佛陀吃完饭，洗完手和钵后，萨卡卡坐到一个矮座上，坐到一边。 |
| Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca: |
Then Saccaka said to the Buddha: |
然后萨卡卡对佛陀说： |
| “yamidaṃ, bho gotama, dāne puññañca puññamahī ca taṃ dāyakānaṃ sukhāya hotū”ti. |
“Master Gotama, may the merit and the growth of merit in this gift be for the happiness of the donors.” |
“乔达摩大师，愿这份礼物的功德和功德的增长能带给布施者快乐。” |
| “Yaṃ kho, aggivessana, tādisaṃ dakkhiṇeyyaṃ āgamma avītarāgaṃ avītadosaṃ avītamohaṃ, taṃ dāyakānaṃ bhavissati. |
“Aggivessana, whatever comes from giving to a recipient of a teacher’s offering such as yourself—who is not free of greed, hate, and delusion—will accrue to the donors. |
“阿吉韦萨那，凡是给予像你这样——没有贪婪、憎恨和妄想的——老师的受供者，功德将归于布施者。 |
| Yaṃ kho, aggivessana, mādisaṃ dakkhiṇeyyaṃ āgamma vītarāgaṃ vītadosaṃ vītamohaṃ, taṃ tuyhaṃ bhavissatī”ti. |
Whatever comes from giving to a recipient of a teacher’s offering such as myself—who is free of greed, hate, and delusion—will accrue to you.” |
凡是给予像我这样——没有贪婪、憎恨和妄想的——老师的受供者，功德将归于你。” |
