| Evaṃ me sutaṃ— |
So I have heard. |
如是我闻。 |
| ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
一时，佛陀住在舍卫城附近的祇树林中，即孤独园。 |
| Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
佛陀在那里对比丘们说： |
| “bhikkhavo”ti. |
“monks!” |
“比丘们！” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
“尊者，”他们回答。 |
| Bhagavā etadavoca: |
The Buddha said this: |
佛陀这样说： |
| “ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ. |
“monks, I will teach you noble right undistractible-lucidity with its vital conditions and its prerequisites. |
“比丘们，我将教导你们高尚的正不动明智，及其重要的条件和前提。 |
| Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
仔细听，用心注意，我将开始讲。” |
| “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
“是的，尊者，”他们回答。 |
| Bhagavā etadavoca: |
The Buddha said this: |
佛陀这样说： |
| “Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? |
“And what is noble right undistractible-lucidity with its vital conditions and its prerequisites? |
“什么是高尚的正不动明智及其重要的条件和前提？ |
| Seyyathidaṃ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati; |
They are: right view, right resolve, right speech, right action, right livelihood, right effort, and right remembering. |
它们是：正见、正志、正语、正业、正命、正精进和正忆念。 |
| yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā— |
Singular-preoccupation of mind with these seven factors as prerequisites |
心专注于这七个因素作为前提， |
| ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi. |
is called noble right undistractible-lucidity with its vital conditions and also with its prerequisites. |
称为高尚的正不动明智，及其重要的条件和前提。 |
| Katamā ca, bhikkhave, sammādiṭṭhi? |
And what is right view? |
什么是正见？ |
| Sammādiṭṭhimpahaṃ, bhikkhave, dvāyaṃ vadāmi— |
Right view is twofold, I say. |
我说正见有两种。 |
| atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; |
There is right view that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment. |
一种是伴随着愚痴倾向、具有善业属性并成熟于执著的正见。 |
| atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. |
And there is right view that is noble, without-asinine-inclinations, transcendent, a factor of the path. |
另一种是高尚、无愚痴倾向、超越、道之因素的正见。 |
| Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā? |
And what is right view that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment? |
什么是伴随着愚痴倾向、具有善业属性并成熟于执著的正见？ |
| ‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti— |
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are duties to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ |
‘布施、祭祀、供奉都有意义。善恶业有果报。有来世。对父母有义务。有众生是自然往生的。也有沙门或婆罗门是已证得并修行良好，能够以自己的洞察力证得来世并加以描述的。’ |
| ayaṃ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā. |
This is right view that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment. |
这就是伴随着愚痴倾向、具有善业属性并成熟于执著的正见。 |
| Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā? |
And what is right view that is noble, without-asinine-inclinations, transcendent, a factor of the path? |
什么是高尚、无愚痴倾向、超越、道之因素的正见？ |
| Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ— |
It’s the discernment—the faculty of discernment, the power of discernment, the awakening factor of Dharma-investigation, and right view as a factor of the path—in one of noble mind without-asinine-inclinations, who possesses the noble path and develops the noble path. |
它是在一个无愚痴倾向的高尚心境中，拥有高尚之道并发展高尚之道的人的辨别力——辨别力之根、辨别力之力量、法分析觉支、以及作为道之因素的正见。 |
| ayaṃ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. |
This is called right view that is noble, without-asinine-inclinations, transcendent, a factor of the path. |
这被称为高尚、无愚痴倾向、超越、道之因素的正见。 |
| So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo. |
They make an effort to give up wrong view and take up right view: that’s their right effort. |
他们努力放弃邪见，采纳正见：这就是他们的正精进。 |
| So sato micchādiṭṭhiṃ pajahati, sato sammādiṭṭhiṃ upasampajja viharati, sāssa hoti sammāsati. |
rememberfully they give up wrong view and take up right view: that’s their right remembering. |
他们忆念着放弃邪见，采纳正见：这就是他们的正忆念。 |
| Itiyime tayo dhammā sammādiṭṭhiṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati. |
So these three Dharmas keep running and circling around right view, namely: right view, right effort, and right remembering. |
因此，这三种法围绕着正见运行和循环，即：正见、正精进和正忆念。 |
| Katamo ca, bhikkhave, sammāsaṅkappo? |
And what is right resolve? |
什么是正定？ |
| Sammāsaṅkappampahaṃ, bhikkhave, dvāyaṃ vadāmi— |
Right resolve is twofold, I say. |
我说，正定是双重的。 |
| atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; |
There is right resolve that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment. |
有一种正定伴随着愚痴倾向，具有善行的特质，并因执着而成熟。 |
| atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. |
And there is right resolve that is noble, without-asinine-inclinations, transcendent, a factor of the path. |
还有一种正定是高尚的，没有愚痴倾向，超凡的，是道路的一个要素。 |
| Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
In this context, right view comes first. |
在此背景下，正见是首位的。 |
| Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how does right view come first? |
正见如何是首位的呢？ |
| Micchāvācaṃ ‘micchāvācā’ti pajānāti, sammāvācaṃ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi. |
When you understand wrong speech as wrong speech and right speech as right speech, that’s your right view. |
当你将邪语理解为邪语，将正语理解为正语，那就是你的正见。 |
| Katamā ca, bhikkhave, micchāvācā? |
And what is wrong speech? |
什么是邪语？ |
| Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo— |
Speech that’s false, divisive, harsh, or nonsensical. |
虚假、离间、粗恶或无意义的言语。 |
| ayaṃ, bhikkhave, micchāvācā. |
This is wrong speech. |
这是邪语。 |
| Katamā ca, bhikkhave, sammāvācā? |
And what is right speech? |
什么是正语？ |
| Sammāvācampahaṃ, bhikkhave, dvāyaṃ vadāmi— |
Right speech is twofold, I say. |
我说，正语是双重的。 |
| atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; |
There is right speech that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment. |
有一种正语伴随着愚痴倾向，具有善行的特质，并因执着而成熟。 |
| atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. |
And there is right speech that is noble, without-asinine-inclinations, transcendent, a factor of the path. |
还有一种正语是高尚的，没有愚痴倾向，超凡的，是道路的一个要素。 |
| Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? |
And what is right speech that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment? |
什么是伴随着愚痴倾向，具有善行的特质，并因执着而成熟的正语？ |
| Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī— |
The refraining from lying, divisive speech, harsh speech, and talking nonsense. |
戒除妄语、离间语、恶口和绮语。 |
| ayaṃ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā. |
This is right speech that is accompanied by asinine-inclinations. |
这是伴随着愚痴倾向的正语。 |
| Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā? |
And what is right speech that is noble, without-asinine-inclinations, transcendent, a factor of the path? |
什么是高尚的、没有愚痴倾向、超凡的、道路的一个要素的正语？ |
| Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī— |
It’s the desisting, abstaining, abstinence, and refraining from the four kinds of bad verbal conduct in one of noble mind without-asinine-inclinations, who possesses the noble path and develops the noble path. |
对于一个心地高尚、没有愚痴倾向、拥有高尚的道路并发展高尚的道路的人来说，这是对四种不良言语行为的停止、戒除、节制和避免。 |
| ayaṃ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. |
This is right speech that is noble. |
这是高尚的正语。 |
| So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo. |
They make an effort to give up wrong speech and take up right speech: that’s their right effort. |
他们努力放弃邪语，采纳正语：那是他们的正精进。 |
| So sato micchāvācaṃ pajahati, sato sammāvācaṃ upasampajja viharati; sāssa hoti sammāsati. |
rememberfully they give up wrong speech and take up right speech: that’s their right remembering. |
他们忆念着放弃邪语，采纳正语：那是他们的正念。 |
| Itiyime tayo dhammā sammāvācaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati. |
So these three Dharmas keep running and circling around right speech, namely: right view, right effort, and right remembering. |
因此，这三种法围绕着正语不断运行和循环，即：正见、正精进和正念。 |
| Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
In this context, right view comes first. |
在此背景下，正见是首位的。 |
| Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how does right view come first? |
正见如何是首位的呢？ |
| Micchākammantaṃ ‘micchākammanto’ti pajānāti, sammākammantaṃ ‘sammākammanto’ti pajānāti; sāssa hoti sammādiṭṭhi. |
When you understand wrong action as wrong action and right action as right action, that’s your right view. |
当你将邪业理解为邪业，将正业理解为正业，那就是你的正见。 |
| Katamo ca, bhikkhave, micchākammanto? |
And what is wrong action? |
什么是邪业？ |
| Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro— |
Killing living creatures, stealing, and sexual misconduct. |
杀害众生、偷盗和邪淫。 |
| ayaṃ, bhikkhave, micchākammanto. |
This is wrong action. |
这是邪业。 |
| Katamo ca, bhikkhave, sammākammanto? |
And what is right action? |
什么是正业？ |
| Sammākammantampahaṃ, bhikkhave, dvāyaṃ vadāmi— |
Right action is twofold, I say. |
我说，正业是双重的。 |
| atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; |
There is right action that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment. |
有一种正业伴随着愚痴倾向，具有善行的特质，并因执着而成熟。 |
| atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. |
And there is right action that is noble, without-asinine-inclinations, transcendent, a factor of the path. |
还有一种正业是高尚的，没有愚痴倾向，超凡的，是道路的一个要素。 |
| Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko? |
And what is right action that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment? |
什么是伴随着愚痴倾向，具有善行的特质，并因执着而成熟的正业？ |
| Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī— |
Refraining from killing living creatures, stealing, and sexual misconduct. |
戒除杀害众生、偷盗和邪淫。 |
| ayaṃ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko. |
This is right action that is accompanied by asinine-inclinations. |
这是伴随着愚痴倾向的正业。 |
| Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo? |
And what is right action that is noble, without-asinine-inclinations, transcendent, a factor of the path? |
什么是高尚的、没有愚痴倾向、超凡的、道路的一个要素的正业？ |
| Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī— |
It’s the desisting, abstaining, abstinence, and refraining from the three kinds of bad bodily conduct in one of noble mind without-asinine-inclinations, who possesses the noble path and develops the noble path. |
对于一个心地高尚、没有愚痴倾向、拥有高尚的道路并发展高尚的道路的人来说，这是对三种不良身体行为的停止、戒除、节制和避免。 |
| ayaṃ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. |
This is right action that is noble. |
这是高尚的正业。 |
| So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo. |
They make an effort to give up wrong action and take up right action: that’s their right effort. |
他们努力放弃邪业，采纳正业：那是他们的正精进。 |
| So sato micchākammantaṃ pajahati, sato sammākammantaṃ upasampajja viharati; sāssa hoti sammāsati. |
rememberfully they give up wrong action and take up right action: that’s their right remembering. |
他们忆念着放弃邪业，采纳正业：那是他们的正念。 |
| Itiyime tayo dhammā sammākammantaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati. |
So these three Dharmas keep running and circling around right action, namely: right view, right effort, and right remembering. |
因此，这三种法围绕着正业不断运行和循环，即：正见、正精进和正念。 |
| Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
In this context, right view comes first. |
在此背景下，正见是首位的。 |
| Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how does right view come first? |
正见如何是首位的呢？ |
| Micchāājīvaṃ ‘micchāājīvo’ti pajānāti, sammāājīvaṃ ‘sammāājīvo’ti pajānāti; sāssa hoti sammādiṭṭhi. |
When you understand wrong livelihood as wrong livelihood and right livelihood as right livelihood, that’s your right view. |
当你将邪命理解为邪命，将正命理解为正命，那就是你的正见。 |
| Katamo ca, bhikkhave, micchāājīvo? |
And what is wrong livelihood? |
什么是邪命？ |
| Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatā— |
Deception, flattery, hinting, and belittling, and using material possessions to pursue other material possessions. |
欺骗、奉承、暗示、贬低，以及利用物质财富追求其他物质财富。 |
| ayaṃ, bhikkhave, micchāājīvo. |
This is wrong livelihood. |
这是邪命。 |
| Katamo ca, bhikkhave, sammāājīvo? |
And what is right livelihood? |
什么是正命？ |
| Sammāājīvampahaṃ, bhikkhave, dvāyaṃ vadāmi— |
Right livelihood is twofold, I say. |
我说，正命是双重的。 |
| atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko; |
There is right livelihood that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment. |
有一种正命伴随着愚痴倾向，具有善行的特质，并因执着而成熟。 |
| atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. |
And there is right livelihood that is noble, without-asinine-inclinations, transcendent, a factor of the path. |
还有一种正命是高尚的，没有愚痴倾向，超凡的，是道路的一个要素。 |
| Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko? |
And what is right livelihood that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment? |
什么是伴随着愚痴倾向，具有善行的特质，并因执着而成熟的正命？ |
| Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti— |
It’s when a noble-one's-disciple gives up wrong livelihood and earns a living by right livelihood. |
当一位圣者弟子放弃邪命，以正命谋生。 |
| ayaṃ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko. |
This is right livelihood that is accompanied by asinine-inclinations. |
这是伴随着愚痴倾向的正命。 |
| Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo? |
And what is right livelihood that is noble, without-asinine-inclinations, transcendent, a factor of the path? |
什么是高尚的、没有愚痴倾向、超凡的、道路的一个要素的正命？ |
| Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī— |
It’s the desisting, abstaining, abstinence, and refraining from wrong livelihood in one of noble mind without-asinine-inclinations, who possesses the noble path and develops the noble path. |
对于一个心地高尚、没有愚痴倾向、拥有高尚的道路并发展高尚的道路的人来说，这是对邪命的停止、戒除、节制和避免。 |
| ayaṃ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. |
This is right livelihood that is noble. |
这是高尚的正命。 |
| So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya; svāssa hoti sammāvāyāmo. |
They make an effort to give up wrong livelihood and take up right livelihood: that’s their right effort. |
他们努力放弃邪命，采纳正命：那是他们的正精进。 |
| So sato micchāājīvaṃ pajahati, sato sammāājīvaṃ upasampajja viharati; sāssa hoti sammāsati. |
rememberfully they give up wrong livelihood and take up right livelihood: that’s their right remembering. |
他们忆念着放弃邪命，采纳正命：那是他们的正念。 |
| Itiyime tayo dhammā sammāājīvaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati. |
So these three Dharmas keep running and circling around right livelihood, namely: right view, right effort, and right remembering. |
因此，这三种法围绕着正命不断运行和循环，即：正见、正精进和正念。 |
| Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
In this context, right view comes first. |
在此背景下，正见是首位的。 |
| Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how does right view come first? |
正见如何是首位的呢？ |
| Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti pahoti. |
Right view gives rise to right resolve. Right resolve gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right remembering. Right remembering gives rise to right undistractible-lucidity. Right undistractible-lucidity gives rise to right knowledge. Right knowledge gives rise to right freedom. |
正见生起正定。正定生起正语。正语生起正业。正业生起正命。正命生起正精进。正精进生起正念。正念生起正不散乱明晰。正不散乱明晰生起正智。正智生起正解脱。 |
| Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho, dasaṅgasamannāgato arahā hoti. |
So the trainee has eight factors, while the perfected one has ten factors. |
因此，学人有八个因素，而圆满者有十个因素。 |
| Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṃ gacchanti. |
And here too, the eradication of many bad, unskillful Dharmas is developed to perfection due to right knowledge. |
在这里，许多恶不善法由于正智而发展至圆满，从而被根除。 |
| Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
In this context, right view comes first. |
在此背景下，正见是首位的。 |
| Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how does right view come first? |
正见如何是首位的呢？ |
| Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti. |
For one of right view, wrong view is worn away. |
对于具有正见的人来说，邪见被消除了。 |
| Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. |
And the many bad, unskillful Dharmas that arise because of wrong view are worn away. |
并且，因邪见而产生的许多恶不善法被消除了。 |
| Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. |
And because of right view, many skillful Dharmas are developed to perfection. |
并且，由于正见，许多善法被发展至圆满。 |
| Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti … pe … |
For one of right resolve, wrong resolve is worn away. … |
对于具有正定的人来说，邪定被消除了。…… |
| sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti … |
For one of right speech, wrong speech is worn away. … |
对于具有正语的人来说，邪语被消除了。…… |
| sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti … |
For one of right action, wrong action is worn away. … |
对于具有正业的人来说，邪业被消除了。…… |
| sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti … |
For one of right livelihood, wrong livelihood is worn away. … |
对于具有正命的人来说，邪命被消除了。…… |
| sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti … |
For one of right effort, wrong effort is worn away. … |
对于具有正精进的人来说，邪精进被消除了。…… |
| sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti … |
For one of right remembering, wrong remembering is worn away. … |
对于具有正念的人来说，邪念被消除了。…… |
| sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti … |
For one of right undistractible-lucidity, wrong undistractible-lucidity is worn away. … |
对于具有正不散乱明晰的人来说，邪不散乱明晰被消除了。…… |
| sammāñāṇassa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti … |
For one of right knowledge, wrong knowledge is worn away. … |
对于具有正智的人来说，邪智被消除了。…… |
| sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti. |
For one of right freedom, wrong freedom is worn away. |
对于具有正解脱的人来说，邪解脱被消除了。 |
| Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. |
And the many bad, unskillful Dharmas that arise because of wrong freedom are worn away. |
并且，因邪解脱而产生的许多恶不善法被消除了。 |
| Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. |
And because of right freedom, many skillful Dharmas are developed to perfection. |
并且，由于正解脱，许多善法被发展至圆满。 |
| Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti— |
If any ascetic or brahmin imagines they can criticize and reject the exposition of the Dharma-[teaching] on the Great Forty, they deserve rebuke and criticism on ten legitimate grounds in the present life. |
如果任何苦行者或婆罗门妄想批评和驳斥“大四十”的佛法阐述，他们今生应受到十种合理理由的呵斥和批评。 |
| sammādiṭṭhiñce bhavaṃ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; |
If such a gentleman criticizes right view, they praise and honor the ascetics and brahmins who have wrong view. |
如果这样的君子批评正见，他们就是在赞扬和尊重那些持有邪见的苦行者和婆罗门。 |
| sammāsaṅkappañce bhavaṃ garahati, ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; |
If they criticize right resolve … |
如果他们批评正定…… |
| sammāvācañce bhavaṃ garahati … pe … |
right speech … |
正语…… |
| sammākammantañce bhavaṃ garahati … |
right action … |
正业…… |
| sammāājīvañce bhavaṃ garahati … |
right livelihood … |
正命…… |
| sammāvāyāmañce bhavaṃ garahati … |
right effort … |
正精进…… |
| sammāsatiñce bhavaṃ garahati … |
right remembering … |
正念…… |
| sammāsamādhiñce bhavaṃ garahati … |
right undistractible-lucidity … |
正不散乱明晰…… |
| sammāñāṇañce bhavaṃ garahati … |
right knowledge … |
正智…… |
| sammāvimuttiñce bhavaṃ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā. |
right freedom, they praise and honor the ascetics and brahmins who have wrong freedom. |
正解脱，他们就是在赞扬和尊重那些持有邪解脱的苦行者和婆罗门。 |
| Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. |
If any ascetic or brahmin imagines they can criticize and reject the exposition of the Dharma-[teaching] on the Great Forty, they deserve rebuke and criticism on these ten legitimate grounds in the present life. |
如果任何苦行者或婆罗门妄想批评和驳斥“大四十”的佛法阐述，他们今生应受到这十种合理理由的呵斥和批评。 |
| Yepi te, bhikkhave, ahesuṃ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṃ dhammapariyāyaṃ na garahitabbaṃ nappaṭikkositabbaṃ amaññiṃsu. |
Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that the Great Forty should be criticized or rejected. |
即使是过去那些来自乌卡拉的游方者瓦萨和班尼亚，他们教导无因、不行动和虚无主义的学说，也未曾想过“大四十”应该被批评或驳斥。 |
| Taṃ kissa hetu? |
Why is that? |
这是为什么呢？ |
| Nindābyārosaupārambhabhayā”ti. |
For fear of being blamed, criticized, and faulted.” |
因为害怕受到指责、批评和过失。” |
