|
(derived from B. Sujato 2018/12) |
（源自B. Sujato 2018/12） |
| Evaṃ me sutaṃ— |
So I have heard. |
如是我闻。 |
| ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. |
一次，佛陀住在王舍城附近的竹林精舍，松鼠的食场。 |
| Tena kho pana samayena sakuludāyī paribbājako moranivāpe paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. |
Now at that time the wanderer Sakuludāyī was residing together with a large assembly of wanderers in the monastery of the wanderers in the peacocks’ feeding ground. |
当时，游方者萨库鲁达依与一大群游方者一起，住在孔雀食场的游方者寺院里。 |
| Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. |
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. |
于是佛陀早上穿上袈裟，带着钵和袈裟，进入王舍城乞食。 |
| Atha kho bhagavato etadahosi: |
Then it occurred to the Buddha: |
然后佛陀想： |
| “atippago kho tāva rājagahe piṇḍāya carituṃ. |
“It’s too early to wander for alms in Rājagaha. |
“现在在王舍城乞食还太早。 |
| Yannūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti. |
Why don’t I visit the wanderer Sakuludāyī at the monastery of the wanderers in the peacocks’ feeding ground?” |
我何不去孔雀食场的游方者寺院拜访游方者萨库鲁达依呢？” |
| Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami. |
Then the Buddha went to the monastery of the wanderers. |
于是佛陀去了游方者寺院。 |
| Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ— |
Now at that time, Sakuludāyī was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as |
那时，萨库鲁达依正与一大群游方者坐在一起，喧哗吵闹，发出可怕的噪音。他们从事各种不值得的谈论，例如： |
| rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. |
talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. |
谈论国王、强盗、大臣；谈论军队、威胁、战争；谈论食物、饮料、衣服、床铺；谈论花环和香料；谈论家庭、交通工具、村庄、城镇、城市和国家；谈论女人和英雄；街谈巷议和井边闲聊；谈论逝者；杂七杂八的谈论；陆地和海洋的故事；以及谈论投生到此或彼的存在状态。 |
| Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. |
Sakuludāyī saw the Buddha coming off in the distance, |
萨库鲁达依远远看到佛陀走来， |
| Disvāna sakaṃ parisaṃ saṇṭhāpesi: |
and hushed his own assembly: |
就让自己的集会安静下来： |
| “appasaddā bhonto hontu, mā bhonto saddamakattha. |
“Be quiet, good sirs, don’t make a sound. |
“诸位，安静，不要发出声音。 |
| Ayaṃ samaṇo gotamo āgacchati; |
Here comes the ascetic Gotama. |
沙门乔达摩来了。 |
| appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. |
The venerable likes quiet and praises quiet. |
尊者喜欢安静，并赞扬安静。 |
| Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti. |
Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” |
希望他看到我们的集会安静时，会认为适合走近。” |
| Atha kho te paribbājakā tuṇhī ahesuṃ. |
Then those wanderers fell silent. |
于是那些游方者都安静下来。 |
| Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. |
Then the Buddha approached Sakuludāyī, |
于是佛陀走近萨库鲁达依， |
| Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca: |
who said to him: |
萨库鲁达依对他说： |
| “etu kho, bhante, bhagavā. |
“Come, Blessed One! |
“欢迎，世尊！ |
| Svāgataṃ, bhante, bhagavato. |
Welcome, Blessed One! |
欢迎，世尊！ |
| Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. |
It’s been a long time since you took the opportunity to come here. |
您很久没有来这里了。 |
| Nisīdatu, bhante, bhagavā; |
Please, sir, sit down, this seat is ready.” |
请坐，先生，这个座位已经准备好了。” |
| idamāsanaṃ paññattan”ti. |
|
|
| Nisīdi bhagavā paññatte āsane. |
The Buddha sat on the seat spread out, |
佛陀坐在铺好的座位上， |
| Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. |
while Sakuludāyī took a low seat and sat to one side. |
萨库鲁达依则坐到一个低矮的座位上，坐到一边。 |
| Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca: |
The Buddha said to him: |
佛陀对他说： |
| “kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? |
“Udāyī, what were you sitting talking about just now? What conversation was unfinished?” |
“乌达依，你刚才坐着在谈论什么？什么谈话没有结束？” |
| “Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. |
“Sir, leave aside what we were sitting talking about just now. |
“先生，我们刚才坐着谈论的就放一边吧。 |
| Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. |
It won’t be hard for you to hear about that later. |
你以后再听也不会难。 |
| Yadāhaṃ, bhante, imaṃ parisaṃ anupasaṅkanto homi athāyaṃ parisā anekavihitaṃ tiracchānakathaṃ kathentī nisinnā hoti; |
When I don’t come to the assembly, they sit and engage in all kinds of unworthy talk. |
当我不在集会时，他们坐着进行各种不值得的谈论。 |
| yadā ca kho ahaṃ, bhante, imaṃ parisaṃ upasaṅkanto homi athāyaṃ parisā mamaññeva mukhaṃ ullokentī nisinnā hoti: |
But when I have come to the assembly, they sit gazing up at my face alone, thinking: |
但当我来到集会时，他们只坐着凝视着我的脸，心想： |
| ‘yaṃ no samaṇo udāyī dhammaṃ bhāsissati taṃ sossāmā’ti; |
‘Whatever the ascetic Udāyī teaches, we shall listen to it.’ |
‘无论沙门乌达依教导什么，我们都会听。’ |
| yadā pana, bhante, bhagavā imaṃ parisaṃ upasaṅkanto hoti athāhañceva ayañca parisā bhagavato mukhaṃ ullokentā nisinnā homa: |
But when the Buddha has come to the assembly, both myself and the assembly sit gazing up at your face, thinking: |
但当佛陀来到集会时，我和集会都坐着凝视着您的脸，心想： |
79.2 – (Buddha gives talk to Udāyī and his students) |
| ‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ sossāmā’”ti. |
‘Whatever the Buddha teaches, we shall listen to it.’” |
‘无论佛陀教导什么，我们都会听。’” |
| “Tenahudāyi, taṃyevettha paṭibhātu yathā maṃ paṭibhāseyyā”ti. |
“Well then, Udāyī, suggest something for me to talk about.” |
“那么，乌达依，你提议我谈些什么吧。” |
| “Purimāni, bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. |
“Master Gotama, a few days ago someone was claiming to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ |
“乔达摩大师，几天前有人声称自己全知全视，无一例外地知晓并看到一切，他说：‘知识和见解在我行走、站立、睡觉和醒来时始终不断地存在。’ |
| So mayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. |
When I asked them a question about the past, they dodged the issue, distracted the discussion with irrelevant points, and displayed irritation, hate, and bitterness. |
当我问他一个关于过去的问题时，他回避了问题，用无关紧要的观点转移了讨论，并表现出恼怒、憎恨和苦涩。 |
| Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi: |
That reminded me of the Buddha: |
这让我想起了佛陀： |
| ‘aho nūna bhagavā, aho nūna sugato. Yo imesaṃ dhammānaṃ sukusalo’”ti. |
‘Surely it must be the Blessed One, the Holy One who is so skilled in such matters.’” |
‘当然，在这类事情上如此熟练的，一定是世尊，圣者。’” |
| “Ko pana so, udāyi, sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti, yo tayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi kopañca dosañca appaccayañca pātvākāsī”ti? |
“But Udāyī, who was it that made such a claim and behaved in such a way?” |
“但是，乌达依，是谁提出了这样的主张并以这种方式行事呢？” |
| “Nigaṇṭho, bhante, nāṭaputto”ti. |
“It was Nigaṇṭha Nātaputta, sir.” |
“是尼干陀·那陀子，先生。” |
| “Yo kho, udāyi, anekavihitaṃ pubbenivāsaṃ anussareyya, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya, so vā maṃ pubbantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ pubbantaṃ ārabbha pañhaṃ puccheyyaṃ; |
“Udāyī, someone who can recollect their many kinds of past lives, with features and details, might ask me a question about the past, or I might ask them a question about the past. |
“乌达依，如果有人能忆起他多生多世的过去生，带着特征和细节，他或许会问我一个关于过去的问题，或者我或许会问他一个关于过去的问题。 |
| so vā me pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ. |
And they might satisfy me with their answer, or I might satisfy them with my answer. |
他或许会用他的答案满足我，或者我或许会用我的答案满足他。” |
| Yo kho, udāyi, dibbena cakkhunā visuddhena atikkantamānusakena satte passeyya cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya, so vā maṃ aparantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ aparantaṃ ārabbha pañhaṃ puccheyyaṃ; |
Someone who, with clairvoyance that is purified and superhuman, understands how sentient beings are reborn according to their deeds might ask me a question about the future, or I might ask them a question about the future. |
如果有人具足清净超人的天眼，能理解众生如何依其业而受生，他或许会问我一个关于未来的问题，或者我或许会问他一个关于未来的问题。 |
79.4 – (Buddha teaches him conditionality) |
| so vā me aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ. |
And they might satisfy me with their answer, or I might satisfy them with my answer. |
他或许会用他的答案满足我，或者我或许会用我的答案满足他。 |
| Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. |
Nevertheless, Udāyī, leave aside the past and the future. |
然而，乌达依，放下过去和未来吧。 |
| Dhammaṃ te desessāmi— |
I shall teach you the Dhamma: |
我将教你佛法： |
| imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; |
‘When this exists, that is; due to the arising of this, that arises. |
‘有此故有彼；此生故彼生。 |
| imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī”ti. |
When this doesn’t exist, that is not; due to the cessation of this, that ceases.’” |
无此故无彼；此灭故彼灭。’” |
| “Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṃ tampi nappahomi sākāraṃ sauddesaṃ anussarituṃ, |
“Well sir, I can’t even recall with features and details what I’ve undergone in this incarnation. |
“先生，我甚至无法详细地回忆起我这一生所经历的。 |
| kuto panāhaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathāpi bhagavā? |
How should I possibly recollect my many kinds of past lives with features and details, like the Buddha? |
我怎么可能像佛陀那样，详细地回忆起我多生多世的过去生呢？ |
| Ahañhi, bhante, etarahi paṃsupisācakampi na passāmi, |
And I can’t now see even a mud-goblin. |
而且我现在连泥妖都看不见。 |
| kuto panāhaṃ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā? |
How should I possibly, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn, like the Buddha? |
我怎么可能像佛陀那样，用清净超人的天眼，看到众生死亡和投生呢？ |
| Yaṃ pana maṃ, bhante, bhagavā evamāha: |
But then the Buddha told me: |
但佛陀却告诉我： |
| ‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto; |
‘Nevertheless, Udāyī, leave aside the past and the future. |
‘然而，乌达依，放下过去和未来吧。 |
| dhammaṃ te desessāmi— |
I shall teach you the Dhamma: |
我将教你佛法： |
| imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; |
“When this exists, that is; due to the arising of this, that arises. |
“有此故有彼；此生故彼生。 |
| imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti tañca pana me bhiyyoso mattāya na pakkhāyati. |
When this doesn’t exist, that is not; due to the cessation of this, that ceases.”’ But that is even more unclear to me. |
无此故无彼；此灭故故彼灭。”’但这对我来说更不清楚。 |
79.6 – (Udāyī’s teacher’s doctrine: ‘This is the ultimate splendor’) |
| Appeva nāmāhaṃ, bhante, sake ācariyake bhagavato cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā”ti. |
Perhaps I might satisfy the Buddha by answering a question about my own teacher’s doctrine.” |
或许我可以通过回答一个关于我老师教义的问题来满足佛陀。” |
| “Dīghāpi kho te esā, udāyi, phareyya: |
“Udāyī, you could draw this out for a long time. |
“乌达依，你可以这样一直说下去。 |
| ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesi. |
You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor. |
你说，‘终极辉煌是没有任何其他辉煌比它更精美的辉煌。’但你没有描述那种辉煌。 |
| Seyyathāpi, udāyi, puriso evaṃ vadeyya: |
Suppose a man was to say: |
假设一个人说： |
| ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī taṃ icchāmi, taṃ kāmemī’ti. |
‘Whoever the finest lady in the land is, it is her that I want, her I desire!’ |
‘谁是这片土地上最美丽的女子，我就是要她，我渴望她！’ |
| Tamenaṃ evaṃ vadeyyuṃ: |
They’d say to him: |
他们会对他说： |
| ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? |
‘Mister, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a merchant, or a worker?’ |
‘先生，你渴望的那片土地上最美丽的女子——你知道她是贵族、婆罗门、商人，还是工人吗？’ |
| Iti puṭṭho ‘no’ti vadeyya. |
Asked this, he’d say, ‘No.’ |
被问到这个，他会说：‘不知道。’ |
| Tamenaṃ evaṃ vadeyyuṃ: |
They’d say to him: |
他们会对他说： |
| ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ—evaṃnāmā evaṅgottāti vāti … pe … dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṃ gāme vā nigame vā nagare vā’ti? |
‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’ |
‘先生，你渴望的那片土地上最美丽的女子——你知道她的名字或家族吗？她身材高、矮还是中等？她的肤色是黑、棕还是棕褐色？她来自哪个村庄、城镇或城市？’ |
| Iti puṭṭho ‘no’ti vadeyya. |
Asked this, he’d say, ‘No.’ |
被问到这个，他会说：‘不知道。’ |
| Tamenaṃ evaṃ vadeyyuṃ: |
They’d say to him: |
他们会对他说： |
| ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’ti? |
‘Mister, do you desire someone who you’ve never even known or seen?’ |
‘先生，你渴望一个你从未认识或见过的人吗？’ |
| Iti puṭṭho ‘āmā’ti vadeyya. |
Asked this, he’d say, ‘Yes.’ |
被问到这个，他会说：‘是的。’ |
| “Taṃ kiṃ maññasi, udāyi, |
“What do you think, Udāyī? |
乌达依，你认为呢？ |
| yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando—imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? |
Which of these two has a finer splendor: the Morning Star in a clear and cloudless sky at the crack of dawn, or the full moon at midnight in a clear and cloudless sky on the fifteenth day sabbath?” |
这两种光辉，哪一种更精美：是黎明时分晴朗无云的天空中的启明星，还是十五日布萨日午夜时分晴朗无云天空中的满月？ |
| “Yvāyaṃ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando—ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti. |
“The full moon at midnight in a clear and cloudless sky on the fifteenth day sabbath, sir.” |
“十五日布萨日午夜时分晴朗无云天空中的满月，先生。” |
| “Taṃ kiṃ maññasi, udāyi, |
“What do you think, Udāyī? |
乌达依，你认为呢？ |
| yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo—imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? |
Which of these two has a finer splendor: the full moon at midnight in a clear and cloudless sky on the fifteenth day sabbath, or the sun at midday in a clear and cloudless sky in the last month of the rainy season?” |
这两种光辉，哪一种更精美：是十五日布萨日午夜时分晴朗无云天空中的满月，还是雨季最后一个月正午时分晴朗无云天空中的太阳？ |
| “Yvāyaṃ, bhante, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo—ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti. |
“The sun at midday in a clear and cloudless sky in the last month of the rainy season, sir.” |
“雨季最后一个月正午时分晴朗无云天空中的太阳，先生。” |
| “Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi. |
“Beyond this, Udāyī, I know very many gods on whom the light of the sun and moon make no impression. |
“此外，乌达依，我认识许多连日月之光都无法对其产生影响的天神。 |
| Atha ca panāhaṃ na vadāmi: |
Nevertheless, I do not say: |
然而，我并没有说： |
| ‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti. |
‘The splendor compared to which no other splendor is finer.’ |
‘这是没有任何其他辉煌比它更精美的辉煌。’ |
| Atha ca pana tvaṃ, udāyi, ‘yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesī”ti. |
But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.” |
但对于萤火虫不如的光辉，你却说：‘这是终极辉煌。’而你没有描述那种辉煌。” |
| “Acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathan”ti. |
“The Blessed One has cut short the discussion! The Holy One has cut short the discussion!” |
“世尊打断了讨论！圣者打断了讨论！” |
| “Kiṃ pana tvaṃ, udāyi, evaṃ vadesi: |
“But Udāyī, why do you say this?” |
“但是，乌达依，你为什么这么说？” |
| ‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathan’”ti? |
|
|
| “Amhākaṃ, bhante, sake ācariyake evaṃ hoti: |
“Sir, it says this in our own teacher’s doctrine: |
“先生，我们自己的老师的教义中是这样说的： |
| ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti. |
‘This is the ultimate splendor, this is the ultimate splendor.’ |
‘这是终极辉煌，这是终极辉煌。’ |
| ❧
79.10 – (is there a world of perfect happiness? A path to it?) |
| Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā rittā tucchā aparaddhā”ti. |
But when pursued, pressed, and grilled on our own teacher’s doctrine, we turned out to be void, hollow, and mistaken.” |
但当被追问、逼问、拷问我们自己的老师的教义时，我们却变得空洞、虚无、错误。” |
| “Kiṃ panudāyi, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? |
“But Udāyī, is there a world of perfect happiness? And is there a grounded path for realizing a world of perfect happiness?” |
“但是，乌达依，是否存在一个充满完美幸福的世界？并且是否存在一条实现完美幸福世界的有根据的道路？” |
| “Amhākaṃ, bhante, sake ācariyake evaṃ hoti: |
“Sir, it says this in our own teacher’s doctrine: |
“先生，我们自己的老师的教义中是这样说的： |
| ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’”ti. |
‘There is a world of perfect happiness. And there is a grounded path for realizing a world of perfect happiness.’” |
‘存在一个充满完美幸福的世界。并且存在一条实现完美幸福世界的有根据的道路。’” |
| “Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? |
“Well, what is that grounded path for realizing a world of perfect happiness?” |
“那么，实现完美幸福世界的有根据的道路是什么？” |
| “Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, aññataraṃ vā pana tapoguṇaṃ samādāya vattati. |
“Sir, it’s when someone gives up killing living creatures, stealing, sexual misconduct, and lying. And they proceed having undertaken some kind of mortification. |
“先生，那就是当一个人放弃杀生、偷盗、邪淫和妄语。并且他们实行某种苦行。 |
| Ayaṃ kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. |
This is the grounded path for realizing a world of perfect happiness.” |
这就是实现完美幸福世界的有根据的道路。” |
| “Kiṃ pana tvaṃ, udāyi, vadesi: |
“But Udāyī, why do you say this?” |
“但是，乌达依，你为什么这么说？” |
| ‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathan’”ti? |
|
|
| “Amhākaṃ, bhante, sake ācariyake evaṃ hoti: |
“Sir, it says this in our own teacher’s doctrine: |
“先生，我们自己的老师的教义中是这样说的： |
| ‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti. |
‘There is a world of perfect happiness. And there is a grounded path for realizing a world of perfect happiness.’ |
‘存在一个充满完美幸福的世界。并且存在一条实现完美幸福世界的有根据的道路。’ |
| Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā”ti. |
But when pursued, pressed, and grilled on our own teacher’s doctrine, we turned out to be void, hollow, and mistaken. |
但当被追问、逼问、拷问我们自己的老师的教义时，我们却变得空洞、虚无、错误。 |
| “Kiṃ pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? |
But sir, is there a world of perfect happiness? And is there a grounded path for realizing a world of perfect happiness?” |
但是，先生，是否存在一个充满完美幸福的世界？并且是否存在一条实现完美幸福世界的有根据的道路？” |
| “Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. |
“There is a world of perfect happiness, Udāyī. And there is a grounded path for realizing a world of perfect happiness.” |
“乌达依，存在一个充满完美幸福的世界。并且存在一条实现完美幸福世界的有根据的道路。” |
| “Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti? |
“Well sir, what is that grounded path for realizing a world of perfect happiness?” |
“那么，先生，实现完美幸福世界的有根据的道路是什么？” |
| “Idhudāyi, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati; |
“It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna. |
“那就是比丘完全远离感官享乐，远离不善法，进入并安住于初禅。 |
| vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati; |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna. |
当寻和伺止息时，他们进入并安住于第二禅。 |
| pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati— |
With the fading away of rapture, they enter and remain in the third jhāna. |
当喜悦消退时，他们进入并安住于第三禅。 |
| ayaṃ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. |
This is the grounded path for realizing a world of perfect happiness.” |
这就是实现完美幸福世界的有根据的道路。” |
| “Na kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī”ti. |
“Sir, that’s not the grounded path for realizing a world of perfect happiness. At that point a perfectly happy world has already been realized.” |
“先生，那不是实现完美幸福世界的有根据的道路。在那个时候，一个完美的幸福世界就已经实现了。” |
| “Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti; |
“No, Udāyī, at that point a perfectly happy world has not been realized. |
“不，乌达依，在那个时候，一个完美的幸福世界还没有实现。 |
| ākāravatī tveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti. |
This is the grounded path for realizing a world of perfect happiness.” |
这就是实现完美幸福世界的有根据的道路。” |
| Evaṃ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi: |
When he said this, Sakuludāyī’s assembly made an uproar, a dreadful racket: |
当他说这话时，萨库鲁达依的集会一片哗然，发出可怕的噪音： |
| “ettha mayaṃ anassāma sācariyakā, ettha mayaṃ anassāma sācariyakā. |
“In that case, we’re lost, and so are our teacher’s doctrines! We’re lost, and so are our teacher’s doctrines! |
“这样的话，我们完了，我们的老师的教义也完了！我们完了，我们的老师的教义也完了！ |
| end of section [79.10 - (is there a world of perfect happiness? A path to it?)]❧
79.12 – (when is perfect world realized? 4th jhāna meditator meets brahma devas) |
| Na mayaṃ ito bhiyyo uttaritaraṃ pajānāmā”ti. |
We know nothing higher than this!” |
我们不知道比这更高的东西了！” |
| Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṃ etadavoca: |
Then Sakuludāyī, having quieted those wanderers, said to the Buddha: |
于是萨库鲁达依让那些游方者安静下来，然后对佛陀说： |
| “kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī”ti? |
“Well sir, at what point is a perfectly happy world realized?” |
“那么，先生，什么时候才能实现一个完美的幸福世界？” |
| “Idhudāyi, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ … upasampajja viharati. |
“It’s when, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna. |
“那就是当比丘放弃苦乐，并结束过去的喜乐和忧伤，进入并安住于第四禅。 |
| Yā tā devatā ekantasukhaṃ lokaṃ upapannā tāhi devatāhi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati. |
There are deities who have been reborn in a perfectly happy world. That monk associates with them, converses, and engages in discussion. |
有天神投生到完美幸福的世界。那位比丘与他们交往、交谈、讨论。 |
+79.13 – (monks train for even finer things than ‘perfect world’) |
| Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī”ti. |
It’s at this point that a perfectly happy world has been realized.” |
正是在这个时候，一个完美的幸福世界就实现了。” |
| “Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī”ti? |
“Surely the monks must live the spiritual life under the Buddha for the sake of realizing this perfectly happy world?” |
“比丘们一定是为了实现这个完美的幸福世界而跟随佛陀过梵行的吧？” |
| “Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. |
“No, Udāyī, the monks don’t live the spiritual life under me for the sake of realizing this perfectly happy world. |
“不，乌达依，比丘们跟随我过梵行并非为了实现这个完美的幸福世界。 |
| |
| Atthi kho, udāyi, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī”ti. |
There are other things that are finer, for the sake of which the monks live the spiritual life under me.” |
还有更精微的事物，比丘们为之而跟随我过梵行。” |
| “Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī”ti? |
“But what are those finer things?” |
“但那些更精微的事物是什么？” |
| “Idhudāyi, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā … pe … |
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. … |
“那就是当一位如来出现于世，圆满、完全觉悟的佛陀，知识与行为具足，圣洁，知世间，调御丈夫无上士，天人师，觉者，世尊。…… |
| so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
They give up these five hindrances, corruptions of the heart that weaken wisdom. |
他们舍弃这五种障碍，这些是污染心灵、削弱智慧的障碍。 |
| vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati. |
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna. |
然后，完全远离感官享乐，远离不善法，他们进入并安住于初禅。 |
| Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. |
This is one of the finer things for the sake of which the monks live the spiritual life under me. |
这是比丘们跟随我过梵行所为的更精微的事物之一。 |
| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. |
当他们的心如此禅定，变得无散乱而明晰——清净、明亮、无瑕、无染、柔软、适用、稳定、不动摇——他们将其导向回忆过去生。 |
| So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. |
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They recollect their many kinds of past lives, with features and details. |
他们回忆起许多种过去生。那就是：一世、二世、三世、四世、五世、十世、二十世、三十世、四十世、五十世、一百世、一千世、十万世的生。许多世界劫的收缩，许多世界劫的演变，许多世界劫的收缩和演变。他们回忆起许多种过去生，带着特征和细节。 |
| Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. |
This too is one of the finer things. |
这同样是更精微的事物之一。 |
| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. |
当他们的心如此禅定，变得无散乱而明晰——清净、明亮、无瑕、无染、柔软、适用、稳定、不动摇——他们将其导向众生死生智。 |
| So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti. |
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. |
他们以清净超人的天眼，看见众生死去和投生——劣等和优等，美丽和丑陋，生于善处或恶处。他们理解众生如何依其业而受生。 |
| Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. |
This too is one of the finer things. |
这同样是更精微的事物之一。 |
| So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. |
当他们的心如此禅定，变得无散乱而明晰——清净、明亮、无瑕、无染、柔软、适用、稳定、不动摇——他们将其导向漏尽智。 |
| So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti … pe … ‘ayaṃ dukkhanirodho’ti … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti, |
They truly 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’. |
他们真实地理解：‘这是苦’……‘这是苦的起源’……‘这是苦的止息’……‘这是导向苦止息的修行’。 |
| ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti … ‘ayaṃ āsavanirodho’ti … ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. |
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. |
他们真实地理解：‘这些是烦恼’……‘这是烦恼的起源’……‘这是烦恼的止息’……‘这是导向烦恼止息的修行’。 |
| Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. |
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. |
如此知见，他们的心从欲漏、有漏和无明漏中解脱。 |
| Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
When they’re freed, they know they’re freed. |
当他们解脱时，他们知道自己已解脱。 |
| ‘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.’ |
他们理解：‘生已尽，梵行已立，所作已办，不复受后有。’ |
| Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. |
This too is one of the finer things. |
这同样是更精微的事物之一。 |
| Ime kho, udāyi, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī”ti. |
These are the finer things for the sake of which the monks live the spiritual life under me.” |
这些就是比丘们跟随我过梵行所为的更精微的事物。” |
| Evaṃ vutte, sakuludāyī paribbājako bhagavantaṃ etadavoca: |
When he had spoken, Sakuludāyī said to the Buddha: |
他说完后，萨库鲁达依对佛陀说： |
| “abhikkantaṃ, bhante, abhikkantaṃ, bhante. |
“Excellent, sir! Excellent! |
“太好了，先生！太好了！ |
| Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā 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, the Buddha has made the teaching clear in many ways. |
佛陀以多种方式阐明了教法，就好像扶正了被推翻的，揭示了隐藏的，指明了迷失者的道路，或者在黑暗中点亮了一盏灯，让明眼人能看到事物。 |
| Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. |
I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha. |
我皈依佛，皈依法，皈依僧伽。 |
| ❧
79.14 – (Udāyī attempts to ordain, but his students prevent him) |
| Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti. |
Sir, may I receive the going forth, the ordination in the Buddha’s presence?” |
先生，我可以在佛陀面前出家受戒吗？” |
| Evaṃ vutte, sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ etadavocuṃ: |
When he said this, Sakuludāyī’s assembly said to him: |
当他这么说时，萨库鲁达依的集会成员对他说： |
| “mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari; |
“Master Udāyī, don’t live the spiritual life under the ascetic Gotama. |
“乌达依大师，不要跟随沙门乔达摩过梵行生活。 |
| mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasi. |
You have been a teacher; don’t live as a student. |
你一直是一位老师；不要作为学生生活。 |
| Seyyathāpi nāma udakamaṇiko hutvā udañcaniko assa, evaṃ sampadamidaṃ bhoto udāyissa bhavissati. |
The consequence for you will be as if a water jar were to become a water jug. |
你的结果将如同一个水瓮变成了水罐。 |
| Mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari; |
Master Udāyī, don’t live the spiritual life under the ascetic Gotama. |
乌达依大师，不要跟随沙门乔达摩过梵行生活。 |
| mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasī”ti. |
You have been a teacher; don’t live as a student.” |
你一直是一位老师；不要作为学生。” |
| Iti hidaṃ sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ antarāyamakāsi bhagavati brahmacariyeti. |
And that’s how the wanderer Sakuludāyī’s own assembly prevented him from living the spiritual life under the Buddha. |
就这样，游方者萨库鲁达依自己的集会成员阻止他跟随佛陀过梵行生活。 |
