| Evaṃ me sutaṃ— |
Thus have I heard. |
如是我闻。 |
| ekaṃ samayaṃ bhagavā magadhesu cārikaṃ caramāno |
On one occasion the Blessed One was wandering in the Magadhan country |
一时，世尊在摩揭陀国游行， |
| yena rājagahaṃ tadavasari; |
and eventually arrived at Rājagaha. |
最终抵达王舍城。 |
| yena bhaggavo kumbhakāro tenupasaṅkami; |
There he went to the potter Bhaggava |
他在那里拜访了陶匠跋伽瓦， |
| upasaṅkamitvā bhaggavaṃ kumbhakāraṃ etadavoca: |
and said to him: |
并对他说： |
| “sace te, bhaggava, agaru viharemu āvesane ekarattan”ti. |
“If it is not inconvenient for you, Bhaggava, I will stay one night in your workshop.” |
“如果你方便的话，跋伽瓦，我今晚想在你的作坊住一宿。” |
| “Na kho me, bhante, garu. |
“It is not inconvenient for me, venerable sir, |
“我方便，世尊， |
| Atthi cettha pabbajito paṭhamaṃ vāsūpagato. |
but there is a homeless one already staying there. |
但那里已经有一位无家可归者在住了。 |
| Sace so anujānāti, viharatha, bhante, yathāsukhan”ti. |
If he agrees, then stay as long as you like, venerable sir.” |
如果他同意，那么世尊想住多久就住多久。” |
| Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṃ uddissa saddhāya agārasmā anagāriyaṃ pabbajito. |
Now there was a clansman named Pukkusāti who had gone forth from the home life into homelessness out of faith in the Blessed One, |
当时，有一位名叫普库萨蒂的族人，他因信仰世尊而离家出走，过着无家可归的生活， |
| So tasmiṃ kumbhakārāvesane paṭhamaṃ vāsūpagato hoti. |
and on that occasion he was already staying in the potter’s workshop. |
那时他已经住在陶匠的作坊里了。 |
| Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; |
Then the Blessed One went to the venerable Pukkusāti |
于是世尊走到尊者普库萨蒂那里， |
| upasaṅkamitvā āyasmantaṃ pukkusātiṃ etadavoca: |
and said to him: |
并对他说： |
| “sace te, bhikkhu, agaru viharemu āvesane ekarattan”ti. |
“If it is not inconvenient for you, bhikkhu, I will stay one night in the workshop.” |
“如果你方便的话，比丘，我今晚想在作坊住一宿。” |
| “Urundaṃ, āvuso, kumbhakārāvesanaṃ. |
“The potter’s workshop is large enough, friend. |
“陶匠的作坊够大，朋友。 |
| Viharatāyasmā yathāsukhan”ti. |
Let the venerable one stay as long as he likes.” |
尊者想住多久就住多久。” |
| Atha kho bhagavā kumbhakārāvesanaṃ pavisitvā ekamantaṃ tiṇasanthārakaṃ paññāpetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. |
Then the Blessed One entered the potter’s workshop, prepared a spread of grass at one end, and sat down, folding his legs crosswise, setting his body erect, and establishing mindfulness in front of him. |
于是世尊进入了陶匠的作坊，铺了一层草席在作坊的一端，然后盘腿而坐，身体挺直，将正念安立于前方。 |
| Atha kho bhagavā bahudeva rattiṃ nisajjāya vītināmesi. |
Then the Blessed One spent most of the night seated in meditation, |
于是世尊大部分夜晚都在坐禅， |
| Āyasmāpi kho pukkusāti bahudeva rattiṃ nisajjāya vītināmesi. |
and the venerable Pukkusāti also spent most of the night seated in meditation. |
尊者普库萨蒂也大部分夜晚都在坐禅。 |
| Atha kho bhagavato etadahosi: |
Then the Blessed One thought: |
于是世尊心想： |
| “pāsādikaṃ kho ayaṃ kulaputto iriyati. |
“This clansman conducts himself in a way that inspires confidence. |
“这位族人的举止令人心生信心。 |
| Yannūnāhaṃ puccheyyan”ti. |
Suppose I were to question him.” |
我不如问问他。” |
| Atha kho bhagavā āyasmantaṃ pukkusātiṃ etadavoca: |
So he asked the venerable Pukkusāti: |
于是他问尊者普库萨蒂： |
| “kaṃsi tvaṃ, bhikkhu, uddissa pabbajito? |
“Under whom have you gone forth, bhikkhu? |
“比丘，你是在谁的教导下出家的？ |
| Ko vā te satthā? |
Who is your teacher? |
谁是你的老师？ |
| Kassa vā tvaṃ dhammaṃ rocesī”ti? |
Whose Dhamma do you profess?” |
你宣称的是谁的佛法？” |
| “Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito. |
“Friend, there is the recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan. |
“朋友，有一位沙门乔达摩，他是释迦族人，从释迦家族中出家。 |
| Taṃ kho pana bhagavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: |
Now a good report of that Blessed Gotama has been spread to this effect: |
现在，关于那位世尊乔达摩的好名声已经传开，内容如下： |
| ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. |
‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’ |
‘那位世尊是阿罗汉，正等正觉，明行足，善逝，世间解，无上士，调御丈夫，天人师，佛，世尊。’ |
| Tāhaṃ bhagavantaṃ uddissa pabbajito. |
I have gone forth under that Blessed One; |
我是在那位世尊的教导下出家的； |
| So ca me bhagavā satthā. |
that Blessed One is my teacher; |
那位世尊是我的老师； |
| Tassa cāhaṃ bhagavato dhammaṃ rocemī”ti. |
I profess the Dhamma of that Blessed One.” |
我宣称的是那位世尊的佛法。” |
| “Kahaṃ pana, bhikkhu, etarahi so bhagavā viharati arahaṃ sammāsambuddho”ti. |
“But, bhikkhu, where is that Blessed One, accomplished and fully enlightened, now living?” |
“但是，比丘，那位世尊、阿罗汉、正等正觉者现在住在哪里？” |
| “Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṃ. |
“There is, friend, a city in the northern country named Sāvatthī. |
“朋友，在北方有一个名叫舍卫城的地方。 |
| Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho”ti. |
The Blessed One, accomplished and fully enlightened, is now living there.” |
那位世尊、阿罗汉、正等正觉者现在住在那里。” |
| “Diṭṭhapubbo pana te, bhikkhu, so bhagavā; |
“But, bhikkhu, have you ever seen that Blessed One before? |
“但是，比丘，你以前见过那位世尊吗？ |
| disvā ca pana jāneyyāsī”ti? |
Would you recognise him if you saw him?” |
如果见到他，你能认出他吗？” |
| “Na kho me, āvuso, diṭṭhapubbo so bhagavā; |
“No, friend, I have never seen that Blessed One before, |
“不，朋友，我以前从未见过那位世尊， |
| disvā cāhaṃ na jāneyyan”ti. |
nor would I recognise him if I saw him.” |
如果见到他，我也认不出他。” |
| Atha kho bhagavato etadahosi: |
Then the Blessed One thought: |
于是世尊心想： |
| “mamañca khvāyaṃ kulaputto uddissa pabbajito. |
“This clansman has gone forth from the home life into homelessness under me. |
“这位族人是在我这里出家，过着无家可归的生活的。 |
| Yannūnassāhaṃ dhammaṃ deseyyan”ti. |
Suppose I were to teach him the Dhamma.” |
我不如教导他佛法。” |
| Atha kho bhagavā āyasmantaṃ pukkusātiṃ āmantesi: |
So the Blessed One addressed the venerable Pukkusāti thus: |
于是世尊对尊者普库萨蒂说： |
| “dhammaṃ te, bhikkhu, desessāmi. |
“Bhikkhu, I will teach you the Dhamma. |
“比丘，我将教导你佛法。 |
| Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. |
Listen and attend closely to what I shall say.”— |
仔细听好，认真注意我将要说的话。”—— |
| “Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi. |
“Yes, friend,” the venerable Pukkusāti replied. |
“是的，朋友，”尊者普库萨蒂回答。 |
| Bhagavā etadavoca: |
The Blessed One said this: |
世尊说了这个： |
| “‘Cha dhāturo ayaṃ, bhikkhu, puriso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno; |
“Bhikkhu, this person consists of six elements, six bases of contact, and eighteen kinds of mental exploration, and he has four foundations. |
“比丘，此人由六界、六触处和十八种意行组成，他有四种基础。 |
| yattha ṭhitaṃ maññassavā nappavattanti, |
The tides of conceiving do not sweep over one who stands upon these foundations, |
执著的潮流不会冲击那些立足于这些基础的人， |
| maññassave kho pana nappavattamāne muni santoti vuccati. |
and when the tides of conceiving no longer sweep over him he is called a sage at peace. |
当执著的潮流不再冲击他时，他被称为寂静的圣者。 |
| Paññaṃ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti— |
One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train for peace. |
人不应忽视智慧，应保持真理，应培养舍弃，并应为寂静而训练。 |
| ayamuddeso dhātuvibhaṅgassa. |
This is the summary of the exposition of the six elements. |
这是六界解说的概要。 |
| ‘Cha dhāturo ayaṃ, bhikkhu, puriso’ti—iti kho panetaṃ vuttaṃ. |
“‘Bhikkhu, this person consists of six elements.’ So it was said. |
“‘比丘，此人由六界组成。’是这样说的。 |
| Kiñcetaṃ paṭicca vuttaṃ?" |
And with reference to what was this said? |
这是指什么说的呢？ |
| Chayimā, bhikkhu, dhātuyo"—pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. |
There are the earth element, the water element, the fire element, the air element, the space element, and the consciousness element. |
有地界、水界、火界、风界、空界和识界。 |
| ‘Cha dhāturo ayaṃ, bhikkhu, puriso’ti– |
So it was with reference to this that it was said: |
所以，这是指此而言： |
| iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. |
‘Bhikkhu, this person consists of six elements.’ |
‘比丘，此人由六界组成。’ |
| ‘Cha phassāyatano ayaṃ, bhikkhu, puriso’ti—iti kho panetaṃ vuttaṃ. |
“‘Bhikkhu, this person consists of six bases of contact.’ So it was said. |
“‘比丘，此人由六触处组成。’是这样说的。 |
| Kiñcetaṃ paṭicca vuttaṃ? |
And with reference to what was this said? |
这是指什么说的呢？ |
| Cakkhusamphassāyatanaṃ, sotasamphassāyatanaṃ, ghānasamphassāyatanaṃ, jivhāsamphassāyatanaṃ, kāyasamphassāyatanaṃ, manosamphassāyatanaṃ. |
There are the base of eye-contact, the base of ear-contact, the base of nose-contact, the base of tongue-contact, the base of body-contact, and the base of mind-contact. |
有眼触处、耳触处、鼻触处、舌触处、身触处和意触处。 |
| ‘Cha phassāyatano ayaṃ, bhikkhu, puriso’ti—iti yaṃ taṃ vuttaṃ, |
So it was with reference to this that it was said: |
所以，这是指此而言： |
| idametaṃ paṭicca vuttaṃ. |
‘Bhikkhu, this person consists of six bases of contact.’ |
‘比丘，此人由六触处组成。’ |
| ‘Aṭṭhārasa manopavicāro ayaṃ, bhikkhu, puriso’ti—iti kho panetaṃ vuttaṃ. |
“‘Bhikkhu, this person consists of eighteen kinds of mental exploration.’ So it was said. |
“‘比丘，此人由十八种意行组成。’是这样说的。 |
| Kiñcetaṃ paṭicca vuttaṃ? |
And with reference to what was this said? |
这是指什么说的呢？ |
| Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati, domanassaṭṭhāniyaṃ rūpaṃ upavicarati, upekkhāṭṭhāniyaṃ rūpaṃ upavicarati; |
On seeing a form with the eye, one explores a form productive of joy, one explores a form productive of grief, one explores a form productive of equanimous-observation. |
用眼睛看到一个形色，他会探究产生喜悦的形色，探究产生悲伤的形色，探究产生舍受的形色。 |
| sotena saddaṃ sutvā … pe … ghānena gandhaṃ ghāyitvā … jivhāya rasaṃ sāyitvā … kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati, domanassaṭṭhāniyaṃ dhammaṃ upavicarati, upekkhāṭṭhāniyaṃ dhammaṃ upavicarati—iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā. |
On hearing a sound with the ear… On smelling an odour with the nose…On tasting a flavour with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, one explores a mind-object productive of joy, one explores a mind-object productive of grief, one explores a mind-object productive of equanimous-observation. |
用耳朵听到一个声音……用鼻子闻到一种气味……用舌头尝到一种味道……用身体接触到一种触觉……用意念认知一个心法，他会探究产生喜悦的心法，探究产生悲伤的心法，探究产生舍受的心法。 |
| ‘Aṭṭhārasa manopavicāro ayaṃ, bhikkhu, puriso’ti—iti yaṃ taṃ vuttaṃ, |
So it was with reference to this that it was said: |
所以，这是指此而言： |
| idametaṃ paṭicca vuttaṃ. |
‘Bhikkhu, this person consists of eighteen kinds of mental exploration.’ |
‘比丘，此人由十八种意行组成。’ |
| ‘Caturādhiṭṭhāno ayaṃ, bhikkhu, puriso’ti—iti kho panetaṃ vuttaṃ. |
“‘Bhikkhu, this person has four foundations.’ So it was said. |
“‘比丘，此人有四种基础。’是这样说的。 |
| Kiñcetaṃ paṭicca vuttaṃ? |
And with reference to what was this said? |
这是指什么说的呢？ |
| Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno. |
There are the foundation of wisdom, the foundation of truth, the foundation of relinquishment, and the foundation of peace. |
有智慧的基础、真理的基础、舍弃的基础和寂静的基础。 |
| ‘Caturādhiṭṭhāno ayaṃ, bhikkhu, puriso’ti—iti yaṃ taṃ vuttaṃ |
So it was with reference to this that it was said: |
所以，这是指此而言： |
| idametaṃ paṭicca vuttaṃ. |
‘Bhikkhu, this person has four foundations.’ |
‘比丘，此人有四种基础。’ |
| ‘Paññaṃ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—iti kho panetaṃ vuttaṃ. |
“‘One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train for peace.’ So it was said. |
“‘人不应忽视智慧，应保持真理，应培养舍弃，并应为寂静而训练。’是这样说的。 |
| Kiñcetaṃ paṭicca vuttaṃ? |
And with reference to what was this said? |
这是指什么说的呢？ |
| Kathañca, bhikkhu, paññaṃ nappamajjati? |
“How, bhikkhu, does one not neglect wisdom? |
“比丘，一个人如何不忽视智慧呢？ |
| Chayimā, bhikkhu, |
There are these six elements: |
有这六界： |
| dhātuyo—pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. |
the earth element, the water element, the fire element, the air element, the space element, and the consciousness element. |
地界、水界、火界、风界、空界和识界。 |
| Katamā ca, bhikkhu, pathavīdhātu? |
“What, bhikkhu, is the earth element? |
“比丘，什么是地界？ |
| Pathavīdhātu siyā ajjhattikā siyā bāhirā. |
The earth element may be either internal or external. |
地界可以是内在的，也可以是外在的。 |
| Katamā ca, bhikkhu, ajjhattikā pathavīdhātu? |
What is the internal earth element? |
什么是内在的地界？ |
| Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ—kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ— |
Whatever internally, belonging to oneself, is solid, solidified, and clung-to, that is, head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung-to: |
凡是自身内部坚硬、凝固、执取的东西，即头发、体毛、指甲、牙齿、皮肤、肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、横膈膜、脾脏、肺部、肠子、肠膜、胃中物、粪便，或自身内部任何坚硬、凝固、执取的东西： |
| ayaṃ vuccati, bhikkhu, ajjhattikā pathavīdhātu. |
this is called the internal earth element. |
这被称为内在的地界。 |
| Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā. |
Now both the internal earth element and the external earth element are simply earth element. |
现在，内在的地界和外在的地界都只是地界。 |
| ‘Taṃ netaṃ mama nesohamasmi na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
And that should be seen as it actually is with proper wisdom thus: |
而这一切都应该以正确的智慧如实观照，作如是观： |
| Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti. |
‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element. |
‘这不是我的，我不是这个，这不是我的自我。’当一个人以正确的智慧如实观照时，他对地界就会生起厌离，使心对地界不起贪着。 |
| Katamā ca, bhikkhu, āpodhātu? |
“What, bhikkhu, is the water element? |
“比丘，什么是水界？ |
| Āpodhātu siyā ajjhattikā siyā bāhirā. |
The water element may be either internal or external. |
水界可以是内在的，也可以是外在的。 |
| Katamā ca, bhikkhu, ajjhattikā āpodhātu? |
What is the internal water element? |
什么是内在的水界？ |
| Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ seyyathidaṃ—pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ— |
Whatever internally, belonging to oneself, is water, watery, and clung-to, that is, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil-of-the-joints, urine, or whatever else internally, belonging to oneself, is water, watery, and clung-to: |
凡是自身内部是水、水状、执取的东西，即胆汁、痰、脓、血、汗、脂肪、眼泪、油、唾液、鼻涕、关节液、尿液，或自身内部任何是水、水状、执取的东西： |
| ayaṃ vuccati, bhikkhu, ajjhattikā āpodhātu. |
this is called the internal water element. |
这被称为内在的水界。 |
| Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. |
Now both the internal water element and the external water element are simply water element. |
现在，内在的水界和外在的水界都只是水界。 |
| ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
And that should be seen as it actually is with proper wisdom thus: |
而这一切都应该以正确的智慧如实观照，作如是观： |
| Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti. |
‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the water element and makes the mind dispassionate towards the water element. |
‘这不是我的，我不是这个，这不是我的自我。’当一个人以正确的智慧如实观照时，他对水界就会生起厌离，使心对水界不起贪着。 |
| Katamā ca, bhikkhu, tejodhātu? |
“What, bhikkhu, is the fire element? |
“比丘，什么是火界？ |
| Tejodhātu siyā ajjhattikā siyā bāhirā. |
The fire element may be either internal or external. |
火界可以是内在的，也可以是外在的。 |
| Katamā ca, bhikkhu, ajjhattikā tejodhātu? |
What is the internal fire element? |
什么是内在的火界？ |
| Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ—yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ— |
Whatever internally, belonging to oneself, is fire, fiery, and clung-to, that is, that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed, and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung-to: |
凡是自身内部是火、火状、执取的东西，即通过它身体变暖、衰老、消耗，以及通过它吃、喝、消耗、尝到的食物被完全消化，或自身内部任何是火、火状、执取的东西： |
| ayaṃ vuccati, bhikkhu, ajjhattikā tejodhātu. |
this is called the internal fire element. |
这被称为内在的火界。 |
| Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. |
Now both the internal fire element and the external fire element are simply fire element. |
现在，内在的火界和外在的火界都只是火界。 |
| ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
And that should be seen as it actually is with proper wisdom thus: |
而这一切都应该以正确的智慧如实观照，作如是观： |
| Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti. |
‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the fire element and makes the mind dispassionate towards the fire element. |
‘这不是我的，我不是这个，这不是我的自我。’当一个人以正确的智慧如实观照时，他对火界就会生起厌离，使心对火界不起贪着。 |
| Katamā ca, bhikkhu, vāyodhātu? |
“What, bhikkhu, is the air element? |
“比丘，什么是风界？ |
| Vāyodhātu siyā ajjhattikā siyā bāhirā. |
The air element may be either internal or external. |
风界可以是内在的，也可以是外在的。 |
| Katamā ca, bhikkhu, ajjhattikā vāyodhātu? |
What is the internal air element? |
什么是内在的风界？ |
| Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ—uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā assāso passāso iti, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ— |
Whatever internally, belonging to oneself, is air, airy, and clung-to, that is, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breath and out-breath, or whatever else internally, belonging to oneself, is air, airy, and clung-to: |
凡是自身内部是风、风状、执取的东西，即上行风、下行风、腹内风、肠内风、流窜于肢体的风、入息和出息，或自身内部任何是风、风状、执取的东西： |
| ayaṃ vuccati, bhikkhu, ajjhattikā vāyodhātu. |
this is called the internal air element. |
这被称为内在的风界。 |
| Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. |
Now both the internal air element and the external air element are simply air element. |
现在，内在的风界和外在的风界都只是风界。 |
| ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
And that should be seen as it actually is with proper wisdom thus: |
而这一切都应该以正确的智慧如实观照，作如是观： |
| Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti. |
‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the air element and makes the mind dispassionate towards the air element. |
‘这不是我的，我不是这个，这不是我的自我。’当一个人以正确的智慧如实观照时，他对风界就会生起厌离，使心对风界不起贪着。 |
| Katamā ca, bhikkhu, ākāsadhātu? |
“What, bhikkhu, is the space element? |
“比丘，什么是空界？ |
| Ākāsadhātu siyā ajjhattikā siyā bāhirā. |
The space element may be either internal or external. |
空界可以是内在的，也可以是外在的。 |
| Katamā ca, bhikkhu, ajjhattikā ākāsadhātu? |
What is the internal space element? |
什么是内在的空界？ |
| Yaṃ ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ upādinnaṃ, seyyathidaṃ—kaṇṇacchiddaṃ nāsacchiddaṃ mukhadvāraṃ yena ca asitapītakhāyitasāyitaṃ ajjhoharati, yattha ca asitapītakhāyitasāyitaṃ santiṭṭhati, yena ca asitapītakhāyitasāyitaṃ adhobhāgaṃ nikkhamati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ aghaṃ aghagataṃ vivaraṃ vivaragataṃ asamphuṭṭhaṃ maṃsalohitehi upādinnaṃ— |
Whatever internally, belonging to oneself, is space, spatial, and clung-to, that is, the holes of the ears, the nostrils, the door of the mouth, and that aperture whereby what is eaten, drunk, consumed, and tasted gets swallowed, and where it collects, and whereby it is excreted from below, or whatever else internally, belonging to oneself, is space, spatial, and clung-to: |
凡是自身内部是空、空间、执取的东西，即耳洞、鼻孔、口腔，以及吞咽食物、饮料、消耗物和尝到之物的孔道，以及它们聚集的地方，以及它们从下方排泄的孔道，或自身内部任何是空、空间、执取的东西： |
| ayaṃ vuccati, bhikkhu, ajjhattikā ākāsadhātu. |
this is called the internal space element. |
这被称为内在的空界。 |
| Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. |
Now both the internal space element and the external space element are simply space element. |
现在，内在的空界和外在的空界都只是空界。 |
| ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. |
And that should be seen as it actually is with proper wisdom thus: |
而这一切都应该以正确的智慧如实观照，作如是观： |
| Evametaṃ yathābhūtaṃ sammappaññāya disvā ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṃ virājeti. |
‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the space element and makes the mind dispassionate towards the space element. |
‘这不是我的，我不是这个，这不是我的自我。’当一个人以正确的智慧如实观照时，他对空界就会生起厌离，使心对空界不起贪着。 |
| Sukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati sukhā vedanā. |
depending on on a contact to be felt as pleasant there arises a pleasant feeling. |
依于可感到乐的触，生起乐受。 |
| So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. |
When one feels a pleasant feeling, one understands: ‘I feel a pleasant feeling.’ |
当他感受到乐受时，他明白：‘我感受到乐受。’ |
| ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. |
One understands: ‘With the cessation of that same contact to be felt as pleasant, its corresponding feeling—the pleasant feeling that arose depending on on that contact to be felt as pleasant—ceases and subsides.’ |
他明白：‘随着那个可感到乐的触的止息，其相应的感受——依于那个可感到乐的触而生起的乐受——止息并消退。’ |
| Dukkhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati dukkhā vedanā. |
depending on on a contact to be felt as painful there arises a painful feeling. |
依于可感到苦的触，生起苦受。 |
| So dukkhaṃ vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti. |
When one feels a painful feeling, one understands: ‘I feel a painful feeling.’ |
当他感受到苦受时，他明白：‘我感受到苦受。’ |
| ‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. |
One understands: ‘With the cessation of that same contact to be felt as painful, its corresponding feeling—the painful feeling that arose depending on on that contact to be felt as painful—ceases and subsides.’ |
他明白：‘随着那个可感到苦的触的止息，其相应的感受——依于那个可感到苦的触而生起的苦受——止息并消退。’ |
| Adukkhamasukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. |
depending on on a contact to be felt as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling. |
依于可感到不苦不乐的触，生起不苦不乐受。 |
| So adukkhamasukhaṃ vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti. |
When one feels a neither-painful-nor-pleasant feeling, one understands: ‘I feel a neither-painful-nor-pleasant feeling.’ |
当他感受到不苦不乐受时，他明白：‘我感受到不苦不乐受。’ |
| ‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. |
One understands: ‘With the cessation of that same contact to be felt as neither-painful-nor-pleasant, its corresponding feeling—the neither-painful-nor-pleasant feeling that arose depending on on that contact to be felt as neither-painful-nor-pleasant—ceases and subsides.’ |
他明白：‘随着那个可感到不苦不乐的触的止息，其相应的感受——依于那个可感到不苦不乐的触而生起的不苦不乐受——止息并消退。’ |
| Seyyathāpi, bhikkhu, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭā samodhānā usmā jāyati, tejo abhinibbattati, tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānābhāvā vinikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati; |
Bhikkhu, just as from the contact and friction of two fire-sticks heat is generated and fire is produced, and with the separation and disjunction of those two fire-sticks the corresponding heat ceases and subsides; |
比丘，正如两根火柴的接触和摩擦会产生热量并生出火，而随着这两根火柴的分离和断开，相应的热量就会止息并消退； |
| evameva kho, bhikkhu, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhā vedanā. |
so too, depending on on a contact to be felt as pleasant…to be felt as painful…to be felt as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling… One understands: |
同样地，依于可感到乐的触……可感到苦的触……可感到不苦不乐的触，生起不苦不乐受……他明白： |
| So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti. |
‘With the cessation of that same contact to be felt as neither-painful-nor-pleasant, its corresponding feeling…ceases and subsides.’ |
‘随着那个可感到不苦不乐的触的止息，其相应的感受……止息并消退。’ |
| ‘Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti. |
|
|
| Athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca. |
“Then there remains only equanimous-observation, purified and bright, malleable, wieldy, and radiant. |
“那么只剩下舍受，清净而明亮，柔顺、易用、光辉。 |
| Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā |
Suppose, bhikkhu, a skilled goldsmith or his apprentice |
比丘，假设一位熟练的金匠或其学徒 |
| ukkaṃ bandheyya, |
were to prepare a furnace, |
准备好熔炉， |
| ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya, |
heat up the crucible, |
加热坩埚， |
| ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ |
take some gold with tongs, |
用钳子取一些金子， |
| gahetvā ukkāmukhe pakkhipeyya, |
and put it into the crucible. |
放入坩埚中。 |
| taṃ hoti jātarūpaṃ" sudhantaṃ niddhantaṃ" nīhaṭaṃ ninnītakasāvaṃ mudu ca kammaññañca pabhassarañca, |
That gold would become refined, well refined, completely refined, faultless, rid of dross, malleable, wieldy, and radiant. |
那黄金就会变得精炼，精炼得很好，完全精炼，毫无瑕疵，去除了杂质，柔顺、易用、光辉。 |
| yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṃ anubhoti; |
Then whatever kind of ornament he wished to make from it, whether a golden chain or earrings or a necklace or a golden garland, it would serve his purpose. |
然后，他想用它制作任何一种饰物，无论是金链、耳环、项链还是金花环，它都能满足他的目的。 |
| evameva kho, bhikkhu, athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca. |
So too, bhikkhu, then there remains only equanimous-observation, purified and bright, malleable, wieldy, and radiant. |
同样地，比丘，只剩下舍受，清净而明亮，柔顺、易用、光辉。 |
| So evaṃ pajānāti: |
“He understands thus: |
“他这样理解： |
| ‘imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. |
‘If I were to direct this equanimous-observation, so purified and bright, to the base of infinite space and to develop my mind accordingly, |
‘如果我将这清净明亮的舍受，导向无边虚空处，并依此发展我的心， |
| Evaṃ me ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. |
then this equanimous-observation of mine, supported by that base, clinging to it, would remain for a very long time. |
那么我这舍受，依止于那个基础，执着于它，将会持续很久。 |
| Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viññāṇañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. |
If I were to direct this equanimous-observation, so purified and bright, to the base of infinite consciousness…… |
如果我将这清净明亮的舍受，导向无边识处…… |
| Evaṃ me ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. |
|
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| Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākiñcaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. |
to the base of nothingness… |
导向无所有处…… |
| Evaṃ me ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya. |
|
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| Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ nevasaññānāsaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ. |
to the base of neither-perception-nor-non-perception and to develop my mind accordingly, |
导向非想非非想处，并依此发展我的心， |
| Evaṃ me ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyyā’ti. |
then this equanimous-observation of mine, supported by that base, clinging to it, would remain for a very long time.’ |
那么我这舍受，依止于那个基础，执着于它，将会持续很久。’ |
| So evaṃ pajānāti: |
“He understands thus: |
“他这样理解： |
| ‘imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; |
‘If I were to direct this equanimous-observation, so purified and bright, to the base of infinite space and to develop my mind accordingly, |
‘如果我将这清净明亮的舍受，导向无边虚空处，并依此发展我的心， |
| saṅkhatametaṃ. |
this would be conditioned. |
这将会是有为的。 |
| Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viññāṇañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; |
If I were to direct this equanimous-observation, so purified and bright, to the base of infinite consciousness… |
如果我将这清净明亮的舍受，导向无边识处…… |
| saṅkhatametaṃ. |
|
|
| Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākiñcaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; |
to the base of nothingness… |
导向无所有处…… |
| saṅkhatametaṃ. |
|
|
| Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ nevasaññānāsaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; |
to the base of neither-perception-nor-non-perception and to develop my mind accordingly, |
导向非想非非想处，并依此发展我的心， |
| saṅkhatametan’ti. |
this would be conditioned.’ |
这将会是有为的。’ |
| So neva taṃ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā. |
He does not form any condition or generate any volition tending towards either being or non-being. |
当他不对任何存在或非存在的境况形成任何条件或产生任何意志时， |
| So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati, |
Since he does not form any condition or generate any volition tending towards either being or non-being, he does not cling to anything in this world. |
因为他不对任何存在或非存在的境况形成任何条件或产生任何意志，所以他不对世间任何事物执著。 |
| anupādiyaṃ na paritassati, |
When he does not cling, he is not agitated. |
当他不执著时，他就不动摇。 |
| aparitassaṃ paccattaṃyeva parinibbāyati. |
When he is not agitated, he personally attains Nibbāna. |
当他不动摇时，他亲证涅槃。 |
| ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti |
He understands thus: |
他这样理解： |
| pajānāti. |
‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’ |
‘生死已尽，梵行已立，所作已办，不再有任何生相。’ |
| So sukhañce vedanaṃ vedeti, |
“If he feels a pleasant feeling, he understands: |
“如果他感受到乐受，他明白： |
| ‘sā aniccā’ti pajānāti, |
‘It is impermanent; |
‘它是无常的； |
| ‘anajjhositā’ti pajānāti, |
there is no holding to it; |
没有什么可执着的； |
| ‘anabhinanditā’ti pajānāti. |
there is no delight in it.’ |
没有什么可喜乐的。’ |
| Dukkhañce vedanaṃ vedeti, |
If he feels a painful feeling, he understands: |
如果他感受到苦受，他明白： |
| ‘sā aniccā’ti pajānāti, |
‘It is impermanent; |
‘它是无常的； |
| ‘anajjhositā’ti pajānāti, |
there is no holding to it; |
没有什么可执着的； |
| ‘anabhinanditā’ti pajānāti. |
there is no delight in it.’ |
没有什么可喜乐的。’ |
| Adukkhamasukhañce vedanaṃ vedeti, |
If he feels a neither-painful-nor-pleasant feeling, he understands: |
如果他感受到不苦不乐受，他明白： |
| ‘sā aniccā’ti pajānāti, |
‘It is impermanent; |
‘它是无常的； |
| ‘anajjhositā’ti pajānāti, |
there is no holding to it; |
没有什么可执着的； |
| ‘anabhinanditā’ti pajānāti. |
there is no delight in it.’ |
没有什么可喜乐的。’ |
| So kāyapariyantikaṃ vedanaṃ vedayamāno |
When he feels a feeling terminating with the body, he understands: |
当他感受到与身体一同终止的感受时，他明白： |
| ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, |
‘I feel a feeling terminating with the body.’ |
‘我感受到与身体一同终止的感受。’ |
| jīvitapariyantikaṃ vedanaṃ vedayamāno |
When he feels a feeling terminating with life, he understands: |
当他感受到与生命一同终止的感受时，他明白： |
| ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, |
‘I feel a feeling terminating with life.’ He understands: |
‘我感受到与生命一同终止的感受。’他明白： |
| ‘kāyassa bhedā paraṃ maraṇā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti. |
‘On the dissolution of the body, with the ending of life, all that is felt, not being delighted in, will become cool right here.’ |
‘身体消散后，生命结束时，所有被感受到的，不再被喜乐的，都会在这里变得清凉。’ |
| evameva kho, bhikkhu, kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno |
so too when he feels a feeling terminating with the body…a feeling terminating with life, he understands: |
同样地，当他感受到与身体一同终止的感受……与生命一同终止的感受时，他明白： |
| ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, |
‘I feel a feeling terminating with life.’ He understands: |
‘我感受到与生命一同终止的感受。’他明白： |
| ‘kāyassa bhedā paraṃ maraṇā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti. |
‘On the dissolution of the body, with the ending of life, all that is felt, not being delighted in, will become cool right here.’ |
‘身体消散后，生命结束时，所有被感受到的，不再被喜乐的，都会在这里变得清凉。’ |
| Tassa sā vimutti sacce ṭhitā akuppā hoti. |
“His deliverance, being founded upon truth, is unshakeable. |
“他的解脱，以真理为基础，是不可动摇的。 |
| Tañhi, bhikkhu, musā yaṃ mosadhammaṃ, taṃ saccaṃ yaṃ amosadhammaṃ nibbānaṃ. |
For that is false, bhikkhu, which has a deceptive nature, and that is true which has an undeceptive nature—Nibbāna. |
因为，比丘，虚假的事物具有欺骗性，而真实的事物具有不欺骗性——涅槃。 |
| Tasmā evaṃ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti. |
Therefore a bhikkhu possessing this truth possesses the supreme foundation of truth. |
因此，具足此真理的比丘，拥有真理的最高基础。 |
| Etañhi, bhikkhu, paramaṃ ariyasaccaṃ yadidaṃ—amosadhammaṃ nibbānaṃ. |
For this, bhikkhu, is the supreme noble truth, namely, Nibbāna, which has an undeceptive nature. |
因为，比丘，这就是最高的圣者真理，即具有不欺骗性的涅槃。 |
| Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā. |
“Formerly, when he was ignorant, he undertook and accepted acquisitions; |
“以前，当他无知时，他接受并执取了诸取； |
| Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. |
now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. |
现在他已经舍弃了它们，从根部斩断了它们，使它们像棕榈树桩一样，彻底消除了它们，使它们不再在未来生起。 |
| Tasmā evaṃ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti. |
Therefore a bhikkhu possessing this relinquishment possesses the supreme foundation of relinquishment. |
因此，具足此舍弃的比丘，拥有舍弃的最高基础。 |
| Eso hi, bhikkhu, paramo ariyo cāgo yadidaṃ—sabbūpadhipaṭinissaggo. |
For this, bhikkhu, is the supreme noble relinquishment, namely, the relinquishing of all acquisitions. |
因为，比丘，这就是最高的圣者舍弃，即舍弃所有执取。 |
| Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo. |
“Formerly, when he was ignorant, he experienced covetousness, desire, and lust; |
“以前，当他无知时，他经历过贪婪、欲望和贪爱； |
| Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. |
now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. |
现在他已经舍弃了它们，从根部斩断了它们，使它们像棕榈树桩一样，彻底消除了它们，使它们不再在未来生起。 |
| Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso. |
Formerly, when he was ignorant, he experienced anger, ill will, and hate; |
以前，当他无知时，他经历过愤怒、恶意和憎恨； |
| Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. |
now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. |
现在他已经舍弃了它们，从根部斩断了它们，使它们像棕榈树桩一样，彻底消除了它们，使它们不再在未来生起。 |
| Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho. |
Formerly, when he was ignorant, he experienced ignorance and delusion; |
以前，当他无知时，他经历过无明和妄想； |
| Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. |
now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. |
现在他已经舍弃了它们，从根部斩断了它们，使它们像棕榈树桩一样，彻底消除了它们，使它们不再在未来生起。 |
| Tasmā evaṃ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti. |
Therefore a bhikkhu possessing this peace possesses the supreme foundation of peace. |
因此，具足此寂静的比丘，拥有寂静的最高基础。 |
| Eso hi, bhikkhu, paramo ariyo upasamo yadidaṃ—rāgadosamohānaṃ upasamo. |
For this, bhikkhu, is the supreme noble peace, namely, the pacification of lust, hate, and delusion. |
因为，比丘，这就是最高的圣者寂静，即平息贪爱、憎恨和妄想。 |
| ‘Asmī’ti, bhikkhu, maññitametaṃ, |
“Bhikkhu, ‘I am’ is a conceiving; |
“比丘，‘我是’是一种执著； |
| ‘ayamahamasmī’ti maññitametaṃ, |
‘I am this’ is a conceiving; |
‘我是这个’是一种执著； |
| ‘bhavissan’ti maññitametaṃ, |
‘I shall be’ is a conceiving; |
‘我将是’是一种执著； |
| ‘na bhavissan’ti maññitametaṃ, |
‘I shall not be’ is a conceiving; |
‘我将不是’是一种执著； |
| ‘rūpī bhavissan’ti maññitametaṃ, |
‘I shall be possessed of form’ is a conceiving; |
‘我将是有形的’是一种执著； |
| ‘arūpī bhavissan’ti maññitametaṃ, |
‘I shall be formless’ is a conceiving; |
‘我将是无形的’是一种执著； |
| ‘saññī bhavissan’ti maññitametaṃ, |
‘I shall be percipient’ is a conceiving; |
‘我将是有所感知的’是一种执著； |
| ‘asaññī bhavissan’ti maññitametaṃ, |
‘I shall be non-percipient’ is a conceiving; |
‘我将是无所感知的’是一种执著； |
| ‘nevasaññīnāsaññī bhavissan’ti maññitametaṃ. |
‘I shall be neither-percipient-nor-non-percipient’ is a conceiving. |
‘我将是非有感知非无感知的’是一种执著。 |
| Maññitaṃ, bhikkhu, rogo maññitaṃ gaṇḍo maññitaṃ sallaṃ. |
Conceiving is a disease, conceiving is a tumour, conceiving is a dart. |
执著是一种疾病，执著是一个肿瘤，执著是一支箭。 |
| Sabbamaññitānaṃ tveva, bhikkhu, samatikkamā muni santoti vuccati. |
By overcoming all conceivings, bhikkhu, one is called a sage at peace. |
比丘，通过克服所有执著，一个人被称为寂静的圣者。 |
| Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, |
And the sage at peace is not born, does not age, does not die; |
而寂静的圣者不生、不老、不死； |
| na kuppati, na piheti. |
he is not shaken and does not yearn. |
他不动摇，也不渴求。 |
| Tañhissa, bhikkhu, natthi yena jāyetha, |
For there is nothing present in him by which he might be born. |
因为他心中没有任何可以让他生起的东西。 |
| ajāyamāno kiṃ jīyissati, |
Not being born, how could he age? |
不生，他又怎会老去？ |
| ajīyamāno kiṃ mīyissati, |
Not ageing, how could he die? |
不老，他又怎会死去？ |
| amīyamāno kiṃ kuppissati, |
Not dying, how could he be shaken? |
不死，他又怎会动摇？ |
| akuppamāno kissa pihessati? |
Not being shaken, why should he yearn? |
不动摇，他又何必渴求？ |
| Atha kho āyasmā pukkusāti: |
Thereupon the venerable Pukkusāti thought: |
于是尊者普库萨蒂心想： |
| “satthā kira me anuppatto, sugato kira me anuppatto, sammāsambuddho kira me anuppatto”ti |
“Indeed, the Teacher has come to me! The Sublime One has come to me! The Fully Enlightened One has come to me!” |
“果然，老师来找我了！世尊来找我了！正等正觉者来找我了！” |
| uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca: |
Then he rose from his seat, arranged his upper robe over one shoulder, and prostrating himself with his head at the Blessed One’s feet, he said: |
于是他从座位上起身，将上衣披在单肩上，然后俯首在世尊脚下，说道： |
| “accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavantaṃ āvusovādena samudācaritabbaṃ amaññissaṃ. |
“Venerable sir, a transgression overcame me, in that like a fool, confused and blundering, I presumed to address the Blessed One as ‘friend.’ |
“世尊，我犯了一个过失，我像个傻瓜，糊涂又犯错，竟然冒昧地称呼世尊为‘朋友’。 |
| Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti. |
Venerable sir, may the Blessed One forgive my transgression seen as such for the sake of restraint in the future.” |
世尊，请世尊原谅我这个过失，为了将来能有所节制。” |
| “Taggha tvaṃ, bhikkhu, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ maṃ tvaṃ āvusovādena samudācaritabbaṃ amaññittha. |
“Surely, bhikkhu, a transgression overcame you, in that like a fool, confused and blundering, you presumed to address me as ‘friend.’ |
“当然，比丘，你犯了一个过失，你像个傻瓜，糊涂又犯错，竟然冒昧地称我为‘朋友’。 |
| Yato ca kho tvaṃ, bhikkhu, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. |
But since you see your transgression as such and make amends in accordance with the Dhamma, we forgive you. |
但是，既然你认识到自己的过失并依照佛法进行改正，我们原谅你。 |
| Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī”ti. |
For it is growth in the Noble One’s Discipline when one sees one’s transgression as such, makes amends in accordance with the Dhamma, and undertakes restraint in the future.” |
因为，一个人认识到自己的过失，依照佛法进行改正，并承诺将来有所节制，这便是圣者戒律的进步。” |
| “Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṃ upasampādentī”ti. |
“Bhikkhu, Tathāgatas do not give the full admission to anyone whose bowl and robes are not complete.” |
“比丘，如来不会为钵和袈裟不齐全的人授予具足戒。” |
| Atha kho āyasmā pukkusāti bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pattacīvarapariyesanaṃ pakkāmi. |
Then the venerable Pukkusāti, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed in order to search for a bowl and robes. |
于是尊者普库萨蒂，对世尊的言语感到欢喜和愉悦，从座位上起身，向世尊致敬后，将他留在右边，然后离开去寻找钵和袈裟。 |
| Atha kho āyasmantaṃ pukkusātiṃ pattacīvarapariyesanaṃ carantaṃ" vibbhantā gāvī" jīvitā voropesi. |
Then, while the venerable Pukkusāti was searching for a bowl and robes, a stray cow killed him. |
然后，当尊者普库萨蒂正在寻找钵和袈裟时，一头流浪的牛将他撞死了。 |
| Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; |
Then a number of bhikkhus went to the Blessed One, |
随后，一些比丘来到世尊面前， |
| upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. |
and after paying homage to him, |
向他致敬后， |
| Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ: |
they sat down at one side and told him: |
他们坐在一旁，告诉他： |
| “yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṃkhittena ovādena ovadito so kālaṅkato. |
“Venerable sir, the clansman Pukkusāti, who was given brief instruction by the Blessed One, has died. |
“世尊，那位受世尊简短教导的族人普库萨蒂已经去世了。 |
| Tassa kā gati, |
What is his destination? |
他的归宿是什么？ |
| ko abhisamparāyo”ti? |
What is his future course?” |
他的未来去向如何？” |
| “Paṇḍito, bhikkhave, pukkusāti kulaputto |
“Bhikkhus, the clansman Pukkusāti was wise. |
“比丘们，族人普库萨蒂是智慧的。 |
| paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi. |
He practised in accordance with the Dhamma and did not trouble me in the interpretation of the Dhamma. |
他依照佛法修行，没有在佛法的解释上给我带来麻烦。 |
| Pukkusāti, bhikkhave, kulaputto pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti. |
With the destruction of the five lower fetters, the clansman Pukkusāti has reappeared spontaneously in the Pure Abodes and will attain final Nibbāna there without ever returning from that world.” |
由于五下分结的灭尽，族人普库萨蒂已在净居天中自然化生，并将在那里证得究竟涅槃，不再从那个世界回来。” |
