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(derived from B. Sujato 2018/12) |
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| Uddesavibhaṅgasutta |
The Analysis of a Recitation Passage |
复述段落的分析 |
| 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，祇树林给孤独园。 |
| Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
在那里，佛陀对僧侣们说： |
| “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: |
佛陀说了这个： |
| “uddesavibhaṅgaṃ vo, bhikkhave, desessāmi. |
“monks, I shall teach you the analysis of a recitation passage. |
“比丘们，我将教导你们一段复述经文的分析。 |
| Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
仔细听好，我会说的。” |
| “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
“是的，世尊，”他们回答。 |
| Bhagavā etadavoca: |
The Buddha said this: |
佛陀说了这个： |
| “Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. |
“A monk should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping. |
“比丘应当如此审视，使其意识既不向外散漫，也不向内固着，并且不因执取而焦虑。 |
| Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti. |
When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.” |
当是如此，他们不再焦虑时，苦的根源——未来的生、老、死——对他们来说便不复存在。” |
| Idamavoca bhagavā. |
That is what the Buddha said. |
佛陀如是说。 |
| Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. |
When he had spoken, the Holy One got up from his seat and entered his dwelling. |
说完后，世尊从座位上起来，回到自己的住处。 |
| Atha kho tesaṃ bhikkhūnaṃ, acirapakkantassa bhagavato, etadahosi: |
Soon after the Buddha left, those monks considered: |
佛陀离开后不久，那些比丘们心想： |
| “idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. |
“佛陀给了这段简短的复述经文，然后就回去了，没有详细解释其含义。 |
| ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. |
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| Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. |
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| Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti? |
Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?” |
谁能详细解释佛陀所给的这段简短复述经文的含义呢？” |
| Atha kho tesaṃ bhikkhūnaṃ etadahosi: |
Then those monks thought: |
然后那些比丘们想： |
| “ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ; |
“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. |
“这位尊者摩诃迦旃那受到佛陀的称赞，也受到他明智的同行修行者的尊敬。 |
| pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. |
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. |
他能够详细解释佛陀所给的这段简短复述经文的含义。 |
| Yannūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā”ti. |
Let’s go to him, and ask him about this matter.” |
我们去他那里，向他请教这件事吧。” |
| “Idaṃ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
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| ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. |
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| Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. |
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| Tesaṃ no, āvuso kaccāna, amhākaṃ, acirapakkantassa bhagavato, etadahosi: |
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| ‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
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| “tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. |
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| Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti. |
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| Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti. |
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| Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi: |
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| ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. |
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| Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. |
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| Yannūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti— |
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| vibhajatāyasmā mahākaccāno”ti. |
“May Venerable Mahākaccāna please explain this.” |
“祈请尊者摩诃迦旃那解释一下。” |
| “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya, |
“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. |
“诸位尊者，假设有一个人需要心材。他在寻找心材时，遇到了一棵长有心材的大树。但他却越过树根和树干，以为心材应该在树枝和树叶中寻找。 |
| evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha. |
Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter. |
诸位尊者的情况就是如此。尽管你们面对面地见到佛陀，却擦肩而过，以为应该向我请教这件事。 |
| So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. |
For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. |
因为他是佛陀，是知者，是见者。他是眼，他是智，他是真理，他是至高无上。他是导师，是宣说者，是意义的阐明者，是不死者的赐予者，是真理的主宰者，是如来。 |
| So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha; |
That was the time to approach the Buddha and ask about this matter. |
那时正是亲近佛陀并请教这件事的时候。 |
| yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti. |
You should have remembered it in line with the Buddha’s answer.” |
你们本应按照佛陀的回答来记住它。” |
| “Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. |
“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. |
“当然，他是佛陀，是知者，是见者。他是眼，他是智，他是真理，他是至高无上。他是导师，是宣说者，是意义的阐明者，是不死者的赐予者，是真理的主宰者，是如来。 |
| So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma; |
That was the time to approach the Buddha and ask about this matter. |
那时正是亲近佛陀并请教这件事的时候。 |
| yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. |
We should have remembered it in line with the Buddha’s answer. |
我们本应按照佛陀的回答来记住它。 |
| Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. |
Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. |
尽管如此，尊者摩诃迦旃那受到佛陀的称赞，也受到他明智的同行修行者的尊敬。 |
| Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. |
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. |
他能够详细解释佛陀所给的这段简短复述经文的含义。 |
| Vibhajatāyasmā mahākaccāno agaruṃ karitvā”ti. |
Please explain this, if it’s no trouble.” |
如果不麻烦的话，请您解释一下吧。” |
| “Tena hāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
“Well then, reverends, listen and pay close attention, I will speak.” |
“那好吧，诸位尊者，仔细听好，我会说的。” |
| “Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. |
“Yes, reverend,” they replied. |
“是的，尊者，”他们回答。 |
| Āyasmā mahākaccāno etadavoca: |
Venerable Mahākaccāna said this: |
尊者摩诃迦旃那说了这个： |
| “Yaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: |
“诸位尊者，佛陀给出这段简短的复述经文，然后就回到自己的住处，没有详细解释其含义： |
| ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya, bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. |
‘A monk should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping. When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.’ |
‘比丘应当如此审视，使其意识既不向外散漫，也不向内固着，并且不因执取而焦虑。当是如此，他们不再焦虑时，苦的根源——未来的生、老、死——对他们来说便不复存在。’ |
| Imassa kho ahaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. |
And this is how I understand the detailed meaning of this passage for recitation. |
这就是我对这段复述经文详细含义的理解。 |
| Kathañcāvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati? |
And how is consciousness scattered and diffused externally? |
那么，意识如何向外散漫？ |
| Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā rūpanimittānusāri viññāṇaṃ hoti rūpanimittassādagadhitaṃ rūpanimittassādavinibandhaṃ rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. |
Take a monk who sees a sight with their eyes. Their consciousness follows after the features of that sight, tied, attached, and fettered to gratification in its features. So their consciousness is said to be scattered and diffused externally. |
比如，比丘用眼睛看到一个景象。他的意识追逐那个景象的特征，被束缚、执着、缠绕于其特征的满足。所以，他的意识被称为向外散漫。 |
| Sotena saddaṃ sutvā … pe … |
When they hear a sound with their ears … |
当他们用耳朵听到声音时…… |
| ghānena gandhaṃ ghāyitvā … |
When they smell an odor with their nose … |
当他们用鼻子闻到气味时…… |
| jivhāya rasaṃ sāyitvā … |
When they taste a flavor with their tongue … |
当他们用舌头尝到味道时…… |
| kāyena phoṭṭhabbaṃ phusitvā … |
When they feel a touch with their body … |
当他们用身体感受到触觉时…… |
| manasā dhammaṃ viññāya dhammanimittānusāri viññāṇaṃ hoti; dhammanimittassādagadhitaṃ dhammanimittassādavinibandhaṃ dhammanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. |
When they know a thought with their mind, their consciousness follows after the features of that thought, tied, attached, and fettered to gratification in its features. So their consciousness is said to be scattered and diffused externally. |
当他们用意念知道一个念头时，他们的意识追逐那个念头的特征，被束缚、执着、缠绕于其特征的满足。所以，他们的意识被称为向外散漫。 |
| Evaṃ kho, āvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. |
That’s how consciousness is scattered and diffused externally. |
这就是意识向外散漫的方式。 |
| Kathañcāvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati? |
And how is consciousness not scattered and diffused externally? |
那么，意识如何不向外散漫？ |
| Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā na rūpanimittānusāri viññāṇaṃ hoti, na rūpanimittassādagadhitaṃ na rūpanimittassādavinibandhaṃ na rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati. |
Take a monk who sees a sight with their eyes. Their consciousness doesn’t follow after the features of that sight, and is not tied, attached, and fettered to gratification in its features. So their consciousness is said to be not scattered and diffused externally. |
比如，比丘用眼睛看到一个景象。他的意识不追逐那个景象的特征，也不被束缚、执着、缠绕于其特征的满足。所以，他的意识被称为不向外散漫。 |
| Sotena saddaṃ sutvā … pe … |
When they hear a sound with their ears … |
当他们用耳朵听到声音时…… |
| ghānena gandhaṃ ghāyitvā … |
When they smell an odor with their nose … |
当他们用鼻子闻到气味时…… |
| jivhāya rasaṃ sāyitvā … |
When they taste a flavor with their tongue … |
当他们用舌头尝到味道时…… |
| kāyena phoṭṭhabbaṃ phusitvā … |
When they feel a touch with their body … |
当他们用身体感受到触觉时…… |
| manasā dhammaṃ viññāya na dhammanimittānusāri viññāṇaṃ hoti na dhammanimittassādagadhitaṃ na dhammanimittassādavinibandhaṃ na dhammanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati. |
When they know a thought with their mind, their consciousness doesn’t follow after the features of that thought, and is not tied, attached, and fettered to gratification in its features. So their consciousness is said to be not scattered and diffused externally. |
当他们用意念知道一个念头时，他们的意识不追逐那个念头的特征，也不被束缚、执着、缠绕于其特征的满足。所以，他们的意识被称为不向外散漫。 |
| Evaṃ kho, āvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati. |
That’s how consciousness is not scattered and diffused externally. |
这就是意识不向外散漫的方式。 |
| Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Take a monk who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
比如，比丘远离欲乐，远离不善法，进入并安住于初禅，其中有离欲而生的喜和乐，并伴有寻和伺。 |
| Tassa viveka-ja-pīti-sukh-ānusāri viññāṇaṃ hoti |
that seclusion-born-rapture-&-pleasure-{is}-followed (by their) consciousness ****, |
他们的意识追随那离欲而生的喜乐****， |
| viveka-ja-pīti-sukh-assāda-gadhitaṃ |
that seclusion-born-rapture-&-pleasure-gratification;-(they are)-greedy-(for it), |
他们贪恋那离欲而生的喜乐的满足， |
| viveka-ja-pīti-sukh-assāda-vi-ni-bandhaṃ |
that seclusion-born-rapture-&-pleasure-gratification;-(they are)-very-much-bound-(to it), |
他们非常执着那离欲而生的喜乐的满足， |
| viveka-ja-pīti-sukh-assāda-saṃ-yojana-saṃ-yuttaṃ |
that seclusion-born-rapture-&-pleasure-gratification;-(they are)-yoked-by-the-yoke-(to it). |
他们被那离欲而生的喜乐的满足所束缚。 |
| ajjhattaṃ cittaṃ saṇṭhitanti vuccati. |
Internally (their) mind (is) stuck (to it, so it is) said. |
据说，他们的心向内固着。 |
| Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
再者，随着寻和伺的平息，比丘进入并安住于第二禅，其中有由不散乱明晰而生的喜乐，内心清净自信，心一境性，无寻无伺。 |
| Tassa samādhi-ja-pīti-sukh-ānusāri viññāṇaṃ hoti |
that undistractible-lucidity-born-rapture-&-pleasure-{is}-followed (by their) consciousness ****, |
他们的意识追随那不散乱明晰而生的喜乐****， |
| samādhi-ja-pīti-sukh-assāda-gadhitaṃ |
that undistractible-lucidity-born-rapture-&-pleasure-gratification;-(they are)-greedy-(for it), |
他们贪恋那不散乱明晰而生的喜乐的满足， |
| samādhi-ja-pīti-sukh-assāda-vi-ni-bandhaṃ |
that undistractible-lucidity-born-rapture-&-pleasure-gratification;-(they are)-very-much-bound-(to it), |
他们非常执着那不散乱明晰而生的喜乐的满足， |
| samādhi-ja-pīti-sukh-assāda-saṃ-yojana-saṃ-yuttaṃ |
that undistractible-lucidity-born-rapture-&-pleasure-gratification;-(they are)-yoked-by-the-yoke-(to it). |
他们被那不散乱明晰而生的喜乐的满足所束缚。 |
| ajjhattaṃ cittaṃ saṇṭhitanti vuccati. |
Internally (their) mind (is) stuck (to it, so it is) said. |
据说，他们的心向内固着。 |
| Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, experiencing the pleasure with the flesh and blood anatomical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ |
再者，随着喜的消退，比丘进入并安住于第三禅，他们安住于舍，正念正知，以肉身感受乐，对此，圣者们宣称：‘具足舍与正念，安住于乐中。’ |
| Tassa sukha-kāyena-ānusāri viññāṇaṃ hoti |
that physical-pleasure-{is}-followed (by their) consciousness ****, |
他们的意识追随那身乐****， |
| sukha-kāyena-assāda-gadhitaṃ |
that physical-pleasure-gratification;-(they are)-greedy-(for it), |
他们贪恋那身乐的满足， |
| sukha-kāyena-assāda-vi-ni-bandhaṃ |
that physical-pleasure-gratification;-(they are)-very-much-bound-(to it), |
他们非常执着那身乐的满足， |
| sukha-kāyena-assāda-saṃ-yojana-saṃ-yuttaṃ |
that physical-pleasure-gratification;-(they are)-yoked-by-the-yoke-(to it). |
他们被那身乐的满足所束缚。 |
| ajjhattaṃ cittaṃ saṇṭhitanti vuccati. |
Internally (their) mind (is) stuck (to it, so it is) said. |
据说，他们的心向内固着。 |
| Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. |
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering. |
再者，舍弃乐和苦，止息先前的喜和忧，比丘进入并安住于第四禅，无乐无苦，纯粹的舍和念。 |
| Tassa a-dukkham-a-sukh-ānusāri viññāṇaṃ hoti |
that neither-pain-nor-pleasure-[sensation]-{is}-followed (by their) consciousness ****, |
他们的意识追随那不苦不乐受****， |
| adukkhamasukh-assāda-gadhitaṃ |
that neither-pain-nor-pleasure-gratification;-(they are)-greedy-(for it), |
他们贪恋那不苦不乐受的满足， |
| adukkhamasukh-assāda-vi-ni-bandhaṃ |
that neither-pain-nor-pleasure-gratification;-(they are)-very-much-bound-(to it), |
他们非常执着那不苦不乐受的满足， |
| adukkhamasukh-assāda-saṃ-yojana-saṃ-yuttaṃ |
that neither-pain-nor-pleasure-gratification;-(they are)-yoked-by-the-yoke-(to it). |
他们被那不苦不乐受的满足所束缚。 |
| ajjhattaṃ cittaṃ asaṇṭhitanti vuccati. |
Internally (their) mind (is) stuck (to it, so it is) said. |
据说，他们的心向内固着。 |
| Kathañcāvuso, ajjhattaṃ asaṇṭhitanti vuccati? |
And how is their consciousness not stuck internally? |
那么，他们的意识如何不向内固着？ |
| Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi … 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, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
这就是比丘，远离欲乐，远离不善法，进入并安住于初禅，其中有离欲而生的喜和乐，并伴有寻和伺。 |
| Tassa na vivekajapītisukhānusāri viññāṇaṃ hoti na vivekajapītisukhassādagadhitaṃ na vivekajapītisukhassādavinibandhaṃ na vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati. |
Their consciousness doesn’t follow after that rapture and pleasure born of seclusion, and is not tied, attached, and fettered to gratification in that rapture and pleasure born of seclusion. So their mind is said to be not stuck internally. |
他们的意识不追随那离欲而生的喜乐，也不被束缚、执着、缠绕于那离欲而生的喜乐的满足。所以，他们的心被称为不向内固着。 |
| Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. |
Furthermore, they enter and remain in the fourth jhāna … |
再者，他们进入并安住于第四禅…… |
| Tassa na adukkhamasukhānusāri viññāṇaṃ hoti na adukkhamasukhassādagadhitaṃ na adukkhamasukhassādavinibandhaṃ na adukkhamasukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati. |
Their consciousness doesn’t follow after that neutral feeling, and is not tied, attached, and fettered to gratification in that neutral feeling. So their mind is said to be not stuck internally. |
他们的意识不追随那中性感受，也不被束缚、执着、缠绕于那中性感受的满足。所以，他们的心被称为不向内固着。 |
| Evaṃ kho, āvuso, ajjhattaṃ asaṇṭhitanti vuccati. |
That’s how their consciousness is not stuck internally. |
这就是他们的意识不向内固着的方式。 |
| Kathañcāvuso, anupādā paritassanā hoti? |
And how are they anxious because of grasping? |
那么，他们如何因执取而焦虑？ |
| Idhāvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto |
It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons. |
当一个未受教导的凡夫，未曾见过圣者，在圣者的教导中既不熟练也不受训练。他们未曾见过善人，在善人的教导中既不熟练也不受训练。 |
| rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. |
They regard form as self, self as having form, form in self, or self in form. |
他们视色为我，视我为有色，视色在我中，或视我在色中。 |
| Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti. |
But that form of theirs decays and perishes, |
但他们的色会衰败、灭亡， |
| Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti. |
and consciousness latches on to the perishing of form. |
意识执着于色的灭亡。 |
| Tassa rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. |
Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural principles. |
焦虑占据他们的心，因执着于色的灭亡而生，并依自然法则而起。 |
| Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. |
So they become frightened, worried, concerned, and anxious because of grasping. |
于是他们变得恐惧、担忧、顾虑，并因执取而焦虑。 |
| Vedanaṃ … pe … |
They regard feeling … |
他们视受…… |
| saññaṃ … |
perception … |
想…… |
| saṅkhāre … |
co-doings … |
行…… |
| viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. |
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
识为我，视我为有识，视识在我中，或视我在识中。 |
| Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti. |
But that consciousness of theirs decays and perishes, |
但他们的识会衰败、灭亡， |
| Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. |
and consciousness latches on to the perishing of consciousness. |
意识执着于识的灭亡。 |
| Tassa viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. |
Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles. |
焦虑占据他们的心，因执着于识的灭亡而生，并依自然法则而起。 |
| Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. |
So they become frightened, worried, concerned, and anxious because of grasping. |
于是他们变得恐惧、担忧、顾虑，并因执取而焦虑。 |
| Evaṃ kho, āvuso, anupādā paritassanā hoti. |
That’s how they are anxious because of grasping. |
这就是他们因执取而焦虑的方式。 |
| Kathañcāvuso, anupādānā aparitassanā hoti? |
And how are they not anxious because of grasping? |
那么，他们如何不因执取而焦虑？ |
| Idhāvuso, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto |
It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. |
当一个受过教导的圣弟子，见过圣者，在圣者的教导中熟练且受过训练。他们见过善人，在善人的教导中熟练且受过训练。 |
| na rūpaṃ attato samanupassati na rūpavantaṃ vā attānaṃ na attani vā rūpaṃ na rūpasmiṃ vā attānaṃ. |
They don’t regard form as self, self as having form, form in self, or self in form. |
他们不视色为我，不视我为有色，不视色在我中，或不视我在色中。 |
| Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti. |
When that form of theirs decays and perishes, |
当他们的色衰败、灭亡时， |
| Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṃ hoti. |
consciousness doesn’t latch on to the perishing of form. |
意识不执着于色的灭亡。 |
| Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. |
Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—don’t occupy their mind. |
焦虑——因执着于色的灭亡而生，并依自然法则而起——不占据他们的心。 |
| Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati. |
So they don’t become frightened, worried, concerned, or anxious because of grasping. |
于是他们不变得恐惧、担忧、顾虑，也不因执取而焦虑。 |
| Na vedanaṃ … |
They don’t regard feeling … |
他们不视受…… |
| na saññaṃ … |
perception … |
想…… |
| na saṅkhāre … |
co-doings … |
行…… |
| na viññāṇaṃ attato samanupassati na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ na viññāṇasmiṃ vā attānaṃ. |
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. |
识为我，不视我为有识，不视识在我中，或不视我在识中。 |
| Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti. |
When that consciousness of theirs decays and perishes, |
当他们的识衰败、灭亡时， |
| Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. |
consciousness doesn’t latch on to the perishing of consciousness. |
意识不执着于识的灭亡。 |
| Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. |
Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy their mind. |
焦虑——因执着于识的灭亡而生，并依自然法则而起——不占据他们的心。 |
| Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. |
So they don’t become frightened, worried, concerned, or anxious because of grasping. |
于是他们不变得恐惧、担忧、顾虑，也不因执取而焦虑。 |
| Evaṃ kho, āvuso, anupādā aparitassanā hoti. |
That’s how they are not anxious because of grasping. |
这就是他们不因执取而焦虑的方式。 |
| Yaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho: |
The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: |
佛陀给出这段简短的复述经文，然后就回到自己的住处，没有详细解释其含义： |
| ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. |
‘A monk should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping. |
‘比丘应当如此审视，使其意识既不向外散漫，也不向内固着，并且不因执取而焦虑。 |
| Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. |
When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.’ |
当是如此，他们不再焦虑时，苦的根源——未来的生、老、死——对他们来说便不复存在。’ |
| Imassa kho ahaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. |
And this is how I understand the detailed meaning of this passage for recitation. |
这就是我对这段复述经文详细含义的理解。 |
| Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha; |
If you wish, you may go to the Buddha and ask him about this. |
如果你们愿意，可以去佛陀那里问他这件事。 |
| yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti. |
You should remember it in line with the Buddha’s answer.” |
你们应该按照佛陀的回答来记住它。” |
| “Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. |
“Mahākaccāna is astute, monks, he has great wisdom. |
“摩诃迦旃那很聪明，比丘们，他有大智慧。 |
| Mañcepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. |
If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna. |
如果你们来问我这个问题，我也会像摩诃迦旃那一样回答。 |
| Eso cevetassa attho. Evañca naṃ dhāreyyāthā”ti. |
That is what it means, and that’s how you should remember it.” |
这就是它的含义，你们就应该这样记住它。” |
