| “Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; |
“Whatever dangers there are, all come from the foolish, not from the astute. |
“无论有什么危险，都来自愚痴之人，而非明智之人。 |
| ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; |
Whatever perils there are, all come from the foolish, not from the astute. |
无论有什么灾祸，都来自愚痴之人，而非明智之人。 |
| ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. |
Whatever hazards there are, all come from the foolish, not from the astute. |
无论有什么危害，都来自愚痴之人，而非明智之人。 |
| Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; |
It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered. |
就像火从芦苇或茅草搭成的茅屋蔓延开来，甚至烧毁了内外涂抹、不透风、门闩紧闭、窗户关闭的平房。 |
| evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; |
In the same way, whatever dangers there are, all come from the foolish, not from the astute. |
同样地，无论有什么危险，都来自愚痴之人，而非明智之人。 |
| ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; |
Whatever perils there are, all come from the foolish, not from the astute. |
无论有什么灾祸，都来自愚痴之人，而非明智之人。 |
| ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. |
Whatever hazards there are, all come from the foolish, not from the astute. |
无论有什么危害，都来自愚痴之人，而非明智之人。 |
| Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito; |
So, the fool is dangerous, but the astute person is safe. |
因此，愚痴之人是危险的，而明智之人是安全的。 |
| saupaddavo bālo, anupaddavo paṇḍito; |
The fool is perilous, but the astute person is not. |
愚痴之人是灾祸的，而明智之人不是。 |
| saupasaggo bālo, anupasaggo paṇḍito. |
The fool is hazardous, but the astute person is not. |
愚痴之人是危害的，而明智之人不是。 |
| Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo. |
There’s no danger, peril, or hazard that comes from the astute. |
没有任何危险、灾祸或危害来自明智之人。 |
| Tasmātiha, bhikkhave, ‘paṇḍitā bhavissāma vīmaṃsakā’ti— |
So you should train like this: ‘We shall be astute, we shall be inquirers.’” |
所以你们应该这样训练自己：‘我们应当明智，我们应当探究。’” |
| evañhi vo, bhikkhave, sikkhitabban”ti. |
|
|
| Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca: |
When he said this, Venerable Ānanda said to the Buddha: |
佛陀说了这些话后，尊者阿难对佛陀说： |
| “kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṃsako’ti alaṃvacanāyā”ti? |
“Sir, how is a monk qualified to be called ‘astute, an inquirer’?” |
“尊者，比丘如何才称得上‘明智，探究者’？” |
| “Yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭhānakusalo ca hoti— |
"Ānanda, it’s when a monk is skilled in the elements, in the sense fields, in dependent origination, and in the possible and the impossible. |
“阿难，当比丘精通界、处、缘起和可能与不可能时， |
| ettāvatā kho, ānanda, paṇḍito bhikkhu ‘vīmaṃsako’ti alaṃvacanāyā”ti. |
That’s how a monk is qualified to be called ‘astute, an inquirer’.” |
他们就称得上‘明智，探究者’。” |
| “Kittāvatā pana, bhante, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti? |
“But sir, how is a monk qualified to be called ‘skilled in the elements’?” |
“但是，尊者，比丘还有其他方式称得上‘精通界’吗？” |
| “Aṭṭhārasa kho imā, ānanda, dhātuyo— |
“There are, Ānanda, these eighteen elements: |
“有，阿难。 |
| cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu; |
the elements of the eye, sights, and eye consciousness; |
有这十八界： |
| sotadhātu, saddadhātu, sotaviññāṇadhātu; |
the ear, sounds, and ear consciousness; |
眼界、色界和眼识界； |
| ghānadhātu, gandhadhātu, ghānaviññāṇadhātu; |
the nose, smells, and nose consciousness; |
耳界、声界和耳识界； |
| jivhādhātu, rasadhātu, jivhāviññāṇadhātu; |
the tongue, tastes, and tongue consciousness; |
鼻界、香界和鼻识界； |
| kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu; |
the body, touches, and body consciousness; |
舌界、味界和舌识界； |
| manodhātu, dhammadhātu, manoviññāṇadhātu. |
the mind, thoughts, and mind consciousness. |
身界、触界和身识界； |
| Imā kho, ānanda, aṭṭhārasa dhātuyo yato jānāti passati— |
When a monk knows and sees these eighteen elements, |
意界、法界和意识界。 |
| ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti. (1) |
they’re qualified to be called ‘skilled in the elements’.” |
当比丘知见这十八界时， |
|
|
他们就称得上‘精通界’。” |
| “Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti? |
“But sir, could there be another way in which a monk is qualified to be called ‘skilled in the elements’?” |
“但是，尊者，比丘还有其他方式称得上‘精通界’吗？” |
| “Siyā, ānanda. |
“There could, Ānanda. |
“有，阿难。 |
| Chayimā, ānanda, dhātuyo— |
There are these six elements: |
有这六界： |
| pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. |
the elements of earth, water, fire, air, space, and consciousness. |
地界、水界、火界、风界、空界和识界。 |
| Imā kho, ānanda, cha dhātuyo yato jānāti passati— |
When a monk knows and sees these six elements, |
当比丘知见这六界时， |
| ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti. (2) |
they’re qualified to be called ‘skilled in the elements’.” |
他们就称得上‘精通界’。” |
| “Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti? |
“But sir, could there be another way in which a monk is qualified to be called ‘skilled in the elements’?” |
“但是，尊者，比丘还有其他方式称得上‘精通界’吗？” |
| “Siyā, ānanda. |
“There could, Ānanda. |
“有，阿难。 |
| Chayimā, ānanda, dhātuyo— |
There are these six elements: |
有这六界： |
| sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu. |
the elements of pleasure, pain, happiness, sadness, equanimity, and ignorance. |
乐界、苦界、喜界、忧界、舍界和无明界。 |
| Imā kho, ānanda, cha dhātuyo yato jānāti passati— |
When a monk knows and sees these six elements, |
当比丘知见这六界时， |
| ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti. (3) |
they’re qualified to be called ‘skilled in the elements’.” |
他们就称得上‘精通界’。” |
| “Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti? |
“But sir, could there be another way in which a monk is qualified to be called ‘skilled in the elements’?” |
“但是，尊者，比丘还有其他方式称得上‘精通界’吗？” |
| “Siyā, ānanda. |
“There could, Ānanda. |
“有，阿难。 |
| Chayimā, ānanda, dhātuyo— |
There are these six elements: |
有这六界： |
| kāmadhātu, nekkhammadhātu, byāpādadhātu, abyāpādadhātu, vihiṃsādhātu, avihiṃsādhātu. |
the elements of sensuality, renunciation, malice, good will, cruelty, and compassion. |
欲界、出离界、恶意界、善意界、残忍界和悲悯界。 |
| Imā kho, ānanda, cha dhātuyo yato jānāti passati— |
When a monk knows and sees these six elements, |
当比丘知见这六界时， |
| ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti. (4) |
they’re qualified to be called ‘skilled in the elements’.” |
他们就称得上‘精通界’。” |
| “Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti? |
“But sir, could there be another way in which a monk is qualified to be called ‘skilled in the elements’?” |
“但是，尊者，比丘还有其他方式称得上‘精通界’吗？” |
| “Siyā, ānanda. |
“There could, Ānanda. |
“有，阿难。 |
| Tisso imā, ānanda, dhātuyo— |
There are these three elements: |
有这三界： |
| kāmadhātu, rūpadhātu, arūpadhātu. |
the elements of the sensual realm, the realm of form, and the formless realm. |
欲界、色界和无色界。 |
| Imā kho, ānanda, tisso dhātuyo yato jānāti passati— |
When a monk knows and sees these three elements, |
当比丘知见这三界时， |
| ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti. (5) |
they’re qualified to be called ‘skilled in the elements’.” |
他们就称得上‘精通界’。” |
| “Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti? |
“But sir, could there be another way in which a monk is qualified to be called ‘skilled in the elements’?” |
“但是，尊者，比丘还有其他方式称得上‘精通界’吗？” |
| “Siyā, ānanda. |
“There could, Ānanda. |
“有，阿难。 |
| Dve imā, ānanda, dhātuyo— |
There are these two elements: |
有这二界： |
| saṅkhatādhātu, asaṅkhatādhātu. |
the conditioned element and the unconditioned element. |
有为界和无为界。 |
| Imā kho, ānanda, dve dhātuyo yato jānāti passati— |
When a monk knows and sees these two elements, |
当比丘知见这两界时， |
| ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti. (6) |
they’re qualified to be called ‘skilled in the elements’.” |
他们就称得上‘精通界’。” |
| “Kittāvatā pana, bhante, ‘āyatanakusalo bhikkhū’ti alaṃvacanāyā”ti? |
“But sir, how is a monk qualified to be called ‘skilled in the sense fields’?” |
“但是，尊者，比丘如何才称得上‘精通处’？” |
| “Cha kho panimāni, ānanda, ajjhattikabāhirāni āyatanāni— |
“There are these six interior and exterior sense fields: |
“有这六种内外处： |
| cakkhu ceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca. |
the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts. |
眼和色，耳和声，鼻和香，舌和味，身和触，以及意和法。 |
| Imāni kho, ānanda, cha ajjhattikabāhirāni āyatanāni yato jānāti passati— |
When a monk knows and sees these six interior and exterior sense fields, |
当比丘知见这六种内外处时， |
| ettāvatā kho, ānanda, ‘āyatanakusalo bhikkhū’ti alaṃvacanāyā”ti. |
they’re qualified to be called ‘skilled in the sense fields’.” |
他们就称得上‘精通处’。” |
| “Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṃvacanāyā”ti? |
“But sir, how is a monk qualified to be called ‘skilled in dependent origination’?” |
“但是，尊者，比丘如何才称得上‘精通缘起’？” |
| “Idhānanda, bhikkhu evaṃ pajānāti: |
“It’s when a monk understands: |
“当比丘明白： |
| ‘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 nirujjhati, yadidaṃ— |
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: |
无此故无彼；此灭故彼灭。即： |
| avijjāpaccayā saṅkhārā, |
ignorance is a condition for co-doings. |
无明缘行。 |
| saṅkhārapaccayā viññāṇaṃ, |
co-doings are conditions for consciousness. |
行缘识。 |
| viññāṇapaccayā nāmarūpaṃ, |
Consciousness is a condition for name and form. |
识缘名色。 |
| nāmarūpapaccayā saḷāyatanaṃ, |
Name and form are conditions for the six sense fields. |
名色缘六处。 |
| saḷāyatanapaccayā phasso, |
The six sense fields are conditions for contact. |
六处缘触。 |
| phassapaccayā vedanā, |
Contact is a condition for feeling. |
触缘受。 |
| vedanāpaccayā taṇhā, |
Feeling is a condition for craving. |
受缘爱。 |
| taṇhāpaccayā upādānaṃ, |
Craving is a condition for grasping. |
爱缘取。 |
| upādānapaccayā bhavo, |
Grasping is a condition for continued existence. |
取缘有。 |
| bhavapaccayā jāti, |
Continued existence is a condition for rebirth. |
有缘生。 |
| jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā sambhavanti. |
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. |
生缘老死、愁、悲、苦、忧、恼。 |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
That is how this entire mass of suffering originates. |
这就是整个苦聚的起源。 |
| Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, |
When ignorance fades away and ceases with nothing left over, co-doings cease. |
无明无余褪去和止息时，行止息。 |
| saṅkhāranirodhā viññāṇanirodho, |
When co-doings cease, consciousness ceases. |
行止息时，识止息。 |
| viññāṇanirodhā nāmarūpanirodho, |
When consciousness ceases, name and form cease. |
识止息时，名色止息。 |
| nāmarūpanirodhā saḷāyatananirodho, |
When name and form cease, the six sense fields cease. |
名色止息时，六处止息。 |
| saḷāyatananirodhā phassanirodho, |
When the six sense fields cease, contact ceases. |
六处止息时，触止息。 |
| phassanirodhā vedanānirodho, |
When contact ceases, feeling ceases. |
触止息时，受止息。 |
| vedanānirodhā taṇhānirodho, |
When feeling ceases, craving ceases. |
受止息时，爱止息。 |
| taṇhānirodhā upādānanirodho, |
When craving ceases, grasping ceases. |
爱止息时，取止息。 |
| upādānanirodhā bhavanirodho, |
When grasping ceases, continued existence ceases. |
取止息时，有止息。 |
| bhavanirodhā jātinirodho, |
When continued existence ceases, rebirth ceases. |
有止息时，生止息。 |
| jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā nirujjhanti. |
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. |
生止息时，老死、愁、悲、苦、忧、恼止息。 |
| Evametassa kevalassa dukkhakkhandhassa nirodho hoti’. |
That is how this entire mass of suffering ceases.’ |
这就是整个苦聚的止息。’ |
| Ettāvatā kho, ānanda, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṃvacanāyā”ti. |
That’s how a monk is qualified to be called ‘skilled in dependent origination’.” |
比丘就是这样称得上‘精通缘起’。” |
| “Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṃvacanāyā”ti? |
“But sir, how is a monk qualified to be called ‘skilled in the possible and impossible’?” |
“但是，尊者，比丘如何才称得上‘精通可能与不可能’？” |
| “Idhānanda, bhikkhu ‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
“It’s when a monk understands: ‘It’s impossible for a person accomplished in view to take any condition as permanent. That is not possible. |
“当比丘明白：‘见成就者不可能将任何有为法视为常恒。那是不可能的。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti; |
But it’s possible for an ordinary person to take some condition as permanent. That is possible.’ |
但凡夫可能将某些有为法视为常恒。那是有可能的。’ |
| ‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
They understand: ‘It’s impossible for a person accomplished in view to take any condition as pleasant. |
他们明白：‘见成就者不可能将任何有为法视为快乐。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ sukhato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti. |
But it’s possible for an ordinary person to take some condition as pleasant.’ |
但凡夫可能将某些有为法视为快乐。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci dhammaṃ attato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti, |
They understand: ‘It’s impossible for a person accomplished in view to take anything as self. |
他们明白：‘见成就者不可能将任何事物视为自我。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci dhammaṃ attato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti. |
But it’s possible for an ordinary person to take something as self.’ |
但凡夫可能将某些事物视为自我。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
They understand: ‘It’s impossible for a person accomplished in view to murder their mother. |
他们明白：‘见成就者不可能杀害他们的母亲。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano mātaraṃ jīvitā voropeyya, ṭhānametaṃ vijjatī’ti pajānāti. |
But it’s possible for an ordinary person to murder their mother.’ |
但凡夫可能杀害他们的母亲。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo pitaraṃ jīvitā voropeyya … pe … |
They understand: ‘It’s impossible for a person accomplished in view to murder their father … or murder a perfected one. |
他们明白：‘见成就者不可能杀害他们的父亲……或杀害一位阿罗汉。 |
| arahantaṃ jīvitā voropeyya, ṭhānametaṃ vijjatī’ti pajānāti; |
But it’s possible for an ordinary person to murder their father … or a perfected one.’ |
但凡夫可能杀害他们的父亲……或一位阿罗汉。’ |
| ‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
They understand: ‘It’s impossible for a person accomplished in view to injure a Realized One with malicious intent. |
他们明白：‘见成就者不可能怀恶意伤害一位如来。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, ṭhānametaṃ vijjatī’ti pajānāti. |
But it’s possible for an ordinary person to injure a Realized One with malicious intent.’ |
但凡夫可能怀恶意伤害一位如来。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo saṅghaṃ bhindeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
They understand: ‘It’s impossible for a person accomplished in view to cause a schism in the Saṅgha. |
他们明白：‘见成就者不可能分裂僧团。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano saṅghaṃ bhindeyya, ṭhānametaṃ vijjatī’ti pajānāti. |
But it’s possible for an ordinary person to cause a schism in the Saṅgha.’ |
但凡夫可能分裂僧团。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
They understand: ‘It’s impossible for a person accomplished in view to acknowledge another teacher. |
他们明白：‘见成就者不可能承认另一位导师。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano aññaṃ satthāraṃ uddiseyya, ṭhānametaṃ vijjatī’ti pajānāti. |
But it’s possible for an ordinary person to acknowledge another teacher.’ |
但凡夫可能承认另一位导师。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
They understand: ‘It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time. |
他们明白：‘两位阿罗汉、正等正觉佛不可能同时出现在同一个太阳系中。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko arahaṃ sammāsambuddho uppajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. |
But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.’ |
但一位阿罗汉、正等正觉佛可能出现在同一个太阳系中。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve rājāno cakkavattino apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
They understand: ‘It’s impossible for two wheel-turning monarchs to arise in the same solar system at the same time. |
他们明白：‘两位转轮圣王不可能同时出现在同一个太阳系中。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. |
But it is possible for just one wheel-turning monarch to arise in one solar system.’ |
但一位转轮圣王可能出现在同一个太阳系中。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ itthī arahaṃ assa sammāsambuddho, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
They understand: ‘It’s impossible for a woman to be a perfected one, a fully awakened Buddha. |
他们明白：‘女性不可能成为阿罗汉、正等正觉佛。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ puriso arahaṃ assa sammāsambuddho, ṭhānametaṃ vijjatī’ti pajānāti. |
But it is possible for a man to be a perfected one, a fully awakened Buddha.’ |
但男性可能成为阿罗汉、正等正觉佛。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ itthī rājā assa cakkavattī, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
They understand: ‘It’s impossible for a woman to be a wheel-turning monarch. |
他们明白：‘女性不可能成为转轮圣王。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ puriso rājā assa cakkavattī, ṭhānametaṃ vijjatī’ti pajānāti. |
But it is possible for a man to be a wheel-turning monarch.’ |
但男性可能成为转轮圣王。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ itthī sakkattaṃ kareyya … mārattaṃ kareyya … brahmattaṃ kareyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
They understand: ‘It’s impossible for a woman to perform the role of Sakka, Māra, or Brahmā. |
他们明白：‘女性不可能扮演释提桓因、魔罗或梵天的角色。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ puriso sakkattaṃ kareyya … mārattaṃ kareyya … brahmattaṃ kareyya, ṭhānametaṃ vijjatī’ti pajānāti. |
But it is possible for a man to perform the role of Sakka, Māra, or Brahmā.’ |
但男性可能扮演释提桓因、魔罗或梵天的角色。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
They understand: ‘It’s impossible for a likable, desirable, agreeable result to come from bad conduct of body, speech, and mind. |
他们明白：‘从身、语、意恶行中不可能产生令人喜爱、欲求、悦意的结果。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti. |
But it is possible for an unlikable, undesirable, disagreeable result to come from bad conduct of body, speech, and mind.’ |
但从身、语、意恶行中可能产生不讨人喜欢、不合人意、令人不悦的结果。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritassa … pe … |
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| yaṃ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
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| ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritassa … pe … |
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| yaṃ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatīti pajānāti. |
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| ‘Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
They understand: ‘It’s impossible for an unlikable, undesirable, disagreeable result to come from good conduct of body, speech, and mind. |
他们明白：‘从身、语、意善行中不可能产生不讨人喜欢、不合人意、令人不悦的结果。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti. |
But it is possible for a likable, desirable, agreeable result to come from good conduct of body, speech, and mind.’ |
但从身、语、意善行中可能产生令人喜爱、欲求、悦意的结果。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritassa … pe … |
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| yaṃ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
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| ‘ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritassa … pe … |
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| yaṃ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti. |
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| ‘Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
They understand: ‘It’s impossible that someone who has engaged in bad conduct of body, speech, and mind, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. |
他们明白：‘造作身、语、意恶行之人，不可能仅仅因为这个原因，在身体坏灭、死后，投生到善趣、天界。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. |
But it is possible that someone who has engaged in bad conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.’ |
但造作身、语、意恶行之人，可能仅仅因为这个原因，在身体坏灭、死后，投生到恶处、恶道、地狱。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritasamaṅgī … pe … |
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| yaṃ manoduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
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| ‘ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritasamaṅgī … pe … |
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| yaṃ manoduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. |
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| ‘Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
They understand: ‘It’s impossible that someone who has engaged in good conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, the underworld, a lower realm, hell. |
他们明白：‘造作身、语、意善行之人，不可能仅仅因为这个原因，在身体坏灭、死后，投生到恶处、恶道、地狱。 |
| ‘ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. |
But it is possible that someone who has engaged in good conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.’ |
但造作身、语、意善行之人，可能仅仅因为这个原因，在身体坏灭、死后，投生到善趣、天界。’ |
| ‘Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritasamaṅgī … pe … |
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| yaṃ manosucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti; |
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| ‘ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritasamaṅgī … pe … |
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| yaṃ manosucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti. |
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| Ettāvatā kho, ānanda, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṃvacanāyā”ti. |
That’s how a monk is qualified to be called ‘skilled in the possible and impossible’.” |
比丘就是这样称得上‘精通可能与不可能’。” |
| Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca: |
When he said this, Venerable Ānanda said to the Buddha: |
佛陀说了这些话后，尊者阿难对佛陀说： |
| “acchariyaṃ, bhante, abbhutaṃ, bhante. |
“It’s incredible, sir, it’s amazing! |
“真是不可思议，尊者，真是令人惊叹！ |
| Konāmo ayaṃ, bhante, dhammapariyāyo”ti? |
What is the name of this exposition of the teaching?” |
这个教法讲解的名字是什么？” |
| “Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ ‘bahudhātuko’tipi naṃ dhārehi, ‘catuparivaṭṭo’tipi naṃ dhārehi, ‘dhammādāso’tipi naṃ dhārehi, ‘amatadundubhī’tipi naṃ dhārehi, ‘anuttaro saṅgāmavijayo’tipi naṃ dhārehī”ti. |
“In that case, Ānanda, you may remember this exposition of the teaching as ‘The Many Elements’, or else ‘The Four Cycles’, or else ‘The Mirror of the Teaching’, or else ‘The Drum of the Deathless’, or else ‘The Supreme Victory in Battle’.” |
“既然如此，阿难，你可以将这个教法讲解记住为‘多界经’，或者‘四转经’，或者‘法镜经’，或者‘不死鼓经’，或者‘战场上的最高胜利经’。” |
