| 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: |
佛陀说了这个： |
| “araṇavibhaṅgaṃ vo, bhikkhave, desessāmi. |
“monks, I shall teach you the analysis of non-conflict. |
“比丘们，我将教导你们不冲突的分析。 |
| 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： |
| “Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitaṃ. |
“Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless. |
“不要沉溺于低劣、粗俗、凡俗、卑鄙、无意义的感官享乐。也不要沉溺于自我折磨，那是痛苦、卑鄙、无意义的。 |
| Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. |
Avoiding these two extremes, the Realized One woke up by understanding the middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana. |
避开这两个极端，如来通过理解中道而觉醒，这中道带来洞见和知识，并导向寂静、直观智、觉醒和涅槃。 |
| Ussādanañca jaññā, apasādanañca jaññā; |
Know what it means to flatter and to rebuke. |
知道什么是奉承，什么是指责。 |
| ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyya. |
Knowing these, avoid them, and just teach Dhamma. |
了解这些，避免它们，只教导佛法。 |
| Sukhavinicchayaṃ jaññā; |
Know how to distinguish different kinds of pleasure. |
知道如何区分不同种类的快乐。 |
| sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyya. |
Knowing this, pursue inner pleasure. |
了解这些，追求内在的快乐。 |
| Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe. |
Don’t talk behind people’s backs, and don’t speak sharply in their presence. |
不要在背后议论人，也不要在他们面前尖锐地说话。 |
| Ataramānova bhāseyya, no taramāno. |
Don’t speak hurriedly. |
不要急促地说。 |
| Janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyāti— |
Don’t insist on local terminology and don’t override normal usage. |
不要坚持地方术语，也不要推翻常用语。 |
| ayamuddeso araṇavibhaṅgassa. |
This is the recitation passage for the analysis of non-conflict. |
这是不冲突分析的复述段落。 |
| ‘Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitan’ti— |
‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’ |
“‘不要沉溺于低劣、粗俗、凡俗、卑鄙、无意义的感官享乐。也不要沉溺于自我折磨，那是痛苦、卑鄙、无意义的。’ |
| iti kho panetaṃ vuttaṃ; Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
我是这样说的，但为什么这么说呢？ |
| Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. |
Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way. |
与感官相关的快乐是低劣、粗俗、凡俗、卑鄙、无意义的。沉溺于这种快乐是一种被痛苦、伤害、压力和烦热困扰的法[原则]，它是错误的方式。 |
| Yo kāmapaṭisandhisukhino somanassānuyogaṃ ananuyogo hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. |
Breaking off such indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way. |
断绝这种沉溺是一种没有痛苦、伤害、压力和烦热的法[原则]，它是正确的方式。 |
| Yo attakilamathānuyogo dukkho anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. |
Indulging in self-mortification is painful, ignoble, and pointless. It is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way. |
沉溺于自我折磨是痛苦、卑鄙、无意义的。它是一种被痛苦、伤害、压力和烦热困扰的法[原则]，它是错误的方式。 |
| Yo attakilamathānuyogaṃ ananuyogo dukkhaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. |
Breaking off such indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way. |
断绝这种沉溺是一种没有痛苦、伤害、压力和烦热的法[原则]，它是正确的方式。 |
| ‘Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogaṃ anuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitan’ti— |
‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’ |
‘不要沉溺于低劣、粗俗、凡俗、卑鄙、无意义的感官享乐。也不要沉溺于自我折磨，那是痛苦、卑鄙、无意义的。’ |
| iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
我是这样说的，这就是我这么说的原因。 |
| ‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’ti— |
‘Avoiding these two extremes, the Realized One woke up by understanding the middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.’ |
“‘避开这两个极端，如来通过理解中道而觉醒，这中道带来洞见和知识，并导向寂静、直观智、觉醒和涅槃。’ |
| iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
我是这样说的，但为什么这么说呢？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ— |
It is simply this noble eightfold path, that is: |
它就是这八圣道，即： |
| sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity. |
正见、正思惟、正语、正业、正命、正精进、正念和正定。 |
| ‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’ti— |
‘Avoiding these two extremes, the Realized One woke up by understanding the middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.’ |
‘避开这两个极端，如来通过理解中道而觉醒，这中道带来洞见和知识，并导向寂静、直观智、觉醒和涅槃。’ |
| iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
我是这样说的，这就是我这么说的原因。 |
| ‘Ussādanañca jaññā, apasādanañca jaññā; |
‘Know what it means to flatter and to rebuke. |
“‘知道什么是奉承，什么是指责。 |
| ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti— |
Knowing these, avoid them, and just teach Dhamma.’ |
了解这些，避免它们，只教导佛法。’ |
| iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
我是这样说的，但为什么这么说呢？ |
| Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā? |
And how is there flattering and rebuking without teaching Dhamma? |
那么，没有教导佛法的情况下，如何存在奉承和指责呢？ |
| ‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— |
In speaking like this, some are rebuked: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ |
像这样说话，有些人被指责：‘与感官相关的快乐是低劣、粗俗、凡俗、卑鄙、无意义的。所有沉溺于这种快乐的人都被痛苦、伤害、压力和烦热困扰，他们正在行错误之道。’ |
| iti vadaṃ ittheke apasādeti. |
|
|
| ‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ ananuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— |
In speaking like this, some are flattered: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’ |
像这样说话，有些人被奉承：‘与感官相关的快乐是低劣、粗俗、凡俗、卑鄙、无意义的。所有断绝这种沉溺的人都摆脱了痛苦、伤害、压力和烦热，他们正在行正确之道。’ |
| iti vadaṃ ittheke ussādeti. |
|
|
| ‘Yesaṃ kesañci bhavasaṃyojanaṃ pahīnaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— |
In speaking like this, some are flattered: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’ |
像这样说话，有些人被奉承：‘所有已放弃再生束缚的人都摆脱了痛苦、伤害、压力和烦热，他们正在行正确之道。’ |
| iti vadaṃ ittheke ussādeti. |
|
|
| Evaṃ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā. |
That’s how there is flattering and rebuking without teaching Dhamma. |
这就是没有教导佛法的情况下存在奉承和指责的方式。 |
| Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca? |
And how is there neither flattering nor rebuking, and just teaching Dhamma? |
那么，如何既不奉承也不指责，只是教导佛法呢？ |
| ‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— |
You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ |
你不要说：‘与感官相关的快乐是低劣、粗俗、凡俗、卑鄙、无意义的。所有沉溺于这种快乐的人都被痛苦、伤害、压力和烦热困扰，他们正在行错误之道。’ |
| na evamāha. |
Rather, by saying this you just teach Dhamma: |
而是，通过这样说，你只是教导佛法： |
| ‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; |
‘The indulgence is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.’ |
‘这种沉溺是一种被痛苦、伤害、压力和烦热困扰的法[原则]，它是错误的方式。’ |
| micchāpaṭipadā’ti— |
|
|
| iti vadaṃ dhammameva deseti. |
|
|
| ‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ ananuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— |
You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’ |
你不要说：‘与感官相关的快乐是低劣、粗俗、凡俗、卑鄙、无意义的。所有断绝这种沉溺的人都摆脱了痛苦、伤害、压力和烦热，他们正在行正确之道。’ |
| na evamāha. |
Rather, by saying this you just teach Dhamma: |
而是，通过这样说，你只是教导佛法： |
| ‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho; |
‘Breaking off the indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.’ |
‘断绝这种沉溺是一种没有痛苦、伤害、压力和烦热的法[原则]，它是正确的方式。’ |
| sammāpaṭipadā’ti— |
|
|
| iti vadaṃ dhammameva deseti. |
|
|
| ‘Ye attakilamathānuyogaṃ anuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— |
You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ |
你不要说：‘沉溺于自我折磨是痛苦、卑鄙、无意义的。所有沉溺于它的人都被痛苦、伤害、压力和烦热困扰，他们正在行错误之道。’ |
| na evamāha. |
Rather, by saying this you just teach Dhamma: |
而是，通过这样说，你只是教导佛法： |
| ‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; |
‘The indulgence is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.’ |
‘这种沉溺是一种被痛苦、伤害、压力和烦热困扰的法[原则]，它是错误的方式。’ |
| micchāpaṭipadā’ti— |
|
|
| iti vadaṃ dhammameva deseti. |
|
|
| ‘Ye attakilamathānuyogaṃ ananuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— |
You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’ |
你不要说：‘沉溺于自我折磨是痛苦、卑鄙、无意义的。所有断绝这种沉溺的人都摆脱了痛苦、伤害、压力和烦热，他们正在行正确之道。’ |
| na evamāha. |
Rather, by saying this you just teach Dhamma: |
而是，通过这样说，你只是教导佛法： |
| ‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho; |
‘Breaking off the indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.’ |
‘断绝这种沉溺是一种没有痛苦、伤害、压力和烦热的法[原则]，它是正确的方式。’ |
| sammāpaṭipadā’ti— |
|
|
| iti vadaṃ dhammameva deseti. |
|
|
| ‘Yesaṃ kesañci bhavasaṃyojanaṃ appahīnaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti— |
You don’t say: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ |
你不要说：‘所有未放弃再生束缚的人都被痛苦、伤害、压力和烦热困扰，他们正在行错误之道。’ |
| na evamāha. |
Rather, by saying this you just teach Dhamma: |
而是，通过这样说，你只是教导佛法： |
| ‘Bhavasaṃyojane ca kho appahīne bhavopi appahīno hotī’ti— |
‘When the fetter of rebirth is not given up, rebirth is also not given up.’ |
‘当再生的束缚未被放弃时，再生也未被放弃。’ |
| iti vadaṃ dhammameva deseti. |
|
|
| ‘Yesaṃ kesañci bhavasaṃyojanaṃ pahīnaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti— |
You don’t say: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’ |
你不要说：‘所有已放弃再生束缚的人都摆脱了痛苦、伤害、压力和烦热，他们正在行正确之道。’ |
| na evamāha. |
Rather, by saying this you just teach Dhamma: |
而是，通过这样说，你只是教导佛法： |
| ‘Bhavasaṃyojane ca kho pahīne bhavopi pahīno hotī’ti— |
‘When the fetter of rebirth is given up, rebirth is also given up.’ |
‘当再生的束缚被放弃时，再生也被放弃。’ |
| iti vadaṃ dhammameva deseti. |
|
|
| Evaṃ kho, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca. |
That’s how there is neither flattering nor rebuking, and just teaching Dhamma. |
这就是既不奉承也不指责，只是教导佛法的方式。 |
| ‘Ussādanañca jaññā, apasādanañca jaññā; |
‘Know what it means to flatter and to rebuke. |
‘知道什么是奉承，什么是指责。 |
| ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti— |
Knowing these, avoid them, and just teach Dhamma.’ |
了解这些，避免它们，只教导佛法。’ |
| iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
我是这样说的，这就是我这么说的原因。 |
| ‘Sukhavinicchayaṃ jaññā; |
‘Know how to distinguish different kinds of pleasure. |
“‘知道如何区分不同种类的快乐。 |
| sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’ti— |
Knowing this, pursue inner pleasure.’ |
了解这些，追求内在的快乐。’ |
| iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
我是这样说的，但为什么这么说呢？ |
| Pañcime, bhikkhave, kāmaguṇā. |
There are these five kinds of sensual stimulation. |
有这五种感官刺激。 |
| Katame pañca? |
What five? |
哪五种？ |
| Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, |
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
眼睛所见的景象是可爱、合意、称心、愉悦、感官的、引起欲望的。 |
| sotaviññeyyā saddā … |
Sounds known by the ear … |
耳朵所听的声音…… |
| ghānaviññeyyā gandhā … |
Smells known by the nose … |
鼻子所闻的气味…… |
| jivhāviññeyyā rasā … |
Tastes known by the tongue … |
舌头所尝的味道…… |
| kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā— |
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
身体所触的触觉是可爱、合意、称心、愉悦、感官的、引起欲望的。 |
| ime kho, bhikkhave, pañca kāmaguṇā. |
These are the five kinds of sensual stimulation. |
这便是五种感官刺激。 |
| Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ mīḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ. |
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, common, ignoble pleasure. |
从这五种感官刺激中产生的快乐和幸福被称为感官快乐——一种污秽、普通、卑劣的快乐。 |
| ‘Na āsevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ, bhāyitabbaṃ etassa sukhassā’ti—vadāmi. |
Such pleasure should not be cultivated or developed, but should be feared, I say. |
我主张，这种快乐不应被培养或发展，而应被畏惧。 |
| Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Now, 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. |
现在，假设一位比丘，完全远离感官享乐，远离不善品质，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。 |
| Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … |
随着寻和伺的平息，他们进入并安住于第二禅…… |
| Pītiyā ca virāgā upekkhako ca viharati … pe … tatiyaṃ jhānaṃ … pe … |
third jhāna … |
第三禅…… |
| catutthaṃ jhānaṃ upasampajja viharati. |
fourth jhāna. |
第四禅。 |
| Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ. |
This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. |
这被称为舍离之乐、寂静之乐、平静之乐、觉醒之乐。 |
| ‘Āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ, na bhāyitabbaṃ etassa sukhassā’ti—vadāmi. |
Such pleasure should be cultivated and developed, and should not be feared, I say. |
我主张，这种快乐应该被培养和发展，而不应该被畏惧。 |
| ‘Sukhavinicchayaṃ jaññā; |
‘Know how to distinguish different kinds of pleasure. |
‘知道如何区分不同种类的快乐。 |
| sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’ti— |
Knowing this, pursue inner pleasure.’ |
了解这些，追求内在的快乐。’ |
| iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
我是这样说的，这就是我这么说的原因。 |
| ‘Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe’ti— |
‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ |
“‘不要在背后议论人，也不要在他们面前尖锐地说话。’ |
| iti kho panetaṃ vuttaṃ. |
That’s what I said, |
我是这样说的， |
| Kiñcetaṃ paṭicca vuttaṃ? |
but why did I say it? |
但为什么这么说呢？ |
| Tatra, bhikkhave, yaṃ jaññā rahovādaṃ abhūtaṃ atacchaṃ anatthasaṃhitaṃ sasakkaṃ taṃ rahovādaṃ na bhāseyya. |
When you know that what you say behind someone’s back is untrue, false, and unbeneficial, then if at all possible you should not speak. |
当你得知在背后议论他人是不真实、虚假且无益时，如果可能，你就应该不说。 |
| Yampi jaññā rahovādaṃ bhūtaṃ tacchaṃ anatthasaṃhitaṃ tassapi sikkheyya avacanāya. |
When you know that what you say behind someone’s back is true and correct, but unbeneficial, then you should train yourself not to speak. |
当你得知在背后议论他人是真实且正确的，但却无益时，那么你就应该训练自己不说。 |
| Yañca kho jaññā rahovādaṃ bhūtaṃ tacchaṃ atthasaṃhitaṃ tatra kālaññū assa tassa rahovādassa vacanāya. |
When you know that what you say behind someone’s back is true, correct, and beneficial, then you should know the right time to speak. |
当你得知在背后议论他人是真实、正确且有益时，那么你就应该知道何时该说。 |
| Tatra, bhikkhave, yaṃ jaññā sammukhā khīṇavādaṃ abhūtaṃ atacchaṃ anatthasaṃhitaṃ sasakkaṃ taṃ sammukhā khīṇavādaṃ na bhāseyya. |
When you know that your sharp words in someone’s presence are untrue, false, and unbeneficial, then if at all possible you should not speak. |
当你得知在他人面前尖锐的言辞是不真实、虚假且无益时，如果可能，你就应该不说。 |
| Yampi jaññā sammukhā khīṇavādaṃ bhūtaṃ tacchaṃ anatthasaṃhitaṃ tassapi sikkheyya avacanāya. |
When you know that your sharp words in someone’s presence are true and correct, but unbeneficial, then you should train yourself not to speak. |
当你得知在他人面前尖锐的言辞是真实且正确的，但却无益时，那么你就应该训练自己不说。 |
| Yañca kho jaññā sammukhā khīṇavādaṃ bhūtaṃ tacchaṃ atthasaṃhitaṃ tatra kālaññū assa tassa sammukhā khīṇavādassa vacanāya. |
When you know that your sharp words in someone’s presence are true, correct, and beneficial, then you should know the right time to speak. |
当你得知在他人面前尖锐的言辞是真实、正确且有益时，那么你就应该知道何时该说。 |
| ‘Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe’ti— |
‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ |
‘不要在背后议论人，也不要在他们面前尖锐地说话。’ |
| iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
我是这样说的，这就是我这么说的原因。 |
| ‘Ataramānova bhāseyya no taramāno’ti— |
‘Don’t speak hurriedly.’ |
“‘不要急促地说。’ |
| iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
我是这样说的，但为什么这么说呢？ |
| Tatra, bhikkhave, taramānassa bhāsato kāyopi kilamati, cittampi upahaññati, saropi upahaññati, kaṇṭhopi āturīyati, avisaṭṭhampi hoti aviññeyyaṃ taramānassa bhāsitaṃ. |
When speaking hurriedly, your body gets tired, your mind gets stressed, your voice gets stressed, your throat gets sore, and your words become unclear and hard to understand. |
急促说话时，身体会感到疲倦，心会感到压力，声音会感到压力，喉咙会疼痛，言语会变得模糊不清，难以理解。 |
| Tatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṃ ataramānassa bhāsitaṃ. |
When not speaking hurriedly, your body doesn’t get tired, your mind doesn’t get stressed, your voice doesn’t get stressed, your throat doesn’t get sore, and your words are clear and easy to understand. |
不急促说话时，身体不会感到疲倦，心不会感到压力，声音不会感到压力，喉咙不会疼痛，言语清晰易懂。 |
| ‘Ataramānova bhāseyya, no taramāno’ti— |
‘Don’t speak hurriedly.’ |
‘不要急促地说。’ |
| iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
我是这样说的，这就是我这么说的原因。 |
| ‘Janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyā’ti— |
‘Don’t insist on local terminology and don’t override normal usage.’ |
“‘不要坚持地方术语，也不要推翻常用语。’ |
| iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? |
That’s what I said, but why did I say it? |
我是这样说的，但为什么这么说呢？ |
| Kathañca, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro? |
And how do you insist on local terminology and override normal usage? |
那么，你如何坚持地方术语并推翻常用语呢？ |
| Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti. |
It’s when in different localities the same thing is known as a ‘plate’, a ‘bowl’, a ‘cup’, a ‘dish’, a ‘basin’, a ‘tureen’, or a ‘porringer’. |
在不同的地方，同一个东西可能被称为“盘子”、“碗”、“杯子”、“碟子”、“盆子”、“汤碗”或“小碗”。 |
| Iti yathā yathā naṃ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmāsā abhinivissa voharati: |
And however it is known in those various localities, you speak accordingly, obstinately sticking to that and insisting: |
无论在这些不同地方它被如何称呼，你都照此说，顽固地坚持并声称： |
| ‘idameva saccaṃ, moghamaññan’ti. |
‘This is the only truth, other ideas are stupid.’ |
‘这是唯一的真理，其他观点都是愚蠢的。’ |
| Evaṃ kho, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro. |
That’s how you insist on local terminology and override normal usage. |
这就是你坚持地方术语并推翻常用语的方式。 |
| Kathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro? |
And how do you not insist on local terminology and not override normal usage? |
那么，你如何不坚持地方术语，也不推翻常用语呢？ |
| Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti, ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti. |
It’s when in different localities the same thing is known as a ‘plate’, a ‘bowl’, a ‘cup’, a ‘dish’, a ‘basin’, a ‘tureen’, or a ‘porringer’. |
在不同的地方，同一个东西可能被称为“盘子”、“碗”、“杯子”、“碟子”、“盆子”、“汤碗”或“小碗”。 |
| Iti yathā yathā naṃ tesu tesu janapadesu sañjānanti ‘idaṃ kira me āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṃ. |
And however it is known in those various localities, you speak accordingly, thinking: ‘It seems that the venerables are referring to this.’ |
无论在这些不同地方它被如何称呼，你都照此说，心想：‘尊者们似乎指的是这个。’ |
| Evaṃ kho, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti, samaññāya ca anatisāro. |
That’s how you don’t insist on local terminology and don’t override normal usage. |
这就是你不坚持地方术语，也不推翻常用语的方式。 |
| ‘Janapadaniruttiṃ nābhiniveseyya samaññaṃ nātidhāveyyā’ti— |
‘Don’t insist on local terminology and don’t override normal usage.’ |
‘不要坚持地方术语，也不要推翻常用语。’ |
| iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
That’s what I said, and this is why I said it. |
我是这样说的，这就是我这么说的原因。 |
| Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; |
Now, monks, pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way. |
现在，比丘们，与感官相关的快乐是低劣、粗俗、凡俗、卑鄙、无意义的。沉溺于这种快乐是一种被痛苦、伤害、压力和烦热困扰的法[原则]，它是错误的方式。 |
| micchāpaṭipadā. |
|
|
| Tasmā eso dhammo saraṇo. |
That’s why this is a dharma-[principle] beset by conflict. |
这就是为什么这是一种被冲突困扰的法[原则]。 |
| Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogaṃ ananuyogo hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; |
Breaking off such indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way. |
断绝这种沉溺是一种没有痛苦、伤害、压力和烦热的法[原则]，它是正确的方式。 |
| sammāpaṭipadā. |
|
|
| Tasmā eso dhammo araṇo. |
That’s why this is a dharma-[principle] free of conflict. |
这就是为什么这是一种没有冲突的法[原则]。 |
| Tatra, bhikkhave, yo attakilamathānuyogo dukkho anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; |
Indulging in self-mortification is painful, ignoble, and pointless. It is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way. |
沉溺于自我折磨是痛苦、卑鄙、无意义的。它是一种被痛苦、伤害、压力和烦热困扰的法[原则]，它是错误的方式。 |
| micchāpaṭipadā. |
|
|
| Tasmā eso dhammo saraṇo. |
That’s why this is a dharma-[principle] beset by conflict. |
这就是为什么这是一种被冲突困扰的法[原则]。 |
| Tatra, bhikkhave, yo attakilamathānuyogaṃ ananuyogo dukkhaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; |
Breaking off such indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way. |
断绝这种沉溺是一种没有痛苦、伤害、压力和烦热的法[原则]，它是正确的方式。 |
| sammāpaṭipadā. |
|
|
| Tasmā eso dhammo araṇo. |
That’s why this is a dharma-[principle] free of conflict. |
这就是为什么这是一种没有冲突的法[原则]。 |
| Tatra, bhikkhave, yāyaṃ majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; |
The middle way by which the Realized One was awakened gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana. It is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way. |
如来借以觉醒的中道，带来洞见和知识，并导向寂静、直观智、觉醒和涅槃。它是一种没有痛苦、伤害、压力和烦热的法[原则]，它是正确的方式。 |
| sammāpaṭipadā. |
|
|
| Tasmā eso dhammo araṇo. |
That’s why this is a dharma-[principle] free of conflict. |
这就是为什么这是一种没有冲突的法[原则]。 |
| Tatra, bhikkhave, yāyaṃ ussādanā ca apasādanā ca no ca dhammadesanā, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; |
Flattering and rebuking without teaching Dhamma is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way. |
没有教导佛法而奉承和指责，是一种被痛苦、伤害、压力和烦热困扰的法[原则]，它是错误的方式。 |
| micchāpaṭipadā. |
|
|
| Tasmā eso dhammo saraṇo. |
That’s why this is a dharma-[principle] beset by conflict. |
这就是为什么这是一种被冲突困扰的法[原则]。 |
| Tatra, bhikkhave, yāyaṃ nevussādanā ca na apasādanā ca dhammadesanā ca, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; |
Neither flattering nor rebuking, and just teaching Dhamma is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way. |
既不奉承也不指责，只是教导佛法，是一种没有痛苦、伤害、压力和烦热的法[原则]，它是正确的方式。 |
| sammāpaṭipadā. |
|
|
| Tasmā eso dhammo araṇo. |
That’s why this is a dharma-[principle] free of conflict. |
这就是为什么这是一种没有冲突的法[原则]。 |
| Tatra, bhikkhave, yamidaṃ kāmasukhaṃ mīḷhasukhaṃ pothujjanasukhaṃ anariyasukhaṃ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; |
Sensual pleasure—a filthy, common, ignoble pleasure—is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way. |
感官快乐——一种污秽、普通、卑劣的快乐——是一种被痛苦、伤害、压力和烦热困扰的法[原则]，它是错误的方式。 |
| micchāpaṭipadā. |
|
|
| Tasmā eso dhammo saraṇo. |
That’s why this is a dharma-[principle] beset by conflict. |
这就是为什么这是一种被冲突困扰的法[原则]。 |
| Tatra, bhikkhave, yamidaṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; |
The pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way. |
舍离之乐、寂静之乐、平静之乐、觉醒之乐，是一种没有痛苦、伤害、压力和烦热的法[原则]，它是正确的方式。 |
| sammāpaṭipadā. |
|
|
| Tasmā eso dhammo araṇo. |
That’s why this is a dharma-[principle] free of conflict. |
这就是为什么这是一种没有冲突的法[原则]。 |
| Tatra, bhikkhave, yvāyaṃ rahovādo abhūto ataccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; |
Saying untrue, false, and unbeneficial things behind someone’s back is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way. |
在背后说不真实、虚假和无益的话，是一种被痛苦、伤害、压力和烦热困扰的法[原则]，它是错误的方式。 |
| micchāpaṭipadā. |
|
|
| Tasmā eso dhammo saraṇo. |
That’s why this is a dharma-[principle] beset by conflict. |
这就是为什么这是一种被冲突困扰的法[原则]。 |
| Tatra, bhikkhave, yvāyaṃ rahovādo bhūto taccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; |
Saying true and correct, but unbeneficial things behind someone’s back is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way. |
在背后说真实且正确，但无益的话，是一种被痛苦、伤害、压力和烦热困扰的法[原则]，它是错误的方式。 |
| micchāpaṭipadā. |
|
|
| Tasmā eso dhammo saraṇo. |
That’s why this is a dharma-[principle] beset by conflict. |
这就是为什么这是一种被冲突困扰的法[原则]。 |
| Tatra, bhikkhave, yvāyaṃ rahovādo bhūto taccho atthasaṃhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; |
Saying true, correct, and beneficial things behind someone’s back is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way. |
在背后说真实、正确且有益的话，是一种没有痛苦、伤害、压力和烦热的法[原则]，它是正确的方式。 |
| sammāpaṭipadā. |
|
|
| Tasmā eso dhammo araṇo. |
That’s why this is a dharma-[principle] free of conflict. |
这就是为什么这是一种没有冲突的法[原则]。 |
| Tatra, bhikkhave, yvāyaṃ sammukhā khīṇavādo abhūto ataccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; |
Saying untrue, false, and unbeneficial things in someone’s presence is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way. |
在人面前说不真实、虚假和无益的话，是一种被痛苦、伤害、压力和烦热困扰的法[原则]，它是错误的方式。 |
| micchāpaṭipadā. |
|
|
| Tasmā eso dhammo saraṇo. |
That’s why this is a dharma-[principle] beset by conflict. |
这就是为什么这是一种被冲突困扰的法[原则]。 |
| Tatra, bhikkhave, yvāyaṃ sammukhā khīṇavādo bhūto taccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; |
Saying true and correct, but unbeneficial things in someone’s presence is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way. |
在人面前说真实且正确，但无益的话，是一种被痛苦、伤害、压力和烦热困扰的法[原则]，它是错误的方式。 |
| micchāpaṭipadā. |
|
|
| Tasmā eso dhammo saraṇo. |
That’s why this is a dharma-[principle] beset by conflict. |
这就是为什么这是一种被冲突困扰的法[原则]。 |
| Tatra, bhikkhave, yvāyaṃ sammukhā khīṇavādo bhūto taccho atthasaṃhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; |
Saying true, correct, and beneficial things in someone’s presence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way. |
在人面前说真实、正确且有益的话，是一种没有痛苦、伤害、压力和烦热的法[原则]，它是正确的方式。 |
| sammāpaṭipadā. |
|
|
| Tasmā eso dhammo araṇo. |
That’s why this is a dharma-[principle] free of conflict. |
这就是为什么这是一种没有冲突的法[原则]。 |
| Tatra, bhikkhave, yamidaṃ taramānassa bhāsitaṃ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; |
Speaking hurriedly is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way. |
急促说话是一种被痛苦、伤害、压力和烦热困扰的法[原则]，它是错误的方式。 |
| micchāpaṭipadā. |
|
|
| Tasmā eso dhammo saraṇo. |
That’s why this is a dharma-[principle] beset by conflict. |
这就是为什么这是一种被冲突困扰的法[原则]。 |
| Tatra, bhikkhave, yamidaṃ ataramānassa bhāsitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; |
Speaking unhurriedly is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way. |
不急促说话是一种没有痛苦、伤害、压力和烦热的法[原则]，它是正确的方式。 |
| sammāpaṭipadā. |
|
|
| Tasmā eso dhammo araṇo. |
That’s why this is a dharma-[principle] free of conflict. |
这就是为什么这是一种没有冲突的法[原则]。 |
| Tatra, bhikkhave, yvāyaṃ janapadaniruttiyā ca abhiniveso samaññāya ca atisāro, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; |
Insisting on local terminology and overriding normal usage is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way. |
坚持地方术语并推翻常用语，是一种被痛苦、伤害、压力和烦热困扰的法[原则]，它是错误的方式。 |
| micchāpaṭipadā. |
|
|
| Tasmā eso dhammo saraṇo. |
That’s why this is a dharma-[principle] beset by conflict. |
这就是为什么这是一种被冲突困扰的法[原则]。 |
| Tatra, bhikkhave, yvāyaṃ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; |
Not insisting on local terminology and not overriding normal usage is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way. |
不坚持地方术语，也不推翻常用语，是一种没有痛苦、伤害、压力和烦热的法[原则]，它是正确的方式。 |
| sammāpaṭipadā. |
|
|
| Tasmā eso dhammo araṇo. |
That’s why this is a dharma-[principle] free of conflict. |
这就是为什么这是一种没有冲突的法[原则]。 |
| Tasmātiha, bhikkhave, ‘saraṇañca dhammaṃ jānissāma, araṇañca dhammaṃ jānissāma; |
So you should train like this: ‘We shall know the dharma-[principle]s beset by conflict and the dharma-[principle]s free of conflict. |
所以你们应当这样训练：‘我们将了解被冲突困扰的法[原则]和没有冲突的法[原则]。 |
| saraṇañca dhammaṃ ñatvā araṇañca dhammaṃ ñatvā araṇapaṭipadaṃ paṭipajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. |
Knowing this, we will practice the way free of conflict.’ |
了解这些，我们将实践没有冲突的方式。’ |
| Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṃ paṭipanno”ti. |
And, monks, Subhūti, the son of a good family, practices the way of non-conflict.” |
而且，比丘们，善男子须菩提实践不冲突的方式。” |
