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MN 74 Dīgha-nakha: with wanderer named ‘long nails’

pic for POJ



(derived from B. Sujato 2018/12) (源自B. Sujato 2018/12)
Evaṃ me sutaṃ—​ So I have heard. 我曾听闻。
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain in the Boar’s Cave. 有一次，佛陀住在王舍城附近，在鹫峰山的猪窟里。
Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Then the wanderer Dīghanakha went up to the Buddha, and exchanged greetings with him. 那时，游方者长指甲上前拜见佛陀，并与他互相问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīghanakho paribbājako bhagavantaṃ etadavoca: When the greetings and polite conversation were over, he stood to one side, and said to the Buddha: 问候和礼貌的交谈结束后，他站到一旁，对佛陀说：

74.1 – (He has view of ‘I believe nothing’)

“ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi: “Master Gotama, this is my doctrine and view: “乔达摩大师，这是我的教义和观点：
‘sabbaṃ me nakkhamatī’”ti. ‘I believe in nothing.’” ‘我不相信任何东西。’”

74.2 – (Buddha points out inherent contradiction in holding that view, but he still insists on it)

“Yāpi kho te esā, aggivessana, diṭṭhi: “This view of yours, Aggivessana— “你这个观点，阿吉韦萨那——
‘sabbaṃ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī”ti? do you believe in that?” 你相信它吗？”
“Esā ce me, bho gotama, diṭṭhi khameyya, taṃpassa tādisameva, taṃpassa tādisamevā”ti. “If I believed in this view, Master Gotama, it wouldn’t make any difference, it wouldn’t make any difference!” “如果我相信这个观点，乔达摩大师，那不会有任何区别，不会有任何区别！”
“Ato kho te, aggivessana, bahū hi bahutarā lokasmiṃ ye evamāhaṃsu: “Well, Aggivessana, there are many more in the world who say, “那么，阿吉韦萨那，世上还有更多的人说，
‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. ‘It wouldn’t make any difference! It wouldn’t make any difference!’ ‘那不会有任何区别！那不会有任何区别！’
Te tañceva diṭṭhiṃ nappajahanti aññañca diṭṭhiṃ upādiyanti. But they don’t give up that view, and they grasp another view. 但他们不放弃那个观点，他们抓住另一个观点。
Ato kho te, aggivessana, tanū hi tanutarā lokasmiṃ ye evamāhaṃsu: And there are a scant few in the world who say, 世上只有少数人说，
‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. ‘It wouldn’t make any difference! It wouldn’t make any difference!’ ‘那不会有任何区别！那不会有任何区别！’
Te tañceva diṭṭhiṃ pajahanti aññañca diṭṭhiṃ na upādiyanti. And they give up that view by not grasping another view. 他们通过不抓住另一个观点来放弃那个观点。
Santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: 有些沙门和婆罗门有这样的教义和观点：
‘sabbaṃ me khamatī’ti; ‘I believe in everything.’ ‘我相信一切。’
santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: 有些沙门和婆罗门有这样的教义和观点：
‘sabbaṃ me nakkhamatī’ti; ‘I believe in nothing.’ ‘我不相信任何东西。’
santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: 有些沙门和婆罗门有这样的教义和观点：
‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. ‘I believe in some things, and not in others.’ ‘我只相信某些东西，不相信其他东西。’”

74.3 – (belief in everything Is worse than belief in nothing)

Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: ‘sabbaṃ me khamatī’ti Regarding this, the view of the ascetics and brahmins who believe in everything 关于这一点，那些相信一切的沙门和婆罗门的观点
tesamayaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; is close to greed, bondage, approving, attachment, and grasping. 接近贪婪、束缚、赞同、执着和抓取。
tatraggivessana ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: ‘sabbaṃ me nakkhamatī’ti The view of the ascetics and brahmins who believe in nothing 那些不相信任何东西的沙门和婆罗门的观点
tesamayaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike”ti. is far from greed, bondage, approving, attachment, and grasping.” 远离贪婪、束缚、赞同、执着和抓取。”

Evaṃ vutte, dīghanakho paribbājako bhagavantaṃ etadavoca: When he said this, the wanderer Dīghanakha said to the Buddha: 他说完这番话，游方者长指甲对佛陀说：
“ukkaṃseti me bhavaṃ gotamo diṭṭhigataṃ, samukkaṃseti me bhavaṃ gotamo diṭṭhigatan”ti. “Master Gotama commends my conviction! He recommends my conviction!” “乔达摩大师赞扬我的信念！他推荐我的信念！”

74.4 – (regarding those who belief in somethings but not other things)

“Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: “Now, regarding the ascetics and brahmins who “现在，关于那些
‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. believe in some things and not in others. 只相信某些东西，不相信其他东西的沙门和婆罗门。
Yā hi tesaṃ khamati sāyaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; Their view of what they believe in is close to greed, bondage, approving, attachment, and grasping. 他们所相信的观点接近贪婪、束缚、赞同、执着和抓取。
yā hi tesaṃ nakkhamati sāyaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike. Their view of what they don’t believe in is far from greed, bondage, approving, attachment, and grasping. 他们所不相信的观点远离贪婪、束缚、赞同、执着和抓取。
Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: When it comes to the view of the ascetics and brahmins who 当谈到那些
‘sabbaṃ me khamatī’ti believe in everything, 相信一切的沙门和婆罗门的观点时，
tattha viññū puriso iti paṭisañcikkhati: a sensible person reflects like this: 一个明智的人会这样思考：
‘yā kho me ayaṃ diṭṭhi— ‘I have the view that ‘我持有这样的观点：
sabbaṃ me khamatīti, I believe in everything. 我相信一切。
imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ— Suppose I obstinately stick to this view and insist that: 假设我顽固地坚持这个观点并坚持认为：
idameva saccaṃ moghamaññanti; “This is the only truth, other ideas are stupid.” “这是唯一的真理，其他想法都是愚蠢的。”
dvīhi me assa viggaho— Then I’d argue with two people— 那么我就会与两个人争论——
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—sabbaṃ me nakkhamatīti, an ascetic or brahmin who believes in nothing, 一个不相信任何东西的沙门或婆罗门，
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti— and an ascetic or brahmin who believes in some things and not in others. 以及一个只相信某些东西，不相信其他东西的沙门或婆罗门。’”
imehi assa dvīhi viggaho.
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. And when there’s arguing, there’s quarreling; when there’s quarreling there’s anguish; and when there’s anguish there’s harm.’ “有争论就有争吵；有争吵就有痛苦；有痛苦就有伤害。”
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. So, considering in themselves the potential for arguing, quarreling, anguish, and harm, they give up that view by not grasping another view. 因此，考虑到自身争论、争吵、痛苦和伤害的可能性，他们放弃了那个观点，而不抓住另一个观点。
Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti. That’s how those views are given up and let go. 那些观点就是这样被放弃和舍弃的。
❧

74.5 – (regarding those who believe in nothing)

Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: When it comes to the view of the ascetics and brahmins who 当谈到那些
‘sabbaṃ me nakkhamatī’ti believe in nothing, 不相信任何东西的沙门和婆罗门的观点时，
tattha viññū puriso iti paṭisañcikkhati: a sensible person reflects like this: 一个明智的人会这样思考：
‘yā kho me ayaṃ diṭṭhi— ‘I have the view that ‘我持有这样的观点：
sabbaṃ me nakkhamatīti, I believe in nothing. 我不相信任何东西。
imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ— Suppose I obstinately stick to this view and insist that: 假设我顽固地坚持这个观点并坚持认为：
idameva saccaṃ moghamaññanti; “This is the only truth, other ideas are stupid.” “这是唯一的真理，其他想法都是愚蠢的。”
dvīhi me assa viggaho— Then I’d argue with two people— 那么我就会与两个人争论——
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—sabbaṃ me khamatīti, an ascetic or brahmin who believes in everything, 一个相信一切的沙门或婆罗门，
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—ekaccaṃ me khamati ekaccaṃ me nakkhamatīti— and an ascetic or brahmin who believes in some things and not in others. 以及一个只相信某些东西，不相信其他东西的沙门或婆罗门。’”
imehi assa dvīhi viggaho.
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. And when there’s arguing, there’s quarreling; when there’s quarreling there’s anguish; and when there’s anguish there’s harm.’ “有争论就有争吵；有争吵就有痛苦；有痛苦就有伤害。”
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. So, considering in themselves the potential for arguing, quarreling, anguish, and harm, they give up that view by not grasping another view. 因此，考虑到自身争论、争吵、痛苦和伤害的可能性，他们放弃了那个观点，而不抓住另一个观点。
Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti. That’s how those views are given up and let go. 那些观点就是这样被放弃和舍弃的。

74.6 – (regarding those who belief in somethings but not other things)

Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: When it comes to the view of the ascetics and brahmins who 当谈到那些
‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti believe in some things and not in others, 只相信某些东西，不相信其他东西的沙门和婆罗门的观点时，
tattha viññū puriso iti paṭisañcikkhati: a sensible person reflects like this: 一个明智的人会这样思考：
‘yā kho me ayaṃ diṭṭhi— ‘I have the view that ‘我持有这样的观点：
ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti, I believe in some things and not in others. 我只相信某些东西，不相信其他东西。
imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ— Suppose I obstinately stick to this view and insist that: 假设我顽固地坚持这个观点并坚持认为：
idameva saccaṃ moghamaññanti; “This is the only truth, other ideas are stupid.” “这是唯一的真理，其他想法都是愚蠢的。”
dvīhi me assa viggaho— Then I’d argue with two people— 那么我就会与两个人争论——
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—sabbaṃ me khamatīti, an ascetic or brahmin who believes in everything, 一个相信一切的沙门或婆罗门，
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—sabbaṃ me nakkhamatīti— and an ascetic or brahmin who believes in nothing. 以及一个不相信任何东西的沙门或婆罗门。’”
imehi assa dvīhi viggaho.
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. And when there’s arguing, there’s quarreling; when there’s quarreling there’s anguish; and when there’s anguish there’s harm.’ “有争论就有争吵；有争吵就有痛苦；有痛苦就有伤害。”
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. So, considering in themselves the potential for arguing, quarreling, anguish, and harm, they give up that view by not grasping another view. 因此，考虑到自身争论、争吵、痛苦和伤害的可能性，他们放弃了那个观点，而不抓住另一个观点。
Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti. That’s how those views are given up and let go. 那些观点就是这样被放弃和舍弃的。

74.7 – (the body is physical, made up of 4 elements)

Ayaṃ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo. Aggivessana, this body is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. You should see it as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. 阿吉韦萨那，这个身体是物质的。它由四大元素组成，由父母所生，由米饭和粥所滋养，易于无常，易于磨损和侵蚀，易于破碎和毁灭。你应该将它视为无常、痛苦、疾病、脓疮、毒箭、悲惨、苦恼、异己、分崩离析、空无、无我。
Tassimaṃ kāyaṃ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṃ kāyachando kāyasneho kāyanvayatā sā pahīyati. Doing so, you’ll give up desire, affection, and subservience to the body. 这样做，你就会放弃对身体的欲望、喜爱和依附。

74.8 – (three kinds of vedana, you only sense one type at a time)

Tisso kho imā, aggivessana, vedanā— There are these three feelings: 有这三种感受：
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. pleasant, painful, and neutral. 乐受、苦受和不苦不乐受。
Yasmiṃ, aggivessana, samaye sukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; At a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling; 当你感受到乐受时，你不会感受到苦受或不苦不乐受；
sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. you only feel a pleasant feeling. 你只感受到乐受。
Yasmiṃ, aggivessana, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling; 当你感受到苦受时，你不会感受到乐受或不苦不乐受；
dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti. you only feel a painful feeling. 你只感受到苦受。
Yasmiṃ, aggivessana, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti; At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling; 当你感受到不苦不乐受时，你不会感受到乐受或苦受；
adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. you only feel a neutral feeling. 你只感受到不苦不乐受。
Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; Pleasant, painful, and neutral feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. 乐受、苦受和不苦不乐受都是无常的、有条件的、缘起的、易于终结、消失、消退和止息的。
dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;
adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.

74.9 – (non delight in vedana leads to arahant)

Evaṃ passaṃ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati; Seeing this, a learned noble-one's-disciple grows disenchanted with pleasant, painful, and neutral feelings. 看到这一点，一位有学识的圣弟子对乐受、苦受和不苦不乐受感到厌倦。
nibbindaṃ 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. 厌倦之后，欲望消退。当欲望消退时，他们就解脱了。当他们解脱时，他们就知道自己解脱了。
‘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，不再回到任何存在状态。’

74.10 – (an arahant doesn’t side with or fight with anyone)

Evaṃ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṃvadati, na kenaci vivadati, yañca loke vuttaṃ tena voharati, aparāmasan”ti. A monk whose mind is freed like this doesn’t side with anyone or fight with anyone. They speak the language of the world without misapprehending it.” 心已解脱的比丘不偏袒任何人，也不与任何人争斗。他们说世间的语言，而不误解它。”

74.11 – (Sariputta becomes an arahant listening to Buddha talk)

Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Now at that time Venerable Sāriputta was standing behind the Buddha fanning him. 那时，尊者舍利弗正站在佛陀身后为他扇扇子。
Atha kho āyasmato sāriputtassa etadahosi: Then he thought: 他心想：
“tesaṃ tesaṃ kira no bhagavā dhammānaṃ abhiññā pahānamāha, tesaṃ tesaṃ kira no sugato dhammānaṃ abhiññā paṭinissaggamāhā”ti. “It seems the Buddha speaks of giving up and letting go all these things through direct knowledge.” “看来佛陀是通过直接的知识来谈论放弃和放下所有这些东西的。”

Iti hidaṃ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṃ vimucci. Reflecting like this, Venerable Sāriputta’s mind was freed from the defilements by not grasping. 如此思考后，尊者舍利弗的心通过不执著而从烦恼中解脱。

74.12 – (Dighanakha becomes stream enterer hearing Buddha talk)

Dīghanakhassa pana paribbājakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: And the stainless, immaculate vision of the Dhamma arose in the wanderer Dīghanakha: 然后，游方者长指甲心中生起了清净无垢的法眼：
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti. “Everything that has a beginning has an end.” “一切有开始的事物都有结束。”
Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca: Then Dīghanakha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha: 于是长指甲见法、得法、解法、入法。他超越了疑惑，消除了犹豫，对导师的教诲变得自信和不依赖他人。他对佛陀说：
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. “Excellent, Master Gotama! Excellent! “太好了，乔达摩大师！太棒了！
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways. 乔达摩大师以多种方式阐明了佛法，就像扶正了颠倒的东西，揭示了隐藏的东西，为迷路的人指明了道路，或者在黑暗中点亮了一盏灯，让视力好的人能看到那里有什么。
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca. I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha. 我皈依乔达摩大师，皈依法，皈依僧伽。
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” 从今天起，愿乔达摩大师记得我是一个终生皈依的在家信徒。”
end of section [74 – MN 74 Dīgha-nakha: with wanderer named ‘long nails’]❧