| “‘Duppañño duppañño’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, duppaññoti vuccatī”ti? |
“Reverend, they speak of ‘a witless person’. How is a witless person defined?” |
“尊者，他们说‘愚痴的人’。愚痴的人如何定义？” |
| “‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati. Kiñca nappajānāti? ‘Idaṁ dukkhan’ti nappajānāti, ‘ayaṁ dukkhasamudayo’ti nappajānāti, ‘ayaṁ dukkhanirodho’ti nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti nappajānāti. ‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī”ti. |
“Reverend, they’re called witless because they don’t understand. And what don’t they understand? They don’t understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ They’re called witless because they don’t understand.” |
“尊者，他们被称为愚痴是因为他们不理解。他们不理解什么？他们不理解：‘这是苦’……‘这是苦的起源’……‘这是苦的止息’……‘这是导致苦止息的修行。’他们被称为愚痴是因为他们不理解。” |
| “Sādhāvuso”ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi: |
Saying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question: |
摩诃拘絺罗说“很好，尊者”，认可并同意舍利弗所说的话。然后他提出了另一个问题： |
| “Yā cāvuso, paññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? Variant: vinibbhujitvā vinibbhujitvā → vinibbhujjitvā vinibbhujjitvā (mr) |
“Wisdom and consciousness—are these things mixed or separate? And can we completely dissect them so as to describe the difference between them?” |
“智慧和识——这些东西是混合的还是分开的？我们能完全剖析它们，以便描述它们之间的区别吗？” |
| “Yā cāvuso, paññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. Yaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti. Variant: Yaṁ hāvuso → yañcāvuso (bj, mr); yañca āvuso (sya-all, km)Tasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti. |
“Wisdom and consciousness—these things are mixed, not separate. And you can never completely dissect them so as to describe the difference between them. For you understand what you cognize, and you cognize what you understand. That’s why these things are mixed, not separate. And you can never completely dissect them so as to describe the difference between them.” |
“智慧和识——这些东西是混合的，不是分开的。你永远无法完全剖析它们，以便描述它们之间的区别。因为你理解你所认知的，你认知你所理解的。这就是为什么这些东西是混合的，不是分开的。你永远无法完全剖析它们，以便描述它们之间的区别。” |
| “Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti? |
“How many conditions are there for the arising of right view?” |
“正见生起的条件有几个？” |
| “Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya— parato ca ghoso, yoniso ca manasikāro. Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti. |
“There are two conditions for the arising of right view: the words of another and proper attention. These are the two conditions for the arising of right view.” |
“正见生起有两个条件：他人的言语和适当的注意。这两个是正见生起的条件。” |
| “Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti? |
“When right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?” |
“当正见由多少因素支持时，它会以心解脱和慧解脱为果报和利益？” |
| “Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā ca. Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṁsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṁsā cā”ti. |
“When right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit. It’s when right view is supported by ethics, learning, discussion, serenity, and discernment. When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.” |
“当正见由五个因素支持时，它会以心解脱和慧解脱为果报和利益。那是当正见由戒、闻、论、止、观支持时。当正见由这五个因素支持时，它会以心解脱和慧解脱为果报和利益。” |
| “Kati panāvuso, bhavā”ti? |
“How many states of existence are there?” |
“存在有几种状态？” |
| “Tayome, āvuso, bhavā— kāmabhavo, rūpabhavo, arūpabhavo”ti. |
“Reverend, there are these three states of existence. Existence in the sensual realm, the realm of form, and the formless realm.” |
“尊者，存在有这三种状态。欲界、色界和无色界的存在。” |
| “Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti hotī”ti? |
“But how is there rebirth into a new state of existence in the future?” |
“那么，未来如何再生到新的存在状态？” |
| “Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā— evaṁ āyatiṁ punabbhavābhinibbatti hotī”ti. |
“It’s because of sentient beings—hindered by ignorance and fettered by craving—taking pleasure in various different realms. That’s how there is rebirth into a new state of existence in the future.” |
“那是因为有情众生——被无明障碍，被贪爱束缚——在各种不同的领域中享乐。这就是未来再生到新的存在状态的方式。” |
| “Kathaṁ panāvuso, āyatiṁ punabbhavābhinibbatti na hotī”ti? |
“But how is there no rebirth into a new state of existence in the future?” |
“那么，未来如何不再生到新的存在状态？” |
| “Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā— evaṁ āyatiṁ punabbhavābhinibbatti na hotī”ti. |
“It’s when ignorance fades away, knowledge arises, and craving ceases. That’s how there is no rebirth into a new state of existence in the future.” |
“那是当无明消失，知识生起，贪爱止息时。这就是未来不再生到新的存在状态的方式。” |
| “Katamaṁ panāvuso, paṭhamaṁ jhānan”ti? |
“But what, reverend, is the first jhāna?” |
“但是，尊者，初禅是什么？” |
| “Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati— idaṁ vuccati, āvuso, paṭhamaṁ jhānan”ti. |
“Reverend, it’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. This is called the first jhāna.” |
“尊者，那是当比丘远离感官享乐，远离不善法，进入并安住于初禅，初禅具有离生喜乐，并伴有寻与伺。这被称为初禅。” |
| “Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti? |
“But how many factors does the first jhāna have?” |
“那么，初禅有多少要素？” |
| “Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ. Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan”ti. |
“The first jhāna has five factors. When a monk has entered the first jhāna, directing-thought, evaluation, rapture, pleasure, and unification of mind are present. That’s how the first jhāna has five factors.” |
“初禅有五个要素。当比丘进入初禅时，寻、伺、喜、乐和心一境性都存在。这就是初禅有五个要素的方式。” |
| “Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kataṅgasamannāgatan”ti? |
“But how many factors has the first jhāna given up and how many does it possess?” |
“那么，初禅舍弃了多少要素，拥有多少要素？” |
| “Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañcaṅgasamannāgataṁ. Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti; vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgavippahīnaṁ pañcaṅgasamannāgatan”ti. |
“The first jhāna has given up five factors and possesses five factors. When a monk has entered the first jhāna, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up. directing-thought, evaluation, rapture, pleasure, and unification of mind are present. That’s how the first jhāna has given up five factors and possesses five factors.” |
“初禅舍弃了五个要素，拥有五个要素。当比丘进入初禅时，贪欲、嗔恚、昏沉和睡眠、掉举和追悔以及疑虑都被舍弃。寻、伺、喜、乐和心一境性都存在。这就是初禅舍弃了五个要素，拥有五个要素的方式。” |
| “Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti? |
“Reverend, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. That is, the faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?” |
“尊者，这五根有不同的范围和领域，并且彼此不体验对方的范围和领域。即眼根、耳根、鼻根、舌根和身根。这五根，具有不同的范围和领域，以什么为依止？什么体验它们的范围和领域？” |
| “Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti. |
“These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.” |
“这五根，具有不同的范围和领域，以意为依止。而意体验它们的范围和领域。” |
| “Pañcimāni, āvuso, indriyāni, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti? |
“These five faculties depend on what to continue?” |
“这五根依赖什么来继续存在？” |
| “Pañcimāni, āvuso, indriyāni, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti. |
“These five faculties depend on life to continue.” |
“这五根依赖命根来继续存在。” |
| “Āyu panāvuso, kiṁ paṭicca tiṭṭhatī”ti? |
“But what does life depend on to continue?” |
“但是命根依赖什么来继续存在？” |
| “Āyu usmaṁ paṭicca tiṭṭhatī”ti. |
“Life depends on warmth to continue.” |
“命根依赖暖来继续存在。” |
| “Usmā panāvuso, kiṁ paṭicca tiṭṭhatī”ti? |
“But what does warmth depend on to continue?” |
“但是暖依赖什么来继续存在？” |
| “Usmā āyuṁ paṭicca tiṭṭhatī”ti. |
“Warmth depends on life to continue.” |
“暖依赖命根来继续存在。” |
| “Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘āyu usmaṁ paṭicca tiṭṭhatī’ti. Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘usmā āyuṁ paṭicca tiṭṭhatī’ti. Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti? |
“Just now I understood you to say: ‘Life depends on warmth to continue.’ But I also understood you to say: ‘Warmth depends on life to continue.’ How then should we see the meaning of this statement?” |
“刚才我理解您说：‘命根依赖暖来继续存在。’但我又理解您说：‘暖依赖命根来继续存在。’那么我们应该如何理解这句话的含义呢？” |
| “Tena hāvuso, upamaṁ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati; evameva kho, āvuso, āyu usmaṁ paṭicca tiṭṭhati, usmā āyuṁ paṭicca tiṭṭhatī”ti. |
“Well then, reverend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was an oil lamp burning. The light appears dependent on the flame, and the flame appears dependent on the light. In the same way, life depends on warmth to continue, and warmth depends on life to continue.” |
“那么，尊者，我给您一个比喻。因为通过比喻，一些明智的人会理解所说的话的含义。假设有一盏油灯正在燃烧。光依火焰而出现，火焰依光而出现。同样地，命根依赖暖来继续存在，暖依赖命根来继续存在。” |
| “Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti? |
“Are the life forces the same things as the dharma that are felt? Or are they different things?” |
“命根与受到的法是同一回事吗？还是不同的东西？” |
| “Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā. Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha. Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī”ti. |
“The life forces are not the same things as the dharma that are felt. For if the life forces and the dharma that are felt were the same things, a monk who had attained the cessation of perception and feeling would not emerge from it. But because the life forces and the dharma that are felt are different things, a monk who has attained the cessation of perception and feeling can emerge from it.” |
“命根与受到的法不是同一回事。因为如果命根与受到的法是同一回事，那么证得想受灭的僧人就不会从中出来。但因为命根与受到的法是不同的东西，证得想受灭的僧人可以从中出来。” |
| “Yadā nu kho, āvuso, imaṁ kāyaṁ kati dhammā jahanti; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti? |
“How many things must this body lose before it lies forsaken, tossed aside like an insentient log?” |
“这个身体必须失去多少东西，才能像无知觉的木头一样被抛弃，被扔在一边？” |
| “Yadā kho, āvuso, imaṁ kāyaṁ tayo dhammā jahanti—āyu usmā ca viññāṇaṁ; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti. |
“This body must lose three things before it lies forsaken, tossed aside like an insentient log: vitality, warmth, and consciousness.” |
“这个身体必须失去三样东西，才能像无知觉的木头一样被抛弃，被扔在一边：生命力、温暖和意识。” |
| “Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—imesaṁ kiṁ nānākaraṇan”ti? |
“What’s the difference between someone who has passed away and a monk who has attained the cessation of perception and feeling?” |
“已经去世的人和证得想受灭的僧人有什么区别？” |
| “Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—idaṁ nesaṁ nānākaraṇan”ti. |
“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. When a monk has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear. That’s the difference between someone who has passed away and a monk who has attained the cessation of perception and feeling.” |
“当一个人去世时，他们的身体、语言和心理过程都已停止和寂灭；他们的生命力已耗尽；他们的温暖已消散；他们的根已瓦解。当一个僧人证得想受灭时，他们的身体、语言和心理过程都已停止和寂灭。但他们的生命力并未耗尽；他们的温暖并未消散；他们的根非常清晰。这就是已经去世的人和证得想受灭的僧人之间的区别。” |
| “Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti? |
“How many conditions are necessary to attain the signless release of the heart?” |
“获得心之无相解脱需要多少条件？” |
| “Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā— sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti. |
“Two conditions are necessary to attain the signless release of the heart: not focusing on any signs, and focusing on the signless. These two conditions are necessary to attain the signless release of the heart.” |
“获得心之无相解脱需要两个条件：不专注于任何相，以及专注于无相。这两个条件是获得心之无相解脱所必需的。” |
| “Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti? |
“How many conditions are necessary to remain in the signless release of the heart?” |
“保持心之无相解脱需要多少条件？” |
| “Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā— sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro. Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti. |
“Three conditions are necessary to remain in the signless release of the heart: not focusing on any signs, focusing on the signless, and a previous determination. These three conditions are necessary to remain in the signless release of the heart.” |
“保持心之无相解脱需要三个条件：不专注于任何相，专注于无相，以及先前的决意。这三个条件是保持心之无相解脱所必需的。” |
| “Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nānan”ti? |
“The limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?” |
“心之无量解脱，心之无所有处解脱，心之空解脱，以及心之无相解脱：这些在意义和措辞上都有所不同吗？还是它们意义相同，只在措辞上有所不同？” |
| “Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—atthi kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca; atthi ca kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā, byañjanameva nānaṁ. |
“There is a way in which these things differ in both meaning and phrasing. But there’s also a way in which they mean the same thing, and differ only in the phrasing. |
“在某种程度上，这些在意义和措辞上都有所不同。但在某种程度上，它们意义相同，只在措辞上有所不同。 |
| Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṁ vuccatāvuso, appamāṇā cetovimutti. |
Firstly, a monk meditates spreading a heart full of friendly-kindness to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart. |
首先，比丘禅修，以慈心遍满一个方向，然后是第二个、第三个、第四个。同样地，上方、下方、横向、处处、周遍，他们以充满慈爱的心遍满整个世界——广阔、无边、无限、无敌意和无恶意。他们禅修，以悲心遍满……他们禅修，以喜心遍满……他们禅修，以舍心遍满一个方向，然后是第二个、第三个、第四个。同样地，上方、下方、横向、处处、周遍，他们以充满舍心遍满整个世界——广阔、无边、无限、无敌意和无恶意。这被称为心之无量解脱。 |
| Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ? |
And what’s the way in which they mean the same thing, and differ only in the phrasing? |
那么，它们意义相同，只在措辞上有所不同的方式是什么呢？ |
| Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. |
Greed, hate, and delusion are makers of limits. A monk who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of limitless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion. |
贪、嗔、痴是界限的制造者。一个已经灭尽烦恼的僧人已经放弃了它们，将它们从根部切除，使它们像棕榈树桩一样，并将其完全清除，使它们将来无法生起。不动心解脱被认为是最好的心之无量解脱。那个不动心解脱是空无贪、嗔、痴的。 |
| Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. |
Greed is something, hate is something, and delusion is something. A monk who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of release of the heart through nothingness. That unshakable release of the heart is empty of greed, hate, and delusion. |
贪是某种东西，嗔是某种东西，痴是某种东西。一个已经灭尽烦恼的僧人已经放弃了它们，将它们从根部切除，使它们像棕榈树桩一样，并将其完全清除，使它们将来无法生起。不动心解脱被认为是最好的心之无所有处解脱。那个不动心解脱是空无贪、嗔、痴的。 |
| Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena. |
Greed, hate, and delusion are makers of signs. A monk who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of signless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion. |
贪、嗔、痴是相的制造者。一个已经灭尽烦恼的僧人已经放弃了它们，将它们从根部切除，使它们像棕榈树桩一样，并将其完全清除，使它们将来无法生起。不动心解脱被认为是最好的心之无相解脱。那个不动心解脱是空无贪、嗔、痴的。 |
| Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti. |
This is the way in which they mean the same thing, and differ only in the phrasing.” |
这就是它们意义相同，只在措辞上有所不同的方式。” |
| Idamavocāyasmā sāriputto. Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti. |
This is what Venerable Sāriputta said. Satisfied, Venerable Mahākoṭṭhita was happy with what Sāriputta said. |
这就是尊者舍利弗所说的。尊者摩诃拘絺罗感到满意，对舍利弗所说的话感到高兴。 |
| Mahāvedallasuttaṁ niṭṭhitaṁ tatiyaṁ. |
(end of sutta⏹️) |
（经文结束⏹️） |
